Commentary The First Epistle of Peter 1. Introduction (1:1–2) Salvation (1:3–12) and Holiness, part 1 (1:13–25) Outline 1:1–2 I. Introduction 1:1 A. Salutation 1:2 B. Addressees 1:3–12 II. Salvation 1:3 A. A Living Hope 1:4 B. A Safe Inheritance 1:5–6 C. A Joyous Salvation 1:7 D. A Genuine Faith 1:8–9 E. A Glorious Joy 1:10–11 F. An Intensive Search 1:12 G. A Personal Revelation 1:13 2:3 III. Holiness 1:13–16 A. Be Holy 1:17–21 B. Live in Reverent Fear 1:22–25 C. Love One Another I. Introduction 1:1–2 1 1 Peter, an apostle of Jesus Christ, To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, 2 who have been chosen according to the fore-knowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance. A. Salutation 1:1 First we have the name and title of the sender on the envelope, so to speak. Next we have the address. That is, the writer is sending his letter to addressees who live in various parts of Asia Minor. This envelope with enclosed letter is carried from place to place. 1. Peter, an apostle of Jesus Christ, To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia. a. Name Peter is brief and direct in introducing himself. Instead of saying that he is Simon son of Jonah (Matt. 16:17) or Simon son of John (John 1:42; 21:15–17), he uses the name Peter. This is the name Jesus gave him when Andrew introduced his brother Simon to the Lord. Jesus said, You are Simon son of John. You will be called Cephas (which, when translated, is Peter (John 1:42). As the footnote in the New International Version explains, Both Cephas (Aramaic) and Peter (Greek) mean rock. ^[1] The name that Simon received from Jesus reflects his character, perhaps not so much during the years of Jesus ministry, but certainly after Peter's reinstatementJohn 21:15 23). As leader in the Jerusalem church, Simon became known as Peter or Simon Peter (see, for example, the numerous references in Acts). Incidentally, only twice in the New Testament the more exact Sem[itic] form Symeon is used (Acts 15:14; II Peter 1:1).^[2] b. Title Peter expresses his authority and influence by using the name that Jesus gave him when he became Jesus disciple. He is the only one who has that name and he is the recognized leader in the church. Peter also calls himself an apostle of Jesus Christ. Although he belonged to the inner circle of the twelve disciples during Jesus earthly ministry, Peter places himself on the same level as all the other disciples. As he puts it, he is an apostle and certainly not the apostle of Jesus Christ. Peter does not need to explain or defend his apostleship, as for example Paul has to do in most of his epistles (Gal. 1:1). Peter merely refers to himself as an apostle of Jesus Christ. With the other apostles, Peter has received the outpouring of the Holy Spirit on the day of Pentecost and so proclaims the resurrection of Jesus (Acts 2:1 4). Next, he has received his apostleship as a lifetime office. And last, he has received Christ's commission to make disciples of all nations by baptizing them and by teaching them the gospel (Matt. 28:19–20).^[3] The term apostle has a broader connotation than the words the one who has been sent. Besides being sent, an apostle has received full authority from Jesus Christ. Thus he delivers not his own thoughts but the message of the one who sends him.^[4] Conclusively, then, in his epistle Peter writes with the divine authority Jesus Christ has given him. The double name Jesus Christ points first to Jesus earthly ministry and second to Christ's divine calling, task, and position. Jesus Christ commissions Peter to serve him as apostle and to write this general epistle to the church in Asia Minor, that is, modern Turkey. c. Addressees Who are the recipients of this letter? Before Peter tells us where they live, he describes them spiritually, socially, and politically. He writes his letter to God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia. God's elect In the Greek, the adjective elect or chosen appears in the plural without the qualifying noun of God. Within the context of the epistle (1:2; 2:4, 6, 9), the adjective means that God has chosen the readers. They are his people, separated from the world, experiencing the world's hatred and enduring suffering and persecution. Yet they are the ones whom God favors and loves. Out of the human race, God has chosen his own people. For many are invited, but few are chosen (Matt. 22:14). Also, in the broader context of his epistle, Peter teaches the purpose of election: But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light (2:9). Strangers in the world Christians are resident aliens in this world (Heb. 11:13). They are not at home in this world, for their stay on earth is temporary (I Peter 2:11). Their citizenship is in heaven (Phil. 3:20). Therefore, as God's elect they live on this earth as exiles and temporary residents.^[5] Scattered throughout The expression scattered refers to the exile and its aftermath. The Jewish people were driven from their native land and lived in dispersion (John 7:35). Moreover, after the death of Stephen, Jewish Christians were scattered and had to reside in foreign countries (Acts 8:1; 11:19; James 1:1). Is Peter referring to Jewish Christians who were driven from Israel to live in Asia Minor? Perhaps. Or ought the expression to be taken figuratively? The previous expression strangers in the world is understood symbolically; thus we should not be too literal in interpreting this part of the text. If we understand the text figuratively, the readers need not be only Jewish Christians; some of them may be Gentile Christians (compare 1:18; 2:10, 25; 4:3–4). The Jewish and Gentile readers live in five districts of Asia Minor: Pontus, Galatia, Cappadocia, Asia, and Bithynia. d. Districts Where are the districts that Peter mentions in his epistle? The map on page 34 shows the areas that are listed. Note that Peter fails to mention some regions. For instance, he omits the names Lycia, Phrygia, Pisidia, Pamphylia, Lycaonia, and Cilicia. But these names pertain to the southern part of Asia Minor. Peter addresses his letter to readers in the northern, eastern, central, and western provinces. We assume that after Peter's release from prison (Acts 12:1 17), he brought the gospel to these areas. At the same time, Paul evangelized parts of Asia Minor, but the Holy Spirit prevented him from preaching in the province of Asia and from entering Bithynia (Acts 16:6 7). Paul would not preach in areas where the gospel was known, for he refused to build on someone else's foundation (Rom. 15:20).^[6] Peter lists the five districts in the following order: Pontus, Galatia, Cappadocia, Asia, and Bithynia. The person who delivered the letter, perhaps Silas (5:12), came first to Pontus along the shores of the Black Sea, then followed a circuitous route to Galatia and to Cappadocia. From there he traveled to Asia and concluded his journey in Bithynia.^[7] Finally, Peter refers to districts and not to Roman provinces. In 64 b.c., Bithynia and Pontus became one province under Roman rule. Although the name Galatia designates a province, it also refers to a district. Greek Words, Phrases, and Constructions in 1:1 [Greek] all nouns and substantives in the address and greeting (vv. 1 2) lack the definite article. Nevertheless, many of them are definite because of the formal structure of the introduction to the epistle. [Greek] the adjective elect modifies the substantive strangers. The adjective is verbal and expresses the passive idea; that is, God is the agent. The compound substantive consists of the prepositions [Greek] (beside) and [Greek] (upon) and the noun [Greek] (people). The compound means the people who dwell beside native residents on the land. [Greek] from the verb [Greek] (I scatter abroad), this noun in the genitive singular describes Jewish exiles dispersed among the nations; it also relates to Christians who are scattered abroad among the Gentiles. ^[8] B. Addressees 1:2 2. Who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood. In three separate clauses Peter describes three acts of the Triune God. The Father has foreknowledge, the Spirit sanctifies, and Jesus Christ expects obedience from those whom he has cleansed from sin. These three clauses explain the term elect (v. 1). Note the following points: a. Foreknowledge According to the foreknowledge of God the Father. Most translators favor linking the word elect to the three prepositional clauses: according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood.^[9] A few translations follow the Greek word order verbatim: Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father. ^[10] But the force of the sentence focuses attention on the expression elect, because the concept foreknowledge is directly related to election. What is foreknowledge? It is much more than the ability to predict future events. It includes the absolute sovereignty of God in determining and implementing his decision to save sinful man.^[11] The word foreknowledge appears in Peter's Pentecost sermon, where he declares to his Jewish audience that Jesus was handed over to you by God's set purpose and foreknowledge (Acts 2:23). Peter implies that God worked according to his sovereign plan and purpose which he had made in advance. Paul also refers to foreknowledge. The verb foreknow occurs in (Romans 8:29, For those God foreknew he also predestined to be conformed to the likeness of his Son. Paul indicates that the concepts foreknowledge and predestination go together. Foreknowledge and predestination were acts of God before the creation of this worldEph. 1:4–5). The prefixes fore- and pre- in the phrase foreknew and predestined (Rom. 8:29) denote as much. Returning to Peter's first epistle, we note that Peter, writing about Christ, mentions the teaching of election when he says, He was chosen [foreknown] before the creation of the world (1:20). With perfect ease Peter weaves the doctrine of the Trinity into the cloth of his epistle. Within the Christian community, that doctrine was accepted and understood, so that the writers of the New Testament had no need to introduce, explain, or defend it against possible Jewish attacks.^[12] Peter speaks of God the Father, the Spirit, and Jesus Christ (Eph. 1:3–14). The order he chooses is arbitrary, for he is interested not in sequence but in the function each person of the Trinity performs. God the Father foreknows and chooses the sinner. By describing God as Father, Peter implies that the people God has chosen and whom Peter calls elect are indeed God's children. They are highly privileged because they are parties to the covenant God has made with his people: I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty. [II Cor. 6:18] Note that God's elect have been chosen [elected] according to the foreknowledge of God the Father. How is man's election realized? It is effected through the power of the Holy Spirit, who cleanses the elect from sin. b. Sanctification Peter writes his epistle to the elect who have been chosen &through the sanctifying work of the Spirit. When Peter speaks of the sanctifying work of the Holy Spirit, he delineates the difference between a holy God and a sinful man. The Spirit is at work when he makes man holy and acceptable in the sight of God; sinful man, however, cannot enter the presence of a holy God unless God through his Spirit sanctifies him. Peter is not alone in teaching the sanctifying work of the Holy Spirit. Paul writes virtually the same thing to the church in Thessalonica: From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth (II Thess. 2:13). The original Greek indicates that the sanctifying work of the Spirit is a continuing activity or process rather than a completed act that results in a state of perfected holiness.^[13] In this process man does not remain passive while the Spirit is active. Man is also deeply involved. Peter exhorts the believers, But just as he who called you is holy, so be holy in all you do; for it is written: Be holy, because I am holy (1:15–16). c. Obedience and sprinkling Why does the Spirit sanctify the elect? Peter says that it is for obedience to Jesus Christ and sprinkling by his blood. He repeats his reference to obedience in subsequent verses of this chapter: As obedient children, do not conform to the evil desires you had when you lived in ignorance (v. 14); Now that you have purified yourselves by obeying the truth, so that you have sincere love for your brothers, love one another deeply, from the heart (v. 22). In the Greek Peter actually says, for obedience and sprinkling of the blood of Jesus Christ. ^[14] With the terms obedience and sprinkling Peter refers to the confirmation of the covenant that God made with the people of Israel (Exod. 24:3–8). Moses read the Book of the Covenant to the people. They responded, We will do everything the Lord has said; we will obey (v. 7). Then Moses sprinkled blood on the people and said, This is the blood of the covenant that the Lord has made with you in accordance with all these words (v. 8). The writer of the Epistle to the Hebrews comments that Jesus shed his blood to take away the sins of God's people (9:18–28; 12:24).^[15] Peter declares that through Jesus sacrificial death on the cross, he redeemed and purchased the elect (compare 1:18–19). Thus, in summary, the Triune God has given them three distinct privileges: God the Father foreknows them, God the Spirit sanctifies them, and Jesus Christ cleanses them from sin through the sprinkling of his blood. Although the shedding of blood has taken place once for all, its significance has lasting effect and is an enduring process.^[16] Jesus Christ continues to cleanse us from sin. d. Greeting The words grace and peace be yours in abundance also appear in (II Peter 1:2Jude 2). The greeting is rather typical of New Testament authors who write letters. With variations, Paul, James, John, Jude, and the writer of Hebrews extend greetings and benedictions at either the beginning or the end of their epistles.^[17] The term grace is comprehensive; it encompasses the concepts of mercy, love, and remission of sin. Grace is that which God extends to man. Peace, by contrast, is a state of internal happiness which the possessor expresses externally to his fellow man. In a sense, the concepts grace and peace relate to each other as cause and effect. That is, God's gift of grace results in peace. A literal translation of this greeting is grace to you and peace be multiplied (NKJV). Doctrinal Considerations in 1:1–2 Peter, who was an unschooled fisherman (Acts 4:13) from Galilee and the former leader of the Jerusalem church, now writes a letter to Christians living in Asia Minor. He begins his letter with an address in which he teaches the readers basic Christian truths: the doctrine of election and the doctrine of the Trinity. Peter addresses his epistle to God's elect &who have been chosen. He reveals that election is God's work, that God wants a people for himself, and that the Triune God cares for his elect. The doctrine of election provides genuine comfort and enormous encouragement for God's people. By electing his people, God demands a thankful response from them. He expects them to obey his commands and to do his will. Nevertheless, he knows our weaknesses and frailty and realizes that we fall occasionally into sin. Therefore, he has made available the sanctifying power of the Spirit and the lasting effect of the sprinkling of Christ's blood. There is a fountain filled with blood, Drawn from Immanuel's veins; And sinners, plunged beneath that flood, Lose all their guilty stains. William Cowper Greek Words, Phrases, and Constructions in 1:2 [Greek] the genitive is subjective. That is, [Greek] (foreknowledge) belongs to God the Father and in harmony with it he reveals himself to his people. [Greek] the ending [Greek] of the noun [Greek] (sanctification) expresses progressive activity. The dative case can either be instrumental or refer to sphere. Scholars prefer the instrumental dative. The case of [Greek] (Spirit) is the subjective genitive. [Greek] because of the [Greek] ending, the noun [Greek] (sprinkling) denotes progress. The noun is qualified by the word [Greek] (blood) which points to the genitive case of [Greek]. This genitive is subjective and as such relates only to [Greek] and not to [Greek] (obedience). If the genitive of [Greek] is linked to [Greek], it is objective. But a possible occurrence of the subjective and objective genitive in the same clause is difficult to explain. Therefore, I favor the use of the subjective genitive in the last part of this clause. [Greek] this is the aorist passive in the optative mood from the verb [Greek] (I multiply). The use of the passive indicates that God is the implied agent. The aorist is ingressive. And the optative connotes a wishDan. 4:1LXX . II. Salvation 1:3–12 3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that can never perish, spoil or fade kept in heaven for you, 5 who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time. 6 In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. 7 These have come so that your faith of greater worth than gold, which perishes even though refined by fire may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. 8 Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, 9 for you are receiving the goal of your faith, the salvation of your souls. 10 Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, 11 trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. 12 It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. A. A Living Hope 1:3 Throughout his epistle, Peter encourages his readers to hope. Hope is based on a living faith in Jesus Christ. It characterizes the believer who patiently waits for the salvation God has promised to his people. Hoping is disciplined waiting. ^[18] 3. Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead. Filled to overflowing with spiritual blessings which he wants to convey to his readers, Peter writes one long sentence in Greek (vv. 3 9). In our modern versions, translators have divided this lengthy sentence. Nevertheless, the sentence itself reveals the intensity of the writer and the fullness of his message. In the introductory part of this sentence we observe the following points: a. Praise. This word is actually the first word in a doxology, for instance, at the conclusion of many books of the Psalms: Praise be to the Lord, the God of Israel, from everlasting to everlastingPs. 41:13; and with variations 72:18; 89:52; 106:48 . The word praise is common in the New Testament, too. Zechariah begins his song with an exuberant burst of praise: Praise be to the Lord, the God of Israel, because he has come and has redeemed his people (Luke 1:68; also see Rom. 1:25b; 9:5). b. God and Father. Within the early church, Jewish Christians adapted the benedictions of their forefathers to include Jesus Christ. Note that the doxology in verse 3, Praise be to the God and Father of our Lord Jesus Christ, is identical to the wording of (II Corinthians 1:3and Ephesians 1:3II Cor. 11:31). God has revealed himself in his Son, the Lord Jesus Christ. Through Jesus, all the elect share in his sonship. Through him they call God their Father, for they are his children. With the church universal, the believer confesses the words of the Apostles Creed: I believe in God the Father Almighty, Maker of heaven and earth. Because of Jesus Christ, we call his Father our Father and his God our God (John 20:17). Fatherhood is one of the essential characteristics of God's being; it is part of his deity. God is first Father of Jesus, and then because of Christ he is Father of the believer. Peter indicates our relationship to the Father and the Son when he uses the personal pronoun our. Also, in the next sentence, Peter discloses that God is our Father because God has given us new birth. That is, the Father has begotten us again in giving us spiritual rebirth. The Father has given us rebirth because of our Lord Jesus Christ. c. Lord. Verse 3 is the only text in this epistle in which Peter writes the title and names our Lord Jesus Christ. With the pronoun our, Peter includes himself among the believers who confess the lordship of Jesus Christ. To call Jesus Lord is to declare that he is God. ^[19] Moreover, in the early church Christians confessed their faith in the brief statement Jesus is Lord (I Cor. 12:3). The name Jesus encompasses the earthly ministry of the Son of God, and the name Christ refers to his messianic calling. Four times in three verses (vv. 1 3) Peter employs the name Jesus Christ. d. Mercy. Peter describes our relationship to God the Father by saying, In his great mercy he has given us new birth. We read almost the same wording in one of Paul's epistles ( God, who is rich in mercy, made us alive with Christ [ (Eph. 2:4–5]). Apparently Peter was acquainted with Paul's epistlesII Peter 3:15–16). Together with the other apostles, Peter presents Christian doctrine on regeneration (John 3:3, 5). e. Birth. Notice that we receive a new spiritual birth from God the Father. Peter writes that God has given us new birth (v. 3), and later he continues, For you have been born again (v. 23). Just as we are passive in natural birth, so we are in spiritual birth. That is, God is active in the process of begetting us, for he causes us to be born again. With the words new and again in these two verses, Peter shows the difference between our natural birth and our spiritual birth. Peter speaks from personal experience, for he remembers when he fell into the sin of denying Jesus. Later, when Jesus restored him to apostleship, he became the recipient of God's great mercy and received new life through restoration. Therefore, he includes himself when he writes, He has given us new birth (italics added). Incidentally, the passages in which Peter uses the personal pronouns our or us are few (1:3; 2:24; 4:17). First Peter is an epistle in which the author addresses his readers as you. The infrequent use of the first person, singular (2:11; 5:1, 12) or plural, is therefore much more significant. f. Hope. What is hope? It is something that is personal, living, active, and part of us. In verse 3, it is not something that pertains to the future (Col. 1:5; Titus 2:13).^[20] Instead, it brings life to God's elect who are waiting with patient discipline for God's revelation in Jesus Christ. g. Resurrection. What is the basis for our new life? Peter tells us that through the resurrection of Jesus Christ from the dead God has made us alive and has given us living hope. Without the resurrection of Christ, our rebirth would be impossible and our hope would be meaningless. By rising from the dead, Jesus Christ has given us the assurance that we, too, shall rise with him (Rom. 6:4). Why? As Peter preached on Pentecost, God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him (Acts 2:24). Jesus is the first one to break the bonds of death, so that through him we have our rebirth, and in him we have eternal life (I John 5:12). Peter speaks as an eyewitness, for he had the unique experience of meeting Jesus after he rose from the grave. Peter ate and drank with Jesus and became a witness of Jesus resurrection (Acts 10:41). Doctrinal Considerations in 1:3 Twice in this short epistle Peter introduces teaching on the resurrection of Jesus Christ (1:3; 3:21). This teaching, to be sure, is central to the Christian religion. When the eleven apostles came together after Jesus ascension and prior to Pentecost, they chose a successor to Judas Iscariot. Peter, as spokesman, declared that this person had to be a follower of Jesus from the day of his baptism to the time of his ascension, and that he had to be a witness of Jesus resurrection (Acts 1:22). As an eyewitness to the resurrection of Jesus, Peter proclaimed this truth in his sermon to the multitude gathered in Jerusalem on Pentecost (Acts 2:31). When he preached to the crowd at Solomon's porch, he said that God raised Jesus from the deadActs 3:15; compare 4:2, 33 . And last, when Peter spoke in the home of Cornelius at Caesarea, he taught the resurrection of Jesus (Acts 10:40). Peter testified to this truth throughout his ministry of preaching and writing. Greek Words, Phrases, and Constructions in 1:3 [Greek] the verbal adjective reflects the passive mood; that is, God the Father is praised by his people. The clause lacks the verb. Therefore, some scholars insert the verb to be in the indicative, others supply it in the optative or imperative, and still others omit the verb altogether. A [Greek] note that the definite article governs both nouns, so that two aspects of the same person are stressed.^[21] A &[Greek] between the definite article and the aorist active participle stands a prepositional clause beginning with [Greek] (according to). The participle derives from the compound verb [Greek] (I beget). [Greek] &[Greek] &[Greek] &[Greek] notice the increased use of prepositions, particularly in this verse, but also in the entire passage (1:1–12). This is one of the stylistic features of this epistle that helps in determining the authorship of First Peter. B. A Safe Inheritance 1:4 4. And into an inheritance that can never perish, spoil or fade kept in heaven for you. The key word in this verse is inheritance. This particular word calls to mind the death of a person who has willed his property to immediate relatives and to charities. The writer of Hebrews puts it succinctly: In the case of a will, it is necessary to prove the death of the one who made it, because a will is in force only when somebody has died; it never takes effect while the one who made it is living (9:16–17). Peter, however, places the word inheritance in the context of life. In the preceding verse (v. 3), he mentions the resurrection of Christ and the new birth which we receive through him. Instead of death there is life. Through the resurrection of Christ, we are recipients of the inheritance God has stored for us in heaven. Paul writes, We are heirs heirs of God and co-heirs with Christ (Rom. 8:17). The Israelites knew the meaning of the word inheritance. When they traveled through the Sinai desert, they remembered that Abraham had received the promise of inheriting the land of Canaan (Gen. 15:18; Acts 7:5; Heb. 11:8). In the Promised Land, every Israelite had his own possession, sat under his own fig tree, and enjoyed the fruit of his own vine (I Kings 4:25). Nothing appeared to the Israelites more desirable than the quiet, prosperous, permanent possession of this land. ^[22] Israel's inheritance, however, was never safe and secure. Marauders from the desert would invade the land and plunder the possessions of the inhabitants. By contrast, in New Testament times the word inheritance has a totally different meaning (Eph. 1:14, 18; Col. 1:12; 3:24; Heb. 9:15). It refers to the salvation the believers inherit when they leave this earthly scene and obtain eternal glory. The inheritance of the believers is kept in heaven, where God keeps it absolutely safe for us until the appointed time when we receive it. What do we inherit? Peter is unable to describe in positive terms the inheritance that is waiting for us. Ironically, because of its great value, he can describe it only in negative terms. He chooses three adjectives to tell us what our possession is not, and implies that these words reveal the true nature of the inheritance. a. Imperishable Our treasure is not subject to death or destruction; it can never perish. Moreover, it is not limited by time, but is eternal. b. Undefiled It can never be spoiled, corrupted, or polluted. It remains free from any blemish and is pure (Rev. 21:27). c. Unfading It is incapable of fading. When a flower is past its peak, its beauty fades. This can never be said of our inheritance that is kept in heaven for us. Earthly possessions are subject to constant variation and change, but our eternal inheritance is safely guarded by God in heaven. Not only is our salvation kept safe, but also, Peter declares, we, the possessors of this inheritance, are protected by God's power. Greek Words, Phrases, and Constructions in 1:4 [Greek] the noun is a combination of [Greek] (a lot) and [Greek] (I possess). The noun is qualified by three adjectives that begin with the privative [Greek], to describe the inheritance. [Greek] from the verb [Greek] (I keep), this participle expresses continued action with the perfect tense, and with the passive it implicitly describes God as the agent. [Greek] note that in this verse the writer omits the definite articles. The use of the plural is characteristic in the Hebrew language. [Greek] the author changes his address from the first person plural (v. 3) to the second person plural. The presence of [Greek] with the accusative, instead of the dative [Greek], reflects an increased use of prepositions in this epistle. C. A Joyous Salvation 1:5–6 5. Who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time. a. Who through faith are shielded by God's power. In this particular verse every word is significant, yet the important term is shielded or guarded. In the Greek, this verb is a military term that can mean either to protect someone from danger or to prevent someone from escaping. When Paul was trying to escape from Damascus, the governor &had the city of the Damascenes guarded (II Cor. 11:32). In a spiritual sense, the peace of God &will guard [our] hearts and minds (Phil. 4:7) so that evil cannot touch us. This is the meaning Peter conveys when he writes that the believers are shielded by God's power. We are being shielded during our brief stay on this earth, for God does not permit Satan to harm us. We are shielded by God's power through faith. Paul's imagery conveys this truth: Take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one (Eph. 6:16). Peter teaches the doctrine of God's providence. When he speaks of faith, he mentions both God's protective power and human responsibility. That is, although God has promised to protect us, we must employ our faith in our fight against the evil one. Faith in God is both objective and subjective. Objective faith means that God is seen without rather than felt within. ^[23] But faith has its subjective side, too, as the numerous references to faith in First Peter demonstrate. b. Until the coming of the salvation. Why does God shield us? Our salvation which we now have in principle becomes our possession in reality when we enter the portals of heaven. God protects us so that we may receive our full inheritance when it is revealed in the last time. The expression salvation is a synonym of inheritance (v. 4). Peter uses an astonishing variety of expressions for the coming salvation of the end-time (for example, a living hope [1:3], God's wonderful light [2:9], the gracious gift of life [3:7], inherit a blessing [3:9], crown of glory [5:4], and eternal glory [5:10]).^[24] We joyfully look forward to claiming our salvation. Even as we now taste the goodness of God by experiencing salvation in principle, we know that the fullness of our inheritance shall be made known in due time (Heb. 1:14). c. That is ready to be revealed in the last time. The term ready relates to salvation and not to the verb revealed. Our salvation has been prepared for us by Christ through his atoning work. It will be revealed in a single moment at God's appointed time. Everyone shall see the inheritance, but only the believers shall possess it. The word revealed in the Greek means to take away the veil or the cover. Jesus will remove the veil when he returns to grant us salvation full and free. How vast the benefits divine Which we in Christ possess! We are redeemed from sin and shame, And called to holiness. Tis not for works that we have done, These all to Him we owe; But He of His electing love Salvation doth bestow. Augustus M. Toplady Revised by Dewey Westra Practical Considerations in 1:4–5 When we learn that our names are mentioned in a will, we know that we have a share in an inheritance described in that will. Often we do not know the value of that inheritance. We have to wait for the death of the testator and for legal transactions and financial settlements. After the period of waiting is over, however, the value of the inheritance often has diminished. Also, the distribution of the inheritance frequently causes jealousy and strife. By contrast, our eternal inheritance is a constant source of happiness. From the moment of our salvation we are filled with joy. Granted that we possess our inheritance in principle now, we know that when we leave this earthly scene we receive our full inheritance. We are unable to comprehend the value of this inheritance, for the gift of God is eternal life in Christ Jesus our Lord (Rom. 6:23). Furthermore, we cherish that gift in perfect harmony with all believers in the presence of our living testator, Jesus Christ. 6. In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. We note these points: a. Rejoice Peter writes, In this you greatly rejoice. But what does he mean by the word this? We have no fewer than three interpretations. First, the pronoun this has its antecedent in the last words of the preceding verse, in the last time (v. 5). But then the pronoun does not match the present tense of the main verb rejoice. For this reason, some translators put the verb in the imperative mood, be glad about this (GNB), or in the future tense, you will rejoice then (Moffatt). However, none of the verbs in the first chapter are imperatives, so a single command to rejoice seems to be a little out of place.^[25] In the Greek text the present tense, not the future tense, occurs. Consequently, if we adopt the reading of the New International Version, we cannot link the pronoun this to the phrase in the last time. Next, we can translate the phrase in this as in whom. Then the masculine form whom refers to the God and Father of Jesus Christ (v. 3). The objection to this translation is that the pronoun whom is too far removed from its antecedent, God and Father. In the third interpretation, which we prefer, the pronoun this relates to the experience of rebirth and the anticipation of salvation (see vv. 3 5).^[26] The main verb, accordingly, we understand as a present indicative; that is, as a declarative statement: In this you greatly rejoice. The gift of salvation is a cause of great rejoicing and for raising shouts of joy. In his first epistle, Peter mentions joy three times. He does this to encourage his readers, who are experiencing suffering and persecution (1:6, 8; 4:13). The sufferings they endure are insignificant when compared with the joy they will experience at the end of time (II Cor. 4:17).^[27] b. Endure Peter sympathizes with the readers, who are enduring hardships of various kinds. He writes, Though now for a little while you may have had to suffer grief in all kinds of trials. The wording is an echo of a verse in the Epistle of James: Consider it pure joy, my brothers, whenever you face trials of many kinds (1:2). This is the first time Peter mentions the word suffer (compare 4:13; 5:10). In the original, the word means to become sad, sorrowful, distressed. ^[28] The verb is in the past tense and undoubtedly relates to a particular incident that caused grief and suffering. First, although the exact time and duration of suffering are not known, this period of suffering is brief in relation to eternity. And second, the ordeal of suffering is necessary in accordance with God's purpose. Peter firmly believed in the reality of God's sovereign presence in the lives of His people. ^[29] The trials which the believers experience come from God's hand. These trials, in whatever form they appear, are ordained by God. Note that the word is trial, not temptation. God never tempts anyone (James 1:13), but he tests the believer to strengthen his faith. Greek Words, Phrases, and Constructions in 1:5–6 Verse 5 [Greek] &[Greek] the participle (from the verb [Greek], I guard) is in the present tense to stress continued action. The author marks the significance of the prepositional phrase [Greek] (by God's power) by placing it between the definite article and the participle. The preposition [Greek] (by) is instrumental. [Greek] this aorist passive infinitive from [Greek] (I reveal) is an infinitive of purpose. The aorist shows single occurrence and the passive implies that God is the agent. The verb refers to two parts: [Greek] (away) and [Greek] (covering). [Greek] the noun signifies God's appointed time, whereas [Greek] is chronological time. Verse 6 [Greek] the verb can be either a present indicative or a present imperative. Scholars favor the present indicative because of contextual evidence. [Greek] if need be. The participle is from the incomplete verb [Greek] (it is necessary). The inclusion of the verb [Greek] is debatable. [Greek] this aorist passive participle from the verb [Greek] (I grieve, am sorrowful) is concessive. D. A Genuine Faith 1:7 7. These have come so that your faith of greater worth than gold, which perishes even though refined by fire may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. Note these features: a. Testing Peter seems to anticipate the question about why a believer has to experience trials in his life. He replies, These have come so that your faith &may be proved genuine. A literal translation of the Greek has this reading: So that the testing of your faith &may prove to be for praise and glory (MLB). God tests the believer to see if his faith is genuine. Thus he asks Abraham to go to Mount Moriah to sacrifice Isaac (Gen. 22:1–19), and does so to prove Abraham's faith. In the case of Job, God permitted Satan to attack the believer (Job 1:6 2:10). Testing is a process that demands time. But after time has elapsed and the process of testing has ended, the result of the test becomes visible, namely, a genuine faith. Abraham triumphed in faith when he heard the angel of the Lord say, Now I know that you fear God (Gen. 22:12). Because of Job's faith, God blessed the latter part of Job's life more than the first (Job 42:12). In fact, God doubled Job's possessions. Note that the word testing occurs twice in the New Testament, here and in James 1:3, The testing of your faith develops perseverance. Each writer uses the word for his own purposes. b. Perishing Whereas James writes that the testing of your faith develops perseverance (1:3), Peter compares this testing to the process by which gold is refined. Throughout the centuries gold has been treasured as a precious and stable commodity. This highly prized metal is mentioned 385 times in the Bible, more often than any other metal. ^[30] Gold serves as a standard in determining monetary transactions (I Peter 1:18). Peter states that faith is of greater value than gold; faith excels this universally prized commodity because it originates in heaven and is a gift of God. Faith is everlasting (I Cor. 13:13). By contrast, gold eventually perishes through use or abuse. This precious metal is refined by fire so that all impurities are removed and pure gold of 24 karats remains. Peter, however, observes that even though gold is refined by fire, it perishes. The obvious implication of the comparison is that if perishable gold is purified, how much more should abiding faith be tested in the life of the Christian? The believer expresses true faith by completely trusting God. He knows that God will meet all [his] needs according to his glorious riches in Christ Jesus (Phil. 4:19). c. Appearing What is the result of faith that is tested? Peter answers that it results in praise, glory and honor when Jesus Christ is revealed. He is not giving this sequence of three responses to embellish a sentence. The believer proclaims his praise to God in prayer, psalm, and hymn. His praise includes gratitude to God for the divine favor given to him through Christ Jesus. The terms glory and honor occur in doxologies (I Tim. 1:17; Rev. 4:11). The believer shall share in heavenly glory and honor when at the end of his earthly life he enters the presence of Jesus Christ. Peter says that these three qualities are present when Jesus Christ is revealed. He does not tell us when Jesus will return, but he refers to the appointed time when every eye shall see Jesus. Then all believers in heaven and on earth will sing praises and attribute honor and glory to the Son of God. Practical Considerations in 1:7 Gold is the monetary standard among the nations of the world and serves to determine the value of currencies. The value of gold, however, is set by world markets. That is, man determines the price of gold. By comparison, faith, which is more precious than gold, originates not in the mines of the earth but in heaven. Faith is refined in the crucible of man's trials. Faith is God's gift to man. God, not man, determines the value of faith; and he reveals that the goal of man's faith is his salvation (1:9). Greek Words, Phrases, and Constructions in 1:7 [Greek] the genitive case is due to the comparative adjective [Greek] (more precious). [Greek] this participle is more than a conjunction. It is adversative and means nevertheless. [Greek] from the verb [Greek] (I find), this form is the aorist passive subjunctive. For the passive, God is the implied agent. [Greek] the noun signifies the objective revelation of Jesus Christ. The ending of the noun indicates that this revelation is a process. E. A Glorious Joy 1:8–9 Peter returns to the subjects joy (see v. 6) and faith (vv. 5, 7). In effect, he is presenting a summary of the preceding paragraph so that his readers may fully understand the significance of the Christian virtues: faith, hope, and love. Note that in verses 3 9 he teaches the meaning of these three virtues. 8. Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, 9. for you are receiving the goal of your faith, the salvation of your souls. These two verses depict parallelism and balance. To demonstrate this point, I place the parallel lines in separate columns: though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the goal of your faith, the salvation of your souls. a. Believe Peter implies that he has seen the Lord, and that the readers of his epistle have not had this privilege. Notice that Peter uses the first person plural in verse 3: Our Lord Jesus Christ &has given us new birth. But in verse 8 he employs the second person plural you: Though you have not seen him. Also notice the past tense, have not seen him. He contrasts the past tense with the present tense of the parallel statement, And even though you do not see him now, you believe in him. All these points imply that Peter has seen the Lord and that he is an eyewitness of Jesus ministry. Later in the epistle he explicitly calls himself a witness of Christ's sufferings (5:1). Because of time and distance, the recipients of Peter's letter had not seen Jesus; yet, because of the gospel, they love Jesus and believe in him. Indeed, they are a living commentary on the beatitude Jesus spoke to Thomas: Blessed are those who have not seen and yet have believed (John 20:29). They love Jesus and put their trust in him, even though they are unable to see him in this earthly life. The recipients do this on the basis of the message spoken by the apostles (John 17:20). As Paul put it, We live by faith, not by sightII Cor. 5:7; also see 4:18 . Is it possible that the apostles who saw and heard Jesus were of the opinion that their faith in the Lord was not so great as the faith of those who would believe without seeing Jesus?^[31] This possibility is real, first, because Peter was present when Jesus spoke the beatitude to Thomas (John 20:29). Second, Peter resorts twice to the use of concessive clauses that in translation begin with the word though though you have not seen him and though you do not see him now. Third, he stresses the temporal adverb now. In brief, Peter commends the readers for their faith in Jesus Christ. b. Joy You believe in him and are filled with an inexpressible and glorious joy. Already in this present life believers experience indescribable joy; they do not have to wait until they leave this earthly scene. Even now they are filled with joy that is inexpressible and glorious. The emphasis in this part of the verse is on the joy that fills the hearts of Christians. A literal translation conveys this concept in both verb and noun: You greatly rejoice with joy (NASB). This is the second time in this first part of his epistle that Peter introduces the subject joy. Peter repeats the word he used earlier, you greatly rejoice (v. 6). The word depicts shouting for joy that cannot be contained. Besides, Peter qualifies the noun joy with two unusual adjectives: inexpressible and glorious. The first word, inexpressible, occurs nowhere else in the New Testament. Peter uses it to describe the activity of a person who possesses great joy. That person cannot express his joy in human terms. In fact, he copes with not only an inability but also an impossibility to convey the depth of his joy. The second word, glorious, signifies that which has been glorified and continues to be glorified. It connotes the presence of heavenly glory that characterizes this particular joy (II Cor. 3:10). c. Receive The writer states the reason for this joy. He says, For you are receiving the goal of your faith, the salvation of your souls. Although many translators have chosen the verb to receive to convey the meaning of the Greek,^[32] the word means to obtain something that is due to a person. In this case, the word signifies that through the work of Christ the believer obtains salvation.^[33] Already in this life the Christian claims for himself the salvation Christ provides (I Cor. 1:18). What do believers obtain? Peter gives them a direct answer. He tells them that they will obtain the goal of [their] faith, as the New International Version has it. The text actually says, the end of your faith. However, if we stop at this point, Peter's answer is deficient, for we need to know what the goal of faith is. Peter, however, completes the sentence by adding the explanatory phrase the salvation of your souls. Scripture teaches that salvation belongs to us already in principle. We will have full possession when we are with Christ eternally. The wording of verse 9, the salvation of your souls, agrees with the teaching of numerous New Testament passages that our salvation in Christ affects our total life.^[34] Christ Jesus saves completely, so that every believer can say: He has fully paid for all my sins with his precious blood, and has set me free from the tyranny of the devil. He also watches over me in such a way that not a hair can fall from my head without the will of my Father in heaven: in fact, all things must work together for my salvation.^[35] Doctrinal Considerations in 1:8–9 What is joy? Joy is not only an emotional outburst that lasts momentarily. It is not simply a response to external circumstances that favor and encourage expression of joy. Joy often appears in the midst of hardship, suffering, trials, and persecutions. Joy is a gift that we receive from God, for Scripture shows that God is the giver of joy (Ps. 16:11; John 16:24; Rom. 15:13). This gift, then, comes to the believer who puts his complete trust in God. Joy is a gift that must be shared with others. The shepherd who finds his sheep and the woman who finds her coin share their joy with neighbors, while the angels in heaven rejoice over one sinner who repents (Luke 15:4 10). In Scripture, joy is often related to God's almighty acts of saving man. As a result, man expresses his joy by loving God and by obeying his commands (John 15:9 11).^[36] And last, joy is the fruit of the Spirit (Gal. 5:22). Greek Words, Phrases, and Constructions in 1:8–9 Verse 8 [Greek] the relative pronoun [Greek] has its antecedent in Jesus Christ (v. 7). The aorist active participle (from the verb [Greek], I saw) is negated by the adverb [Greek] while the present participle [Greek] (from [Greek], I see) has the negative adverb [Greek]. The first participle with a negative adverb relates to history; the second refers to present reality. Both participles denote concession although. [Greek] this is a verbal adjective that is active in a sense.^[37] The adjective consists of the privative - (not), the preposition [Greek] (out of), and a form derived from the verb [Greek] (I speak). [Greek] from the verb [Greek] (I glorify), this perfect passive participle expresses lasting effect. Verse 9 [Greek] the present middle participle of the verb [Greek] (I receive, obtain) has a causal meaning. It gives the reason for inexpressible joy. [Greek] although one leading manuscript (Codex B) omits the pronoun, others include it. Scholars generally favor its inclusion. [Greek] the absence of the definite article makes these two nouns distinct. The emphasis falls on the concept the salvation of your souls. F. An Intensive Search 1:10–11 10. Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, 11. trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. What do these two verses teach? In summary, the main points of the passage are these: 1. The Old Testament prophets taught the doctrine of salvation. 2. They researched and investigated this subject. 3. They tried to find out the time and circumstances to which the Spirit pointed. 4. The Spirit predicted Christ's sufferings and glory. Peter relates the teaching of salvation to the prophecies of the Old Testament. He concludes that the topic salvation has been: a. Prophesied Concerning this salvation, the prophets &spoke of the grace that was to come to you. Who are these prophets? Peter mentions no names but has in mind all of the Old Testament prophets, from Moses to Malachi. They are the prophets to whom Luke refers when he records the conversation of Jesus and the two men on the way to Emmaus: Did not the Christ have to suffer these things and then enter his glory? Luke adds, And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself (Luke 24:26 27). Directed by the Holy Spirit (II Peter 1:21), these prophets taught the grace that was to come. The expression grace is more comprehensive than its synonym salvation. It includes God's gracious rule in relation to man's redemption. Here are two examples: Jacob on his deathbed says, The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his (Gen. 49:10). Daniel, interpreting Nebuchadnezzar's dream, prophesies, In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, &it will itself endure forever (Dan. 2:44). Did the prophets understand what they were prophesying? Peter states that they searched intently and with the greatest care. b. Searched The prophets received God's revelation but did not always understand what their prophecies meant. However, they did not shrug their shoulders when they failed to understand the significance of their words; instead they searched diligently and carefully to determine the meaning of God's Word (Isa. 6:11; Dan. 7:15–16; Matt. 13:17; John 12:41). The prophets took their task seriously, for their words concerned the salvation of man. And about this salvation, they wished to know as much as possible. Therefore, they were trying to find out the time and circumstances of which the Holy Spirit spoke. c. Investigated Instead of the reading [they] were trying to find out the time and circumstances, a few translations have they inquired what person or time was indicated (RSV, italics added).^[38] The prophets knew that the Messiah would be coming, but they had no knowledge when he would app ear or what the circumstances of his appearance would be. Therefore they inquired about the when and how of the Messiah's coming. In general, scholars favor the reading time and circumstances to person or time. ^[39] The prophets, of course, received God's revelation about the coming of the Messiah. Isaiah prophesied about his birth (7:14; 9:6; 11:1), his ministry (11:2–5; 35:4–6; 61:1–2), and his suffering and death (52:13 53:12). And Micah predicted the place of his birth: Bethlehem (5:2). When they prophesied, these men were filled with God's Spirit. d. Predicted Not the prophets but the Holy Spirit predicted the sufferings of Christ and the glories that would follow. Peter says that it was the Spirit of Christ who was in them (Acts 16:7). Peter indicates that Christ existed before he came to dwell among men. Through his Spirit Christ directed the prophets and thus inspired their writings.^[40] The wording of the text reveals that a constant interaction between the prophets and the Spirit of Christ took place. That is, the prophets were constantly investigating the meaning of their prophecies, and the Spirit of Christ, working in them, was repeatedly pointing to the time and circumstances disclosed in these prophecies. The Spirit, then, revealed to them by means of predictions what the Christ had to endure. Note that in this passage, Peter unequivocally teaches the preexistence of Christ when he writes, the Spirit of Christ in them &predicted the sufferings of Christ. In the Greek, the present tense of the verb predict (as a participle) indicates the repeated nature of this activity. Christ made these predictions centuries before their fulfillment. Notice that the Spirit of Christ reveals these predictions to the prophets of the Old Testament era. These prophets assumed the task of searching diligently for the meaning of these prophecies. In brief, we draw the conclusion that in this passage Peter teaches the doctrine of verbal inspiration.^[41] The psalmist and the prophets reveal the sufferings of Christ (Ps. 22:7; Isa. 53:3). Peter writes the term suffering in the plural to stress the magnitude and variety of the pain and sorrow Jesus had to endure. However, Peter contrasts Jesus suffering with the glories that would follow. Note the use of the plural, glories. The plural refers to the glory of Jesus resurrection, the glory of his ascension, and the glory of his return.^[42] Practical Considerations in 1:10–11 An amazing characteristic of Scripture is its clarity, for God speaks to us in simple terms. For that reason, the Reformers of the sixteenth century taught about the perspicuity of Scripture. What they meant by perspicuity is that anyone guided by the Holy Spirit is able to read and understand the Bible because of its clarity. They acknowledged that some passages of Scripture are difficult to interpret; nevertheless they realized that the basic message of the Bible is clear. The Bible is still a best seller, but the people who regularly read it are a minority. Furthermore, persons who search the Scriptures, as the Bereans did in Paul's day (Acts 17:11), are in a class by themselves; they usually attend a seminary or Bible college. But serious Bible study should not be limited to one particular group of people. The Bible is an open book in which God tells us about the riches of salvation we have in Christ Jesus. Therefore, study the Scriptures to be wise in respect to salvation (II Tim. 3:15). Greek Words, Phrases, and Constructions in 1:10–11 Verse 10 [Greek] this compound verb from [Greek] (out of) and [Greek] (I seek) has a perfective meaning: search intently. The verb is in the aorist, which signifies that the prophets belonged to the Old Testament era. [Greek] a verb that occurs only here in the New Testament, it is a compound with a perfective stress: inquire carefully. Verse 11 [Greek] the present tense of this participle denotes a continual process. This form is more comprehensive than the compound verb of verse 10. [Greek] a fixed time, determined by God and referred to in prophecy. [Greek] the imperfect tense of the verb [Greek] (I show, point out) indicates repeated action in the past. G. A Personal Revelation 1:12 Peter is about to conclude his discussion on salvation. He has presented this topic by looking at the three Christian virtues: faith, hope, and love. Furthermore, he has described the joy of the believers, for they are indescribably rich in respect to their spiritual inheritance. And he has reminded them of the teachings of the Old Testament prophets. Now he concludes his reference to these prophets and says: 12. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. a. It was revealed to them that they were not serving themselves but you. Peter does not specify how and when the Old Testament prophets received the information that they were serving future generations. By his use of the past tense, he seems to indicate that this information came in a general way. Here are a few examples taken from the Old and the New Testaments: In his fourth oracle Balaam says, I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel (Num. 24:17). Moses tells the Israelites, The Lord your God will raise up for you a prophet like me from among your own brothers. You must listen to him (Deut. 18:15). On Pentecost, Peter quotes a psalm of David (Ps. 16:8–11) to illustrate Christ's resurrection. Peter calls David a prophet and says, Seeing what was ahead, he spoke of the resurrection of the Christ (Acts 2:31). In his sermon after he healed the crippled man, Peter quotes (Deuteronomy 18:15, applies it to Christ, and adds, Indeed, all the prophets from Samuel on, as many as have spoken, have foretold these daysActs 3:24).^[43] In the Greek, the past tense of the verb were serving reveals that the prophets kept on doing so. b. When they spoke of the things that have now been told. In this segment of the verse we note, first, that the word things is most important. This word refers to the sufferings and glories of Christ (v. 11) and summarizes the content of the gospel. The message of the Old Testament prophets as they prophesied concerning the life, death, and resurrection of Christ was not self-serving. Rather, their prophecies continue to be a ministry to the church of the New Testament era. Accordingly, we note next that Peter emphasizes the word now. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 2. Holiness, part 2 (2:1–3) Election (2:4–10) and Submission, part 1 (2:11–25) Outline (continued) 2:1–3 D. Grow Spiritually 2:4–10 IV. Election 2:4–8 A. Living Stones 2:4–1. Chosen 2:5–6 2. Built 2:7–3. Rejected 2:8–4. Destined 2:9–10 B. Chosen People 2:11 3:12 V. Submission 2:11–12 A. An Appeal 2:13–17 B. Instituted Authority 2:13–15 1. Obedience 2:16–17 2. Freedom 2:18–20 C. Commendable Behavior 2:21–25 D. Shepherd and Overseer 2:21–23 1. Suffered 2:24–2. Died 2:25–3. Returned D. Grow Spiritually 2:1–3 2 1 Therefore, rid yourself of all malice and all deceit, hypocrisy, envy, and slander of every kind. 2 Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3 now that you have tasted that the Lord is good. Peter comes to the last exhortations that relate to the subject holiness a subject he introduces and explains in the preceding chapter (1:13–25). He encourages the readers to divest themselves of negative attitudes and he urges them to express their need for spiritual food, so that they may mature in faith and knowledge. 1. Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. The first word in the sentence is therefore. On the basis of what Peter said in the last section of the previous chapter (1:22–25), he now draws a conclusion. That is, reborn children of God ought to exhibit their new life in their daily conduct. When someone is born again (1:23), we expect to see the evidence in his personal behavior. In fact, we are looking for demeanor that is distinctively Christian. How are the recipients to live a Christian life? Peter instructs, Rid yourselves of all malice. In the Greek, he uses a verb that expresses the imagery of removing garments, for he says, Put off all malice. (Paul also uses this same metaphor: Put off your old self [Eph. 4:22; and see Col. 3:9].) Peter figuratively tells the readers to take off the garments of malice, deceit, hypocrisy, envy, and slander. a. All malice. This is the first evil in a catalogue of sins. Note that the word all is comprehensive and allows no exceptions. In his list of sins Peter writes the term all three times. The word malice signifies ill will that originates in our sinful nature.^[1] If we allow this evil to express itself in our relations with others, love for our neighbor vanishes. In brief, malice is a desire to inflict pain, harm, or injury on our fellow man. b. All deceit. Once again Peter uses the adjective all to include everything that is deceitful. He alludes to a number of actions that are covered by the phrase all deceit: falsehood, craft, seduction, slander, and treachery. The concept deceit comes to expression, for example, in Paul's description of the sorcerer Elymas on the island Cyprus. Paul calls him a child of the devil and an enemy of everything that is right. Then he adds, You are full of all kinds of deceit and trickery (Acts 13:10).^[2] Deceit takes on the appearance of truth so that the unwary may be tricked. Therefore, deceit and hypocrisy are twins: by deceit a person is wronged and by hypocrisy he is deceived.^[3] c. Hypocrisy, envy. These two words appear in the plural in Greek. The hypocritical person pretends to be what he is not; he is a man with a double heart and a lying tongue. For instance, Jesus rebuked the Pharisees and teachers of the law for their hypocrisy when he said, You hypocrites! Isaiah was right when he prophesied about you: These people honor me with their lips, but their hearts are far from me (Matt. 15:7–8; Isa. 29:13). Envy is an attitude expressed in a desire to possess what belongs to someone else. Envy often leads to holding a grudge. d. And slander of every kind. Although the New International Version does not indicate this, the Greek puts the words slander and of every kind (that is, all) in the plural and literally says, all evil speakings (KJV). Also, for the third time in this catalogue of vices Peter uses the adjective all. He implies that the tongue is a ready and willing instrument to talk about our neighbor behind his back (Rom. 1:30; II Cor. 12:20; James 4:11). Slander occurs in numerous ways and the misuse of the tongue gives impetus to other sins. Peter does not tell his readers to fight against these evils but to lay them aside as a garment and to get rid of them. We put off our old nature and cherish our new life in Christ by craving spiritual nourishment and growing in our salvation. 2. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3. now that you have tasted that the Lord is good. a. Like newborn babies. Is Peter intimating that the readers are recent converts? Not necessarily. Possibly he uses the phrase like newborn babies figuratively to give the readers of his letter the mental picture of infants craving nourishment. Parents know how newborn babies vocally and ardently express their desire to be fed regularly. In fact, newborn babies act as if their life depends on the next feeding. Likewise, believers must show their longing for the Word of God. Peter encourages his readers to crave the milk of God's Word. He does not chide them (I Cor. 3:2; Heb. 5:12–13) but wants them to crave spiritual nourishment. b. Crave pure spiritual milk. The verb crave in the Greek must be understood favorably, not unfavorably. For example, Paul uses this verb approvingly when he expresses his longing to see the believers to whom he writes his epistles.^[4] Similarly, Peter exhorts the readers to crave spiritual food, just as newborn babies long for milk at feeding time. Peter describes the word milk with the adjectives pure and spiritual. He does not say that the readers eventually will receive solid food when they mature, but that their nourishment is pure and spiritual. Only here in the entire New Testament the Greek adjective pure occurs. It denotes an absence of fraud and deceit (John 1:47).^[5] The term spiritual in this context points to the Word of God. Notice that in 1:23, Peter tells the readers that they are born again through the Word of God (also consult 1:25). In the Greek, the term translated spiritual comes from the same root as the expression word. Because this particular term occurs only once more in the New TestamentRom. 12:1, where Paul speaks of spiritual worship it is difficult to translate. In English we lack derivatives and therefore furnish the reading spiritual. We rely on the context, which clearly indicates that Peter has the Word of God in mind. The spiritual food the believers consume comes to them verbally through the Word of God. c. So that by it you may grow up in your salvation. The main verb in this clause is grow. The result of consuming the milk of God's Word ought to be the spiritual growth of the believers. As a mother constantly looks for evidence of growth in her child, so God wants to see continued spiritual growth in his children. The verb to grow literally refers to physical growth in children.^[6] Interestingly, Peter makes no distinction between babies and adults, milk and solid food. Instead he indicates that all believers continue to be babies whose constant diet is the milk of God's Word. Once again Peter introduces the concept salvation. In fact, we observe a parallel between the first chapter, where the writer teaches that we experience rebirth that leads to salvation (see 1:3, 5, 9), and the second chapter, where he says that we grow up in our salvation (2:2).^[7] d. Now that you have tasted that the Lord is good. Although most translations do not indicate that this verse resembles Psalms 34:8, the similarity is clear. David says, Taste and see that the Lord is good. We mark three points. First we note that Peter indicates a lapse of time since the readers initially became acquainted with the Word of God. They have tasted it and now Peter wants them to continue to receive the nourishment of that Word. He encourages them to crave pure spiritual milk with the intensity of newborn babies who demand nourishing milk. Once babies taste nourishment, they do not stop craving it until they are satisfied. Likewise the believers, now that they have tasted God's Word, must crave it until they are filled. The second point is that the word Lord in Peter's epistle relates to Jesus, but in the Psalms (Ps. 34:8) it relates to the Lord God of Israel. Peter indirectly teaches the divinity of Jesus by placing him on an equal level with God. And the last item is the word good. This Greek word is also translated kind and serves as a synonym of gracious. ^[8] Peter wants to say that when the believer reads the Bible, he meets his personal God in Jesus Christ, who grants him numerous blessings. The child of God, then, joyfully exclaims that the Lord is good and kind. Practical Considerations in 2:2 Do you have family devotions? You would like to say yes, but your answer is really no. There are too many conflicts and interruptions for regular family devotions. You have tried, but you cannot get the whole family together. Perhaps you have given up. However, there are times when the family is together. Mealtime is family time, and family time should include prayer and Bible reading. The Christian family comes together at mealtime, not only to enjoy each other's company, but also to express thanks to God and to read his Word. Families should look forward to mealtime and make it devotional. We need spiritual food just as much as other food, with the same regularity. Family devotions ought to be for the entire family, and each member should be urged to participate. We should let the children each read some Bible verses, ask them to present their prayer requests to God, and teach them the practice of regularly reading God's Word. Consistent family devotions are a spiritual blessing to all members of the family, especially if each one participates. Moreover, the home is the training ground for life, for in the family circle lifelong patterns are set. Family devotions are exercises in the practice of holiness, because in prayer and the reading of Scripture we enter the holiness of God. Therefore, devotions should never be rushed, conducted thoughtlessly, or skipped altogether. God wants us to come to him with regularity and reverence. As we eat regularly, so we read Scripture and pray regularly. The old cliché is worth repeating: The family that prays together stays together. And last, God wants his children to grow spiritually in the grace and knowledge of Jesus Christ (II Peter 3:18). Greek Words, Phrases, and Constructions in 2:1–3 Verse 1 [Greek] this aorist middle participle from the verb [Greek] (I lay aside) depends on the main verb to crave, which is imperative. Therefore, the participle has imperatival force. [Greek] Peter employs this adjective three times: twice in the singular and once in the plural. [Greek], [Greek], [Greek] these three nouns are idiomatic plurals. This use of the plural of abstract substantives does indeed lay stress on the separate acts. ^[9] Verse 2 [Greek] the adjective has its origin in the noun [Greek] (word). Also, [Greek] (pure milk) probably was a common expression.^[10] [Greek] the preposition [Greek] (on, for, toward) makes this compound perfective and stresses the intensity of the action. The aorist tense of this imperative verb is constative. [Greek] the Majority Text omits these two words (as do the KJV and NKJV). Bruce M. Metzger thinks that they were deleted either through an oversight in copying or because the idea of growing into salvation was theologically unacceptable. ^[11] Verse 3 [Greek] the aorist tense of this verb denotes past experience (Heb. 6:4, 5). [Greek] this adjective comes from the verb [Greek] (I employ; treat a person in a certain way).^[12] IV. Election 2:4–10 4 As you come to him, the living Stone rejected by men but chosen by God and precious to him 5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6 For in Scripture it says: See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame. 7 Now to you who believe, this stone is precious. But to those who do not believe, The stone the builders rejected has become the capstone, 8 and, A stone that causes men to stumble and a rock that makes them fall. They stumble because they disobey the message which is also what they were destined for. 9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. A. Living Stones 2:4–8 Peter colors his epistle with imagery that portrays life: newborn babies craving milk (2:2), stones to build a house (2:5), and a capstone rejected by the builders (2:7). All these images, however, are figurative. They convey a spiritual message, as is obvious from the expression living stone. 1. Chosen 2:4 4. As you come to him, the living Stone rejected by men but chosen by God and precious to him. Some scholars are of the opinion that in this verse Peter again alludes to Psalms 34, as he did in the preceding verse (v. 3). The Septuagint has this reading: Come to him and be enlightenedPs. 34:5[33:6 LXX] .^[13] The words to him obviously refer to Jesus, whom Peter mentions in verse 3. Moreover, the act of coming to Jesus is an act of faith that occurs not once but continuously. The phrase the living Stone appears to be a paradox: a stone has no life. Yet in Scripture the term stone sometimes has a figurative meaning (Ps. 118:22; Isa. 8:14; 28:16; Matt. 21:42; Mark 12:10 11; Luke 20:17; Acts 4:11; Rom. 9:33). Peter himself used this imagery when he addressed the Sanhedrin and portrayed Jesus Christ as the stone you builders rejected, which has become the capstone (Acts 4:11; Ps. 118:22). Especially when Peter qualifies the word stone with the descriptive adjective living, he is no longer speaking of a stone but of a person. Notice first that Peter is not using his own name Petros/petra (Matt. 16:18) as a play on words. The word is stone, not rock. Next, when Jesus asked the disciples to identify him, Peter confessed: You are the Christ, the Son of the living God (Matt. 16:16). During his ministry, Jesus taught the Samaritan woman about living waterJohn 4:10 11; also see 7:38 and living bread (John 6:51). Third, the adjective living (see 1:3, 23; 2:5) not only shows that the stone lives, but also describes Christ, the giver of life. The image of a stone is furthermore a reminder of God's judgment. Even though Christ is a firm foundation for anyone who puts his faith in him, he is a crushing stone to those who reject him.^[14] Before Peter continues with the rest of the sentence, he presents an interpretive comment with a built-in contrast. He says that the living Stone has been rejected by men but chosen by God and [is] precious to him. The contrast is in the verbs rejected and chosen and in the nouns men and God. Peter contrasts unbelieving people who have rejected Jesus, and continue to do so, with God for whom Jesus is elect and precious. Peter repeats the theme of election, for he calls the recipients of his epistle God's elect (1:1) and a chosen people (2:9). Also, to his sermons recorded by Luke in Acts, Peter repeats the theme that Jesus is rejected by men but chosen by God (Acts 2:22 36; 3:13–15; 4:10–11; 10:39–42). The factor of election might well be seen as permeating and determining of the thought of I P[eter] as a whole. ^[15] Conclusively, with Jesus the believers share in God's electing love. Greek Words, Phrases, and Constructions in 2:4 [Greek] without the definite article, this noun stresses the noun in the absolute sense: Jesus is the living Stone. [Greek] &[Greek] in this brief parenthetical sentence, contrast is prominent. [Greek] this perfect passive participle from [Greek] (I reject) shows lasting effect. 2. Built 2:5–6 5. You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. a. Translations The main verb in verse 5 is you are being built. The translators of the New International Version, with translators of other versions, have taken the verb in the indicative mood and in the passive voice.^[16] That is, the verb is descriptive of the process of building God's spiritual house: believers are seen as stones that are put in place by God. Other translators, however, take the verb in the imperative mood in the passive voice. Here is a representative translation: Come, and let yourselves be built (NEB).^[17] Still another possible translation is to render the verb in the imperative mood but with a reflexive connotation: Build yourselves up. ^[18] Translators generally agree that the verb is in the passive, so that God is the agent who builds the spiritual house. They are divided, however, on the proper mood. Some point to Peter's frequent use of the imperative in the preceding section (1:13 2:3).^[19] But others argue correctly that a new section with a doctrinal theme need not follow the pattern set by a series of exhortations in the previous section.^[20] In other words, the context supports the use of the indicative mood. Hence, we have good reason to hold to the indicative mood in verse 5 (NIV), for it provides a description of the life of the church. b. Illustrations Peter resorts to illustrations that with increasing clarity depict worship: living stones, spiritual house, holy priesthood, spiritual sacrifices. Living stones. Peter describes Jesus as the living Stone (v. 4) and the believers as living stones. Believers derive the life-giving principle from Jesus. In the form of stones they are the building blocks of God's house. Incidentally, Peter furnishes a parallel of a spiritual house and spiritual sacrifices.^[21] Spiritual house. Peter speaks metaphorically, because not the stones but the individual members form the household of God (Eph. 2:19–22; I Tim. 3:15; Heb. 3:6; 10:21). This metaphor conveys the idea of a community of believers who as a holy priesthood present living sacrifices.^[22] Holy priesthood. This expression, commonly phrased as the priesthood of all believers, refers to the community of priests and means that every true Christian is a priest in the household of God (see v. 9). It is a singular honour, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but that he should also make us priests. ^[23] The adjective holy signifies that the priesthood is dedicated to God and separated from the world. Spiritual sacrifices. What is the task of the priest? He has no need to offer sacrifices to remove sin and guilt, for Christ was sacrificed once to take away the sins of many people (Heb. 9:28). A member of the priesthood of all believers, then, offers sacrifices of gratitude to God for the redemptive work of Christ.^[24] That is, he presents to God a sacrifice of praise the fruit of lips that confess his name (Heb. 13:15). Furthermore, the priest seeks to reflect God's holiness in harmony with his command: Be holy, because I am holy (1:16). And last, he offers his body as a living sacrifice in thankful service to God (Rom. 12:1). These spiritual sacrifices can be presented to God only through Jesus Christ, for without Christ our righteous deeds are nothing but filthy rags (Isa. 64:6). 6. For in Scripture it says: See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame. This is the first of three quotations from the Old Testament and a number of allusions on which Peter bases the entire doctrinal paragraph (2:4–10). Note that with the clause for in Scripture it says, Peter bases his doctrinal teaching on the Old Testament Scriptures. He first quotes from Isaiah 28:16in verse 6, then he cites Psalms 118:22in verse 7, and last he has a quotation from Isaiah 8:14in verse 8. Also, in verses 9 and 10 he alludes to some Old Testament passages: Exodus 19:6and Isaiah 43:20 21in verse 9 and Hosea 1:6, 9; 2:3, 25 in verse 10. See, I lay a stone in Zion, a chosen and precious cornerstone. We perceive that in verses 4 and 5 Peter borrows the wording from (Isaiah 28:16and Psalms 118:22. We know from the Gospels that in teaching the parable of the tenants, Jesus applied the imagery of Psalms 118:22to himselfMatt. 21:42). And we know from Romans 9:33that in discussing Israel's unbelief, Paul quotes Isaiah 28:16to indicate that Jesus rejected by the Jews is the stone in Zion. In Peter's quotation the word cornerstone is important. Although this word may mean the keystone that was placed in the center of an arch, it can also refer to a foundation stone.^[25] For instance, Peter interprets the word cornerstone as a capstone in verse 7 and as a stone that causes men to stumble and a rock that makes them fall in verse 8. In (Isaiah 28:16, the word depicts the stone that was laid at the foundation of a building. Figuratively, the house of God is built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstoneEph. 2:20). An anonymous poet of the seventh century captured the scriptural teaching on the stone in the form of a hymn. In the nineteenth century, John Mason Neale translated this hymn into English: Christ is made the sure Foundation, Christ the Head and Cornerstone, Chosen of the Lord and precious, Binding all the church in one; Holy Zion's help for ever, And her confidence alone. And the one who trusts in him will never be put to shame. Not the location of the stone but its function is significant. The imagery of the stone describes Jesus, who calls upon every believer to trust in him. Jesus Christ, the object of our faith, will honor our dependence on him. He will never let us down; that is, he will not allow us to lose face. Greek Words, Phrases, and Constructions in 2:5–6 Verse 5 [Greek] in the light of the immediate context, I take this verb as a present passive indicative. [Greek] this preposition is omitted in the Majority Text (also see KJV, NKJV), but is strongly supported by leading manuscripts. Verse 6 [Greek] from the verb [Greek] (I contain), this word describes the content of a book or letter: it is contained in Scripture. ^[26] [Greek] as in the English idiom in Scripture, so in Greek the definite article is superfluous. The article is not necessary to make the noun definite in a prepositional phrase. ^[27] 3. Rejected 2:7 With the well-known quotation from Psalms 118:22, Peter brings to a climax the contrast between believers and unbelievers. This is the quotation Jesus applied to himselfMatt. 21:42and parallels and is the one Peter cited when he addressed the members of the Sanhedrin (Acts 4:11). 7. Now to you who believe, this stone is precious. But to those who do not believe, The stone the builders rejected has become the capstone. In this pair of sentences, Peter emphasizes the believers, so that in the Greek he says, you, you who continue believing. He strengthens the readers of his letter and encourages them to place their confidence in Jesus. Now to you who believe, this stone is precious. Even though the Greek text does not have the words this stone, translators have taken these words from the quotation to provide the contrast Peter intends.^[28] Others are of the opinion that Peter has Jesus in mind and writes, To you therefore who believe, he is precious. ^[29] And still other translators prefer a literal translation of the Greek: For you therefore which believe is the preciousness. ^[30] The key to verse 7a lies in the word preciousness, which actually means respect or honor. ^[31] The believers are honored by God because of Christ, who is precious to him (vv. 4, 6). If Christ is the cause of their honor, they in turn ascribe honor and respect to him. As Peter indicates, believers honor the stone while unbelievers reject it (II Cor. 2:16). In the quotation from (Psalms 118:22, the psalmist borrows a figure from the building trade. Stones used in the construction of buildings had to be regular in size. They were cut with the aid of a hammer or a chisel or even a sawI Kings 7:9). Stones that did not pass inspection were rejected by the builders. The builders figuratively represent the unbelievers who reject the stone that is Christ. God, the chief architect, takes this reject and puts it down as capstone. He honors Christ by giving him the preeminent position in the building, that is, God's household. For capstone the Greek has the words the head of the corner. Christ, then, is the keystone or the chief cornerstone. Greek Words, Phrases, and Constructions in 2:7 [Greek] this noun signifies honor or respect. In an active sense, it can mean that one is showing honor to someone. Here it is in the passive sense: one receives honor.^[32] [Greek] from [Greek] (I refuse to believe), this verb is the exact opposite of the preceding [Greek] (present active participle, dative plural) and thus points out the sharp contrast Peter intends to portray.^[33] The reading [Greek] enjoys stronger textual support than the variant [Greek]. 4. Destined 2:8 8. And, A stone that causes men to stumble and a rock that makes them fall. They stumble because they disobey the message which is also what they were destined for. a. Scripture The stone rejected by the builders and elevated to be the capstone has another function. Peter quotes Isaiah 8:14, A stone that causes men to stumble and a rock that makes them fall. He implies that the stone causes embarrassment, offense, and hurt for all who refuse to believe. What is Peter saying? Simply put, he says that we either put our faith in Jesus, the foundation stone, or we dash our foot against it. Unbelievers stumble and fall because of Jesus message (Luke 2:34); they experience that Jesus is a rock that makes them fall. Paul also writes about Israel's unwillingness to believe the message of Jesus; he combines quotes from (Isaiah 8:14and 28:16 to illustrate that unbelievers stumbled over the stumbling stoneRom. 9:32). b. Message They stumble because they disobey the message. The reason for their stumbling is that they have chosen to disobey the Word of God. Their disobedience arises from a heart that is filled with unbelief. In other words, the sequence which Peter delineates is unbelief, disobedience, and downfall which eventually leads to ruin. Unbelievers, then, meet God in Christ as their enemy because they have chosen to be a friend of the world (James 4:4). Moreover, they can never say that they have not received the message of Christ. Figuratively, they touch it with their foot when they stumble and fall. c. Destiny Which is also what they were destined for. This last sentence in verse 8 is emphatic in its conclusion. The word also and the verb destined for provide emphasis. Note the sequence Peter gives in verses 7 and 8. First, he contrasts the attitudes of believers and unbelievers (v. 7a). Next, he discloses that unbelievers reject Jesus Christ, the stone (v. 7b). Third, because they disobey the message of Christ, the unbelievers stumble (v. 8a). And last, the unbelievers were destined for their fall (v. 8b). Notice also that, except for verse 8b, every verb is in the present tense and is active; the unbelievers continue to reject Jesus and they continue to stumble. The last verb in verse 8b, however, is in the past tense and is passive: they were destined for this stumbling. Peter writes from man's point of view when he says that disobedient unbelievers are appointed to stumble because of their disobedience to the Word of God; therefore they themselves pay the penalty for their refusal to believe and to obey. Peter implies that God has destined these disobedient people to eternal destruction. No believer can say that because he decided to accept Christ as his Savior he has secured salvation. Scripture teaches that God elects man and saves him (Rom. 9:15–16); in the process of salvation, God is first and man is second. Likewise, no unbeliever ought to think that his stubborn unbelief gives him independence from God and freedom to ignore him. God is in control. He holds the unbeliever accountable and tells him that because of his unbelief he is destined for eternal damnation. The use of the passive voice in the clause what they were destined for results from the Jewish reverential dislike of the use of God's name. Therefore, the third person plural passive is often used in the N[ew] T[estament] where we would attribute the action directly to God. ^[34] Greek Words, Phrases, and Constructions in 2:8 [Greek] derived from the verb [Greek] (I stumble), this present active verb can take [Greek] (the word) as a direct object. However, translators prefer to link this object to the present active participle [Greek] (disobey). The participle has its roots in the negative (not) and the verb [Greek] (I persuade). Disobedient people, then, do not want to be persuaded by the Word of God. B. Chosen People 2:9–10 Peter addresses believers and communicates to them the glad tidings that they are God's people who possess tremendous privileges. In fact, this passage is one of the most precious verses of the entire epistle. 9. But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. The contrast is evident; the term but marks the difference between disobedient unbelievers and God's chosen people. In ascending order, Peter enumerates the glorious riches of the believers in terms that approach incredulity. From the Greek we learn that he addresses them personally and emphatically with the plural pronoun you. How does Peter describe the believers? Here are the words: a. A chosen people. Peter writes to people who lived before the destruction of the Jerusalem temple. Himself a Jew, Peter addresses numerous Jewish Christians and Christians of Gentile descent. Moreover, he speaks to all believers of every age and place who read his epistle. Fully acquainted with the Old Testament, Peter applies its wording to his readers because he views them as God's chosen people. He borrows from the prophecy of Isaiah, who records the words of the Lord: My people, my chosen, the people I formed for myself that they may proclaim my praise (Isa. 43:20–21). Peter, then, views the believers as the body of Christ, that is, the church. Other translations have the term race instead of people. Members of a race have a common ancestor and through that ancestor are related to one another. For instance, Abraham is the father of the Jewish race. Christians through Jesus Christ call God their Father, and they are related to each other as brothers and sisters. Furthermore, because Jesus has been chosen by God (vv. 4, 6), they also are designated God's chosen people (Deut. 10:15; I Sam. 12:22). b. A royal priesthood. Peter continues to describe the glorious riches the believers possess. He calls them a royal priesthood. In verse 5 he speaks of a holy priesthood, a phrase which is meaningful in the light of the command to be holy (1:15–16). The descriptive adjective royal, however, adds the dimension of kingdom and king. In the kingdom of priests (Exod. 19:6), there is a king. In fact, the Messiah is both priest and king, as Zechariah prophesied: He will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne (Heb. 7:14–17; Rev. 1:5–6). Whereas Zechariah prophetically portrays the Messiah as the royal priest, Peter reveals that believers are priests in a royal priesthood.^[35] c. A holy nation. Again Peter relies on Old Testament phraseology. He borrows the language of (Exodus 19:6Deut. 7:6; Isa. 62:12).^[36] Peter resorts to using national and political terminology, but wants his readers to understand these terms in a nonpolitical manner.^[37] For this reason he qualifies the word nation with the adjective holy. A nation consists of citizens who reside in a given locale, obey rules and regulations, and strive for the well-being of their society. Citizens of a holy nation, however, have common characteristics through Jesus Christ. Peter portrays God's people as a holy nation, which means that the citizens have been set apart for service to God. d. A people belonging to God. Throughout the ages God has claimed for himself his own people (Mal. 3:17; Acts 20:28; Titus 2:14). These people, who differ from the nations of the world, are his prized possession. They are independent of nationalistic ties because they have a special relationship to God.^[38] They belong to God, who has bought them with the blood of Jesus Christ. e. Declare the praises. Peter points to the task of God's special people. As a skilled pastor, Peter addresses his readers personally. He says, that you may declare the praises of him who called you out of darkness into his wonderful light (Isa. 43:21). Everywhere they should vocally proclaim God's praiseworthy virtues, deeds, power, glory, wisdom, grace, mercy, love, and holiness. By their conduct, they must testify that they are children of the light and not of darkness (Acts 26:18; I Thess. 5:4). Peter implies that in earlier days his readers lived in spiritual darkness. God called them to repentance and faith in Jesus Christ and redeemed them from the powers of darkness. Through the gospel of Christ, God called them into the kingdom of his Son (Col. 1:13). 10. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. Once again Peter relies on Old Testament imagery. He alludes to the prophecy of Hosea where the Lord addresses the prophet when Gomer gave birth to her second son: Call him Lo-Ammi [not my people], for you are not my people, and I am not your God (1:9; and see 2:23). The second part of verse 10 also is an allusion to Hosea's prophecy. Gomer gave birth to a daughter and the Lord tells Hosea, Call her Lo-Ruhamah [no mercy; or, not loved], for I will no longer show love [mercy] to the house of Israel (1:6). Once you were not a people [useful to God], but now you are the people of God. Here is an obvious reference to the past of these recipients. They were Gentiles and Jews who through the preaching of the Word of God had been converted (1:12). God saved them through the redemptive work of his Son and now these same persons are part of the body of believers known as the people of God. They are God's special people, whom Peter designates a people belonging to God (v. 9). Once you had not received mercy, but now you have received mercy. The Greek wording indicates that the recipients had lived without God for a long time, during which they had tried but failed to obtain mercy for themselves. Peter contrasts the past of these people with their present: now you have received mercy. That is, they have received remission of sin and rejoice in the love and the grace of God. The prophet Hosea contrasts the unfaithfulness of his contemporaries in ancient Israel with the electing love of their covenant God (Hos. 1:1 2:23). In the New Testament, Paul applies the prophecy of Hosea to the Gentiles (Rom. 9:25–26). Moreover, he regarded as Gentiles the Jewish people who had broken God's covenant. Yet God takes Gentiles and converted Jews into a covenant relationship with himself. Peter affirms this same truth when he addresses both Jewish and Gentile Christians in his epistle: You are &a people belonging to God. Doctrinal Considerations in 2:9–10 In these two verses, the New International Version uses the word people four times: a chosen people; a people belonging to God; not a people; and the people of God. Peter intimates that we are most precious in the sight of God. He indicates that we are God's treasured possession, for we have been chosen through Christ. In his own way, Peter reflects God's claim: I will walk among you and be your God, and you will be my people. ^[39] God's claim is a biblical truth that is woven through the fabric of Scripture as a golden thread. God's people are his own possession. In turn, we always should be mindful of our status, for Peter pictures us as chosen by God, royal, and holy. Greek Words, Phrases, and Constructions in 2:9–10 Verse 9 [Greek] from the verb [Greek] (I preserve for myself), this noun with the [Greek] ending denotes the continuing activity of claiming one's own possession. [Greek] mark the position of this personal pronoun in the sentence. Between a prepositional phrase and a participle, it receives emphasis. [Greek] this possessive pronoun occupies an emphatic position in the last part of the sentence. Verse 10 [Greek] the significance of this noun lies in its use: in this sentence [Greek] refers to God's special people. [Greek] from [Greek] (I have mercy), this perfect middle participle denotes lasting activity in the past and an attempt to obtain mercy for oneself. [Greek] the aorist passive participle indicates single occurrence in the past with the implied agent, namely, God, who has extended mercy to his people. V. Submission 2:11 3:12 A. An Appeal 2:11–12 11 Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. 12 Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. Here is the second pastoral section. In the first section Peter exhorts his people to holiness (1:13 2:3); in the second he appeals to the readers to submit to authorities (rulers, masters, husbands). He begins with an appeal in which he urges them to live as aliens in the world. 11. Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. a. Address The New International Version presents a typical contemporary translation, dear friends (see 4:12).^[40] Yet this address indicates much more than an amicable relationship. The Greek word literally means beloved. This address has its origin in the verb to love (Matt. 22:37–40). In the broader context of his epistle, Peter exhorts the readers to love one another (1:22). The term beloved, in the Greek, accentuates two aspects: first, the passive implies that the recipients are loved by God and by the writer of this epistle. And second, the term reveals not only what is taking place, but also what must occur. In other words, the term conveys a sense of obligation. God not only has adopted his people, whom he regards as his elect. He also loves them and calls them the people of God (Hos. 1:9–10; 2:23; Rom. 9:25–26). b. Appeal I urge you, as aliens and strangers in the world. As pastor and counselor, Peter uses the first person singular I (also see 5:1, 12) to speak directly to the readers. He uses the verb to urge to express encouragement; he knows that they are able to do what he requests. Peter calls the believers aliens, which is the designation for persons who live in a foreign country but who keep their own citizenship (1:1). They do not possess the same privileges and rights as the citizens of the country in which they live (Gen. 23:4; Ps. 39:12; Heb. 11:9, 13; I Peter 1:17). They are strangers in a world that is foreign to them; they live on this earth for only a brief period; they know that their citizenship is in heaven (Phil. 3:20). c. Abstain Peter, however, does not exhort the readers to separate themselves from the world. Rather, he urges them to abstain from sinful desires and to look into their own souls. That is the place where desire originates. Desire in itself is not wrong, except when it leads to evil. Evil desire conceives and gives birth to sin, and sin, when it is full-grown, gives birth to death (James 1:15). Sinful desires conduct warfare against the soul, says Peter (Gal. 5:16–17, 24). Notice that Peter does not say that these desires fight against man's soul but that they wage a war against his soul with the purpose of destroying it. What are these sinful desires? Peter answers this question in another context; they are living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry (4:3).^[41] These desires give a person temporary physical satisfaction but in reality wage decisive warfare against his soul. Fully aware of the dangers of this warfare, however, the believer abstains from these desires. By his conduct and good deeds, he shows unbelievers the way to God. 12. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. d. Conduct God calls us to be his people in the society in which we live. He wants us to be living testimonies of his love and mercy toward sinners because through our lives he calls others to himself. Our conduct and confession, then, ought never to be stumbling blocks for our unbelieving neighbors. Live such good lives. Our lifestyle should be distinctively Christian so that it serves to encourage others to follow our example. The word good occurs twice in this verse: good lives and good deeds. It denotes that which is praiseworthy, noble, and morally good in the sight of our fellow man (James 3:13). Among the pagans. Christians are living in glass houses; they are on display. Their conduct, deeds, and words are evaluated constantly by non-Christians who want to see if Christians indeed live up to what they profess. e. Accuse Though they accuse you of doing wrong. The verb that Peter uses means to slander (Rom. 1:30). Christians should strive for such exemplary conduct that slanderous accusations of unbelievers remain groundless (3:16). When they are vilified as criminals, the record of their Christian conduct should reveal good works and an absence of faults and vices. By doing good, the Christian will silence the ignorant talk of foolish men (2:15). In the middle of the first century, Christians were a distinct minority and often were the object of slander and subsequent persecution. For example, because of their refusal to participate in emperor worship, they faced false accusations that often resulted in suffering and death. To suppress the rumor that he himself had put the city to the torch, Nero blamed the Christians for the burning of Rome. He made Christians scapegoats by slandering and persecuting them.^[42] f. Glorify Non-Christians ceaselessly scrutinize the conduct of believers. Regularly they have observed the good deeds of the believers and have become accustomed to the exemplary conduct of Christians. Their accusations have proved to be false in light of the good deeds done by the Christians. Now Peter indicates that the time is coming when unbelievers will glorify God in the day he visits us. The startling conclusion of verse 12 is open to various interpretations (Isa. 10:3; Luke 19:44). Scholars try to determine when and how unbelievers glorify God. First, some say that the phrase the day he visits us refers to the last day of this age when God judges everyone. But we can hardly expect unbelievers to glorify God on that day when they receive their condemnation. Next, other scholars are of the opinion that Peter thinks of a trial before earthly magistrates. Still others believe that God's visitation is one of grace and mercy whereby non-Christians accept the offer of salvation and glorify God in thankfulness. This view seems to offer the best interpretation, for then the expression glorify God is meaningful (Matt. 5:16).^[43] Greek Words, Phrases, and Constructions in 2:11–12 Verse 11 [Greek] a verbal adjective that conveys a passive voice in the vocative case. The passive implies that God is the agent. Moreover, the adjective expresses obligation. [Greek] derived from the verb [Greek] (I dwell beside someone in a foreign land), this substantivized adjective is synonymous with [Greek] (stranger; compare 1:1). [Greek] the present middle infinitive governs the genitive case of [Greek] (desires) because the verb relates to the act of ceasing or abstaining. Some early and major Greek manuscripts have the present middle imperative [Greek]. [Greek] this adjective with the [Greek] ending, in distinction from the [Greek] ending (Rom. 7:14; I Cor. 3:1), has an ethical connotation. It refers to a person who lives according to the flesh. ^[44] The [Greek] ending denotes made of, as in [Greek] (made of flesh). [Greek] the indefinite relative pronoun is causal in meaning and can be translated because they.& Verse 12 [Greek] this present active participle of [Greek] (I have) is the nominative plural. It presents a break with the preceding verse by modifying the accusative plural of [Greek] (aliens), provided the present middle infinitive [Greek] is the correct reading. The present participle is translated as an imperative. [Greek] note that the adjective occupies a peculiar position in the sentence; separated from the definite article and the noun, it receives special emphasis. [Greek] in this prepositional clause [Greek] denotes cause. [Greek] from the verb [Greek] (I view attentively), this participle occurs only twice in the New Testament (I Peter 2:12; 3:2). The noun [Greek] (eyewitness) appears once (II Peter 1:16). B. Instituted Authority 2:13–17 13 Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God's will that by doing good you should silence the ignorant talk of foolish men. 16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king. 1. Obedience 2:13–15 After making an appeal for Christian conduct, Peter directs our attention to instituted authority and to those appointed to rule the people. He implies that the first demonstration of the Christian's personal behavior is his conduct toward government. He urges the believers to honor the persons who have been appointed to rule them (v. 17). Peter virtually reiterates the message that Paul wrote to the church in Rome, for Paul teaches that legitimate authorities are instituted by God for the well-being of the people (Rom. 13:1–7; see also Titus 3:1 2). And Peter asserts that Christians must submit to authority for the Lord's sake. That is, the law of the land must be upheld as long as it does not force the Christian to disobey God's law (Acts 4:19; 5:29). 13. Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, 14. or to governors, who are sent by him to punish those who do wrong and to commend those who do right. Here Peter introduces the verb to submit, which is a key word in this passage.^[45] The verb itself can be translated be subject (in the passive sense) or submit yourselves (in the reflexive sense). The word basically means to place under; to subordinate, and in this passage is a synonym of the verb to obey. The implication is not that a person who submits to authority loses his dignity, but that he recognizes authority that God has instituted. Peter begins by mentioning authorities in general. Thereafter he specifies and refers to kings and to governors. a. To every authority. If the Christians in Peter's day had refused to obey Roman law, they would have given their opponents the necessary evidence to accuse them of lawlessness.^[46] Even though they desire freedom from Roman servitude, Peter admonishes his readers to obey the magistrates for the Lord's sake. With this phrase he implies that God is sovereign in every area of life and in full control of every situation. Therefore, Peter encourages Christians to submit to instituted authority and to fulfill God's purposes in the world. Unfortunately, text and context are of little help in determining whether Peter understands Lord to mean God or Christ. Because God has established governing authorities (Rom. 13:1), the reference to God seems quite appropriate. What is the meaning of the clause to every authority instituted among men? Literally the Greek text has, to every human creation. The term creation, however, refers to an act by which an authoritative or governmental body is created. ^[47] It denotes, then, the creative act of instituting authority, presumably by a legislative body. Peter speaks in general terms to avoid the charge that he prefers one type of government to another. Furthermore, human efforts to build a structured society do not run counter to, but are in harmony with, God's creative plan. Kings and queens, presidents and prime ministers, dictators and despots rule by the grace of God (Prov. 8:15; Dan. 2:21; Rev. 1:5). b. To the king. Peter wrote his epistle in the last few years of Emperor Nero's wicked rule. Nero came to power in a.d. 54 at the age of seventeen and committed suicide fourteen years later. During the reign of this emperor, Peter himself met martyrdom outside Rome. Yet the apostle tells the readers to submit themselves to the king [emperor], as the supreme authority. The title king was often used for emperor in the Mediterranean world of the first century (Luke 23:2; Acts 17:7). Because of his conduct Nero was not worthy of the highest office in the Roman Empire. Nevertheless, Peter recognizes him as supreme authority and exhorts the Christians to obey him. c. To governors. The New Testament lists the names of three governors of Judea: Pilate, Felix, and Festus. These three governors were appointed by the Roman emperor and were directly responsible to him. They governed in behalf of Rome. Peter writes that the governors are sent by him and thus indicates that the emperor repeatedly commissioned governors. However, Peter uses the term rather loosely. He makes no distinctions between governors who were sent out by the Roman senate and governors who were appointed by the emperor for an indefinite period of time. Governors commissioned by the Roman senate served for a stated interval as legates or proconsuls (Quirinius [Luke 2:2]; Sergius Paulus [Acts 13:6]; Gallio [Acts 18:12]). Governors sent out by the emperor usually served in troublesome areas. However, Peter is not interested in the rank of governors but in their function. The task of governors is to punish those who do wrong and to commend those who do right (Rom. 13:3). As the representative of Roman authority the governor had the power to inflict punishment on condemned criminals. The governor received this power from the emperor and the emperor received it from God. Thus Jesus said to Pilate, You would have no power over me if it were not given to you from above (John 19:11). Paul parallels Peter's teaching on the role of government, for he points out that rebelling against the authority is rebelling against what God has instituted (Rom. 13:2). Paul adds that the one in authority is God's servant to do you good and an agent of wrath to bring punishment on the wrongdoer (Rom. 13:4). The role of the magistrate, then, is to restrain evil, maintain law and order, and promote the welfare of the people. Whether Christians received words of praise from Roman governors is inconsequential. Christians were a despised and persecuted minority. They tried to advance the cause of Christ, not their own name and interests. Indeed, the possibility is not remote that the words to punish those who do wrong and to commend those who do right are instructions a civil magistrate received for keeping order in society.^[48] Whatever the source may be, Peter exhorts the Christians to do that which is good and right because this is the will of God. 15. For it is God's will that by doing good you should silence the ignorant talk of foolish men. The first word for is causal. In the Greek, the next term is so or thus, but many translators have omitted it. This term, however, either looks back to Peter's exhortation to submit to authorities or looks ahead to silencing foolish men who ignorantly oppose the believers.^[49] It is God's will. In his epistle, Peter frequently teaches the readers to live by the will of God (3:17; 4:2, 19). The believers ought to set their lives in harmony with the petition your will be done (Matt. 6:10). The will of God is that they continue to do good, for then they are able to muzzle those who accuse them. The word Peter uses for silence is a term used for muzzling an animal (I Tim. 5:18). Figuratively it means to reduce someone to silence (Matt. 22:12, 34). Who are the Christian's opponents? Peter calls them foolish men who utter ignorant talk. They are a specific group of people who refuse to accept the evidence Christians are presenting by their moral behavior and good deeds. In fact, Peter resorts to using the word ignorant. This word signifies a failure to know in the sense of a disobedient closing of the mind to the revealing word of God (Acts 13:27; Rom. 10:3).^[50] In other words, ignorance and disobedience have joined forces against incontestable evidence. For this reason Peter calls these people foolish, because their ignorance is inexcusable. Greek Words, Phrases, and Constructions in 2:13–15 Verse 13 [Greek] the aorist passive imperative (from the verb [Greek], I submit) should be taken in the reflexive sense: submit yourselves. The aorist is constative because it is inclusive. [Greek] &[Greek] the adjective [Greek] conveys the meaning every and the noun [Greek] means either creature or creation. The second translation is preferred because of the implication of a governing institution. Verse 15 [Greek] this is the present active infinitive of the verb [Greek] (I muzzle). [Greek] as a synonym of [Greek] (ignorance, 1:14), this noun denotes not only lack of knowledge but also lack of religious experience. 2. Freedom 2:16–17 16. Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17. Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king. a. Free men. Peter concludes his discussion on submission to governmental authorities by telling the Christians how to conduct themselves in society: Live as free men. Although translators supply the verb to live to complete the sentence, Peter wants to stress the concept free. He realizes that people who suffer oppression and persecution long for freedom. Now he tells them: Be free! That is, he wants the readers to know that the Christian is free indeed because he has been set free from the power of sin (John 8:32, 36; Rom. 8:2; II Cor. 3:17; Gal. 5:1, 13). b. Freedom. Martin Luther explained the concept freedom in his characteristic pithy style: A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all. ^[51] The Christian is free from enslavement that promotes evil; instead he uses his freedom to serve his God and to love his fellow man. The more he demonstrates his willingness to serve, the more he experiences true freedom (James 1:25; 2:12). The Christian conducts himself in public life as God's elect. He is free, without any fear, as long as he serves God in absolute obedience. Peter adds a warning: Do not use your freedom as a cover-up for evil. He knows that the Christian is tempted to abuse his freedom. As soon as the Christian employs freedom to advance his own cause, he no longer obeys the law of love; in fact, he fails to serve God. True liberty, then, is that which harms or injures no one. ^[52] For this reason, Peter admonishes the believers to remain faithful servants of God. c. Servants. The last exhortation in verse 16 is, Live as servants of God. The word servant in the Greek actually means slave. The expression servants of God appears a few times in the New Testament. For example, the slave girl in Philippi called Paul and his companions servants of the Most High God (Acts 16:17). Paul calls himself a servant of God (Titus 1:1); so does James in his epistle (Rev. 7:3; 15:3). The apostles demonstrate their complete freedom by wholeheartedly serving God. d. Respect. Peter sums up the duty of God's servants: Show proper respect to everyone. The word everyone is all-inclusive, for it ranges from kings and governors to all others who have been entrusted with authority. The servant of God honors all men who are appointed to rule (see vv. 13 14). How is the first sentence in verse 17, Show proper respect to everyone, related to the rest of the verse? Some translations make this sentence the heading for the next three clauses: Love the brotherhood of believers, fear God, honor the king. ^[53] The objections to this arrangement are weighty. First, these three clauses fail to show balance. The only feature that binds them together is the present tense in the Greek, which can be best communicated with the term continue: the readers must continue to love the brothers and sisters in the Christian community, continue to fear God, and continue to have respect for the king. Next, the command to fear God is more important than the other two injunctions. And third, the last two clauses allude to Proverbs 24:21, Fear the Lord and the king. ^[54] How do we read and understand verse 17? We see that it consists of a configuration that is two lines with two parts each. Honor everyone Love the brotherhood Fear God Honor the king Note that the first clause and the fourth clause have the same verb, even though in the Greek the tense differs (aorist and present). In addition, the first line shows balance in its two parts; so does the second line. The first line is general, because it includes everything and all those who are brothers in Christ. The second line specifies: God and king. Peter puts God first and then the king. Christians should honor the king by first revering God. The king must be honoured in such a way, that the love of the brotherhood, and the fear of God, be not violated. ^[55] Practical Considerations in 2:13–17 When Paul was under house arrest in Rome (Acts 28:30), he taught the gospel to all who came to visit him. Even the soldiers who guarded him received the Good News. In fact, in his epistle to the Philippians he mentions the progress of the gospel in connection with the whole palace guard (1:13). The gospel affected the palace of Emperor Nero, for Paul writes that the believers in Rome, especially those who belong to Caesar's household, send greetings (Phil. 4:22). The teachings of the Word of God ought to penetrate every area of life, including government. Pharaoh placed Joseph second in command in ruling Egypt (Gen. 41:39–40), and Daniel filled a similar position during the reigns of Darius and Cyrus (Dan. 6:3, 28). Wherever possible, Christians should seek to give leadership at every level of government and apply the principles which Scripture teaches. Although they are not of the world, they are nevertheless in the world. If the church wishes to exert an influence for good upon the State, it should not take recourse to separation but should try spiritual infiltration. ^[56] Greek Words, Phrases, and Constructions in 2:17 [Greek] the aorist active imperative from the verb [Greek] (I honor) expresses the constative idea. By contrast, three verbs in the present active imperative show continuity: [Greek], [Greek], [Greek]. C. Commendable Behavior 2:18–20 18 Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. In his continuing discussion on submission, Peter moves from the sphere of government to that of society. He counsels the readers to respect instituted authority and servants to be submissive to their masters. 18. Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. a. Slaves In our present-day society we are unacquainted with slavery, but when we open the Scriptures we read about slaves or servants. Because of our unfamiliarity with this subject, we often form an incomplete picture of living conditions of slaves, especially those whom Peter addresses. The word slave in the text actually means house servant. Arthur A. Rupprecht presents a lucid description of the life and status of a slave in the Roman Empire: The living conditions of many slaves were better than those of free men who often slept in the streets of the city or lived in very cheap rooms. There is considerable evidence to suggest that the slaves lived within the confines of their master's house. They usually lived on the top floor of their owner's city house or country villa (Cil. Phil. 2.67; Colum. Rust. 1.63). In Pliny's Laurentian villa the quarters for the slaves and freedmen were in [a] separate section of the house, but were considered attractive enough to be used for the entertainment of overnight guestsEp. 2.17.22 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 3. Submission, part 2 (3:1–12) and Suffering, part 1 (3:13–22) Outline (continued) 3:1–7 E. Wives and Husbands 3:1–2 1. Conduct 3:3–4 2. Dress 3:5–6 3. Dignity 3:7–4. Consideration 3:8–12 F. Unity in Christ 3:8–1. Harmony 3:9–2. Inheritance 3:10–12 3. Peace 3:13 4:19 VI. Suffering 3:13–14 A. Deliverance 3:15–16 B. Defense 3:17 C. Undeserved Suffering 3:18–22 D. Ministry of Christ 3:18–1. Death and Life 3:19 20a 2. Spirits 3:20b 21a 3. Baptism 3:21b 22 4. Ascension E. Wives and Husbands 3:1–7 3 1 Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, 2 when they see the purity and reverence of your lives. 3 Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. 4 Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. 5 For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, 6 like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear. 7 Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers. 1. Conduct 3:1–2 In their epistles Paul and Peter spend much time writing instructions for wives and husbands. They know that the individual family units are the building blocks in the structure of society, and that a healthy relationship between husband and wife is the cement that holds the family together.^[1] 1. Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, 2. when they see the purity and reverence of your lives. Observe the following points: a. Admonition Peter continues his discussion on submission. After admonishing the readers to be submissive to authorities and telling the slaves to obey their masters, he exhorts the wives to submit to their husbands. Peter adds the phrase in the same way. He is not saying that wives should compare themselves to slaves. Rather, Peter enumerates categories of people: first, the readers (2:13); then, the slaves (2:18); next, the wives (3:1); afterward, the husbands (3:7); and last, all of you (3:8). The phrase in the same way is equivalent to the connective adverb also. By addressing the wives as a class of people, Peter indicates that he speaks in general terms. Thus he averts any potential accusation of being offensive. In this passage (3:1–7), Peter enumerates the duties of wives and husbands and teaches the equality of the husband and wife. Nowhere does he imply that wives are inferior to their spouses; instead he stresses the roles which each gender ought to fulfill. Peter has more to say to the woman than to the man because he addresses her in her own circumstances. In the middle of the first century, a wife was expected to profess the religion of her husband. If the husband adopted the Christian faith, his spouse would have to do so, too. But if the wife became a Christian, her husband would consider her unfaithful to him and his pagan religion.^[2] This caused tension in the home. Peter therefore counsels these wives to submit to their spouses, even if their husbands make life miserable for them because of their Christian commitment.^[3] He fully realizes the predicament of Christian women whose husbands refuse to listen to the gospel. b. Action A wife who has become a recent convert readily talks about Jesus Christ from the abundant joy in her heart. The case may be, however, that she encounters her husband's indifference or direct opposition to the Christian religion. Peter counsels believing wives to submit to their own husbands so that by their exemplary conduct they may lead their spouses to Christ. In the Greek, Peter adds the adjective own to emphasize the bond of marriage. He confines his discussion to the family unit and does not apply it to society.^[4] Peter teaches that within the bonds of matrimony, the husband has authority to which his wife is expected to submit. He gives no indication that one partner is superior to the other; he intimates only that by submitting to her husband, the wife shows her respect for the divine ordering of human relationships. ^[5] That is, neither Peter nor Paul formulates rules for husband and wife; God himself has established marital norms (Gen. 3:16; I Cor. 11:3; Eph. 5:22; Col. 3:18). c. Attention We do not always have to resort to words when we evangelize people around us. Often by our behavior we are able to influence them and point to Christ. Peter tells Christian women that they ought to witness without words to their husbands. He knows that their husbands are not persuaded of the truth of the gospel and thus are disobedient to the call of Jesus. Says Peter, When [your husbands] see the purity and reverence of your lives (v. 2), then they may be won over. Another translation of this verse is, when they see your holy behavior with respect (toward your husbands). ^[6] God calls the Christian wife to show obedient love to her unbelieving husband so that he is able to see in her a picture of Christ's love for the church. Moreover, guided by the Word of God, she should demonstrate to her husband moral purity that is exemplary. Practical Considerations in 3:1–2 When God made us, he gave us numerous talents. Within the family structure, a husband displays and uses the talents God has given him; his wife uses hers. The husband and wife mutually complement each other with their natural abilities, proficiencies, and gifts. They are expected to use their talents for the advancement of God's kingdom in the family, society, and church. Thus they observe the divine command to love their neighbor as themselves. In married life, a husband is expected to give leadership, exercise authority, and obey God. He should understand that God has given him authority which he must use lovingly for the well-being of his wife. His wife should strive to uphold her husband and help him in his task. With her talents and abilities, she is God's servant in fulfilling her role as her husband's helper. In conclusion, therefore, within the family we observe that a husband and his wife practice equality as human beings, but that they define and display their differences in their respective functions and roles. Greek Words, Phrases, and Constructions in 3:1 [Greek] this is the present middle participle of the verb [Greek] (I subject) which is used in the imperatival sense (see 2:18; see also the broader context, beginning with 2:13).^[7] In this epistle, Peter has a penchant for using the participle as an imperative (see, e.g., 2:12; 3:7, 9; 4:8, 9). [Greek] the adjective signifies one's own and denotes emphasis within the structure of the sentence (see v. 5). [Greek] the particle introduces a conditional clause that expresses reality. Peter indicates that there are unbelieving husbands. The use of [Greek] is emphatic. 2. Dress 3:3–4 3. Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. 4. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. Beauty is only skin deep, says the well-known proverb. Note that in counseling the married women of his time, Peter grasps the meaning of this proverb. He is not so much concerned about their outward beauty as about their inner charm. a. Your beauty should not come from outward adornment. We ought to read verses 3 and 4 as a unit and see the comparison Peter makes. He compares the outward beauty of a woman with her inner grace. And he teaches that the latter is much more important than the former. Peter does not say that a woman should refrain from adorning herself. He writes no prohibition against using cosmetics or wearing attractive apparel. Peter's emphasis is not on prohibition but on a proper sense of values. ^[8] b. Such as braided hair and the wearing of gold jewelry and fine clothes. Peter provides three examples of outward adornment: hair, jewelry, and clothes. He is not saying that women should neglect their outward appearance; he does not intend that they have unkempt hair, or wear no ornaments, or dress in shabby clothes. Like Isaiah in the Old Testament period (Isa. 3:18–24), Peter objects to the excesses of make-up and dress that were common among the wealthy ladies in the church and society of his day (I Tim. 2:9). J. N. D. Kelly comments, The elaboration in hair-styles, make-up, dress and personal jewellery in the [first] and [second] cent[urie]s is eloquently attested by the literature and art of the period. ^[9] If we paraphrase Peter's words to capture the intent of the Greek, we hear him say, I object to the work of elaborately braiding your hair, the ostentatious wearing of gold ornaments, and the undue effort of dressing yourself in expensive clothes. Peter does not address slave women who lacked the means to wear expensive garments and gold jewelry. On the contrary, he admonishes the wealthy ladies in the Christian community not to stress outward appearance but to develop the inward beauty of a gentle spirit. He says, c. Instead, it should be that of your inner self. The contrast is clear. In place of outward adornment Peter stresses the inner self. A literal translation of the Greek is the hidden person of the heart. Whereas hairstyles, jewelry, and expensive clothes are meant for display, the inner self is hidden from view (I Cor. 14:25; Eph. 3:16). Peter gives the reader a description of this inner self: d. The unfading beauty of a gentle and quiet spirit. The translators of the New International Version have supplied the word beauty, which is needed to complete the sentence.^[10] The descriptive phrase unfading beauty contrasts with ever-changing hairstyles, jewelry, and clothes. The beauty of the inner self does not lose its luster but is lasting and stable because of a gentle and quiet spirit. The Greek word which is translated gentle occurs only four times in the New Testament; two instances are self-descriptions of Jesus (Matt. 11:29; 21:5); one is a beatitude spoken by Jesus (Matt. 5:5); and the last one is Peter's exhortation in 3:4. Peter exhorts the female readers to display the same gentle spirit Jesus had during his earthly ministry. Furthermore, the Christian woman must have a quiet spirit.^[11] A woman with a meek and quiet spirit ought never to be underestimated, for meekness is not the same as weakness, and quietness is not synonymous with dullness. The most effective women are those who possess the inner qualities of gentleness and quietness. Because of these qualities, Christian women receive favor in God's sight. e. Which is of great worth in God's sight. Not man's evaluation of a meek and quiet spirit counts, but God's. Peter employs the term of great worth when he mentions the inner qualities of a gentle and quiet spirit. This term is the same Greek word Paul uses to describe expensive clothes (I Tim. 2:9). God, then, highly values these qualities in God-fearing women. Greek Words, Phrases, and Constructions in 3:3 A &[Greek] note the separation of the definite article from the noun. This construction compares favorably with that of classical Greek. [Greek] from the verb [Greek] (I place around), the noun [Greek] displays a process (indicated by the [Greek] ending). [Greek] this noun in the genitive singular (from [Greek], a putting on) denotes prolonged activity (as the [Greek] ending shows). 3. Dignity 3:5–6 For standards of conduct, Peter resorts to examples from the ancient past. He consults the Old Testament and in particular mentions Sarah, the wife of Abraham. 5. For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, 6. like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear. In this passage we observe three characteristics: a. Pattern Peter resorts to the Old Testament to prove that he is not the only one who tells women how they should live with their husbands. He appeals to a pattern, set in Old Testament times, that stresses spiritual values. When he calls the women of the past holy, Peter does not mean that they were perfect; he refers to their relationship with God, for their gentle and quiet spirits were precious in God's sight. What made these women holy? First, they put their hope in God. The unnamed ladies of earlier centuries had one thing in common: their hope in God (I Tim. 5:5). Hope in God is true holiness. ^[12] They knew that God would never fail them, whatever their circumstances were. Next, these women used to make themselves beautiful by cultivating the virtues of gentleness and quietness that are precious to God. Throughout the Old Testament era they set the pattern for holy living and invited succeeding generations to follow their example. Third, wives of the ancient past were submissive to their own husbands. When Peter exhorts the female readers of this epistle to submit to their husbands, he bases his advice on a long-standing tradition. He knows that the women in ancient times demonstrated their submission with inner qualities that are highly favored in the sight of God. b. Example If Abraham is the father of believers, Sarah is their mother. Therefore, Peter mentions Sarah's name as an example to married women of his day. Peter writes, Sarah &obeyed Abraham and called him her master (Gen. 18:12).^[13] In our culture, no married woman calls her husband master. If she did, she and her husband would be the laughingstock of society. Is Peter telling wives to address their husbands as master? No, he is not. Peter is describing the culture of a bygone era in which a woman respectfully addressed her spouse as master. Customs vary from area to area and from culture to culture. Here is a biblical example: When Jesus mother approached him about the lack of wine at the wedding in Cana, he said: Woman, what does your concern have to do with Me?John 2:4[NKJV] . No impoliteness was intended by Jesus; he followed the custom of his day. And here is a modern example: In the southern part of the United States of America, a son respectfully addresses his father as sir and his mother as ma am. He will answer his father's questions with a polite yes, sir or no, sir. He shows deference, not in slavish subjection, but because his surrounding culture demands it. Married women ought to observe the customary rules of address in their own culture. They also should make a distinction between principle and application of that principle. The principle is to be submissive; the application varies according to place, time, and culture. Thus, within the setting of her culture, Sarah applied this principle and called Abraham her master. c. Practice Peter uses Sarah as an example. More than that, he indicates that she is the mother of all the women who fear God. You are her daughters if you do what is right and do not give way to fear. Sarah is the spiritual mother of all Christian women, just as Abraham is the father of all believers (Isa. 51:1–2; Rom. 4:11–12; Gal. 3:7–9, 14, 16, 18, 29; Heb. 2:16). Here Peter states a fact: Christian wives are, not shall become, daughters of Sarah. And he implies the truth of the proverb: Like mother, like daughter. The apostle expects two things of Sarah's daughters: that they continue to do good deeds (see 2:14, 20) and to dispel fear. If they do, they are worthy indeed to stand next to Sarah. Peter does not elaborate how Sarah did good deeds or how she subdued fear. Instead he seems to allude to a few lines from Proverbs: Have no fear of sudden disaster or of the ruin that overtakes the wicked, for the Lord will be your confidence and will keep your foot from being snared. Do not withhold good from those who deserve it, when it is in your power to act. [Prov. 3:25–27] Christian women ought to put their trust in God and thus confidently and calmly meet fear and disaster. When unbelieving husbands mistreat them, God himself will shield them from harm and danger. Greek Words, Phrases, and Constructions in 3:6 [Greek] as an aorist passive indicative from the verb [Greek] (I become, am), this verb is a timeless aorist. [Greek] from the verb [Greek] (I terrify), the word occurs once in the New Testament. The nominative [Greek] with the [Greek] ending describes continued action. 4. Consideration 3:7 7. Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers. In this verse Peter gives husbands three exhortations: be considerate, show respect, and have unimpeded prayers. a. Be considerate After he addresses the wives as a group, Peter speaks to their husbands. The phrase in the same way means no more than the adverb next (see v. 1). Notice that Peter omits the verb to submit in his remarks to the husbands; this shows that he departs slightly from the topic of the preceding passage, in which he discusses submission. Yet he maintains continuity of thought, because he is still discussing the relationship between wives and husbands. (In passing, however, notice that after exhorting the slaves Peter does not address the masters.) Although the apostle is elaborate in his discussion on the duties of the wife and relatively brief in his instructions to the husband, the significance of his exhortations to the husband ought not to be taken lightly. As is evident from his remarks on prayer, Peter addresses believers. Christian husbands must realize that if their marriage is built on a foundation of love, their mutual husband-wife relationship will flourish.^[14] Peter tells the husbands: Be considerate as you live with your wives. Here are two literal translations: Dwell with them according to knowledge (KJV) and Live with your wives in an understanding way (NASB). Because Peter addresses believers, Peter wants the husbands to love their wives in a Christian manner. That is, husbands ought to live with their spouses in accordance with Christian knowledge (Eph. 5:25–33; Col. 3:19).^[15] In their marriage, they should demonstrate the love of Jesus that is revealed in the Scriptures and thus be considerate and understanding. Husbands must love and respect their wives in harmony with God's Word. b. Show respect Peter tells the husbands: Treat [your wives] with respect as the weaker partner. How can Christian husbands be respectful of their wives? Peter replies, By honoring them (compare 2:17). A husband ought to praise his wife of noble character and call her blessed. With the writer of Proverbs he honors his spouse and says, Many women do noble things, but you surpass them all (31:29). The first reason for husbands to honor their wives stems from the knowledge that the wives are the weaker partner in the marriage. The word weaker refers to physical stamina and not to intellectual abilities, moral courage, or spiritual strength. The adjective weaker is comparative and implies that husbands are physically stronger. Therefore, as the stronger of the two marriage partners, the husband ought to shoulder the heavier burdens, protect his wife, and provide for her according to her needs. Although the husband claims authority, he nevertheless honors, sustains, and loves his wife. We detect an apparent contradiction: the physically weaker wife submits to her husband's authority, yet she receives his honor and respect. We conclude that the wife who understands her submissive role according to the scriptural norms finds complete fulfillment in her husband.^[16] The second reason for husbands to honor their wives is that Christian husbands and wives should consider each other equals. Peter says that together they are heirs &of the gracious gift of life. The New English Bible has, You share together in the grace of God which gives you life. Husbands and wives are equal heirs of God's grace for their daily lives; spiritually as male and female they are one in Christ (Gal. 3:28). c. Pray Peter brings verse 7 to a climax by focusing on the devotional life of the husband and wife as they present their prayers to God: So that nothing will hinder your prayers. Indeed, this is a touching statement in Peter's epistle, for the apostle indicates that he is fully acquainted with married life; he speaks from experience (I Cor. 9:5). When a husband fails to live with his wife according to Scripture and does not respect her, he finds that he is unable to pray with her. Similarly, when a wife refuses to accept her husband's authority, she experiences an inability to pray with her spouse. God does not accept prayers that husband and wife offer in an atmosphere of strife and contention. He wants them to be reconciled so that they are able to pray together in peace and harmony and thus enjoy untold divine blessings. Practical Considerations in 3:7 If the husband is to be considerate of his wife, does this mean that he must speak a word of correction to her whenever this is necessary? Yes, indeed. Suppose that the wife accepts a certain doctrine that is contrary to the teaching of Scripture, should her husband instruct her according to knowledge (KJV)? Certainly. He is responsible to help her in understanding the message and the application of God's Word. Even though husband and wife are one (Gen. 2:24), the husband is not responsible for the sins of the wife, nor can she be held accountable for his sins.^[17] Nevertheless, both husband and wife have a responsibility to help each other withstand temptation, grow spiritually, love God, and serve him in church and society. The husband should give spiritual leadership in the home so that all the members of the family are able to develop their gifts harmoniously in the context of a Christian home. Greek Words, Phrases, and Constructions in 3:7 [Greek] because of the broader context, this present active participle of the compound verb [Greek] (I dwell together) becomes an imperative in translation. The same thing is true for [Greek] (from [Greek], I show, pay). [Greek] this noun in the dative singular literally means vessel, jar, dish. Figuratively it refers to a person's physical body or to a man's wife (I Thess. 4:4).^[18] In the context of this verse, we ought to understand the word [Greek] as marriage partner. ^[19] [Greek] not the nominative plural but the dative plural has the stronger manuscript support. The dative case relates to the wives, the nominative to the husbands.^[20] F. Unity in Christ 3:8–12 8 Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. 9 Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. 10 For, Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. 11 He must turn from evil and do good; he must seek peace and pursue it. 12 For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil. 1. Harmony 3:8 Here is Peter's conclusion to the topic submission, which he introduced in 2:13. In this conclusion he delineates how Christians ought to live; therefore, he gives them a pattern for Christian conduct.^[21] Notice that at both the beginning and the conclusion of this topic Peter addresses all the readers. To leave no doubt that he is bringing this particular discussion to a close, he writes, 8. Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. Peter's concluding exhortations are for all the recipients of his letter. Thus he admonishes everyone to follow his instructions. In this verse, Peter writes five admonitions that, when heeded, present an ideal portrait of the church. ^[22] a. Live in harmony with one another. In the Greek, the text has the reading [be] like-minded. Does Peter mean that all Christians have to think in the same manner? No, not quite. Paul focuses attention on the same question in his letter to the Philippians: And if on some point you think differently, that too God will make clear to you (3:15). In view of the variety of gifts and talents God has given his people, differences of opinion exist. Peter, however, wants Christians to be governed by the mind of Christ, so that differences do not divide but rather enrich the church. Therefore, he exhorts the believers to live in harmony with one another (Rom. 12:16; 15:5; Phil. 2:2). b. Be sympathetic. Christians should demonstrate their concern for and interest in their neighbor, especially in times of joy or sorrow. They are to rejoice with those who rejoice; [and] mourn with those who mourn (Rom. 12:15; also see I Cor. 12:26). c. Love as brothers. Peter repeats what he has already written, for already in his first chapter he observes that the readers have sincere love for [the] brothers (v. 22). The Greek term Peter uses is general, so it includes both brothers and sisters in God's household (Rom. 12:10; I Thess. 4:9–10; Heb. 13:1).^[23] d. Be compassionate. In the Greek, the word translated compassionate is far more descriptive. It depicts feelings that appear to come from our inner parts (literally, our intestines), especially when we observe the suffering which another person endures. Translators usually associate the Greek word with the heart and thus render it tenderhearted. The term compassion is one that appears in a list of Christian virtues (Col. 3:12). e. [Be] humble. Humility is a virtue Jesus taught when he washed the feet of his disciples (John 13:4 17). Jesus set the example of selfless service by his willingness to be the least in the company of his disciples and to be the servant of all. In the fifth chapter of his epistle, Peter repeats his admonition to be humble when he addresses young men: Clothe yourselves with humility toward one another (Eph. 4:2; Phil. 2:6–8). These virtues reflect the glory of the church when brothers and sisters live harmoniously. Spiritual brothers and sisters exemplify these virtues when together they acknowledge God as their Father and know Christ as their brother (Heb. 2:11). Then, as the body of Christ, believers indeed experience God's marvelous blessings. Greek Words, Phrases, and Constructions in 3:8 [Greek] from [Greek] (together) and [Greek] (understanding), this adjective and the four adjectives that follow need a form of the verb to be in the imperative mood to complete the sentence. 2. Inheritance 3:9 9. Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. Are Christians interested only in fellow believers? No, they also demonstrate their love toward people who abuse and insult them. Christians follow the teachings of Christ: Love your enemies and pray for those who persecute you (Matt. 5:44; Luke 6:27). In the early church the apostles formulated Christ's teaching in their own words. Thus in his letter to the Romans Paul writes, Do not repay anyone evil for evil (12:17), and in his first epistle to the church at Thessalonica, he teaches, Make sure that nobody pays back wrong for wrong (5:15). In his epistle Peter writes a similar admonition. Peter indicates that the readers are trying to settle injuries and insults on their own terms. He tells them to stop retaliating; repaying evil for evil and insult for insult has no place in the Christian religion. In verses 10 and 11 Peter strengthens his teaching with a quote from Psalms 34:12 16in which the word evil occurs three times. The apostle instructs the readers to bless their opponents rather than to repay them in kind (Luke 6:28). If they do so, they imitate God himself and are his children. God causes the sun to rise and the rain to fall even on unrighteous and evil persons (Matt. 5:45). What is the meaning of the term bless? It means that we pray for our enemies, be kind to them in word and deed, and seek to promote their well-being.^[24] Because to this you were called, writes Peter. But to what does the word this refer? It can refer either to the duty of blessing one's adversaries or to the prospect of inheriting a blessing. The believer does not earn a blessing; he inherits it. Thus Peter writes, So that you may inherit a blessing. The concept inherit stems from patriarchal times when, for example, Isaac blessed his sons and gave them the inheritance of the land (Gen. 27:27–29, 39 40). An inheritance is never earned; it is received as a gift. The inheritance which our writer has in mind is salvation, final salvation rather than its present enjoyment. ^[25] Greek Words, Phrases, and Constructions in 3:9 [Greek] preceded by the negative particle [Greek] (not), this present active participle (from [Greek], I pay back) assumes the function of a present imperative. A prohibition in the present tense demands the cessation of some act that is already in progress. ^[26] 3. Peace 3:10–12 The apostle knows the Old Testament Scriptures, so that throughout his epistle he quotes from them to substantiate his teachings. Peter appears to have a penchant for quoting from Psalms 34. He alludes to verse 9 of that psalm in verse 2:9 and he quotes verses 12 16a in 3:10–12. 10. For, Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. 11. He must turn from evil and do good; he must speak peace and pursue it. 12. For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil. The difference in wording between the quotation and Psalms 34may stem from the use of the psalm in the early Christian church.^[27] Peter introduces the words of this quotation with the word for to tell his readers that God's Word is authoritative. a. Whoever would love life and see good days. Although many of the recipients of his letter experience hardship and misery, Peter looks positively at life and with the psalmist speaks about loving it. Life is a gift from God and so are good days. Christians whose hearts are attuned to God and his Word participate now in the fullness of life here on earth and afterward with Christ in eternity. b. [He] must keep his tongue from evil. Note the expression evil, which in the quotation refers to the spoken word. It serves to reinforce Peter's admonition not to repay evil with evil. The tongue is like a world of evil (James 3:6) that without proper restraint corrupts and destroys the speaker and the listener. A Christian must be true to his word, so that his fellow man can trust him (Matt. 5:37; James 5:12). When the heart of the Christian is free from falsehood and deceit (2:1), he follows the example Christ set (2:22), loves life, and enjoys good days on this earth. c. He must turn from evil and do good. Once again the term evil is prominent. Not only in word but also in deed a Christian must avoid even the appearance of evil (I Thess. 5:22). The Greek says that he must lean away from evil and instead do that which is good (Ps. 37:27; Isa. 1:16; III John 11). Together with David (Ps. 34:14) Peter encourages the believer to seek peace and pursue it. Because peace itself is fragile and elusive, we can never take it for granted but must actively pursue freedom from strife and discord. The New Testament repeatedly exhorts us to live in peace with all men (Rom. 12:18; 14:19; II Cor. 13:11; I Thess. 5:13; II Tim. 2:22; Heb. 12:14). Jesus himself pronounced the beatitude, Blessed are the peacemakers, for they will be called sons of God (Matt. 5:9). d. The eyes of the Lord are on the righteous. God sees the people who do that which is right. When they pray to him, he hears their prayers. This comforting word means that God's favor rests upon all who fear him (Ps. 33:18), that nothing escapes his attention, and that he answers prayer. e. The face of the Lord is against those who do evil. The contrast is clear, for as God sees the works of righteous people so he sees those of people who practice evil. Nothing escapes his view. And no one should think that God does not care. Those who delight in doing evil do not have God as their friend but as their adversary. He is against them. Peter is not interested in explaining what God does to his adversaries. In fact, he does not finish the quotation from Psalms 34:16, which describes the end of God's adversaries. The desire is to give the evildoer time and opportunity to repent and establish a living relationship with God. Practical Considerations in 3:12 The building in which I spend my working hours has a reflective covering on the windows to shield the inside of the building from the heat of the sun. The effect of this reflective covering is that I am able to look outside and see everything, but people outside the building are unable to look in. I can see them but they cannot see me. When Scripture tells us that God's eyes are upon us, we know that God sees us even though we cannot see him. Yet we often act as if we are behind reflective windows and God is unable to notice us. We should know, however, that God is always observing us and that nothing escapes his attention. God sees us and hears us. He is patiently waiting for us to come to him with our prayers and petitions. As David says, The eyes of the Lord are on the righteous and his ears are attentive to their cries (Ps. 34:15). Even though we cannot see God, we know he sees us. And even though we do not hear an angelic voice from heaven, we know that God answers our prayers. Greek Words, Phrases, and Constructions in 3:10–12 Verse 10 [Greek] this aorist infinitive from [Greek] (I see) is ingressive. The verb to see in this verse is comprehensive and means to enjoy and experience life. [Greek] the infinitive preceded by the definite article in the genitive case expresses purpose. The negative particle [Greek] makes the phrase a prohibition. Verse 12 [Greek] used twice in this verse, this preposition has a favorable connotation in the first occurrence and an unfavorable one in the second.^[28] VI. Suffering 3:13 4:19 A. Deliverance 3:13–14 13 Who is going to harm you if you are eager to do good? 14 But even if you should suffer for what is right, you are blessed. Do not fear what they fear; do not be frightened. Peter returns to the thought of an earlier exhortation. In 2:12, he exhorts the believers to live exemplary lives in society so that adversaries may observe the good works of believers and glorify God. Now Peter places the objective to do good within the context of suffering. He knows that God does not shield the believer from external causes that bring about suffering but that God always stands next to the Christian to support him in doing what is good. 13. Who is going to harm you if you are eager to do good? 14. But even if you should suffer for what is right, you are blessed. Do not fear what they fear; do not be frightened. a. Who is going to harm you? The question is rhetorical and reminds us of a similar question asked by Paul: If God is for us, who can be against us? (Rom. 8:31). Of course, no one. As the sixteenth-century Scottish Reformer John Knox used to say, With God on his side man is always in the majority. Peter addresses all Christians when he poses the question Who is going to harm you? He wants them to realize that the person who is intent on harming them is a perpetrator of evil. The apostle is not blind to the possibility of physical or material attacks on Christians who are zealous to do good. He also knows that God does not forsake his children when they do his will. Who is going to harm you? Is Peter then contradicting himself when he asks a rhetorical question which demands a negative answer? No, he is not. In verse 14 he indicates that the possibility of suffering is real. He is teaching the readers that if they suffer physically or mentally for Christ's sake, they will not lose, because God does not forsake them. If you suffer for doing good and you endure it, this is commendable before God. To this you were called (2:20–21). b. If you are eager to do good. The second part of this rhetorical question is actually a conditional clause. Peter writes, Who is going to harm you if you are eager to do good? The implication is that if you do evil and someone harms you, you have only yourself to blame. But if you do good and receive harm, God stands next to you to strengthen you. The Greek word Peter uses to express the Christian's eagerness to do good can be translated zealots. ^[29] This particular word had political overtones in first-century Israel. For example, one of Jesus disciples, Simon, was a Zealot (Luke 6:15; Acts 1:13).^[30]However, Peter is exhorting the readers not to become political extremists but to spend their energy on doing good. c. But even if you should suffer for what is right, you are blessed. The first word in this sentence is adversative. The possibility of suffering is real, but at the same time it is rare. In fact, the Greek construction Peter uses affirms that this possibility is remote. The resemblance between Peter's words and one of the beatitudes of Jesus is striking. Jesus said, Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven (Matt. 5:10). What does Peter mean by the term doing what is right or righteousness? The term describes one of God's characteristics: God is righteous (Heb. 6:10).^[31] The same is true of Christ, for Peter writes: Christ died for our sins once for all, the righteous for the unrighteous (3:18). If Christians on occasion should suffer for doing what is right, they suffer for the sake of a righteous God. And God promises that he will bless them. d. Do not fear what they fear; do not be frightened. Once again Peter resorts to quoting the Old Testament Scriptures and cites the words of (Isaiah 8:12 13to prove his point. But how are we to understand this verse? Peter may be referring to either a subjective fear or an objective fear. When we understand the word fear subjectively, we hear Peter warning the readers, Do not share the same fear others have. If we take the term fear objectively, we hear him advising the Christians, Do not be afraid of them or be intimidated by them. Although the translators of the New International Version have chosen the subjective interpretation, I feel that the general context favors the objective meaning. Hence, Peter is saying to his readers, In case you suffer persecution, don't be afraid of your adversaries, and don't be disturbed by themJohn 14:1, 27). Adversaries may be able to hurt the believers, but they are unable to harm them when Jesus Christ is in their hearts. When Christ is present in the Christian's heart, fear has no place. In short, Christ is their defense. Greek Words, Phrases, and Constructions in 3:14 [Greek] here is one of the few optative forms that appear in the New Testament. The particle [Greek] (if) introduces a conditional sentence with the present optative of [Greek] (I suffer) in the protasis and [Greek] (blessed) in the apodosis. The protasis suggests, even intentionally, a concession, but it is a true causal conditional clause. ^[32] [Greek] this noun in the accusative case is a cognate accusative because of the verb [Greek]. The genitive is objective: do not be afraid with fear of them. ^[33] [Greek] the aorist passive subjunctive of the deponent verb [Greek] (I am afraid) with the negative article [Greek] (not) is a prohibition that warns against doing something not yet begun.^[34] B. Defense 3:15–16 15 But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, 16 keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. 15a. But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. Notice the following points: a. Set apart. In poetic form, Carolyn M. Noel captures the thought of the first sentence of verse 15. She exhorts her fellow Christians to acknowledge Jesus as their Lord and King: In your hearts enthrone Him, There let Him subdue All that is not holy, All that is not true. Christians must consecrate Christ Jesus in their hearts. The heart is the central part of man's existence, for it is the wellspring of life (Prov. 4:23). When the heart is controlled by Jesus Christ, the believer dedicates his entire life to him. Then the Christian is safe from fear and is able to defend himself against his opponents. Peter adapted this quotation from Isaiah 8:13, which has, The Lord Almighty is the one you are to regard as holy. In his day, Isaiah told the people not to fear the invading Assyrian armies but to revere God. In his epistle, Peter has the same encouraging message. However, he changes the wording by honoring Christ as the Lord Almighty, so that he is the Lord Christ. The position of the term Lord in the sentence creates two different translations: sanctify the Lord Christ ^[35] or sanctify Christ as Lord. ^[36] Although both versions make good sense, I prefer the second translation because it imparts greater emphasis to the word Lord. b. Be prepared. When Peter exhorts the readers to be ready to witness for the Lord at all times, does he mean that Christians should speak indiscriminately about their faith? No, not at all. Jesus says, Do not give dogs what is sacred; do not throw your pearls to pigs. [Matt. 7:6] Christians, then, must be discreet, shrewd as snakes and innocent as doves (Matt. 10:16). They must know when and how far and to whom it is expedient to speak. ^[37] Christians should respond to opportunities to speak boldly for the Lord Jesus Christ. When Peter tells the readers to be ready, he means that they not only should be willing but also should have the ability to speak for Christ. Therefore, they must know the teaching of the Bible and Christian doctrine so that they are always ready to give an answer. c. Give an answer. The admonition to give an answer to everyone who asks you is not limited to times when a Christian must take the stand in a courtroom. In some instances the Christian must defend himself against verbal attacks from hostile unbelievers. At other times he is asked to teach the gospel to a neighbor who shows genuine interest in understanding the Christian religion. The term everyone is inclusive and relates to all circumstances. When we revere Christ as Lord, we experience that out of the overflow of the heart [our] mouth speaks (Matt. 12:34). Accordingly, our verbal expressions should be exemplary, gracious, and wholesome. We should demonstrate an ability to give an answer to everyone who asks us about our faith in Christ (Col. 4:6). d. Give the reason. What does a Christian have? He has hope, says Peter. Although hope is one of the three Christian virtues (I Cor. 13:13), faith and love seem to overshadow it. In sermons and discussions we often neglect to talk about hope. Nevertheless, in his epistle Peter mentions hope frequently. In the Greek, the verb occurs in 1:13 and 3:5, and the noun in 1:3, 21, and 3:15. What is the hope that a Christian possesses in his heart? Hope is a patient, disciplined, confident waiting for and expectation of the Lord as our Saviour. ^[38] The writer of Hebrews exhorts, Let us hold unswervingly to the hope we profess (10:23). 15b. But do this with gentleness and respect, 16. keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. a. But do this with gentleness and respect. Peter instructs the readers to exercise gentleness, and thus he echoes the words of Jesus ( I am gentle and humble in heart [Matt. 11:29]), whose example the believer should adopt. When we sanctify Christ in our hearts, we should exercise gentleness and respect toward all men. In our behavior we exert ourselves to demonstrate gentleness toward persons who are spiritually weak (Rom. 15:1–2). In our conduct we make every effort to show honor and respect toward God and toward those whom God has placed over us (Rom. 13:1–7).^[39] We strive to be living models of the example Christ has set. b. Keeping a clear conscience. Christians who have a clear conscience are readily motivated to show their respect and obedience to God. When as a prisoner in Jerusalem Paul defended himself before the Jewish Sandhedrin, he exclaimed, My brothers, I have fulfilled my duty to God in all good conscience to this day (Acts 23:1). That is, before God he had done his missionary work in all sincerity and truth; his conscience was clear. c. Those who speak maliciously against your good behavior. To opponents of the Christian faith, a Christian who professes his faith in Christ has already provided sufficient evidence of wrongdoing. Moreover, numerous accusations can be leveled at an innocent Christian. Notice the similarity with a preceding verse in this epistle. There Peter writes, Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us (2:12). Translators of at least two versions have adopted the reading of Greek manuscripts that have included the phrase as evildoers in 3:16.^[40] However, indications are that well-intentioned scribes in earlier centuries inserted this particular phrase by taking it from 2:12. The text itself is sufficiently clear with the words speak maliciously. d. May be ashamed of their slander. When unbelievers maliciously direct falsehoods against Christians who seek to live by the example Christ has set, truth eventually triumphs. When the evidence shows that the conduct of Christians is blameless, the unbelievers themselves are put to shame by their own slander (compare 2:15). Practical Considerations in 3:15 The writer of Hebrews tells the readers to leave behind the elementary doctrines about Christ and to move on to maturity (6:1). A Christian must be able to formulate his faith in elementary propositions so that when he is asked about his faith, he is able to speak about the Christian religion. He must be able to lead others to Christ and refute the charges of unbelievers. In evangelizing neighbors, a Christian should have the elementary qualifications to teach others the way of salvation. When he confronts the attacks of the humanist and the atheist, a Christian should have a basic working knowledge of the Scripture to be able to substantiate the phrase the Bible says. And when members of sects ring the doorbell, the well-informed Christian should become the teacher to lead these visitors to the Lord Jesus Christ. Greek Words, Phrases, and Constructions in 3:16 [Greek] you are slandered; this is the present passive indicative construction. A number of leading Greek manuscripts have the present active indicative [Greek] (they slander you). Identical wording in 2:12 prompted copyists to modify the shorter reading by adding [Greek] [as evildoers]. ^[41] C. Undeserved Suffering 3:17 17 It is better, if it is God's will, to suffer for doing good than for doing evil. The teaching methodology of Peter is to reiterate basic concepts. In 2:20b he extols the virtue of undeserved suffering that receives God's commendation. In 3:14a he expresses the same thought in the form of a beatitude. Now once more he concisely states the merits of enduring suffering for doing good. 17. It is better, if it is God's will, to suffer for doing good than for doing evil. No explanation is needed for the statement that the evildoer will suffer for his deeds. That is expected. By contrast, when a person who is doing good things is subjected to suffering, he has a conscience free from guilt and entrusts himself to God. Peter writes, if it is God's will. The Christian who suffers unjustly while doing good works knows that God is in control and that in his providence God will guide and direct the Christian's life to its destined end. This particular text has an implied reference to the judgment day. In the next chapter Peter specifically states, If you suffer as a Christian, do not be ashamed, but praise God that you bear that name. For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? (4:16–17).^[42] If God causes Christians to suffer in this life for their spiritual well-being, how much more will he bring judgment on unbelievers in the judgment day! Verse 17 is a transitional verse that summarizes the preceding section (beginning with 3:14). At the same time this verse is introductory to Peter's discussion about the ministry of Christ (3:18–22). D. Ministry of Christ 3:18–22 18 For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, 19 through whom also he went and preached to the spirits in prison 20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21 and this water symbolizes baptism that now saves you also not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God's right hand with angels, authorities and powers in submission to him. 1. Death and Life 3:18 From verse 18 to the end of the chapter Peter writes about Christ's death, his preaching to the spirits in prison, the water of baptism that symbolizes the salvation of the believer, and last, the resurrection and ascension of Jesus. Indeed, this passage is one of the most difficult to interpret. Some scholars see in verses 18 and 19 fragments of a hymn or a creed used in the early Christian community.^[43] Other scholars express their reservations because they claim that sheer guesswork in this matter is of little help.^[44] Even if we adopt the theory that Peter borrowed a fragment from existing hymns or creeds circulating in the church, we still must maintain that Peter wrote his own account of Christ's redemptive work. Apart from this question, the difficulties of interpreting the next few verses remain. 18. For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit. Mark the following points: a. Suffering The first word for links verse 18 to the preceding passage in which Peter extols the merits of suffering for doing good. In an earlier section, he draws a parallel between his commendation of slaves who suffered unjustly (2:20b) and Christ who suffered for them (2:21). Now once again he places the Christian's suffering next to that of Christ. However, in this case we cannot speak of Christ as serving as an example to the believer, for Christ's suffering is unique. Most translations have the reading Christ died for sins.^[45] The translation Christ suffered for sins^[46] has the support of reliable Greek manuscripts. Within the context of verses 14 17, the translation suffer fits in naturally. But the introduction of the word died in verse 18 causes a definite break with the preceding section.^[47] In addition to its use in verse 18, the verb to suffer occurs eleven times in this epistle and seems to be a favorite expression of the author, whereas the verb to die occurs nowhere else in the epistle. ^[48] Furthermore, in the early church, the words Christ died for sins constituted a theological statement of first importance (1 Cor. 15:3), which Paul received and passed on to the church. The possibility is not remote that this creedal declaration gained preference to the reading Christ suffered for sins. Although the teaching of verse 18 remains the same whatever reading we adopt, the word suffered presents a broader historical perspective than the term died. Within the church Peter taught the doctrine that Christ suffered for sins once for all. As the high priest entered the Most Holy Place once a year to sprinkle blood as an atonement for the sins of the people (Lev. 16:3–34; Heb. 9:7, 25), so Jesus suffered for the sins of his people once for all (Heb. 7:27; 9:26, 28; 10:10, 14). b. Justice Christ, who is righteous, took upon himself the sins of unrighteous people. Peter already mentioned the concept suffering unjustly in previous verses (see 2:20–24; 3:14, 17). Now he states that Christ suffered not for the righteous but for the unrighteous. Note that in Peter's sermon at the temple in Jerusalem he refers to Jesus as the Holy and Righteous One (Acts 3:14; also see 7:52; 22:14; I John 2:1, 29). Jesus is righteous, that is, without sin. Thus, Paul writes, God made him who had no sin to be sin for us, so that in him we might become the righteousness of God (II Cor. 5:21). Jesus fulfilled God's demand for justice, paid the penalty that was ours, and offered himself as a sacrifice to take away the sins of many people (Heb. 9:28). c. Entrance The effect of Jesus sacrificial death is to enable us to enter God's presence. Jesus opens the way to the throne of God, introduces us to the Father, and reestablishes for us an intimate relationship with the Father. By removing sin as the cause of our alienation from God, Jesus provides access to God and makes us acceptable in his sight. In the Greek, the noun access or approach occurs three times in the New Testament (Rom. 5:2; Eph. 2:18; 3:12) and connotes a friendly relation with God whereby we are acceptable to him and have assurance that he is favorably disposed toward us. ^[49] d. Death and resurrection Peter writes that Jesus was put to death in the body but made alive by the Spirit. He presents the contrast in two parallel clauses. The question is whether the term spirit in the second clause should be capitalized. See the differences in a few representative translations: 1. Put to death in the flesh but made alive in the spirit (RSV, and with variations, NEB, ASV, NASB, JB). 2. Put to death in the body but made alive by the Spirit (NIV; with variations, KJV, NKJV, MLB). The first clause presents no problem because the words describe the verdict pronounced on Jesus and his subsequent death on the cross. In respect to the second part of the sentence, commentators agree that the contrast is not between the human and divine natures of Christ. The spirit is immortal and therefore does not have to be made alive. Scholars are of the opinion that the word body signifies Jesus earthly life so the word spirit refers to his resurrected life.^[50] The term spirit, then, relates to the spiritual sphere of Christ's postresurrection existence. Indeed, this is a plausible interpretation of a difficult sentence. At the same time, a reference to the work of the Holy Spirit cannot be ruled out. The resurrection of Jesus is the work of the Triune God, for Jesus himself declared that he possessed the power to lay down his life and to take it up again (John 10:18; see also John 2:19 21; 11:25). Paul teaches that the Father raised Jesus from the dead (Rom. 6:4; Gal. 1:1; Eph. 1:20; also see Acts 2:32). And in Romans 8:11, he mentions that the Holy Spirit was involved in Jesus resurrection.^[51] Commentators note that to achieve balance in the sentence, Put to death in the body [flesh] but made alive in the spirit, the two clauses must have the same preposition: in the flesh and in the spirit. However, we do not have to abide by strict logic. If this were the case the translation of I Timothy 3:16, He appeared in a body, was vindicated by the Spirit, would also require the same preposition to achieve two perfectly balanced clauses in translation. In the Greek, however, the same preposition occurs in both clauses, but in these two clauses many translations have the reading in a body and by the Spirit.^[52] Consequently, the translation made alive by the Spirit has merit and cannot be dismissed simply in the interest of making parallel clauses in translation. Last, the verb forms put to death and made alive are in the passive voice. From this we could infer that an agent (someone or something) put Christ to death and made him alive. For the first verb form Peter does not indicate an agent, but for the second he does: the person of the Holy Spirit. Greek Words, Phrases, and Constructions in 3:18 [Greek] he suffered. The manuscript evidence is equally supportive of [Greek] and [Greek] (he died). In view of the presence of the expression [for sins] scribes would be more likely to substitute [he died] for [he suffered] than vice versa. ^[53] [Greek] the pronoun [Greek] (you) fits with the use of the second person plural in verses 15 and 16. Translators are divided on whether the text should read you or us. [Greek], [Greek] here are two particles that denote contrast in two successsive clauses. 2. Spirits 3:19 20a Verse 19 is difficult to interpret, for in this relatively short sentence the meaning of each word varies. D. Edmond Hiebert observes, Each of the nine words in the original has been differently understood. ^[54] Accordingly, we cannot expect unanimity in the interpretation of this passage; concurrence eludes us. Here is the reading of the New International Version: 19. Through whom also he went and preached to the spirits in prison 20a. who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. What does this text say? Let us look at the component parts, explain them sequentially, and view the text in its context. a. Through whom. The antecedent of the word whom is the term spirit (either with or without a capital letter). If we take the relative pronoun whom to relate to the nearest antecedent, then we understand that it refers to the Holy Spirit (see the preceding verse). Through the instrumentality of the Spirit of God, Jesus Christ after his resurrection went and preached to the spirits in prison. Note that in his epistle Peter mentions the Spirit a few times: the sanctifying work of the Spirit (1:2), the Spirit of Christ (1:11), and the preaching of the gospel by the Holy Spirit (1:12). We can also relate the phrase through whom to the word spirit without the capital letter. If we interpret the phrase in this sense, its meaning actually is in which or in the resurrected state. The relative pronoun, then, relates to the spiritual state of Christ after his resurrection.^[55] Some interpreters suggest the translation in the course of which. The antecedent of which then seems to be the general context.^[56] However, the connection between the relative phrase through whom and the nearest term spirit is unmistakable and thus preferred. b. Also he went and preached. What is meant by the word also? Apparently Peter wants us to understand it in the sequence of the verbs put to death and made alive. The words he went and preached follow this sequence in the preceding verse. We understand, then, that after his resurrection Jesus went to preach to the spirits in prison. In the Greek, the same word is used in verse 19 as in verse 22. We assume that if Peter speaks about the ascension of Jesus in the one verse, by implication he does so in the other (Acts 1:10 11).^[57] We have no certainty, however, because the word went as such is indefinite and means to go elsewhere. ^[58] But if we interpret Paul's remark about the spiritual forces of evil in the heavenly realms (Eph. 6:12) spatially, then the verb went can mean to go up and can refer to Christ's ascension. Also, the sequence of verses 18 and 19 indicates that Christ went to preach in his resurrected state. Does the statement he went and preached mean that Jesus descended into hell? No, it does not, because evidence for this assumption is lacking. Scripture nowhere teaches that Christ after his resurrection and prior to his ascension descended into hell. Moreover, we have difficulty in accepting the explanation that Christ in his spirit went to preach to Noah's contemporaries. But before we continue this point, we must ask this question: What is meant by the word preached? The verb stands by itself, so that we are unable to determine the content of preaching. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 4. Suffering, part 2 (4:1–19) Outline (continued) 4:1–6 E. Examination 4:1–2 1. The Will of God 4:3–4 2. Life of Sin 4:5–6 3. Judgment 4:7–11 F. Practical Principles 4:12–19 G. Christian Suffering 4:12–14 1. Glory 4:15–16 2. Name 4:17–18 3. Judgment 4:19–4. Good E. Examination 4:1–6 4 1 Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he who has suffered in his body is done with sin. 2 As a result, he does not live the rest of his earthly life for evil human desires, but rather for the will of God. 3 For you have spent enough time in the past doing what pagans choose to do living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. 4 They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you. 5 But they will have to give account to him who is ready to judge the living and the dead. 6 For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to men in regard to the body, but live according to God in regard to the spirit. 1. The Will of God 4:1–2 The author of this epistle calls the readers to examine their lifestyles by looking to the sufferings of Christ. In these verses, Peter returns to the subject of Christ's suffering and prepares the believers for the suffering that they must endure. 1. Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he who has suffered in his body is done with sin. We make these observations: a. Example The first word in this verse is therefore. It has no connection with the last verse of the preceding chapter, but rather serves as a conclusion to the thought expressed in 3:18. This means that verses 19 22 of the previous chapter are a parenthetical comment. Peter, then, repeats the basic thought of 3:18 and exhorts the readers to have the mind of Christ. In his epistle Peter mentions the subject suffering a number of times, usually in relation to Jesus Christ, who serves as an example. In 2:20 he tells slaves that if they suffer for doing that which is good, they receive God's commendation. He links this observation to the suffering of Christ (2:21) and encourages slaves to follow Christ's example. In the next chapter Peter repeats the same remark and addresses all the readers: It is better, if it is God's will, to suffer for doing good than for doing evil (3:17). He continues his discourse by speaking about the reason for Christ's death (v. 18). In this respect the readers are not able to follow Christ's example, because Christ died for their sins, as the righteous for the unrighteous. In the words of Paul, The death he died, he died to sin once for all (Rom. 6:10). Peter resumes his discussion on the suffering of Christ, for in a rather brief statement he says, Christ suffered in his body. This is a reference to all of Christ's suffering that culminated in his death on the cross. Jesus endured his martyrdom in behalf of his people. For this reason, some Greek manuscripts have the reading Christ suffered for us.^[1] The words for us seem to have been added by copyists who wished to conform the manuscripts to the wording of 2:21 and 3:18. Nevertheless, the association of Christ with his people is evident in the text. Here Peter expresses the need to identify Christ with the Christians. b. Action Arm yourselves also with the same attitude. The verb arm yourselves, which Peter uses to spur the believers to action, is a military term which refers to a soldier putting on his weapons to fight the enemy (Rom. 13:12; II Cor. 6:7; 10:4; Eph. 6:11). Notice that Peter identifies the believers with Christ: the word also unites them. However, the Christian arms himself not for physical warfare but for a spiritual conflict. He utters a daily prayer: May the mind of Christ my Saviour, Live in me from day to day, By His love and pow r controlling All I do and say. Kate B. Wilkinson Peter then adds the concluding part of the sentence, which in one sense is explanatory of the preceding part, but in another way raises some difficult issues. First we examine the sentence and then consider the issues. c. Result Says Peter, Because he who has suffered in his body is done with sin. Most translations and commentators maintain the causal conjunction because at the beginning of the clause. They assert that the conjunction expresses the reason for imitating Christ. However, we can also interpret this last part of the sentence as an explanation of the phrase attitude of Christ. Then we eliminate the conjunction altogether. For instance, consider the following translation: Christ suffered in the flesh; therefore arm yourselves with his same mentality. He who has suffered in the flesh has broken with sin (NAB). The meaning of the phrase mentality of Christ lies in the last part of the sentence. Before we discuss that part, however, we must look at the parallelism of this passage. In view of the verbatim repetition, the phrase he who has suffered in his body first describes Christ and then the believer. In explaining this text we encounter many difficulties. For example, if we apply the last clause to Christ, do we imply that Christ at one time was a sinner? Certainly not, for he is without sin (Heb. 4:15). The comparison does not have to correspond in every detail. It is then enough that we should in a measure be made conformable to the death of Christ. ^[2] He bore the wrath of God for the sins of his people. As Paul writes, God made him who had no sin to be sin for us (II Cor. 5:21). By quoting Isaiah 53:9, Peter teaches that Christ himself committed no sin (2:22). And he comments that Christ bore our sins in his body on the tree, so that we might die to sins (2:24). When the believer identifies completely with Christ, he knows that he is done with sin. This means that the last few words of verse 1 apply to the Christian whose life is firmly established in Christ (Rom. 6:18; I John 3:9). The follower of Christ has abandoned a life of sin, because the ruling power of sin has been broken. Granted that he is unable to live a perfect life, the believer is free from the dominance of sin. In Greek, Peter chooses the perfect tense in the verb form has broken with. The perfect tense indicates that the action occurred in the past and has lasting effect for the present and the future. Should every Christian who identifies with Christ desire physical suffering to break with sin? Certainly not! First, remember that the act of breaking with sin happened as a past event. Next, the verb form has broken with can be interpreted in the passive voice, as the Greek text indicates. Literally we read, he has been released from sin. This means that God is the implied agent. In other words, God has stopped man from living in continual sin. This liberating act, then, is a work of God and not of man. Why does Peter repeat the phrase suffered in his body if suffering does not necessarily relate to the act of breaking with sin? Some commentators are of the opinion that Peter quotes a proverbial saying that illustrates the purpose of Christ's suffering and death, and the resulting freedom from sin for the believer (Rom. 6:7).^[3] The saying conveys the exhortation for the Christian to arm himself with the mind of Christ. 2. As a result, he does not live the rest of his earthly life for evil human desires, but rather for the will of God. The message Peter delivers to his readers is that they who have armed themselves with the mind of Christ have been set free from their earlier life of sin.^[4] They no longer live for themselves but for God. He does not live the rest of his earthly life. At first glance, this wording appears foreboding, as if death will soon overtake the reader. This is exactly the purpose of the writer: to remind man of the brevity of life. In general, man measures his lifespan in double digits and sometimes not even that. For evil human desires. How does man redeemed by Christ live his daily life? The verb to live actually means to conduct life (I Tim. 2:2), and relates to man's behavior that can reflect either the ways of the world or faithful obedience to the will of God. Already Peter has exhorted the readers not to conform to the evil desires they had when they lived in ignorance of God's law (1:14; also see 2:11; 4:3). Once more he reminds them of their past and directs their attention to obedience to God. The contrast between evil human desires and the will of God is startling: it is an either-or proposition. And the believers should know that they cannot have both (Rom. 6:2, 6 7; I John 2:16 17). Doctrinal Considerations in 4:1 The Christian who identifies with Christ must be prepared to endure physical suffering. Peter and the rest of the New Testament writers see an inseparable link between Christ and his followers in respect to suffering (I Peter 4:1, 13, 16; Rom. 8:17; II Cor. 11:23–29; Phil. 3:10; Heb. 10:32–34; Rev. 2:10). Throughout his first epistle, Peter develops a theology of suffering which centers on Jesus Christ. Christ suffered vicariously for his people, as the prophets in the Old Testament period foretold (Luke 24:46; Acts 3:18). He suffered to set the sinner free (2:24–25). Because of Christ's suffering, his followers participate in his sufferings (Col. 1:24). To suffer for Christ is a privilege (1:6, 8) and a cause for joy (4:13). Moreover, the Christian's identification with Christ is an invitation not only to be like-minded but also to suffer in the body on his behalf (4:1).^[5] Greek Words, Phrases, and Constructions in 4:1 [Greek] from [Greek] (I suffer), this aorist active participle with the noun Christ in the genitive case forms the genitive absolute construction. The participle denotes cause. [Greek] the dative case has a metaphorically local use that signifies anyone who has suffered physically (as contrasted to [Greek], spiritually).^[6] [Greek] the perfect indicative from [Greek] (I stop) is either the middle or the passive. The implied agent of the passive is God. 2. Life of Sin 4:3–4 Peter recalls that the readers have spent considerable time living in sin. He identifies the people he addresses as former Gentiles who are now set free from the empty way of life handed down to [them] from [their] forefathers (1:18). 3. For you have spent enough time in the past doing what pagans choose to do living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. The apostle does not condone the sinful past of the believers (Acts 17:30). Rather, he only mentions the time in which the readers lived as worldly people, and now reminds them of the brevity of time. The period of living apart from God belongs to the past. Peter is fully aware that the world and its pressures constantly surround the Christians. He recalls their former lifestyle with which they have broken once for all. The readers no longer go along with their Gentile neighbors who choose to live a life that is contrary to the will of God (Rom. 1:18–32; 13:13; Eph. 2:2; 4:17–19). What is that life? Peter describes it with a series of nouns that in the original are in the plural but appear in translation as singular. Living in debauchery In the Greek, the plural form debaucheries indicates multiple acts of unbridled lust and lawlessness; that is, the Gentiles demonstrate a complete disregard for any restraint. This introductory word conveys a general meaning; Peter goes on to list specific sins relating to immorality and drunkenness. Lust In the New Testament, this term occurs numerous times and is almost always used in a bad sense of evil desire. ^[7] Often it relates to immorality. In only three or four instances does the noun have a good or neutral connotation.^[8] Drunkenness In the original this expression means overflowing with wine. It points to the excess consumption of wine that characterizes a drunkard. Orgies Here is a telling definition of the term orgies: A nocturnal and riotous procession of half-drunken and frolicsome fellows who after supper parade through the streets with torches and music in honor of Bacchus or some other deity, and sing and play before the houses of their male and female friends. ^[9] Carousing The Greek word translated carousing signifies a drinking party, not of necessity excessive, but giving opportunity to excess. ^[10] Detestable idolatry By worshiping the creature instead of the Creator, the sinner transgresses God's command not to have other gods before him (Exod. 20:3; Deut. 5:7). With respect to this sin, John Albert Bengel observes that the most sacred law of God is violated. ^[11] Moreover, in that time idol worship resulted in immorality and intemperance. For this reason Peter calls idolatry detestable. Peter provides a detailed list of sins; these sins are mentioned in other New Testament passages as well (Gal. 5:20–21). He describes the life of worldly persons, who consider Christians strange and out of step with society. 4. They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you. a. They think it strange. In a world of sin, Christians are strangers, especially if they were formerly part of that world. They do not feel at home anymore in an environment that is alien to them. The consequence is that the world is shocked by the strange behavior of the Christians (Acts 17:20). Because of the Christians conduct, the world reacts and takes offense. b. You do not plunge with them. The Greek has the verb form you do not run, which in the New International Version is translated plunge. This translation hinges on the phrase into the same flood that completes the sentence. The text expresses the thought of associating with bad companions (Ps. 50:18). The Greek verb in this clause is in the present tense, which indicates that the readers are not going along with the world. They seek to do God's will. c. Flood of dissipation. The word flood indicates an overflowing or pouring out of a substance that springs up and flows down as lava from the crater of a volcano. The term translated dissipation actually means incorrigibility. d. They heap abuse on you. The estrangement between the people of the world and the Christian results in a campaign of insult and slander against the believer. As Peter comments, [They] speak maliciously against your good behavior in Christ (James 2:7). Friendships that Christians had enjoyed before their conversion now have turned into fierce hatred directed against them. Christians, however, take comfort in Jesus word: If the world hates you, keep in mind that it hated me first (John 15:18). Practical Considerations in 4:3–4 If we move from the first century to our age, from an ancient community to a modern society, nothing changes with respect to the world's hostility toward the Christian. Worldly people are shocked when a Christian abstains while they revel and consume quantities of strong drink. They are offended because, in their opinion, the Christian refuses to be sociable. They do not see anything wrong in viewing perverted movies. They register annoyed surprise when the Christian makes his objections known by refusing to visit theaters that show X-rated films or to watch pornographic films on television. To them the Christian is an object of scorn, ridicule, and laughter. Whenever they have an opportunity to abuse him, they will do so. However, the worldly person is to be pitied, for he is swept along by the destructive forces of evil. At the end of his life he must stand before his Maker, who is not his redeemer but his judge. The author of Hebrews writes about the unbeliever when he observes, It is a dreadful thing to fall into the hands of the living God (10:31). Greek Words, Phrases, and Constructions in 4:3–4 Verse 3 [Greek] the perfect active participle of the verb [Greek] (I pass by) reveals that the time ([Greek]) of ignorance belongs to the past. Note, then, that the perfect tense occurs three times in this verse. Besides the participle see the perfect middle infinitive ([Greek]) and the perfect middle participle ([Greek]). The perfect indicates a completed process.^[12] [Greek] all the nouns in the series are without the definite article to stress their qualitative nature.^[13] All of them appear in the plural to indicate that the sinful acts are repeated. Verse 4 [Greek] from the verb [Greek] (I run together), this present active participle is part of the genitive absolute construction. The participle denotes cause. [Greek] the negative (not) precedes the word [Greek], which derives from [Greek] (I save). The word signifies an abandoned life and incorrigibility. [Greek] the compound noun from [Greek] (I pour forth) has a [Greek] ending that suggests process. 3. Judgment 4:5–6 Throughout his epistle Peter comforts and encourages the people to whom he writes. As a caring pastor, he knows their hardships and is acquainted with the persecutions they endure. He understands their plight and knows their lot as they face harassment and verbal abuse. Peter tells them that their opponents must appear before Christ, who calls the adversaries to give account of their words and deeds. 5. But they will have to give account to him who is ready to judge the living and the dead. Peter's reference to the judge fits in with his teaching about the end of time and the judgment day. For example, he instructs the readers that salvation is ready to be revealed in the last time (1:5). He describes God as Father, who judges each man's work (1:17) and who judges justly (2:23).^[14] a. They will have to give account. The wording pertains to the world of bookkeeping and appears frequently in the New Testament. To mention only one instance: Jesus told the Pharisees, Men will have to give account on the day of judgment for every careless word they have spoken (Matt. 12:36).^[15] Peter writes the verb in the future tense that expresses necessity. The opponents must appear before the judge and cannot hide. b. Ready to judge the living and the dead. Here is a proverbial saying that originated in the early Christian community. Peter incorporates it in his sermon preached in the house of Cornelius (Acts 10:42). Paul employs it in his letter to the Romans (14:9) and in his second epistle to Timothy (4:1). Who is the judge? In the context of Peter's epistle God is the judge (1:17; 2:23). But in his sermon delivered before Cornelius, Peter designates Christ the judge (Acts 10:42), as does Paul in his epistles (Rom. 14:9; II Tim. 4:1). Accordingly, in view of still more passages (John 5:22, 27; Acts 17:31), the evidence shows that the Father delegates judgment to Christ. c. The living and the dead. Do we interpret these words figuratively or literally? A figurative (or spiritual) interpretation of this text is arbitrary, because the reference is to the judgment day when all people (those who are physically alive and those who have died) will be judged. Therefore, the phrase the living and the dead has a literal meaning that is, it refers specifically to a person's physical state. Also, Peter conveys the message that no one, whether he is living or has died, is able to escape the judge. 6. For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to men in regard to the body, but live according to God in regard to the spirit. This text presents a number of difficulties that have given rise to different interpretations. Let us begin with the first word. a. For. Some interpreters link this word to the immediately preceding sentence (v. 5).^[16] However, the conjunction for, together with the following words this is the reason, explains not the clause that Christ will judge the living and the dead. Rather, in view of the broader context, the conjunction relates to Christ's judgment on the adversaries and his justification of the believers.^[17] To be exact, the word for points forward to the so that clause in the last half of verse 6, where Peter mentions judgment and life. b. The gospel was preached. By means of the impersonal verb in the Greek, Peter specifies that he is not interested in the content of the proclamation or even in the persons who preach the gospel. He is interested only in the fact that preaching occurred. Observe that Peter writes the past tense of the verb to preach to show that he is speaking of an event that happened in the past. The choice of the past tense is significant because of the next phrase. c. Even to those who are now dead. What do these words mean? In the course of time, scholars have provided at least four interpretations for this part of the verse.^[18] First, the word dead refers to Christ's descent into hell to preach the gospel to all the dead who either had never heard or had rejected the Good News while they were living. However, in the parable of the rich man and Lazarus Jesus teaches that an unbridgeable chasm has been fixed between heaven and hell (Luke 16:26; also see Heb. 9:27). Scripture nowhere teaches that Christ makes salvation available to a sinner after death. Biblical teaching, therefore, contradicts this interpretation. Next, the dead are the believers of the Old Testament era, who, because they did not live during New Testament times, had to wait for Christ to proclaim the gospel to them. Proponents of this view see similarities between 3:19 and 4:6. We demur. The word choice in both verses differs considerably, even more in the Greek than in translation. For example, Christ made his proclamation to the imprisoned spirits (3:19, NEB), and the gospel was preached even to those who are now dead (4:6). Moreover, Scripture indicates that the souls of the Old Testament believers are in heaven (Heb. 11:5, 16, 40; 12:23). Third, about a.d. 200, Clement of Alexandria suggested that the text refers to the preaching of the gospel to those who are spiritually dead (Eph. 2:1; Col. 2:13). This interpretation has given Clement many followers, among whom are Augustine in the early church and Martin Luther during the Reformation. The objection to this exposition comes from the preceding context (v. 5). If Clement's explanation is right, the interpreter would have to prove that Peter uses the word dead in two different senses (i.e., to refer to physical and spiritual states) in verses 5 and 6. Peter, however, gives no indication that he intends a shift in meaning. Also, the tense of the verb preach is in the past, not in the present. For this explanation, in fact, the interpreter needs the present tense to indicate the continual preaching of the gospel to those who are spiritually dead. The wording of the text, however, gives no support to this interpretation. Last, contemporary interpreters say that the dead are those Christians who heard and believed the gospel during their lifetime, but afterward died. The translators of the New International Version have inserted the temporal adverb now to help the reader to understand the words to those who are now dead. In this interpretation, the expression dead, referring to persons who have died physically, has the same meaning in both verses 5 and 6. Although the objection can be raised that Peter should have used a word like those who have fallen asleep (I Thess. 4:14), we observe that a writer has the freedom to choose his own vocabulary. Of the four interpretations, the last one is the least objectionable and answers most objections. Understandably, numerous commentators have adopted this last and current explanation of the text.^[19] d. So that they might be judged. Peter gives the reader a perfectly balanced sentence of (Semitic) parallelism: so that but they might be judged live according to men according to God in regard to in regard to the body the spirit Let us begin with the words so that. This expression introduces a parallel construction that has led commentators to favor one of two interpretations. First, the wording so that reveals that the persons who are to be judged had the gospel preached to them when they were living on earth. The believers knew that although they had accepted the gospel of salvation in faith, they had to face death. From the Scriptures they learned that God had pronounced judgment upon all sinners. But as believers they also knew that they were set free from sin and would inherit eternal life. This includes all those who died in faith, and is a theologically sound interpretation. Second, in light of the context, we do well to consider the unjust suffering Christians had to endure in the middle of the first century. Christians suffered at the hands of their adversaries; they were slandered and persecuted. Now mark the difference in the tenses of the verbs Peter uses. He says that believers might be judged, which is a one-time act, but may live, which denotes time that lasts eternally. Moreover, Peter adds a contrast by specifying that those who are dead are judged according to men. ^[20] What does he mean? The phrase refers to those Christian martyrs who endured intense suffering at the hand of their adversaries. In the sight of their opponents, the believers received their just judgment by suffering physically. Peter speaks words of encouragement to the readers of his epistle and tells them that they must view life through God's eyes. Peter contrasts the phrase according to men with the phrase according to God. The adversaries of Christian martyrs were of the opinion that by punishing the believers, perhaps even to the point of death, they were defeating the Christians. But they did not know that in God's sight believers continue to live in the spirit. Fellow believers observing the injustice which these martyrs experienced, however, ought not to be discouraged. In the sight of God, believers continue to live in the spirit, because the spirit returns to God who gave it (Eccles. 12:7) and therefore is immortal. The Christian knows that on the basis of his faith in Christ [he] will not be condemned; he has crossed over from death to life (John 5:24). In a book dating from the intertestamental period, a striking parallel occurs. It describes the lot of righteous men who suffer at the hands of the ungodly: For though in the sight of men they were punished, their hope is full of immortality. Having been disciplined a little, they will receive great good, because God tested them and found them worthy of himself. [Wis. 3:4–5, RSV] In conclusion, the second interpretation of verse 6b has merit because it fits the general context of this epistle in which Peter at length discusses suffering for the sake of Christ. Greek Words, Phrases, and Constructions in 4:6 [Greek] the particle introduces first the aorist passive subjunctive of [Greek] (I judge) and then the present active subjunctive of [Greek] (I live). The contrast is particularly vivid because of the use of [Greek] &[Greek]. C. F. D. Moule paraphrases the sentence in these words: That they might be judged in the eyes of men [as men reckon judgment] physically, but might live as God lives spiritually. ^[21] F. Practical Principles 4:7–11 7 The end of all things is near. Therefore be clear minded and self-controlled so that you can pray. 8 Above all, love each other deeply, because love covers over a multitude of sins. 9 Offer hospitality to one another without grumbling. 10 Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. 11 If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen. Translators have to divide the text of this epistle into multiple paragraphs. These divisions indicate the changes the author makes in the subjects he discusses and help the reader in understanding the text. The connection between paragraphs is not always in the form of and or but (which in verse 7 many translators omit), but sometimes is a sentence that captures the thought of the preceding section. This is the case in the first part of verse 7, which serves as a bridge between verse 6 and the exhortations that follow verse 7a. 7. The end of all things is near. Therefore be clear minded and self-controlled so that you can pray. Peter encourages the readers to view life in the light of the approaching end. They should wait patiently and fervently for Christ's return. Even though no one knows when the end will come, Christians should live in ardent anticipation of the consummation. Many writers of the New Testament refer to the end of time. For instance, Paul tells the Romans to understand their time in relation to the end, because, he adds, Our salvation is nearer now than when we first believed (Rom. 13:11). The writer of Hebrews exhorts the readers of his epistle to meet together for encouragement; then he notes, All the more as you see the Day approaching (Heb. 10:25). James points to the end of time and comforts his oppressed countrymen with these words: You too, be patient and stand firm, because the Lord's coming is near.& The Judge is standing at the door (James 5:8 9). And last, John alerts his readers to the fact that this is the last hour (I John 2:18). In the early church, then, believers expected the imminent return of Jesus. Waiting for the end of time to come, Christians ought to demonstrate exemplary conduct. Their lives should be marked by the following characteristics: a. Prayer Peter writes, Therefore, be clear minded and self-controlled so that you can pray. Notice that in 3:7 he exhorts husbands to be considerate of their wives so that nothing hinders their prayers. Prayer, then, is an important aspect of the Christian's spiritual life, especially in the context of Christ's return. Awaiting the end of the world, Christians should be clear minded (I Thess. 5:6) and avoid involvement in a frenzy of preparations.^[22] Instead the Christian community must pay attention to the signs of the time and wait expectantly for the approaching end. The proper attitude in this situation is soberness and moderation. ^[23] That is, Christians must be self-controlled in their endeavor to be clear minded. They must show temperance in eating and drinking, and exhibit the principles of moral conduct (II Peter 1:6). The characteristics of being clear minded and self-controlled are essential for unhindered prayer. Prayer requires effort; then the Christian is able to present his praises and petitions earnestly before the throne of God (Luke 21:36; Heb. 4:16). Scripture teaches that failure to pray to God is sin (I Sam. 12:23). Prayer is the basic requirement for a Christian who desires to lead a life that is pleasing to God and man. Through prayer the Christian first establishes a vertical link with God before he fuses a horizontal link with his fellow man. 8. Above all, love each other deeply, because love covers over a multitude of sins. b. Love Once again Peter instructs the readers to cultivate mutual love, for in a previous chapter he writes, Have sincere love for your brothers, love one another deeply, from the heart (I Thess. 4:9–10; II Peter 1:7). He prefaces his exhortation to love each other with the words above all. In other words, Peter alludes to God's law which Jesus taught in the summary: Love the Lord your God and &love your neighbor (Matt. 22:37–39). Moreover, Peter refers to the well-known command of Jesus, Love one another (John 13:34). And three of Jesus apostles repeat this command in their epistles: Paul (I Thess. 3:12; 4:9; II Thess. 1:3), Peter (I Peter 1:22; 2:17; 3:8; 4:8), and John (I John 3:23). Peter qualifies the command to love with the adverb deeply. This adverb conveys the extent of the Christian's love, for love eases tension and breaks hostility. Love is capable of being commanded because it is not primarily an emotion but a decision of the will leading to action. ^[24] The second part of the verse, Love covers over a multitude of sins, is an allusion to Proverbs 10:12, Love covers over all wrongs. Because James in his epistle (5:20) has virtually the same words Peter writes, we assume that the saying circulated as a proverb.^[25] What is the meaning of this proverbial saying? Whose sins are covered? The saying can be interpreted in the active or the passive sense. A Christian either extends love to his fellow man and covers the sins of his neighbor or he himself experiences God's love by which his sins are forgiven. Although both interpretations are relevant, in the light of the context (which stresses the Christian's relation to his neighbor) the explanation in the active sense appears to be more plausible. God forgives the sinner who comes to him in repentance and faith (Ps. 32:1). He demands that the forgiven sinner show the same forgiving spirit toward his fellow man (Matt. 6:14–15; 18:21–22; Eph. 4:32; Col. 3:13). Practical Considerations in 4:7 From the time of Jesus earthly ministry to the present, the question concerning the end of time has been on the lips of man. When is the end near? In the early church, Christians expected the return of Christ in their lifetime. During the Reformation, believers thought that the consummation was at hand. And today, because of current international stress and declining moral standards, people frequently raise the question: When will the end come? Jesus instructed his followers to watch for the signs of the time. He told them, And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come (Matt. 24:14). True, the gospel of the Lord Jesus Christ is preached throughout the world, but multitudes of people on many continents have as yet not heard the gospel. For example, the teeming millions in India and China must be told about the love of Jesus. When they hear the Good News and turn in faith to Christ, then we know the end is near. 9. Offer hospitality to one another without grumbling. c. Hospitality In the ancient world, travelers would rely on acquaintances, friends, and relatives to provide lodging for the night. In general, inns were unsafe and uncomfortable.^[26] Therefore, travelers avoided inns and sought accommodations with private parties. Scripture stresses the virtue of offering hospitality to the wayfarer. Practice hospitality, writes Paul to the Romans (12:13). He considers this virtue of such importance that he mentions it in the requirements for anyone who desires to be an overseer in the church (I Tim. 3:2; Titus 1:8). He also exhorts a widow in the church to show her good deeds by offering hospitality (I Tim. 5:10). Peter knows human nature, for he realizes that at times overnight guests take advantage of a host when they prolong their stay or fail to reimburse him. The apostle encourages the hosts to open their homes to overnight guests and adds, Do it without grumbling. The writer of Hebrews reminds his readers that by welcoming strangers into their homes, some people have entertained angels without knowing it (13:2). Therefore, we must show kindness willingly and cheerfully.^[27] 10. Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. d. Gifts In Romans, Paul discusses the gifts which the members of the church receive. Says Paul, We have different gifts, according to the grace given us (12:6). These gifts include prophesying, serving, teaching, encouraging, giving, governing, and showing mercy (I Cor. 12:7–11; and compare in context Eph. 4:7–8). Peter also speaks about these gifts. He informs his readers that each member of the Christian community has received gifts (capabilities) from God. A believer cannot create them or claim them, because he receives them from God, who grants them freely to his people. In short, these gifts belong to God and must be used in the interest of his kingdom. Each one should use whatever gift he has received to serve others. Gifts, then, must be used for each other's benefit within the community and in harmony with God's purpose and design. In the second part of the verse, Peter tells the readers that they must be engaged in faithfully administering God's grace in its various forms. Here is a literal translation of verse 10b: as good stewards of the manifold grace of God (NKJV). The word good actually means excellent (compare 2:12). And the term steward refers to a manager who is in charge of his master's possessions (Luke 12:42; 16:1; Gal. 4:2). In this verse Peter reminds each person who belongs to the body of believers that the gift he has received is God's grace in its various forms. The gift itself is primarily the gospel of Jesus Christ that is entrusted to the stewards of God.^[28] The gift, however, is not restricted to the gospel as such; it also appears in the form of various capabilities and skills. During the first century, the apostles were entrusted with the secret things of God (I Cor. 4:1). A contemporary example is the person who serves God as a pastor. He has received a number of talents either in preaching, teaching, counseling, evangelizing, or administering. However, God grants these gifts not only to leaders in the church but also to all members. Each person in the church has received gifts to equip him for building up of the body of Christ (Eph. 4:12). Within the church no one is to be content with one thing and with his own gifts, but every one has need of the help and aid of his brother. ^[29] Everyone ought to strive to be a good steward of the talents God has given him. In brief, the church is a veritable storehouse of gifts and talents never locked but always open for service. 11a. If anyone speaks, he should do it as one speaking the very words of God. e. Speaking How are God's gifts to the believer put to use? Peter singles out an example to which everyone who has witnessed for the Lord can relate. The pastor, teacher, evangelist, instructor, and anyone who has communicated the gospel can testify to the words Jesus spoke to disciples who would even risk arrest: But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, for it will not be you speaking, but the Spirit of your Father speaking through you (Matt. 10:19–20; also see Luke 12:11 12). The power of the Holy Spirit is at work in anyone who speaks the very words of God to edify others. Any preacher or teacher of God's Word can testify to this indwelling power of the Spirit that is at work when he speaks. That is, a spokesman for God cannot substitute his own thoughts and opinions for the very words of God. He must faithfully deliver the living words he has received from God (Acts 7:38; Rom. 3:2; I Thess. 2:4; I Tim. 1:11). When he faithfully administers God's grace in preaching or teaching the Word, he experiences a miracle taking place: God is speaking through him. 11b. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. f. Serving Here is the second example. Peter encourages the believer to put his God-given talents to work. The clause if anyone serves denotes the activities of the deacons (I Tim. 3:8–13). But it includes any Christian who works in the context of the church and who willingly and cheerfully serves the Lord. The worker is completely dependent, however, on the strength God provides. In the Greek, the verb provide points to someone who defrays the expenses of something, for example, the training of a choir.^[30] The verb has the meaning to supply lavishly. God, then, abundantly supplies the Christian worker with the necessary strength to accomplish the task. Because God supplies every need, his name receives the praise in all things. Yet all this is done through Jesus Christ. Paul teaches this doctrine when he concludes his doxology in praise of God with these words: For from him and through him and to him are all things. To him be the glory forever! Amen. [Rom. 11:36] 11c. To him be the glory and the power for ever and ever. Amen. g. Praise This doxology is part of our early Christian heritage. With variations it appears in other New Testament writings (Rom. 16:27; Phil. 4:20; I Tim. 6:16; Jude 25; Rev. 1:6; 5:13). Does the phrase to him relate to Christ or to God? This is not difficult to determine, because its immediate antecedent is Jesus Christ. In 5:11, however, where Peter with a slight variation repeats these words, the reference is to God. This explanation is of little help, because in another passage (Rev. 1:6) Peter's doxology is used verbatim but the words apply to Christ. E. G. Selwyn observes, It is then the only example in [the] N[ew] T[estament] (if we except Rom. xvi. 27) of glory being ascribed to Christ and through Christ in the same doxology. ^[31] Whether to attribute glory and power to either God or Jesus Christ is not an insurmountable problem. Both interpretations are acceptable. Furthermore, we see that with this wording Peter acknowledges Jesus Christ as God. And last, the phrase glory and power for ever and ever are the words every creature in God's creation sings to him who sits on the throne and to the Lamb (Rev. 5:13). Is Peter's doxology put at the correct place in this epistle? We would have expected him to conclude his letter with a doxology; instead he places it here. Indeed, some letters in the New Testament end in a doxology (Rom. 16:27; II Peter 3:18; Jude 25). On the other hand, writers commonly express their feelings by inserting a doxology in the midst of their document (Rom. 9:5; 11:36). The sum of the matter is that Peter adheres to literary practices that were customary in his day. Practical Considerations in 4:10–11 Persons who have the gift of speaking are always in great demand. Their schedules for speaking engagements in numerous places are constantly filled. Frequently they are unable to meet every request for their services. Often we look at these people with a tinge of envy. However, we should never permit envy to control our thinking. As we express our love to God and our fellow man, we should instead communicate to God a desire for greater gifts (I Cor. 12:31). Because we belong to the body of Christ, every one of us has some kind of gift (vv. 27 30). In faith we should ask God for additional talents. And God who takes delight in granting us gifts dispenses his grace in various forms. God owns all gifts even while they are in our possession. He does not grant us his gifts for our personal enjoyment; he gives them for the benefit of the body of Christ. Talented possessors and that includes all of us must be faithful stewards who, by continually extending the benefit of these gifts to others, function as channels of God's grace. Moreover, we as talented possessors ought to be humble; we should realize that we possess only some talents, while God has given gifts that we lack to others. All of us in the Christian church, therefore, ought to serve one another so that we can mutually benefit from the variety of riches God has granted his people. Greek Words, Phrases, and Constructions in 4:7–11 Verse 7 [Greek] the perfect tense of [Greek] (I come near) refers to the near return of Christ and the imminent end of all things. ^[32] [Greek] from [Greek] (I am of sound mind), this is the ingressive aorist active imperative. [Greek] this noun is in the plural to indicate variety and multiplicity of prayer. Verse 8 [Greek] note the word order designed to emphasize the various elements of the clause. The phrase [Greek] (for each other) is between the definite article and the noun. The adjective [Greek] (earnest) follows the noun and is the equivalent of a relative clause.^[33] In its context, the definite article can be translated as the possessive pronoun your.^[34] [Greek] as with [Greek] (v. 10), this present active participle has an imperatival sense. Verse 10 [Greek] this adverb means as or to the degree that he has received a gift. ^[35] [Greek] because of the general context, this present active participle has imperatival force (see v. 8). Verse 11 [Greek] introducing a simple-fact condition that expresses reality, this particle is balanced by the phrase he should do it, which is lacking but nevertheless understood in the second part of the sentence. [Greek] the genitive singular noun from [Greek] (strength) is feminine and attracts the relative pronoun '[Greek] (which) in the genitive case. G. Christian Suffering 4:12–19 12 Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. 13 But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. 14 If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. 15 If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. 16 However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name. 17 For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? 18 And, If it is hard for the righteous to be saved, what will become of the ungodly and the sinner? 19 So then, those who suffer according to God's will should commit themselves to their faithful Creator and continue to do good. 1. Glory 4:12–14 Throughout the centuries, members of the Jewish nation had become accustomed to persecution. During the course of the first century, Jews who had put their faith in Jesus Christ even withstood the rough edge of harassment from their countrymen (I Thess. 2:14). But Gentile Christians had not endured persecution, and for them persecution for the sake of Christ was a trying experience. Therefore, Peter addresses an encouraging word to them. 12. Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. As a pastor, Peter figuratively stands next to the Christians who are experiencing persecution. He tenderly addresses them with the words dear friends, which in the original means beloved. Peter expresses his personal love and interest in the readers of his epistle. a. Do not be surprised. In the Greek, Peter uses the same verb as in verse 4. There he writes that the pagan world thinks it strange that Christians do not participate in their riotous living; in reaction to this refusal the unbelieving world heaps abuse on the believers. Now Peter says that Christians should not be surprised when they endure persecution. Jesus warns them that the unbelieving world hates his followers (John 15:18 19; 17:14; and compare I John 3:13). Therefore, having this warning, Christians should not be astonished when they must suffer persecution. b. At the painful trial you are suffering. Many translations have the reading fiery trial (ordeal or test). This reading comes from the Greek word which refers to the process of burning. Although the term burning can be taken in either a literal sense (Rev. 18:9, 18) or a figurative sense (Didache 16:5), Peter indicates with the expression trial that he wishes to convey the figurative connotation to his readers. He is not so much interested in portraying the time, circumstances, and occurrences of the painful trial as he is in stressing the purpose of this trial. With an allusion to the smelter's fire, Peter intimates that as gold is refined by fire so the believer's faith is tested through suffering (see 1:6–7). God wants to test the genuineness of the Christian's faith, for faith in God is of greater worth than gold (1:7). The believer, then, should be fully aware of God's purpose in his life and not be surprised. c. As though something strange were happening to you. The Christian should not question God's providence when unexpected suffering strikes him. He should not blame God for failing to intervene in his behalf. Certainly God is in control of every situation and has the power to shield a Christian from impending suffering. However, God works out his own purposes to strengthen the believer's faith through suffering. Christians must understand that God wants to separate true faith from pretense and uses the instrument of suffering to accomplish his purpose. Christians should apply Jesus words to themselves: Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad. [Matt. 5:11 12a] 13. But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. Notice the following points: a. Celebrate But rejoice. With the term but Peter introduces a contrast. He places the emphasis on the command rejoice. Instead of looking negatively at their suffering, Christians need to look positively to Jesus and rejoice in their lot. Peter says, Rejoice and continue to rejoice. He is fully aware of the apparent contradiction. (Paul remarks that while experiencing numerous hardships in their ministry, he and his fellow servants of God are sorrowful, yet always rejoicing [II Cor. 6:10].) Peter tells the readers that when suffering for the sake of Christ is their lot, they should place their affliction in the context of joy. Rejoice! Here is the reason: b. Participate You participate in the sufferings of Christ. What a privilege, what an honor for Christians to participate in Christ's sufferings! Especially in the epistles of Paul, the thought of suffering for Christ's sake is prominent.^[36] The apostles are not saying that the sufferings of Christ are incomplete until Christians, too, have suffered. Christ's atoning sacrifice is complete and our participation in his suffering has nothing to do with that sacrifice. However, Christ identifies with his people and when they suffer for his cause, he suffers. When they teach and preach the gospel, when they witness for Jesus, and when they encounter affliction for his sake, they participate in the sufferings of Christ. Then, because of their relationship to Christ, they rejoice and are jubilant (Acts 5:41). c. Jubilate So that you may be overjoyed when his glory is revealed. In the original, Peter writes a combination of two verbs, both of which express the concept joy. The resultant translation is overjoyed. ^[37] Why are Christians overjoyed? Once again Peter directs our attention to the imminent coming of Jesus Christ (I Cor. 1:7). At the return of Christ, the believer will see the glory and splendor of the coming age in its fullness (Matt. 25:31). Christ is the victor and all his followers share in his victory. Together they participate in Christ's glory (Rom. 8:17). Therefore, when we contemplate the glory we shall inherit with Christ, we are unable to refrain from exulting, jubilating, skipping and bubbling over with shouts of delight. ^[38] Charles Wesley has given us a well-known hymn that captures the joy, adoration, and victory we experience when we think of Jesus return. Thus, we sing: Rejoice, the Lord is King: Your Lord and King adore; Rejoice, give thanks and sing, And triumph evermore: Lift up your heart, lift up your voice, Rejoice, again I say, rejoice. 14. If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. a. Insults In the next few verses, Peter writes a sequence of conditional sentences. He uses the particle if to indicate that he is describing reality. With the clause if you are insulted, he is pointing to actual insults to which the Christians have to submit. They meet verbal and not physical abuse from unbelievers. b. Name Why are Christians insulted? Simply put, because of the name of Christ (James 2:7). A common theme in the New Testament is that followers of Christ must endure verbal insults because of Jesus Christ.^[39] The concept name of Christ includes the ministry of preaching, teaching, baptizing, praying, and healing. The apostles spoke in the name of Christ and demonstrated in word and deed that Jesus had delegated his power and authority to them (Acts 4:7 12). Because Christians confessed the name of Jesus Christ among Jews and Gentiles, they were mercilessly persecuted (Acts 5:41; 9:16; 15:26). In the early Christian community the single word name was synonymous with the Christian religion.^[40] c. Beatitude Twice in this epistle Peter writes, You are blessed. Both beatitudes are in the context of suffering (3:14; 4:14). Here the beatitude forms the second part of a conditional sentence. If the harsh reality of verbal abuse is the one side of the proverbial coin, the reward of heavenly bliss is the other side. In his Sermon on the Mount, Jesus explains the term blessed in these words: Rejoice and be glad, because great is your reward in heaven (Matt. 5:12). d. Spirit This last part of the verse is difficult to explain. First, the text itself shows variations in the New King James Version, which has the reading, For the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified (also see the KJV). All other translations delete the second sentence. The New International Version has this translation: For the Spirit of glory and of God rests on you. At least two translations have another addition: the Spirit of glory and power (Moffatt and RSV [margin]). Although this addition has the support of several textual witnesses, translators generally tend to avoid it. We also face grammatical difficulties in interpreting this part of the text. The literal wording of the text has a double subject with a verb in the singular. Evidently the context demands that we supply the word spirit for the first part, so that we read, the spirit of glory. But is this spirit of glory different from or identical to the Spirit of God? Explanations of this sentence vary. e. Interpretations First, note that the last part of verse 14 is a quotation from (Isaiah 11:2, The Spirit of the Lord will rest on him. Because Isaiah prophesies about Christ in this text, some commentators have deduced that Peter is implicitly referring to the Trinity.^[41] In other words, the phrase spirit of glory points to ChristJohn 1:14). Thus, both the Spirit of Christ and the Spirit of God rest upon the individual Christian. Another explanation is that the term glory is a reminder of the glory of God filling the tabernacle in the desert (Exod. 40:34–35). Thus the phrase glory of God is descriptive of the Spirit of God. A Jewish Christian reader, then, would understand the term as a suitable description of the presence of God.^[42] A third interpretation is to identify the word spirit and make its repetition explanatory. This repetition appears either as an expansion, the Spirit of glory, yes, the Spirit of God, is resting on you (MLB); or as a relative clause, that glorious Spirit which is the Spirit of God is resting upon you (NEB). In the context of suffering for the name of Christ and the mention of Christ's glory (v. 13), the first explanation has merit indeed. The suffering Christian knows that the Spirit of (the glorious) Christ and of God is resting upon him.^[43] Greek Words, Phrases, and Constructions in 4:12–14 Verse 12 [Greek] from the verb [Greek] (I entertain; surprise), the present passive imperative signifies that the readers are indeed surprised (compare 4:4). [Greek] this noun in the dative singular shows process because of the [Greek] ending of the nominative [Greek] (a burning). For emphasis, the prepositional phrase [Greek] (among you) appears between the definite article and the noun. [Greek] the adjective [Greek] (strange; new) is substantivized. It is in the genitive case because of the genitive absolute construction. Verse 13 [Greek] the genitive is subjective. [Greek] with the verb [Greek], which is the aorist active subjunctive (from [Greek], I rejoice), this present middle participle strengthens the verb to rejoice. Verse 14 [Greek] the particle introduces a simple-fact conditional sentence. Peter states a fact and thus describes reality. The apodosis lacks the verb to be, which the reader must supply. [Greek] both definite articles must be taken with the noun [Greek] (spirit). 2. Name 4:15–16 Peter expands his teaching on suffering by telling his readers to avoid punishment that the sufferer justly deserves. But if a Christian suffers unjustly because of Jesus name, he ought not to be ashamed. Hence Peter looks at suffering from two aspects: the guilty party and the innocent party. 15. If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. a. If you suffer. In an earlier context Peter teaches that God sends governors to punish those people who do wrong (2:14). Paul, too, teaches that a ruler does not bear the sword for nothing, but to punish the wrongdoer (Rom. 13:4). Peter mentions three categories: the murderer, the thief, and the evildoer. He implies that for someone to be so designated he must engage in criminal activities that are punishable by law. He warns that a Christian ought to live such an exemplary life that he can never be classified as a criminal who is guilty before a court of law. Perhaps the warning reflects the earlier life of the Christians to whom he is writing this letter. Now they are no longer part of the world. However, should they suffer for criminal deeds, they would no longer be a testimony for Christ. b. Or even as a meddler. Peter adds still another category: meddler. Because this word appears only once in Greek literature (including the New Testament), scholars are not certain of its meaning.^[44] In fact, translations range from meddler (NIV, MLB) to spy (Phillips), informer (JB), revolutionary (Moffatt), and embezzler. ^[45] We assume that Peter advises the reader not to be a busybody. By interfering in the lives of others, a meddler disrupts the peace and harmony in the local church and community. 16. However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name. a. As a Christian. The contrast between the preceding verse and this one is marked by the adversative however. Peter indicates that the suffering which a Christian at times experiences is not because of criminal activities or misdemeanors. When a Christian suffers persecution, he must have a clear conscience, so that he is able to defend himself without shame. The name Christian occurs three times in the New Testament. During the early years of the fifth decade, believers were called Christians first at Antioch (Acts 11:26). They were known as followers of Christ and as the verb called indicates, the name did not originate with the believers but with the unconverted population of Antioch. ^[46] Before that time, Christians described themselves as disciples (Acts 6:1), believers (Acts 4:32), and those who belonged to the Way (Acts 9:2). Some fifteen years after the name Christian was first used in Antioch, Herod Agrippa II asked Paul, Do you think that in such a short time you can persuade me to be a Christian? (Acts 26:28). The use of this name seems to have evoked ridicule rather than respect.^[47] Moreover, its use spread rapidly throughout the Roman Empire. When Peter wrote his epistle, presumably from Rome, the term Christian appears to have been well known among the Gentiles. Peter composed his letter when the persecutions instigated by Nero were at hand and the name Christian was an accusation. Two Roman historiographers, Tacitus and Suetonius, report on Nero's cruelties toward Christians after the burning of Rome in a.d. 64. Tacitus writes, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men &whom the crowd styled Christians. Suetonius comments that punishment was inflicted on the Christians. ^[48] Peter exhorts the readers to suffer as Christians and tells them that they ought not to be ashamed of the name by which they are called. b. Do not be ashamed. As a wise pastor, Peter knows the heart of man. When a believer meets scorn, ridicule, and contempt because of his faith, shame often prevents him from witnessing for Christ. Accordingly, Peter instructs the reader to overcome shame. Ashamed of Jesus! that dear Friend On whom my hopes of heaven depend! No; when I blush, be this my shame, That I no more revere His name. Joseph Grigg c. Praise God that you bear that name. The opposite of shame is praise. Shame for Jesus turns a man into a coward, but praise for God makes a man bold. The apostle, who personally had denied Jesus three times in succession (Matt. 26:69–75), now urges his readers to praise God in the face of suffering for Christ (Acts 5:41). What is the meaning of the term name? It refers either to Christ (as is evident from the broader context If you are insulted because of the name of Christ [v. 14]) or to the believer who bears the name Christian. Because of the significance of the name Christian for the bearer, especially in Peter's day, many scholars prefer this interpretation. A literal reading of the text is, But in that name let him glorify God (NASB). The phrase in that name can mean in his capacity as a Christian. ^[49] Practical Considerations in 4:16 When the Christian faith permeates society, one of its effects is that the Christian name is a title of respect. At times, politicians seeking votes among their constituents point out that they are church-attending Christians. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 5. Conclusion (5:1–14) Outline 5:1–14 VII. Conclusion 5:1–4 A. Duties of Elders 5:1–1. Appeal 5:2–3 2. Serve 5:4–3. Receive 5:5–9 B. Exhortations 5:5–7 1. Submission 5:8–2. Self-control 5:9–3. Resistance 5:10–11 C. Prayer 5:12–14 D. Greetings 5:12–1. Purpose 5:13–14 2. Farewell VII. Conclusion 5:1–14 5 1 To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: 2 Be shepherds of God's flock that is under your care, serving as overseers not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. 5 Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because, God opposes the proud but gives grace to the humble. 6 Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time. 7 Cast all your anxiety on him because he cares for you. 8 Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. 9 Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings. 10 And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. 11 To him be the power for ever and ever. Amen. 12 With the help of Silas, whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it. 13 She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark. 14Greet one another with a kiss of love. Peace to all of you who are in Christ. A. Duties of Elders 5:1–4 1. Appeal 5:1 The message of the epistle is concluded in chapter 4. The remainder of the epistle consists of admonitions, exhortations, and personal greetings. In fact, in the last chapter of his letter Peter is remarkably personal, for he even relates that he is an eyewitness of Christ's sufferings. 1. To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed. Note these points: (a) Elder In the Greek, the word elders appears without the definite article to stress the function of this office. The word elder refers not so much to the age (v. 5) as to the task of the person who holds the position of leader in the church (vv. 2 3). Following the example of the elders of Israel who ruled in the synagogues, elders in the early church gave leadership to local congregations (Acts 11:30; 21:18). The apostles appointed elders in every church (Acts 14:23), and apostolic helpers were instructed to do likewise (Titus 1:5). The apostles charged the elders to provide spiritual care for the members of the church by teaching and preaching the Word; to guard the purity of the Christian faith by warning God's people against false doctrines; and to promote peace and order in the church by setting examples in their own households (Acts 20:28; Eph. 4:11–13; I Tim. 5:17). Paul gives Timothy and Titus a list of qualifications for elders (I Tim. 3:2–7; Titus 1:7 9). The term used in 5:1 is presbyteros (elder), from which we have the derivative presbyterian. Observe that in the New Testament the word episkopos (overseer, bishop), which gives us the derivative episcopal, also occurs. In some passages, these two terms are interchangeable and therefore have the same meaning (Acts 20:17, 28; I Tim. 3:2; 5:17, 19; Titus 1:5, 7).^[1] Notice that Peter calls himself a fellow elder (II John 1; III John 1). He reveals that he places himself not above but next to the elders. And thus he indicates that an apostle can also be an elder. Peter writes, I appeal [to you] as a fellow elder. He intimates that the elders should set an example in committing themselves to God and in doing good (4:19). He does so by directing the attention of the elders to his previous discussion. A few translations, on the basis of a particle in the Greek text, begin verse 1 with the adverb therefore.^[2] The adverb links this verse to the last verse of the preceding chapter. (b) Witness The apostle describes himself as a fellow elder and an eyewitness of the sufferings of Christ. He points to Gethsemane and Golgotha, even though the Gospels do not relate whether Peter was present at the crucifixion of Christ. Peter witnessed Jesus agony in the Garden of Gethsemane, the trial before the high priest, and the condemnation of Jesus that caused him to stand trial in the presence of Pilate. In effect, Peter is an eyewitness. The term witness has a double connotation: to see something take place (John 19:35), and to proclaim the message of the occurrence (a figurative sense). This term usually is used in the figurative sense; every believer in effect is a witness for Christ. Some commentators accept only the second interpretation and thereby preclude the authorship of Peter.^[3] However, Peter himself formulated the prerequisite of apostleship when Matthias was chosen by lot to take the place of Judas Iscariot: Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection. [Acts 1:21 22] Peter is one who testifies to the sufferings of Christ (Luke 24:45 48; Acts 1:8). He proclaims the message of salvation because he is an eyewitness of the suffering Jesus experienced in Gethsemane, before the Sanhedrin and Pilate, and at Calvary. The context of verse 1 permits the interpretation that he is not only a fellow elder but even a fellow sufferer for the sake of Christ.^[4] Suffering leads to glory in which Peter shares. (c) Participant Peter says that he is one who also will share in the glory to be revealed. From the day Peter followed Jesus, he had seen his glory during his ministry, especially at the time of Jesus transfiguration (Matt. 16:27; 17:2; John 1:14; 2:11; also see II Peter 1:17). Although Peter writes the future tense will share, he already has indicated that the Spirit of glory is resting on the believers (4:14; compare 1:8). A Christian shares in Christ's glory now, although in part, and afterward fully. Peter alerts the readers that this glory is about to be revealed. The time separating us from the revelation of God's glory is short. Moreover, Peter notes that this revelation is not a single event but a continuous act. The unfolding of divine glory is an unbroken process. Practical Considerations in 5:1 When an athlete consistently scores in a particular game, he receives the adulation of the spectators. He basks in glory because he is the hero of the day. But when in the next game he fails to perform according to the crowd's expectations, his glory disappears as green leaves on the morning of a severe frost. Particularly in sports, the glory of the players is transient. A person's physical appearance can be strikingly beautiful in youth and the early years of adulthood. But when the wrinkles begin to appear, youth's glory vanishes. Achievements, in whatever area these may be, often garner glory and honor. Yet they are temporal and soon forgotten. Therefore the Latin proverb is pertinent: Sic transit gloria mundi (So the glory of the world passes on). Scripture, however, reveals a glory that is heavenly, divine, and eternal. Persons who were permitted to see this glory have seen it only momentarily: the shepherds in Bethlehem's fields witnessed heaven's glory when Jesus was born (Luke 2:8 15); Peter, James, and John were with Jesus at his transfiguration (Matt. 17:1–13); Paul on the way to Damascus was blinded by the heavenly brilliance of Jesus glory (Acts 9:1 9); and John at Patmos saw Jesus in all his splendor (Rev. 1:9–20). In his epistle Peter teaches that heavenly glory is abiding.^[5] This is what he says: we share in the glory that God will continue to reveal (5:1), we will receive an unfading crown of glory (5:4), and we have been called to God's eternal glory in Christ (5:10). The heavenly glory which we shall share with Christ is eternal. Greek Words, Phrases, and Constructions in 5:1 A [Greek] one definite article describes two functions of the apostle: presbyter and witness. The preposition [Greek] applies to both nouns. [Greek] this present active participle is a substitute for the future tense. [Greek] the present passive infinitive from [Greek] (I reveal) denotes continuous action. The use of the passive implies that God is the agent. 2. Serve 5:2–3 2. Be shepherds of God's flock that is under your care, serving as overseers not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; 3. not lording it over those entrusted to you, but being examples to the flock. a. Be shepherds of God's flock. The imagery is striking in view of Jesus words spoken at the time of Peter's restoration: Feed my lambs, Take care of my sheep, and Feed my sheep (John 21:15 17). Here is a figure of speech that Jesus often used. He applied the saying I am the good shepherd (John 10:11, 14) to himself and called the church a flock of sheep. He borrowed the imagery from the Old Testament (Ps. 78:52; Isa. 63:11; Jer. 31:10; Zech. 13:7). As Jesus is the Chief Shepherd (v. 4), so the elders should be shepherds working under him and caring for God's people, called God's flock. Here Peter commands the elders to be shepherds while they serve as overseers. They must feed the flock by discipline and doctrine. ^[6] The expression flock appears four times in the New Testament: Jesus uses it to calm his disciples ( Do not be afraid, little flock [ (Luke 12:32]); Paul exhorts the Ephesian elders to keep watch over yourselves and all the flock and to protect it from savage wolves that will not spare the flockActs 20:28 29); Peter tells the elders to be shepherds of God's flock that is under your care (v. 2) and to be examples to the flock (v. 3). The Greek word for flock is a diminutive form. It is a term of endearment and means God's precious flock that has been bought with the blood of Christ. b. Serving as overseers. Elders serve by being overseers of the flock. Peter gives them a number of instructions about how they are to do their work. We have the following scheme, put in parallel form to show the negative and positive directives: not because you must but because you are willing, as God wants you to be not greedy for money but eager to serve not lording it over those entrusted to you but being examples to the flock First, let us consider the negative statement not because you must. In the Greek, the adverbial expression which in the New Testament occurs only here means by compulsion ^[7] or by force or constraint. ^[8] The desired attitude is similar to that of the person who donates his gifts: Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver (II Cor. 9:7). Positively, an elder must serve willingly and spontaneously to please God (Philem. 14). He does so freely, with the sole purpose of doing God's will. By doing so, he demonstrates his love and thankfulness toward God. Second, the prohibition not greedy for money is telling, for this is one of the vices the elders should avoidI Tim. 3:3, 8; Titus 1:7, and see 11 .^[9] During his earthly ministry, Jesus instructed the disciples: The worker deserves his wages (Luke 10:7). Paul amplifies this thought when he writes about the material support of the preacher. Says he, The Lord has commanded that those who preach the gospel should receive their living from the gospel (I Cor. 9:14). And in the pastoral Epistles Paul indicates that elders received remuneration for their labors in the church. The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching (I Tim. 5:17). In the next verse, Paul quotes Jesus saying, The worker deserves his wages, to show that the term honor includes financial support. The elders, however, ought to shun every desire to enrich themselves. Should they yield to this desire, they would commit the sin of greed, which is idolatry (Col. 3:5). What is forbidden is not the desire for fair remuneration, but the sordid love of gain. ^[10] Peter tells the elders not to be greedy but eager to serve. He says that they must be filled with enthusiasm in their task of serving God's people. They must find their satisfaction in serving Christ, not in serving Money. Third, as shepherds of the flock, the elders receive their authority directly from the Chief Shepherd (v. 4) through the Holy Spirit (Acts 20:28). However, they are not to misuse this authority; hence the admonition, not lording it over those entrusted to you. That is, Jesus has given them a charge to serve the people of his flock. The words lording it over speak of a high-handed autocratic rule over the flock. ^[11] Although Jesus delegates authority to leaders in the church (I Tim. 5:17), no elder may abuse the power he has received. When Paul writes to the Christians in Corinth, he advances their spiritual stability. Says he, Not that we lord it over your faith, but we work with you for your joy, because it is by faith you stand firm (II Cor. 1:24; also compare Ezek. 34:4). The apostles Peter and Paul never used their apostolic office for personal advantage. They placed themselves alongside the members of the church to strengthen the weak, heal the sick, and bind up the wounded. Peter notes that the elders are to serve the people who are entrusted to their care. In the Greek, Peter literally says, not lording it over the lots. The lots are the various parts of the congregation which have been assigned as portions to the individual presbyters. ^[12] Jesus, then, entrusts various parts of his church to the elders and holds them accountable to God for the work they perform (Heb. 13:17). The elders serve God's people not because of natural leadership capabilities or because Peter ordained them as presbyters. They serve because Jesus the Chief Shepherd called them to this task.^[13] Church leaders must be examples to the flock. Paul instructs Timothy to be an example to the believers in speech, life, love, faith, and purity (I Tim. 4:12; and see Titus 2:7). The elders must induce the people to imitate them in true obedience to the gospel of Christ. Furthermore, when these leaders faithfully proclaim the Word and live in accordance with it, they enhance the name of Christ and thus strengthen their authority. In short, for the elders words and deeds must be synonymous (I Cor. 11:1; Phil. 3:17). Practical Considerations in 5:2–3 People are slavish borrowers of expressions they do not have in their own tongue. The result is that words in time assume different shades of meaning. Often the original meaning of a word disappears completely. One such word is the term clergy. Today we use it of ordained pastors. We place it in opposition to the unordained members of the church whom we call laity. Now notice an interesting development in the history of these two terms. The word clergy comes from the Greek kleeros (v. 3), which in the original means lot or in this verse an allotment of members of the church. In early ecclesiastical Latin, the expression clerus signified a congregation and pointed to a group of unordained members. In later years, however, the Latin term clericus became the designation for an ordained person; the rest of the people were called laity (from the Greek word laos or laikos, people). When Peter wrote verses 2 and 3 and instructed the elders to be shepherds of the people, he told them not to lord it over those who were entrusted to their care. But the Greek term he employed to describe the ones entrusted to the elders now functions as a label for the clergy. Greek Words, Phrases, and Constructions in 5:2–3 Verse 2 [Greek] the aorist active imperative of the verb [Greek] (I tend a flock) is a constative aorist without reference to a distinct period of time.^[14] [Greek] the present active participle translated serving as overseers is absent in important Greek manuscripts. Many translators adopt the reading of these witnesses and omit the participle. Because of the internal evidence from the epistle itself (for example, Peter's penchant for using participles), other translators incorporate the words serving as overseers (or an equivalent) in the text.^[15] Verse 3 [Greek] note the compound of this present active participle; it is intensive. [Greek] this is the objective genitive: models for the flock. 3. Receive 5:4 4. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. Pastors should never forget that they are directly responsible to Jesus, who bears the title Chief Shepherd in this text. They ought to remember that the church belongs to Jesus, even though they faithfully love and serve God's people. They must acknowledge that they serve the master Shepherd, whom they serve until he returns. As Jesus undershepherds, they guide his sheep to the green pastures of his Word and feed them spiritual food. Only here in the New Testament the expression Chief Shepherd appears. True, Peter refers to Jesus as the Shepherd and Overseer of your souls (2:25). And the writer of Hebrews calls him the great Shepherd of the sheep (13:20). But in this verse he tells the readers that this Chief Shepherd will return some day. When that day comes, Jesus will bring his rewards with him (Rev. 22:12). When Jesus comes, the undershepherds will receive their prize from him, namely, an unfading crown of glory. They accept this trophy as a recognition of the labors of love they have devoted to the members of the church. Theirs is the crown of glory that will never fade away (I Cor. 9:25). The Greek word for fade away relates to the amaranth flower, which does not lose its beauty and therefore symbolizes immortality. Skillful hands formed a crown of these flowers; the crown then was given to the victor as a token of his glory. At the end of his missionary career, while in a Roman prison, Paul says that there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day (II Tim. 4:8). James also mentions that the person who perseveres in trials will receive the crown of life (Rev. 2:10). Touching is the contrast between the crown of thorns Jesus wore (Mark 15:17; John 19:2, 5) and the unfading crown of glory he gives his people. Jesus bore the crown of humiliation so that we may wear the garland of glory. Conclusively, the victim became the victor who shares his victory with his followers. Even though the translation the glorious crown (GNB) is grammatically acceptable, the structure of the sentence in the original stresses the word glory. Furthermore, in the broader context this word is prominent, for Peter mentions that he is one who also will share in the glory to be revealed (v. 1); and in his benediction he states that God calls us into his eternal glory (v. 10). Greek Words, Phrases, and Constructions in 5:4 [Greek] the genitive in this aorist passive verb from [Greek] (I reveal) is part of the genitive absolute construction. Mark that the aorist tense denotes single occurrence and that the passive suggests an implied agent (God). [Greek] pertaining to the amaranth flower, so called because it never withers or fades, and when plucked off revives if moistened with water; hence it is a symbol of perpetuity and immortality. ^[16] [Greek] the use of the genitive points to the quality of the noun. Scholars call this the genitive of definition. ^[17] B. Exhortations 5:5–9 1. Submission 5:5–7 (a) Clothe yourselves 5:5 Once again Peter issues a set of instructions and exhortations (compare 2:13, 18; 3:1, 7, 8). In verse 1 he addresses the elders, in verse 5 the younger men, and in verses 6 9 all the readers. In concluding his epistle, the apostle first instructs the elders and then the next generation. 5. Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because, God opposes the proud but gives grace to the humble. Observe these points: a. Subjection. Peter turns to the young men and writes the phrase in the same way. In Peter's epistle this phrase may indicate nothing more than that the writer makes a transition in his discussion (see 3:1 with its explanation). The phrase, then, is more or less equivalent to the connective adverb also.^[18] Accordingly, Peter first instructs the elders to demonstrate willingness to serve and to be examples to the believers. Next, he tells the young men to be submissive to those who are older. Is Peter discussing first the office of elder and then an office filled specifically by younger men? Although Scripture introduces the office of elder (I Tim. 3:1–7; Titus 1:5 9), it mentions no office for younger men. True, in the early church the younger men performed duties in burial services (Acts 5:6, 10); and Paul instructs Timothy to treat younger men as brothers (I Tim. 5:1) and Titus to encourage them to be self-controlled (Titus 2:6). But the New Testament provides no evidence that these young men were serving in any official capacity. Therefore, in view of this lack of evidence we cannot prove that Peter thinks of these young men as deacons. When we consider this verse, we see the clear lines of subordination. The cultural background is evident. The first-century Jewish writer Philo observes that the sect called the Essenes separated the older men from the younger. On the sabbath in their synagogues, arranged in rows according to their ages, the younger below the elder, they sit decorously as befits the occasion.& ^[19] Does the Greek word for elders ( those who are older [v. 5]) refer to function (see v. 1) or to age? Because Peter mentions no specific office for the younger men in verse 5, we infer that he thinks of age and function. The one interpretation does not rule out the other. A word can convey two meanings when a writer provides indications to that effect. For example, Paul confirms such a shift in meaning for the word presbyteros in I Timothy 5:1 and in I Timothy 5:17. Peter teaches that in the church the elders are called to positions of leadership; he exhorts the junior men to be submissive to them. And he urges these young men to show respect and deference to those who are more advanced in age. By implication, they learn obedience and humility from their elders and at the same time are trained to assume leadership roles in church and community. b. Humility. For both the older and the younger generation, humility ought to be the hallmark of Christian living. Peter writes, All of you, clothe yourselves with humility toward one another. Is the word all restrictive or comprehensive? In the restrictive sense it applies to the younger men, so that verse 5a and 5b form one unit. But this combination leaves the rest of the sentence grammatically unrelated to the preceding. Most translators, therefore, have opted for the comprehensive meaning of all. They have combined verse 5b and 5c, so that 5a forms a separate sentence.^[20] Clothe yourselves with humility toward one another. The Greek gives an interesting description of the act of putting on humility. The word clothe means to tie a piece of clothing to oneself. For example, slaves used to knot a white scarf or apron over their clothing to distinguish themselves from freemen.^[21] The suggestion is that Christians ought to tie humility to their conduct so that everyone is able to recognize them. Peter exhorts the readers to fasten humility to themselves once for all. In other words, it stays with them for the rest of their lives. What is humility? Jesus invites his followers to learn humility from him. He invites all those who are weary and burdened to come to him and learn. For, he says, I am gentle and humble in heart (Matt. 11:29). Humility comes to expression when we consider others better than ourselves (Phil. 2:3). Humility is one of the Christian virtues, next to compassion, kindness, gentleness, and patience (Col. 3:12). Scripture also warns against false humility, which has the appearance of wisdom and demonstrates its worthlessness in a show of self-imposed worship (Col. 2:18, 23). And last, Peter instructs his readers how to live as Christians by telling them, among other things, to be compassionate and humble (3:8). c. Authority. God opposes the proud but gives grace to the humble. Peter supports his exhortation with an appeal to Scripture. He quotes Proverbs 3:34, which in the Hebrew differs slightly from the Greek in wording but not in meaning: [God] mocks proud mockers but gives grace to the humble. Perhaps this passage circulated in synagogue and church as a proverbial saying, because James also quotes this verse (4:6). The believer ought to know that God has provided for him everything he needs. He possesses nothing he has not received, is nothing but for the grace of God, and, apart from Christ can do nothing. ^[22] Should he attribute anything to himself, he would not only rob God but also meet him as his adversary. Hence, the Christian lives humbly with his God (Mic. 6:8). (b) Humble yourselves 5:6 6. Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time. Here is another exhortation in a series of instructions near the end of Peter's epistle. Verse 6 relates to the preceding verse because of the connective adverb therefore. On the basis of the quotation from Proverbs, Peter urges the believers to humble themselves. In the previous verse the apostle instructs the recipients to be humble toward one another. But in verse 6, he encourages them to be humble before God (James 4:10). As man must love both God and man (Matt. 22:37–39), so he must demonstrate humility toward God and man. a. Humble yourselves. What does Peter mean by these words? He wants the readers to subject themselves to God in such a manner that they put their confidence in God alone. They should know that God cares for them and wants them to be completely dependent on him.^[23] In the presence of God, man ought to be fully aware of his own insignificance. Indeed, Jesus teaches that when a person humbles himself like a little child, he is the greatest in the kingdom of heaven (Matt. 18:1–5). Jesus himself demonstrated true humility when he, a king, entered the city of Jerusalem on a donkey. He fulfilled the prophecy, See, your king comes to you &gentle and riding on a donkey (Zech. 9:9; Matt. 21:5). b. Under God's mighty hand. This is Old Testament language that describes God's rule in regard to Israel. God showed his powerful hand in leading the nation Israel out of Egypt (Exod. 3:19; Deut. 3:24; 9:26, 29; 26:8). In the New Testament, too, the mighty hand of God is evident. Mary sings: He has scattered those who are proud &but has lifted up the humble (Luke 1:51 52; and see the parallel I Sam. 2:7). God's hand disciplines some people and defends others. c. That he may lift you up in due time. Because of the trials the readers endure, the danger is real that they may lose courage to persevere. Even though God will not test Christians beyond their endurance, they realize that human fortitude has limits. Therefore, Peter encourages the readers and tells them that God responds to their humility with exaltation. God never forsakes his own, but often in the nick of time he lifts them up and gives them the victory. The believer who puts his trust in the Lord knows that God upholds this world and is in full control of every situation. Accordingly he sings, This is my Father's world, O let me ne er forget That though the wrong seems oft so strong, God is the Ruler yet. Maltbie D. Babcock Although Peter instructs the believers to pursue humility with the result that God may exalt them, he is not promoting a merit system. Such a system, to be precise, fosters false humility. It means that the believer purposely humbles himself to oblige God to exalt him. Peter tells the Christians to be completely dependent on God and notes that God at the right moment will lift them up. (The expression in due time also refers to the return of Christ, as Peter indicates in other passages [1:5; 2:12].) Peter assures the readers that they can fully trust God's word, for he invites them to throw all their cares upon God. (c) Cast away anxiety 5:7 7. Cast all your anxiety on him because he cares for you. Of all the religions in the world, only the Judeo-Christian religion teaches that God cares for his children. In fact, he cares so much that he bids them bring all their problems to him. The Bible says: Commit your way to the Lord; trust in him and he will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun. [Ps. 37:5] Cast your cares on the Lord and he will sustain you; he will never let the righteous fall. [Ps. 55:22] Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear.& For the pagans run after all these things, and your heavenly Father knows that you need them. [Matt. 6:25, 32] Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. [Phil. 4:6] Notice that Peter uses the term cast. In the Greek, the tense implies that casting is a single act. In true humility and trust in God, the Christian throws all his anxieties on the Lord. The Greek word for anxiety means to be drawn in different directions. ^[24] Anxiety has a debilitating effect on our lives and results from our loss of confidence and assurance. If we doubt, we assume the burden of worries and thus demonstrate a lack of faith. Therefore Peter urges us to cast our worries on God and to trust in him. The verb to cast signifies the act of exerting effort to fling something away from ourselves. It describes a deliberate act. Once we have thrown away our anxieties, although not our troubles, we know that God cares for us. In both the Old and New Testaments God's promise to care for his children is sure (Deut. 31:6; Heb. 13:5). Practical Considerations in 5:6–7 The world regards humility not as a virtue but as a weakness that man should avoid. Just as he avoids arrogance and pride, so he should abhor humility. Humbleness is understood in the derogatory sense of a weak person who is groveling in the dust. Scripture, however, teaches that meekness is not weakness but moral strength. Moses was known as a very humble man, more humble than anyone else on the face of the earth (Num. 12:3), and yet served as the greatest leader and lawgiver Israel ever had. Scripture exhorts us to be humble before God and man. But in daily life, practice often differs from theory. For example, a pastor longs to be the minister of a large congregation but never receives a call; a member of a church openly campaigns for a position as elder or deacon but never is elected; someone vies for the editorship of a denominational paper but is not appointed. In these cases, pride and self-interest play a dominant role. A humble person knows that not man but God promotes and appoints people to work in the church. The words of the psalmist are to the point: No one from the east or the west or from the desert can exalt a man. But it is God who judges: He brings one down, he exalts another. [Ps. 75:6–7] Greek Words, Phrases, and Constructions in 5:5–7 Verse 5 [Greek] this verb also occurs in 2:13. It is the aorist passive (deponent) imperative from [Greek] (I submit). Because of the inclusive sense of the verse, the aorist is constative. Although some manuscripts include the present middle participle [Greek] (see 2:18; 3:1, 5), manuscript support is stronger for omission than for inclusion. [Greek] this verb appears only once in the New Testament; it is the aorist passive imperative from [Greek] (I tie) and has a reflexive connotation.^[25] Verse 6 [Greek] from the verb [Greek] (I bring low), this verb is the aorist passive imperative. The verb can be understood either as a passive or as a middle. Translators prefer the middle. [Greek] C. F. D. Moule interprets the preposition to mean location. This is his translation: humble yourselves therefore [to a position] beneath the strong hand of God. ^[26] Verse 7 [Greek] this aorist active participle from the verb [Greek] (I throw something on someone) assumes an imperatival sense because it is dependent on the aorist passive imperative [Greek] of the preceding verse.^[27] [Greek] it matters. As an impersonal verb, it is followed by [Greek] (about) with the genitive [Greek] (you). The context, however, implies that God is the subject. 2. Self-control 5:8 The exhortations in the epilogue of this epistle appear to be loosely related. Peter moves from topic to topic: submission, humility, and self-control. And he seems to lack the time to expand on them. He writes, 8. Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Peter exhorts the Christian who puts his confidence in God to be in full control of his senses. In two other places in his epistle he urges the readers to self-control (1:13; 4:7). Moreover, he admonishes the people to be alert, that is, to be fully awake (I Thess. 5:6). The warning is clear and crisp: be sober and alert. Be on your guard! The sentence be self-controlled and alert concentrates on two characteristics: self-control is man's ability to look at reality with a clear mind, and alertness is a state of watchfulness and readiness. The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences. A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man's chief adversary, Satan. Peter calls Satan your enemy the devil. He speaks from experience, for he remembers the words of Jesus on the night of the betrayal: Simon, Simon, Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail (Luke 22:31 32). That same night Peter denied his Lord when he failed to watch and pray (Matt. 26:41). Satan is the adversary who accuses the Christian in the presence of God. The Old Testament provides a vivid illustration of Satan accusing the high priest Joshua, whose filthy garments God changed for clean ones (Zech. 3:1–5; also see Job 1:6; Rev. 12:10). Satan is the prince of this world (John 12:31; 14:30; 16:11); his residence is on this earth and he restlessly moves from place to place. Satan not only controls the whole world (I John 5:19), but also is a slanderer who turns the truth into a lie. He slanders God and man, pits one person against another, and undermines the believer's faith in God. The devil prowls around like a roaring lion. In all of Scripture only Peter portrays Satan as a prowling, roaring lion. His simile reminds one of the psalmist's words: Roaring lions tearing their prey open their mouths wide against me (Ps. 22:13; also see Ps. 104:21; Ezek. 22:25). Looking for someone to devour. Were it not for God's revelation, this portrayal of Satan would strike terror in the heart of a Christian. The believer would have no protection against this fearful adversary. Should he become Satan's victim he would be ruthlessly destroyed. A Christian, however, has the protection of spiritual armor (Eph. 6:11–18). When a Christian is fully equipped, the devil is unable to penetrate this armor. Also, Jesus has taught his followers to pray, Deliver us from the evil one (Matt. 6:13). And God declares that Satan's defeat is through the blood of the Lamb (Rev. 12:11). Nevertheless, the Christian must always be on full alert against the devil's schemes (Eph. 6:11). The prince of darkness grim, We tremble not for him; His rage we can endure, For lo! his doom is sure, One little Word shall fell him. Martin Luther Greek Words, Phrases, and Constructions in 5:8 [Greek], [Greek] two aorist active imperatives are written in the form of clear, distinct commands. Both aorists are constative; this use of the aorist contemplates the action in its entirety. ^[28] [Greek] Bruce M. Metzger defends this reading as original and states that the others are scribal attempts to alleviate the difficulty of the absolute use of [Greek]. ^[29] 3. Resistance 5:9 9. Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings. a. Resist him. The parallel in James 4:7is striking: Resist the devil. And Paul urges the Ephesians to stand against the devil's schemes (6:11, 13). For Christians the state of being alert must continue unabated. How do we oppose Satan? Peter says, [By] standing firm in the faith. The Greek word translated standing firm means solid; that is, in respect to faith the believer must be solid and unmovable. For example, Paul uses the word solid when he writes, God's solid foundation stands firm (II Tim. 2:19). The word faith, however, can be taken in a subjective sense of one's personal faith and trust in God. It can also be objective faith; that is, the body of Christian doctrine. Although Peter uses the word subjectively in other passages (1:5, 7, 9), here the context favors the objective sense. Peter refers not so much to the faith of the individual as to the faith, or beliefs, of the worldwide body of believers. Thus the term faith relates to the teachings of the Christian church.^[30] b. Because you know. Peter reminds the readers that the Christian church is universal. For this reason the believers must stand together against Satan. The expression you know refers not to knowing how to do something but to knowing (thinking about) somebody. In this case, Peter calls the attention of the readers to fellow Christians in other parts of the world. c. That your brothers throughout the world are undergoing the same kind of sufferings. Here is a literal translation of the Greek: That the same experiences of sufferings are being accomplished by your brethren who are in the world (NASB). Peter does not say the same sufferings but the same kind of sufferings. Perhaps he wants to point to the exact experience other Christians have to endure and thus put it in emphatic form. He conveys the message that the readers ought to see that their sufferings are only part of Christian martyrdom. In the Greek, Peter chooses the word brotherhood to portray the Christian community of brothers and sisters. Peter is saying, The same sufferings which happen to your brethren are also undergone by you. ^[31] Christian men and women throughout the world are suffering for the sake of Christ. Because of the fellowship of these saints, this information should be heartening to the readers and should not surprise them (see 4:12). d. Are undergoing. Translations of this Greek verb vary, with some translators giving it an active (middle) connotation and others a passive.^[32] As some stress that suffering is an experience, others state that through it the sufferers accomplish God's purpose. In fact, the Christian who suffers because of Christ rejoices when Christ's glory is revealed (4:13–14); the time of suffering is but a little while (v. 10). In his epistle Peter mentions suffering and glory in the same breath. Thus the Christian awaits not the end of suffering but its goal. ^[33] Doctrinal Considerations in 5:8–9 Out of the numerous symbols the Bible uses to portray spiritual truths, I select two that appear in Scripture from Genesis to Revelation. They are the symbols of the snake and of the lion. Both of them are descriptive of both Satan and Jesus Christ. The sign of the snake appears in the account about Adam and Eve in Eden; there it depicts Satan (Gen. 3:1–15). In the last book of the Bible, Satan bears the name that ancient serpent (Rev. 12:9; 20:2). Toward the end of Israel's desert journey, Moses put a bronze snake on a pole so that anyone bitten by a venomous snake might look at it and live (Num. 21:8–9). Note that the symbol of the snake in the desert points to Jesus lifted up on a cross so that everyone who believes in him may have eternal life (John 3:15). Peter portrays Satan as a prowling, roaring lion that seeks to devour anyone in its path. However, the lion is also the symbol of sovereignty; first it refers to the tribe of Judah (Gen. 49:9), and then it represents Judah's greatest descendant, Jesus Christ, the Lion of the tribe of Judah (Rev. 5:5). Greek Words, Phrases, and Constructions in 5:9 [Greek] this is a peculiar Greek construction designed to stress the same kinds of sufferings, rather than the same sufferings. ^[34] Observe that [Greek] is plural. C. Prayer 5:10–11 Peter concludes his epistle with a benediction that is eloquent and at the same time touching. He speaks from the heart and from the personal experience of suffering. He says, 10. And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. 11. To him be the power for ever and ever. Amen. What a beautiful benediction! It sparkles in its simplicity, yet in depth it is profound. Every word is significant in this prayer. a. And the God of all grace. The connective particle and, which some translators understand as but to show contrast with the immediately preceding verse, introduces a fitting prayer at the conclusion to the epilogue. In this prayer Peter calls upon the God of all grace. The wording occurs only here in the New Testament, with the exception of a parallel in II Corinthians 1:3, where Paul writes, the God of all comfort. Peter intimates that God is the source, the possessor, and the giver of all grace. He mentions the concept grace repeatedly in his epistle.^[35] The apostle teaches that God's grace is rich and varied (4:10) and is given to those who are humble (5:5). b. Who called you to his eternal glory in Christ. The term call is not merely an invitation which a person can accept or reject as he pleases. It is a divine summons. ^[36] It is a royal command which the recipient must obey and cannot ignore. Moreover, Peter reveals that God calls us to holiness (1:15), to his wonderful light (2:9), to serve (2:21; 3:9), and to eternal glory (5:10). This calling is effectual and is the consequence of election, by which God chooses, sanctifies, and summons us to obedience (1:2). Notice that Peter adds the name of Christ when he says that God called the recipients of his letter to his eternal glory. That is, God called them effectively in Christ. God has chosen them in Christ before the creation of the world (Eph. 1:4) and has called them in him in this present age (Rom. 8:30). The good news is that they will share in God's eternal glory (see 4:13; 5:1, 4). c. After you have suffered a little while. Peter specifies that entering God's eternal glory takes place after the believers have experienced a short period of suffering. The contrast between the brevity of human suffering and the eternity of God's glory is clear. For the moment the intensity of suffering seems severe, but it is both little and of short duration compared to the glory of eternity (Rom. 8:18; II Cor. 4:17). d. [God] will himself restore you. The basic meaning of the Greek word for restore is to repair that which has been broken so as to make it complete. Paul urges Christian brothers and sisters to restore gently a person who has fallen into a sin (Gal. 6:1). In his mercy, God takes the fallen sinner and perfects him; that is, makes him what he ought to be. A commendable translation is this: [God] will see that all is well again (JB). e. And make you strong, firm and steadfast. The New International Version has a series of three adjectives, but the Greek has three verbs: confirm, strengthen, and establish you (NASB).^[37] God continues the work of restoring man. Says Peter, God makes the believers strong in their faith. The apostle remembers the words Jesus spoke to him on the night of the betrayal: I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothersLuke 22:32, italics added . In the Greek, Peter uses the same word that Jesus spoke to him. The next verb, translated make you firm (NIV), occurs only here in the New Testament and all of Greek literature. The last verb, to make steadfast, literally means to lay a foundation, and figuratively, to establish. ^[38] These verbs are synonymous and serve to emphasize the significance of God's work in us. With this prayer Peter encourages the believers, who experience untold suffering for Christ, and gives them the assurance that God stands next to them. f. To him be the power for ever and ever. Amen. This is the conclusion of Peter's prayer. Except for the omission of the word glory and in the Greek the deletion of the verb to be, this doxology is a repetition of an earlier passage (4:11). In a few passages the expression power occurs (I Tim. 6:16; I Peter 4:11; 5:11; Jude 25; Rev. 1:6; 5:13). Along with other terms it describes majesty and grandeur.^[39] It is a term used as an attribute or title for rulers (kings and emperors) and for God. A verb must be supplied in this doxology. Thus most translators insert the optative of wish: To him be power. Others choose the indicative mood and write either is ( dominion is his [Moffatt]), holds ( he holds dominion [NEB]), belongs ( power belongs to him [SEB]), or lasts ( his power lasts [JB]). The last word in this doxology is Amen. That is, so let it be! With this concluding term Peter has ended his formal letter. In the rest of his epistle he writes final greetings and the benediction. Greek Words, Phrases, and Constructions in 5:10 [Greek] the personal pronoun in the genitive case is emphatic; it strengthens the definite article that precedes the adjective [Greek] (eternal). [Greek] notice that this verb and the three that follow are in the future tense. In the compound verb [Greek] has a perfective force.^[40] D. Greetings 5:12–14 1. Purpose 5:12 The writer concludes his epistle with a postscript. He states the purpose of his letter and mentions the name of his assistant. He extends the greetings of fellow Christians, and he pronounces his apostolic benediction. 12. With the help of Silas, whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it. We ask these questions: (a) Who is Silas? Is he the same person who accompanies Paul on his second missionary journey?^[41] In his epistles Paul mentions Silvanus (II Cor. 1:19; I Thess. 1:1; II Thess. 1:1). Is this name a variant of Silas? We know that Silas was a prophet (Acts 15:32) and held Roman citizenship (Acts 16:37). It is hardly to be doubted that this Silas is the same pers[on] as the Silvanus who is mentioned in Paul and 1 P[e]t[er]. ^[42] This person has either two names or a Greek and a Latin spelling of his name. Peter's comment that he regards Silas as a faithful brother suggests that the recipients of this letter were well acquainted with Silas. The word brother signifies a fellow Christian. We assume, therefore, that because of his missionary travels with Paul and Peter, Silas was a respected person in the early Christian church. (b) Who wrote the letter? Peter states that he composed the letter with the help of Silas. Could Silas have been the letter carrier? Certainly. However, the phrase with the help of implies more than only delivering the epistle. Did Silas compose the entire letter, to which Peter added a postscript? Hardly. Peter states, I have written to you briefly. He indicates that he is the author of this epistle and that Silas helped him as a secretary. From letters written before, during, and after the first century of the Christian era, we have learned of the common practice of employing a scribe for writing out messages. A sender would ask a secretary to write a personal message for him and often the sender would add greetings in his own handwriting.^[43] Peter engaged the services of Silas, who was skilled in writing letters in acceptable Greek. As Tertius served Paul as secretary in the writing of Romans (16:22), so Silas was Peter's scribe. Presumably, as a faithful brother Silas helped Peter in presenting the readers with a letter written in flowing Greek. The term faithful conveys the information that Peter and the recipients of the letter can depend on Silas. And Peter speaks from experience. Nevertheless, not Silas but Peter is the author of this epistle. (c) What does briefly mean? The writer of Hebrews also makes the qualification that his epistle is only a short letter (13:22). The implication is that Peter would like to discuss in greater detail the topics he has mentioned in his letter. Because Silas is a faithful brother, Peter entrusts the discussion of the details to him. In the concluding remarks, Silas sends no greetings to the readers as, for example, Tertius does to the Romans. We infer that Peter commissioned Silas not only to carry but also to explain the epistle. (d) What is the purpose of the letter? In a few words Peter states his intention for writing. He says he is encouraging you and testifying that this is the true grace of God. He confirms that God's grace preached by the apostles and accepted in faith by the believers is genuine. He is telling the Christians that they can fully trust the message they have heard from the apostles. Now they can read it in this epistle. The sufferings they endure are severe; for this reason, they need all the encouragement Peter is able to give them. In a summary statement, then, he testifies that God's grace indeed is true. Peter's final admonition is, Stand fast in it. This is a command, just as Paul wrote the church at Corinth: Be on your guard; stand firm in the faith; be men of courage; be strong (I Cor. 16:13). As the Christians face cruel oppression because of their faith, Peter exhorts them to stand firm. Greek Words, Phrases, and Constructions in 5:12 [Greek] grammarians and translators generally link this personal pronoun as an indirect object to the verb I have written and not as a dative of reference to the phrase a faithful brother. The definite article in [Greek] has possessive qualities and can denote our. [Greek] this verb in the aorist refers to an epistle just finished (Philem. 19; I John 5:13).^[44] [Greek] in New Testament Greek, the preposition [Greek] (into) often takes the place of the locative [Greek] (in).^[45] [Greek] the manuscript evidence favors the aorist active imperative. Other manuscripts have the word [Greek], which is the perfect active indicative with the force of a present tense (from [Greek], I stand). 2. Farewell 5:13–14 13. She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark. (a) Wife or church? The language Peter uses in the final greeting is cryptic. To whom does he refer? To say that Peter's wife, who accompanied him on his journeys (I Cor. 9:5), now sends greetings seems highly unlikely. Scholars, judging on the basis of Peter's use of the verb chosen together, are of the opinion that Peter is not writing about his wife but about the Christian church in the place where he resided. If Peter's wife had been with him, he would have said, She who is in Babylon with me. This is not the case, and thus we conclude that the elect church of Jesus Christ is sending greetings. New Testament writers often describe the church in female terms (John 3:29; Eph. 5:25–33; Rev. 19:7–8; 21:2–3; 22:17). Accordingly, scholars favor the explanation that John in his second epistle addresses not a lady but a church (II John 1, 13). (b) Babylon or Rome? The evidence for taking the expression Babylon literally appears unconvincing. We have no proof that Peter traveled east to Mesopotamia to establish the church in Babylon. In fact, specific information concerning the church in Babylon during the first century is lacking. Also, the suggestion that Babylon is the name of a fortress in Egypt to which Peter sent his epistle appears to be improbable. Rather, Babylon is a cryptic name for Rome. In times of persecution, writers exercised unusual care not to endanger Christians to whom they wrote letters. For instance, when John was banished to Patmos during the persecution instigated by the emperor Domitian, he called Rome Babylon (Rev. 14:8; 16:19; 17:5; 18:2, 10, 21). Peter, who mentions persecution in nearly every chapter of his epistle, died a martyr's death near Rome. According to tradition, he was crucified upside down. In short, Peter wrote this epistle near the end of his life, when he probably stayed in the imperial city. (c) Son or spiritual son? If we assume that Peter sends the greetings of his wife in Babylon, then his natural son Mark also sends his regards. However, if Babylon is a code name for the church in Rome, then Mark probably is Peter's spiritual son. Affectionately Peter calls him my son Mark. Whether Peter was instrumental in the conversion of John Mark, son of Mary (Acts 12:12), is difficult to prove. John Mark accompanied Paul as a fellow helper in the spread of the gospel. He stayed with Paul during the apostle's imprisonments in Rome (Col. 4:10; II Tim. 4:11; Philem. 24). Tradition indicates that Mark, with the aid of Peter, wrote the Gospel named after him. Papias, bishop of Hierapolis (about a.d. 125), writes that Mark was Peter's interpreter and composed the Gospel.^[46] Peter calls Mark his son in the same way Paul names Timothy his son (I Tim. 1:2; II Tim. 1:2). 14a. Greet one another with a kiss of love. The practice of greeting one another differs from culture to culture. It varies from the bow (in the Orient), the simple handshake, and the warm embrace to the kiss. In the ancient East, the practice of kissing each other prevailed not only in society but also in the synagogue and early church. We know that the kiss of greeting was customary among the Jews (see the references in the New Testament). Simon the Pharisee failed to greet Jesus with a kiss (Luke 7:44 46); the father kissed the prodigal son and welcomed him home (Luke 15:20); and Judas kissed Jesus in the Garden of Gethsemane (Matt. 26:48–49). In the Gentile church, the Ephesian elders embraced Paul and kissed him good-by (Acts 20:37). The kiss in the ancient world was both a friendly sign of greeting and an emotional token of farewell. ^[47] In his epistles Paul exhorts the Christians to greet one another with a holy kiss (Rom. 16:16; I Cor. 16:20; II Cor. 13:12; I Thess. 5:26). The adjective holy signifies that all those who are in the church of Jesus Christ regard one another as brothers and sisters. Peter uses a synonymous expression by calling the kiss a kiss of love. In the middle of the second century, Justin Martyr writes that the practice of greeting one another with a holy kiss was a customary part of the Christian worship service.^[48] Scripture provides no evidence that this practice must be observed in obedience to an apostolic command. In the universal Christian church, the matter is part of local custom (the bow, the handshake, or the embrace). 14b. Peace to all of you who are in Christ. Peter's benediction is a variant of those Paul gives at the end of his epistles (Rom. 15:33; Eph. 6:23; I Thess. 5:23; also see III John 14). The farewell greeting peace encompasses the gospel of salvation, because Jesus himself conveys this message to all who believe in him (John 14:27; 20:19). In Jesus Christ we have peace with God and with one another. Although Peter expresses this prayer as a wish, all Christians have this peace in fellowship with Christ. Summary of Chapter 5 Peter begins this chapter by exhorting the elders in the church to be shepherds of God's flock, for he also is an elder who is responsible to the Chief Shepherd Jesus Christ. He tells them to serve as overseers, to avoid greed, and to be examples to the members of the church. Then they will receive the crown of glory as their reward. The apostle continues with a few admonitions: he exhorts young men to be submissive, and all the readers to be humble. Peter encourages the believers to cast their anxieties on God, to be self-controlled, and to resist the devil. The apostle prays a prayer that is eloquent in its simplicity. In it he assures the readers that God will restore them, make them strong, and establish them. He mentions that Silas has helped in writing the epistle and in summary states the purpose of the letter. With final greetings and a prayer of peace he concludes this first epistle. 1 Ronald S. Wallace remarks, The word presbyteros denotes rather the status of eldership while episkopos denotes the function of at least some elders. Elder, EDT, p. 347. 2 See, e.g., MLB, NASB, RV, ASV. Others have the translation so or now. Still others either leave the Greek particle untranslated (NIV, SEB) or adhere to the variant reading that deletes the Greek particle (KJV, NKJV). 3 For example, consult Francis Wright Beare, The First Epistle of Peter: The Greek Text with Introduction and Notes, 2d ed. (Oxford: Blackwell, 1961), pp. 25, 172. And see Ernest Best, I Peter, New Century Bible series (London: Oliphants, 1971), pp. 63, 168. 4 Refer to S. Greijdanus, De Brieven van de Apostelen Petrus en Johannes, en de Brief van Judas, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1929), p. 181. And see J. N. D. Kelly, A Commentary on the Epistles of Peter and Jude, Thornapple Commentaries series (1969; Grand Rapids: Baker, 1981), p. 199. 5 The Greek term glory occurs ten times in I Peter (1:7, 11, 21, 24; 4:11, 13, 14; 5:1, 4, 10). 6 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, trans. William Fletcher, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 5, p. 80. 7 Bauer, p. 52. 8 Thayer, p. 36. 9 Also consult Didache 15:1 (LCL); and Polycarp's Epistle to the Philippians 5:2 (LCL). 10 E. G. Selwyn, The First Epistle of St. Peter: The Greek Text with Introduction, Notes, and Essays (London: Macmillan, 1946), p. 230. 11 Kenneth S. Wuest, Peter I, vol. 6 of Word Studies in the Greek New Testament, 16 vols. (Grand Rapids: Eerdmans, 1942), p. 125. 12 Bauer, p. 435. Also see Thayer, p. 349. 13 Compare Selwyn, The First Epistle of St. Peter, p. 231. And see John Calvin, Commentaries on the Catholic Epistles: The First Epistle of Peter, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 146. 14 Refer to Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), sec. 337.2. 15 Consult Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 695–96. GNB Good News Bible 16 Thayer, p. 30. 17 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 498. Also consult Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 428. 18 Bauer notes that when the Greek connective occurs sequentially, it means also (p. 568). 19 Philo Every Good Man Is Free 81 (LCL). And see Kelly, Peter and Jude, p. 205. Compare I Clem. 1:3; 21:6 (LCL). 20 The JB and MLB translate this verse as one complete sentence. The SEB, however, divides it into three separate sentences. And the KJV and NKJV follow the TR and Majority Text with the reading be submissive (NKJV) in v. 5b. 21 Consult Thayer, p. 166. And refer to Selwyn, The First Epistle of St. Peter, p. 234. 22 R. E. O. White, Humility, EDT, p. 537. 23 Consult Walter Grundmann, TDNT, vol. 8, p. 19. And refer to Hans-Helmut Esser, NIDNTT, vol. 2, p. 263. 24 Thayer, p. 400. 25 Robertson, Grammar, p. 808. 26 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 65. 27 Consult Robertson, Grammar, p. 946. 28 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 196. 29 Metzger, Textual Commentary, p. 696. 30 Kelly takes the term subjectively and writes that it is your positive faith and trust in God. Peter and Jude, p. 210. NASB New American Standard Bible 31 Bengel, Gnomon of the New Testament, vol. 5, p. 82. 32 Here are a few versions that have the passive: are experienced (NKJV); are imposed (MLB); is required (RSV). And these have the active (middle) sense: are going through (GNB); is experiencing (SEB); is undergoing (NAB); are suffering (JB). 33 Burkhard Gärtner, NIDNTT, vol. 3, p. 725. 34 Robertson, Grammar, p. 505. 35 These are the references in the Greek: 1:2, 10, 13; 2:19, 20; 3:7; 4:10; 5:5, 10, 12. 36 Wuest, Peter I, p. 130. JB Jerusalem Bible This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/