1 Peter chapter 1

1 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

     Peter probably wrote his epistles after the Pauline letters were in circulation among the churches, for he makes mention of Paul’s epistles in 2Peter 3:15. The similarities between Paul and Peter’s writings reinforce this assumption (compare 1Pet 1:3 to Eph 1:3; 1Pet 5:8 to 1Thes 5:6; 1Pet 2:1 to Col 3:8) and place the date of writing about A.D. 63, which also corresponds with Peter’s statement that he believed the time of his death was near (2Pet 1:14). The book of Acts ends with Peter still alive, but Paul imprisoned in Rome where he was soon beheaded (ca A.D. 64). Beyond these clues, there are no internal evidences nor external facts that better fix the date.  

     Modern critics doubt that the Apostle Peter wrote these epistles because the Greek is quite good, superior to that of an unlearned and ignorant man. Their skepticism amusingly matches the surprised scribes, who couldn’t believe Peter’s boldness and power in refuting them. Then they took note that he had been with Jesus (see Acts 4:13). Peter was not formally educated, but his intelligence and spiritual acumen cannot be doubted. He was chosen by Christ to open the door of faith to the Gentiles and was the top figure in the early church until Paul emerged as the Apostle to the heathen. Even then, Peter continued as the chief Apostle in the Jewish churches.

     It is possible that Peter did not personally write his epistles, but dictated them to a scribe. The closing salutation may indicate that Silas put Peter’s words into writing (see 1Pet 5:12). Silas apparently also wrote Paul’s first epistle to the Thessalonians (see 1Thes 1:1). Another data point for this idea is the Gospel of Mark, which is sometimes called “Peter’s Gospel” because he was its main source of information. 

     Early traditions record that Peter was martyred by crucifixion about A.D. 67, during the persecution of Christians under the Roman Emperor Nero just before the Roman-Jewish war. Paul is thought to have been martyred a few years earlier. Did the death of Paul cause Peter to write his epistles? Maybe, for the epistle is addressed to churches in regions that Paul had evangelized and administered all his life. On the other hand, the epistles of Peter do not even hint that Paul was no longer living. A clearer reason for the writings of Peter was the realization of his impending death; he did not want them to forget the doctrines of Christ after his decease (see 2Pet 1:13-15).

     It is often assumed that Peter, being the Apostle to the Jews, was writing to Jewish Christians living in Gentile lands. Yet that audience is not specified, nor does the content of the book entirely fit that premise. I believe that Peter was writing to all the children of faith for by the time of this epistle the churches of Christ had resolved the early Jew/Gentile controversy (see Gal 2) and had grown into a broad, racial inclusive body of believers. Thus, the book is addressed to “the elect strangers scattered” throughout the Roman world – Christians of any lineage. Frequent citations of the Old Testament presume knowledge of the Jewish Scriptures, but other passages seem directed to Gentiles of the Christian faith (see 1Pet 1:14; 2:10; 4:3).

     Much is made of the word diaspora (scattered), for it refers to Jews living outside of Palestine in John 7:35 and James 1:1, but it does apply to Christians in general. The only other occurrence of diaspora is in the Septuagint (Ps 147:2), which is a prophesy of the the New Covenant age. It is a point of note that for many church communities today, the idea Christians living as strangers and pilgrims in a foreign land does not fit their experience (see also Heb 11:13; 1Pet 2:11). Nominal Christianity has become socially acceptable today, but the early churches of Christ were composed of scattered strangers.

     The biggest controversy about the writing of this epistle arises from Peter’s closing salutation, The church that is at Babylon, elected together with you, saluteth you (1Pet 5:13). Peter was writing from a church in Babylon? It is a curious statement. Astonishingly, this is the only text for the Catholic idea that Peter went to Rome and became the first Pope of the Roman Catholic Church. They believe that by “Babylon,” Peter meant Rome.

     Peter being in Babylon is not surprising (not the ruined city, but the region) for it was home to a large population of Law-following Jews. The wisemen had come from there (Mat 2:1) and at Pentecost many Jews from that region had heard the Apostles speak in tongues (Acts 2:9). Naturally then, the Apostle to the Jews would evangelize in Babylon. Many historians (see Eusebius) believe that James was selected bishop in Jerusalem because of Peter’s constant traveling. Thus, he is seen in Joppa, Antioch, Jerusalem and Corinth (see 1Cor 1:12). Surely he visited many other churches on those journeys.    

     Nevertheless, some questions arise. If Peter wrote from Babylon, why did he not include Jerusalem in his address? Instead, he skips over the nation of Israel and names regions further west – not mentioning even one of the churches in Palestine. Secondly, why doesn’t Peter send greetings from any of the brethren in Babylon? Instead, he sends salutations from Silas and Mark (1Pet 5:12-13), well-known leaders in Judaea. These omissions are puzzling if Peter wrote from Babylon (or Rome for that matter), for the New Testament shows him laboring all his life in the land of Palestine and Jerusalem in particular.

     I believe that Peter wrote this epistle from Jerusalem, which was the center of the early Christian church and where he was the chief Apostle. Peter is using the term Babylon in a spiritual sense, just as his good friend John did in the Revelation, where Babylon is a symbol for the sin-plagued World in which the Church must live. The picture of the church as “elect strangers scattered throughout the world” fits this Babylon motif. The book of Revelation says Babylon is the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified  (Rev 11:8; also Rev 14:8; 16:19; 17:5; 18:2). Jerusalem. Historically, Babylon has been Satan’s city and people in direct contrast to Jerusalem, the city and people of God. In a strange twist however, the inhabitants of Jerusalem rejected Christ and became “Babylon.” And for that reason God allowed the Romans to destroy their city (Mat 22:7).

     Some will criticize my idea because it effectively emulates the Catholic notion that Babylon stands for Rome. But consider the differences. First, the symbolic meaning of Babylon as this present evil world is well established in the Bible, whereas the Catholic association is one of private convenience. It has no Scriptural support. Second, the word “church” is not in the original Greek, which reads: “She in Babylon salutes you.” While the word “church” is implied (the feminine pronoun invokes ekklesia, also feminine), the phrase is figuratively composed, much like John’s salutation to the church at Jerusalem and her faithful members: The elder (John) unto the elect lady (the church at Jerusalem) and her children (the believers). One must study 2John 1:1 along with 2John 1:13 to appreciate this imagery. And finally, the puzzling omissions I have pointed out above argue strongly against the Catholic doctrine that Peter was writing from Rome, but make perfect sense if he was writing from Jerusalem.

2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

     In the original Greek, the adjective elect (eklektos) is attached to strangers (v1). “Peter, Apostle of Jesus Christ, to the elect strangers (eklektoisparepidamois) of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father…” This term does not appear elsewhere in the New Testament, but eklektos is often found to be a title for the believers, or “the chosen of Christ” (Mat 20:16; Mark 13:22; Luke 18:17; Col 3:12; 2Tim 2:10; 1Pet 2:9; Rev 17:14). Thus used, eklektos is a synonym of kletos, the called (see notes for Mat 22:14; Rom 8:33). The prefix, ek (“out from”) indicates that the eklektos are “the selected out from the world” (Gal 1:4), which parallels the meaning of ekklesia (church) as “the called out from the world.” The word klesia means to call.

     Anabaptists believe the Bible teaches that Christ selects whom He will save according to His perfect knowledge – not arbitrarily, but taking into account a man’s decision to believe upon Him. It is a mutual selection for companionship, not a forced marriage. Jesus calls all men to be saved, but not all will respond to His call and choose His salvation (Mat 9:13; Acts 17:30; 2Pet 3:9). The elect are those who have responded to the call of Christ.

     The Calvinist heresy of “unconditional election,” is that God selects arbitrarily those who He will save without taking into consideration a man’s will or decision. God simply selects from the pool of human souls those He wishes to regenerate and invests those few with the capacity for faith in Him. The unchosen are damned, not because they decided to live wickedly but because God just didn’t choose to save them. This idea makes havoc of many very plain Scriptures that depict man’s intrinsic moral and intellectual responsibility to choose God or be consigned with Satan and his wicked angels in eternal damnation.

     It seems that this wrong-headed idea was developed by human teachers in order to “protect” God’s absolute sovereignty, for if a man can choose to reject God, how is He truly sovereign? However, in taking this tack, the Calvinists have made God to be a despot and an ogre, sending billions of souls to be tormented eternally when He could have chosen to save them. Moreover, nobody can know if he is actually one of the elect, for they say that God’s choice is not based on any action of man. A derelict on the street may be one of the elect, while a pious servant of the saints may be one of the unchosen.

     God has certainly known from before the world began precisely who will be eternally saved, but that does not mean He has pre-fixed each man’s fate for him. God exists outside of time, so of course He knows every detail of the end from before the beginning – the past, present and future are open to His eyes as a single reality. Man, being strictly confined in time, finds it difficult to contemplate “foreknowledge.” At the creation of the world, God created the time/matter/space triad of human existence along with its laws of cause and effect and free will. He has set eternity in Man’s heart, but also the ability to reason and choose. These inexorable facts cannot be overturned by human postulations. David marveled at God’s outside-of-time knowledge in Psalms 139.

     “Elect strangers according to the foreknowledge of God.” Two points stand out in this salutation. First, the Apostle rejoices to see God’s long-hidden plan for the salvation of Man coming to pass – the new Covenant of Grace. Second, the people of the Covenant are “the elect strangers scattered abroad.” Peter was a Jew, a natural son of Abraham, but he rejoiced in being brought to a lower station – an “elect stranger” according to the foreknowledge of God.

    Through sanctification. The elect have been “made holy” (hagiasmo, see Heb 12:14) by the Spirit. They have been forgiven, cleansed and justified by God because of Christ’s work of redemption (Titus 3:7; 1Cor 6:11). The purpose for being made holy is unto obedience – so that these elect strangers might bring glory to God. The Apostle Paul makes a similar statement in 2Thes 2:13, where “faith” is substituted for “obedience.”

     In this verse, the Trinity is seen working together to effect the salvation of the saints. This makes a further point in the “election” of the saints, for three members make an electorate. God the Father, the Spirit, and Jesus Christ “elect” the saved, both in the collective sense and the individual sense.

     Sprinkling (rhantismos) is a euphemism for spiritual cleansing or “being made holy.” The Jewish temple ceremonies called for the sprinkling of blood to ceremonially purify the unclean (see Heb 9:12-14). Under the New Covenant, the blood of sprinkling (Heb 12:24) is not that of bulls and goats, but the precious blood of Christ (1Pet 1:19), which is powerful unto taking away the sins of the world.

3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

     This beautiful greeting begins almost word-for-word like some of Paul’s epistles (see 2Cor 1:3; Eph 1:3). In the Old Testament, men reverenced God by the same title of honor, Blessed be the Lord God of Israel (ie Ps 41:13; Gen 9:26; Mark 14:61; Luke 1:68). The Greek word-family for blessed (eulog-eo, -ia, -etos) is found frequently in the Greek Scriptures. It is used in the formal sense of a father, elder or authority figure bestowing a blessing or gift upon a lesser person (see Heb 7:7). On the other hand, it is also used (as here) in the reciprocal perspective of a lesser person praising, honoring and lauding a benevolent superior. Recently, the word “bless” has come to be used in Christian counseling as an encouragement, “I want to bless you in…(fill in the blank).” I don’t care for that menial usage of the word.

     God is to be praised and honored because He has begotten us again (ana-gennao). This specific word is unique to Peter (also 1Pet 1:23) and refers to the spiritual new birth. The term “born again” does not appear elsewhere in the Greek Scriptures. Jesus told Nicodemus he must be born again (John 3:3, 7), but in the original it is, “born from above.” The apostle John used gennao in his Gospel and first epistle as a euphemism for salvation (John 3:1-13; 1John 2:29; 5:18; etc) but apart from Peter in this chapter, none of the other writers did so. Every man is born with a soul, spirit and body into a fallen world and when he himself chooses to sin, he “dies” spiritually – this is the first death (Rev 20:6; 21:8). Adam “died” the moment that he sinned (Gen 2:17). This sets the stage for God spiritually “begetting us again,” which is the first resurrection (Gal 5:17; Rev 20:5).  

     The saved of Christ have a lively hope – it is another term unique to Peter (see also 1Pet 1:23; 2:5). A “living hope” is one that is in force now, like a currently valid will (Heb 10:20), which has its object in a future life (Heb 6:18-19). Clarke points out that Peter, more than any other man, acutely knew how it felt to experience the sudden death of hope. When Jesus walked the earth with His disciples, they were sure that He was the promised Messiah who would deliver Israel (Luke 24:21). His death was an absolutely crushing blow. Their hope was shockingly, utterly dead. For three days the hope of Israel was entombed and gone from life. Peter’s own hope was so dead that when he saw the empty tomb with his own eyes, he could not bring himself to believe – he only went away wondering in himself that which was come to pass (Luke 24:12). Can you imagine the bursting forth of hope again when Jesus appeared to him alive! The God of hope is living and powerful (Rom 1:16; Eph 1:10; Rom 15:13).

     The resurrection of Christ was the chief point of contention as early Christianity battled with unbelievers (Acts 17:32). It was simply an incredible statement, that someone would step out of the grave after 3 days all on his own! The acts of the Apostles were intended to validate the proclamation of Christ’s resurrection (Acts 4:33). The Jews demanded a sign or else they wouldn’t believe it and the Greeks thought the very idea was the height of foolishness (1Cor 1:18-25). Today, we have highly convincing evidences that Jesus Christ did rise from the dead just as the Apostles have said (Heb 1:1). This is the power of His resurrection (Php 3:10).

4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

     There was nothing so dear to the Jews as The Land. Judaism was/is closely linked with God giving the land of Canaan to the seed of Abraham for an everlasting possession (Gen 48:4). Yet, the men of Old Testament faith died without receiving the promised inheritance (Heb 11:13-16; Acts 7:5). The New Testament explains that is because the real inheritance that the saints of God have always looked for is in heaven (Acts 20:32; Eph 1:14; Col 3:24; Heb 9:15). A place of perfect peace and happiness, an inheritance that is incorruptible and undefiled, a home which will never grow old or wear out. Best of all, its reserved in heaven for you. Christ has prepared the way (John 14:1-4) for each and every one of the Elect.

     These verses condemn the false idea of hyper-preterists (and others) that teach there is no place called heaven where the saints of God will dwell eternally with Christ (Col 1:5; 1Thes 4:17). It also crimps the Pre-millennialist idea that the land of Palestine belongs to the Jews today. And doubly so, because not only is the best inheritance a heavenly one, but since God has now adopted believing Gentiles into His family, they too are heirs of God’s inheritance. The spiritual children of Abraham are the recipients of the Promise instead of his blood descendants (see Gal 3). Christians have inherited not just the land of Canaan, but the whole earth (Mat 5:5) and the future new earth (2Pet 3:13).

     To trust a man with your soul would be a dubious faith, but God has shown Himself to be absolutely trustworthy. Believe His promise then, that He will “keep safe” (phroureo – guard, protect) the souls of the saints until the last day (Php 4:7; 2Cor 11:32). A more common Greek word (tereo) expresses the same thought (in Jude 1:1; 1Thes 5:23), but here in verse 4 it is translated reserved. The apostle Paul used yet another word (phulasso) in his famous statement of faith: For I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day (2Tim 1:12; see also 2Thes 3:3; Jude 1:24; 2Tim 4:18; Rom 8:38-39).

     The safekeeping power of God comes to us on account of, or through faith (Eph 2:8; 2Tim 3:15; Heb 6:12). The Scriptures are filled with sober warnings that God will not “keep safe” those who do not remain faithful and fall away from the Truth. By turning aside and rejecting His singular sacrifice for sins, these have chosen to remove themselves from His hand (see note for John 10:28). The Apostle wrote: It is a faithful saying: For if we be dead with Him, we shall also live with Him…(but) if we deny Him, He also will deny us. If we believe not, yet He abideth faithful (2Tim 2:11-13). While Man is prone to failing and forgetting, God is ALWAYS faithful. He will never fail to do what He has promised.

     God’s salvation will be revealed (apokalupto) in the last time (kairo eschato)…at the appearing of Christ (v7). Until then, we are sealed unto the day of redemption (Eph 4:30). The end of faith is the salvation of the soul (1Pet 1:9). Salvation is a process. It begins with the decision of faith to become a follower of Christ (Luke 19:9) and those who persevere unto the end (Mat 24:13) shall experience that salvation in fullness. Their vile bodies will be transformed (Php 3:21) into spotless, incorruptible, celestial bodies in the twinkling of an eye (1Cor 15:51-52).

6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

     This promise of salvation causes great rejoicing in us, for it is eternal rest and heavenly glory with Christ. During this earthly season of trial and temptation we are often in heaviness (lupeo – begrieved, sorrowful) on account of the many struggles and sufferings that we must pass through. It is a comfort to know that the trial of your faith is far from arbitrary and extraneous. It is designed by God to make the Christian more pure, more faithful, more worthy (James 1:2-3; 1Pet 4:12-13). Paul says that God uses the earthly trial of faith (our light affliction which is but for a moment) to work out for each one his heavenly reward – a far more exceeding and eternal weight of glory (2Cor 4:17; Rom 8:18).

     The trial of faith, or great tribulation of this life (Rev 7:14), is actually God’s process for purifying the soul. We must not give up and loose heart before it is complete. Peter likens it to the process by which precious metals are purified and other Scriptures utilize the same theme (see Is 48:10; Zech 13:9; 1Cor 3:13). Gold is made purer by repeatedly heating it and removing the dross that floats to the surface. So too the trials of a Christian will make him purer and more worthy of praise and honor at the appearing (apokalupsei) of Christ (2Tim 4:8: Titus 2:13). Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be (Rev 22:12).

     At the end of time, the world and its very elements will be burned up and melt with fervent heat (2Pet 3:10). Everything, even the saved of Christ, will be tested by the apocalyptic fires, which will try every man’s work, to find out of what sort it is (1Cor 3:13). The things of eternal value cannot be burned and they will remain (1Cor 3:14; Heb 12:27).

     The Apostle uses Gold as a euphemism for Faith, which along with Love is the spiritual material of greatest worth (Heb 11:6; 1Cor 13:13). Faith is much more precious (timios – 2Pet 1:1) than the finest gold in all the world (Ps 116:15; 1Pet 1:19).

8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9 Receiving the end of your faith, even the salvation of your souls.

     Most Christians have not seen Christ in the flesh. They believe that He is the Son of God and that He rose from the dead because they have chosen to trust the testimony of the Scriptures. These are the first crucial steps of saving faith – hearing, believing and accepting that the Bible is the infallible, complete Word of God; it is to consciously and intellectually access that the written Word is true (see note Heb 11:1). Jesus promises a special blessed upon those who believe even though they have not personally seen, heard and touched the Christ (John 20:29; 1John 1:1).

     Christian joy is both a temporal and eternal experience. We are overjoyed to learn of Jesus’ amazing grace and accept it to the saving of our souls. We are ever thankful for the great love He has shown in working salvation for us. However, this is only the beginning of our rejoicing, for the Joy of heaven will be unspeakable and full, meaning it will exceed human comprehension and will continue uninterrupted by even one heaviness forever and ever (see v6). Read also the apostle Paul’s testimony (1Cor 2:9; 2Cor 12:4). The “living hope” (v3) of the Christian  to this unspeakable joy

     Receiving the end of your faith. The word end is used in the sense of the goal, aim, or finish. Faith is not the end in itself, but is the road that leads to the final destination, the salvation of man’s soul. As in many places of the Scripture, it is the obedience component of faith that is more in view, and not the believing component.  

10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

     These verses contradict the popular ideas of modern Bible scholars that in order to understand a passage (using their code words, hermeneutics and exegesis) we must research and ascertain the writer’s intent. False! The prophet’s themselves did not understand the Word of the Lord that came unto them. They were simply human messengers that God used to communicate His Word. While the prophets of the Old Testament spoke long and often of a coming grace and glory to be sent down from heaven, they did not understand those prophecies which the Spirit had put in their hearts and pens. Their own prophecies provoked tremendous longing within them and they searched diligently to know more about this great Salvation that God had planned for the world – what it was and the manner of time it would be revealed. The Spirit moved them to them write things that they themselves knew not (2Pet 1:21); prophecies of the Messiah, of new blessings for Israel, of the Gentiles being included in God’s family, of Judah and Israel becoming one nation again, of a King whose reign would never cease, and of a world-wide Kingdom that would rise in power and stand forever.

     I can imagine Isaiah weeping with great wonder as he wrote of the unthinkable sign that a babe would be born of a virgin and grow up to be called Emmanuel…God with us (Is 7:14; Mat 1:23). And later too, when he wrote of a righteous Man who would be despised, rejected and brought to the slaughter as a lamb, yet would see His seed prolonged forever (Is 53). Daniel the wise, who could even understand the meaning of dreams, could not understand the meanings of the prophecies that came to him of the Messiah and His Kingdom Reign (Dan 12:6-10). Jacob, David, Ezekiel and all the others could only wonder what God had in store for His people. They searched the Scriptures that were available in their lifetimes to know more, but none of them were given to understand.

     Jesus told His disciples that they should count themselves eminently blessed, for many prophets and righteous men have desired to see those things that ye see, and have not seen them (Mat 13:16-17). The Spirit revealed to those ancient men of God that the prophecies which they were writing were not for them or their people, but for us, upon whom the ends of the world are come (1Cor 10:11; Heb 1:1-2; Dan 12:4; Gal 3:19). It was for the time to come for ever and ever (Is 30:8; Dan 11:35; Hab 2:3).

     A little parable about the recent revealing of God’s plan illustrates this great blessing. The Spirit-instructed scribe in the new Kingdom is like a master of the household bringing out of his treasure things new and old (Mat 13:51-52). The seeker in the New Covenant has all the old prophecies at his fingertips and how confirming and amazing they are! But he also has the “new treasures” of the New Testament, the Word of God which is living, powerful, discerning to the healing of the soul (Heb 4:12). 

     Even the angels desire to look into these things. Gabriel and other heavenly messengers were sent with prophetic tidings to Manoah, Daniel, Mary and many others, but neither did they understand the messages that God had sent them to deliver. The Revelation portrays the angels of heaven watching intently and assisting in the acts of God without knowing themselves the future events that God has planned. For this they were created – to be God’s ministering spirits in accomplishing His will upon the earth and Mankind (see note for Heb 1:14).

     The prophets of old enquired of the Spirit of Christ which was in them about these things. This affirms the pre-existence of Christ and that He was intimately involved in the mysteries of God from the very beginning. While the Old Testament does not directly name the Son, there are powerful hints that He and the Father superintended the work of salvation together. In fact, it seems that the purpose for the Work is more for the Son than the Father. The fundamental reason is to develop a people who will spend eternity with Christ. They will be His heavenly bride, tried and perfected, purified and redeemed. In my opinion, Jesus Christ is the Angel which Jacob encountered (Gen 32:24-30; 48:16), one of the three men which Abraham entertained (Gen 18), the Captain of the host of the Lord (Josh 5:14), the Spirit of the Lord working in power, etc.

     The Apostle names two points in particular that puzzled the prophets of old – the sufferings of Christ, and the glory that should follow. These form the basis of the New Covenant. The Atonement was the first necessary event that opened the doors of mercy and grace so that the Spirit of truth could be poured out in power upon the whole earth (John 1:17). The word glory is plural in the original – “the glories that should follow.” New glories for Christ in heaven before the angels, mankind and all the hosts of heaven, but also new glories for His people: sins being taken away, the indwelling presence of the Holy Spirit and much more.

13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

     The word wherefore serves to connect the previous verses: Because the knowledge of this Gospel is now obtainable through the Spirit, let us work diligently to know it and enter the Kingdom. Three activities are named in this most-important endeavor: 1) the concentrated exercise of the mind, 2) the constant attitude of being sober-minded, 3) perseverance in the faith.

     Gird up the loins of your mind. Peter had heard Jesus say this in the flesh (see Luke 12:35). The imagery is of a man gathering up his loose clothing and binding it about the waist for freer movement, like a worker, a runner, or a traveler. The Jews were to eat the passover with their loins girded, staff in hand and shoes on their feet (Ex 12:11).

     There is no enterprise more beneficial to a man’s life and future than the careful study of the Holy Scriptures. Their treasures are beyond all earthly comparisons and will be carried into the World to come, for the Word of God lives and abides forever (1Pet 1:23). So, “gird up the loins with the Word of Truth” (Eph 6:14); prepare yourself for the task, like a workman putting on his work clothes (2Kgs 4:29; John 21:7; 2Tim 2:15). The prophets of old searched diligently but God limited their understanding. We, on the other hand, are invited to know the mind of Christ (1Cor 2:16). Put then your mind to diligent exercise, seek to know the Truth, love God with all your mind (Mat 22:37). The same Greek word (dianoia) is used in both verses (also Eph 1:18; Heb 10:16; 1John 5:20).

     God told Job, Gird up now thy loins like a man, for I will demand of thee, and answer thou Me (Job 38:3). Then He asked Job some very difficult questions. The answers for the questions of this life and the life to come are found in the Word of God. We hold in our hands the Truth that is able to make us wise unto salvation (2Tim 3:15). Do not neglect to read, search it diligently, cling to its precepts and promises. It is the key to knowing who Christ is and what He wants us to do.

     The second counsel of the Apostle is to Be sober. Cultivate the attitude of being sober, humble-minded, serious and self-controlled. The opposite of being “sober” is to be drunken, loud, foolish, selfish, impolite, brazen, uncontrolled. The word nepho (sober) is often paired with being watchful (1Pet 5:8; 1Thes 5:6-8; 2Tim 4:5; 1Pet 4:7). The Christian lives constantly with a sobering weight of knowledge (Luke 12:48); of eternity, of the Judgment, of his own weakness, of the many grave deceptions and dangers that he must pass through in this life. To live soberly is to labor diligently for that meat which endureth unto everlasting life (John 6:27).

     Finally, Hope to the end. Don’t give up; persevere. He that endureth unto the end shall be saved (Mat 10:22; Heb 3:14). Hope (elpi-s,-zo) is one of the three eternal virtues (see note 1Cor 13:13) and is related to confidence (Heb 3:6; 1Pet 1:3; 1John 3:3), assurance (Php 1:20; Col 1:5; Heb 6:11), faith (Heb 10:23; Rom 8:24; Acts 24:15; Col 1:23; Rom 15:13) and perseverance (Heb 3:6; 6:11; Tit 2:13; 1Thes 1:3). Hope concerns things that have not yet taken place, such as the hope of glory (Col 1:27; Rom 5:2). It is waiting on God, fully trusting that He will fulfill His promises. Hope is the fortitude to persevere even when all other metrics clamor to just give up. Job’s famous affirmation was uttered in this brand of hope (Job 19:25-27). Hope, then, is actually a facet of evangelical Faith (1Pet 1:21; see note for Mat 14:31; Heb 11:1).

     We typically think of Grace as God’s active Power and Pardon in the lives of His people and the Kingdom of Christ in general. But here the Apostle remarks of the grace that is to come at the Revelation (apokalupsis) of Jesus Christ. At the Second Coming, the grace of God will, in one powerful burst, effect the final redemption of the saints (Luke 21:28), transforming the body, soul and spirit into a celestial, eternal body that will no longer be oppressed by the tyrants of evil – Satan, Self and the World.

14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

     The Scriptural call to obedience (hupako-e, -uo) is not a popular one in many churches today. Their disregard has resulted in the destruction of many souls (2Thes 1:8; Rom 6:16). The Greek word means “to listen attentively, to submit, to heed, to conform to a command.” We have received grace for the distinct purpose of living in obedience to the Faith (Rom 1:5). Indeed, it is the very essence of being born again (1Pet 1:22-23).

     The songs and praise of the obedient ascend unto the Throne of God as a sweet-smelling savor, but the same songs of the disobedient are detestable to Him (1Sam 15:22; Is 1:11-16). The two roads are very different. You are either obedient to the Truth of the Word (Rom 16:26; 1Pet 1:22) or you are fashioning (suschematizo) yourself according to the lusts of the flesh. The apostle Paul’s similar admonition uses the same Greek word: Be not conformed to this world (Rom 12:2).

15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy.

     Holiness was integral to the Old Covenant (Lev 11:44-45, 20:7; Luke 1:75), yet that Law could not make a person holy (Heb 10:1-3). The New and better Covenant (Heb 8:6) however, is authorized for the complete remission of sins by the blood of Christ (Rom 3:25; Heb 9:14). To be holy (hagios) is to be righteous, blameless, pure in heart and action. The priests of the Law were charged with administered the hundreds of rituals, sacrifices and offerings which could only ceremonially make clean. The finger of God designed those rituals as beautiful types of the true, sanctifying power of Jesus Christ for His new people which can actually cleanse to the uttermost the vilest sinner. The blood of sprinkling (Heb 12:24; 1Pet 1:2) is no longer that of bulls and goats, but the precious blood of the Son of God (1Pet 1:19) applied spiritually in the innermost being of Man (Heb 9:12-22).

     This prominent shift from the physical Old Covenant to the spiritual New Covenant is difficult for some to fully embrace. David Bercot, an Anabaptist author whose writings I respect, is a case in point. He rightly stresses that Kingdom life is a daily endeavor to righteous, holy actions in a physical world, and that the doctrines of Christ are rules for our earthly lives. Yet, he extends this materiality even to the ordinances such that they have very literal meanings. The Scripture uses very direct words about baptism and communion (i.e. Acts 22:16; 1Cor 11:24), which brings Bercot to envision the water as actually washing away sins and the bread as literally becoming the physical body of Christ.

     But what about Christ’s blood of sprinkling which serves to cleanse thoroughly a man’s sins? This is more than an aspect of salvation, it is the very act of God making us holy unto salvation. Yet the Scripture uses language every bit as literal for the application of the blood (Rev 1:5), for the indwelling of the Spirit (John 14:23), etc. The fact is that the New Covenant is, in essence and character, a spiritual Kingdom with its real laws written on tables of flesh (2Cor 3:3). The real purpose of God in creating this universe is to develop a People who voluntarily choose to commune with Him forever in spirit and in truth (John 4:23). He wants to change the inner man (Eph 3:16), to forge and tailor the characteristics and state of a man’s soul and spirit. The body must die and decay, but the soul lives on eternally. The real never-ending Kingdom of God is within you (Luke 17:21), but the earthly aspect is destined to be burned up.

     So while we live in the physical present and are commanded to follow…holiness, without which no man shall see the Lord (Heb 12:14), the more important fact is the spiritual present – the condition of one’s heart, soul and mind. These two, the physical and spiritual lives, obviously walk hand in hand, just as holiness and obedience must walk together. Every true Christian is to be holy in the physical and the spiritual:  the inner man is made holy by the cleansing blood of Christ, while the outer man is to walk in all holiness of life (2Cor 7:1). These two aspects of holiness – momentarily made holy at initial salvation and maintaining holiness unto Christ – are everywhere taught in the Scriptures.

     The Bride of Christ is presently in the engagement stage. She is charged with keeping herself pure and holy as she waits for the Bridegroom to return and take her to the marriage supper of the Lamb (Rev 19:5-9). Jesus Christ, the perfectly righteous Son of God is not going to take to Himself a Bride that is unholy, selfish and ignorant. He has designed this Earth-experiment for the express purpose of taking out for Himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish (Ep 5:26-27).

     We have called attention to the disturbing lack of obedience and personal holiness that presently characterizes many churches that claim to name Christ. Years ago, John Wesley preached a sermon on this topic which I have taken the liberty to convert into a modern essay.

17 And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:

     We pray to a holy God, a God who judges every man’s work in perfect truth and righteousness (Job 34:11; 2Cor 5:10) and without prejudice or taking bribes (2Chr 19:7). How important then, to pass the time of your sojourning here in fear. Moses told the children of Israel: For the Lord your God is a God of gods, and a Lord of lords, a great God, a might, and a terrible, which regardeth not persons nor taketh reward (Deut 10:17). God is to be feared; not an unhealthy, unfounded intimidation, but a reverent recognition that He has absolute power and authority over all things (1John 4:18). Tempering that formidable portrait is the depiction of God as our Father. The word evokes care, love, providence and goodness (Mat 7:11).

     God will judge every man according to his works (Rev 20:12-13; 1Cor 4:5; Mat 16:27; Rom 2:6), without noticing who the person might be in earthly name or fame (Job 34:19; Eph 6:9; Gal 2:6).  

18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

    This is a continuation of the previous verse. We call upon the Father in fear, but also in humble appreciation. For God has demonstrated His great love for us by sending His only Son to give His life and so ransom us from the clutches of Satan. He did not redeem us with small change, but with the precious blood of Christ. The deeper this thought penetrates our mind and hearts, the greater we are motivated to give to Him our very best of our love, volition, time, talents, praise and reverential fear.

     Redeemed (lutroo). The word means to buy back, as in lands or people (Lev 25:29; Num 18:16), but it is often found in spiritual themes (Tit 2:14; Luke 24:21; Mat 20:28; Heb 9:12; Mark 10:45). Lutroo (verb) and lutron (noun) are frequently used in the Septuagint. In Psalms 19:14; 78:35, David called God his Redeemer (lutrotes) and Isaiah prophesied the coming year of God’s redeemed (Is 63:4). The concept of God “buying back” His people with the price of His Son fits the symbolic meaning, for in the beginning Man belonged to God. But Adam sinned and all mankind sinned also and became the property of Satan. With the blood of Christ, God is offering every person the opportunity to be redeemed – the ransom has been paid (Acts 20:28).

     It is impossible to ransom even one soul by any offering of corruptible things, making Man’s condition perpetually hopeless. He needed a Savior. John wept much because no man was found worthy to accomplish the task (Rev 5:4), but then a Lion stepped forward and prevailed (Rev 5:5) and oh the rejoicing! Every creature in heaven, earth and sea broke forth into tremendous praise for their redemption (Rev 5:13).

     Without blemish (amomos) is another common Old Testament term used in the Jewish sacrifices. In particular, the yearly Passover lamb was to be selected and set aside four days before the sacrifice so that it could be observed to be sure that it was entirely without blemish (Ex 12:3-6). Of course, this prefigures the last, perfect sacrifice of Jesus Christ (Heb 9:14; see note John 20:1). And we too Christ will present amomos before the presence of His glory (Jude 1:24; Col 1:22; Eph 1:4; Rev 14:5).

     Some scholars question Peter for saying that gold is corruptible (v18) and perisheth (1Pet 1:7), for gold is one element that does not tarnish or decay with the passage of time. Yet, they overlook the fact that even the elements of this world are set to be burned up with fervent heat (2Pet 3:10). The Apostle named the most valuable earthly substance, but even it cannot rival the precious blood of Christ.     

20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

     The Scriptures repeat this truth frequently. God had planned every detail of the eternal Kingdom before He created the world. He knew each decision and event of man’s history because He exists outside of time (Heb 4:13). Before the beginning of time, the tri-une God purposed to create for Himself a people to glorify His name, a people that would love Him, honor Him, commune with Him. He designed the very highest relationship possible – the voluntary decision of an intelligent, rational-minded being to choose to “marry” Him (Rev 19:6-9).

     A key detail in this mystery of God was hidden from Man for many generations, but in this last era it has been revealed: the coming of God’s own Son to live as a lowly man and giving His life a ransom for many. The Atonement of Christ was foreordained before the foundation of the world (see Rev 13:8), but was not made manifest for many long centuries (see Rom 16:25; Col 1:26; Eph 3:9; Titus 1:2). It was all foreknown and foreordained (proginosko) by God (study the usage of this word in Rom 8:29; Acts 26:5; Rom 11:2; 2Pet 3:17). Verse 20 is essentially an abridgment of 2Tim 1:9-10.

     Jesus was manifested in these last times for you. This statement adds to several other Scriptures which teach that God’s plan for His creation is in its final stage since the moment that Jesus rose from the grave and took the heavenly Throne of His Kingdom. The apostle John said, Little children, it is the last time (1John 2:18). The book of Hebrews explains that God has in these last days spoken unto us by His Son (Heb 1:2). Paul, writing by the Spirit, warned the churches that upon (you) the ends of the world are come (1Cor 10:11). The plan was foreordained before the world began and accordingly, the Lamb of God came and finished the work (John 17:4; 19:30). The eternal Kingdom has been established and it will never cease; the last son of David has taken the Throne and will reign for eternity (Heb 8:1; Dan 2:45; Is 9:7; 2Chr 13:5; Luke 1:33; Heb 1:8). This is the everlasting Gospel of Jesus Christ.

     Yes, there will be a terrible purging at the end of time, when the Son of Man comes to gather out of His Kingdom all things that offend (Mat 13:41) and then the glorious Church of Jesus Christ will be translated in perfect, wonderful harmony (Php 3:21). Unto Him be the glory in the church by Christ Jesus throughout all ages, world without end (Eph 3:21).

     Pre-Millennialists believe that God will “interrupt” the eternal Kingdom of Christ by interposing a superfluous covenant with the Jews, but the fact is that the Scriptures show that it is finished; Jesus came and accomplished exactly and completely what God had sent Him to do. He has established the Kingdom and preached its constitution and charter. He has taken its Throne and He will reign on forever and ever and ever.

     Some are mentally shaken by the fact that long centuries have passed since the Apostles proclaimed that “it is the last time.” Yet the Holy Spirit through Peter allayed those doubts by precisely predicting that the waiting period would be of sufficient length that eventually scoffers would arise and say, “Where is the promise of His coming? All things continue just as they always have” (2Pet 3:4). And so Peter calls for patience in waiting for His Christ’s appearing, for one day is with the Lord as a thousand years and a thousand years as one day (2Pet 3:8). Yes, a long time has passed, but it is still the last time, the last epoch of the world. The next grand event is the coming of Christ to close the book of time forever.

     Other Scriptures indicate that there will be an extended period of time between Christ’s first coming as a babe and His final coming (see Mark 13:33-37; Mat 24:3-14; 2Thes 2:1-12). See also the parable of the talents and also of the ten virgins (Mat 25). Finally, the reign of the saved in heaven with Christ during the Church Age is symbolized by a time-period of 1000 years (Rev 20:1-6). It is is fitting representation for the last time (long but indefinite) because the actual length of the present Era of Grace is not given for us to know (Mark 13:32).

21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

     This verse affirms the separate beings of God the Father and the Son. Christ testified of His sufferings and death to the Old Testament prophets (1Pet 1:11) and after He finished the work, God raised Him from the dead. On the other hand, Peter affirms the unity of Trinity by later saying that Jesus was made alive by the Spirit (1Pet 3:18).

     God gave Him glory. This simple phrase carries deep significance. Because Jesus was willing and obedient to perform the very difficult work of Redemption, God hath highly exalted Him, and given Him a name which is above every name (Php 2:7-10; Eph 1:20-22). After His triumph over Satan, Jesus ascended into heaven, where He sits at the right hand of the Father in majesty (Acts 2:33; Rom 8:34; Heb 1:3; 1Pet 3:22). Only Jesus’ name can be associated with Savior, Redeemer, Lamb of God (Acts 5:31; John 1:29; Acts 4:12).

     The incomparable details and events surrounding the coming of God’s Son into the world are the highest, most powerful stimulants imaginable for Man to put his faith and hope in God (Rom 5:2). See note on verse 13.   

22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

     The Jewish religion had many ceremonial cleansing rites by which they were purified (hagnizo), making this word particularly significant (John 11:55; Acts 21:24). The Apostles however, used hagnizo in the context of internal, spiritual cleansing (James 4:8; 1John 3:3). Under the rules of the Old Covenant, a person who became unclean (a type of sin) was required to purify himself by carefully following the Law’s specific physical rites which involved the temple priests. Under the New Covenant, purifying oneself is accomplished by carefully obeying the Truth. The Apostle’s analogy is instructive: “You once purified your bodies with sprinklings (v2), but now you purify your souls by obeying the Truth.” A similar analogy is found in Hebrews 10:22.

     A purified soul is particularly capacitated for that ultimate activity in the Christian faith, which is to love. First, love God by obeying (His) truth and then love the brethren with a pure heart fervently. An unpurified soul is unable to exercise unfeigned (anupokritos) love. The Greek word means “without hypocrisy” (2Cor 6:6; 1Tim 1:5; James 3:17).

     Two different words for love are linked in this verse. The literal translation is: “Love the brethren without hypocrisy (philadelphia anupokritos), with pure (katharos)  hearts love (agape) each other fervently.” For more on these two words, see my notes for Rom 12:10 and Heb 13:1.

     A pure heart is one that is set on a single purpose (Mat 6:21-24; Acts 2:46), one that is serving just one master (Acts 2:46). Blessed are the pure in heart, for they shall see God (Mat 5:8). Where there is purity, there can be no hypocrisy (see also Heb 10:22; Tit 1:15).    

23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

     Few terms are more well-known in Christianity than born again. However, it is not that common in the New Testament. The Greek word (ana-gennao) appears only in this chapter, where it was earlier rendered, begotten again (see note for 1Pet 1:3). We are sons of God on account of being born again, but Jesus is the only begotten (mono-gena) Son of God (see note for John 1:14).

     Being born again, or reborn, refers to the regeneration of the spiritual part of a man. Every person is born spiritually clean and alive, but excepting Christ, all have sinned and at that moment the inner man is corrupted and dies (James 1:14-15; Rom 7:9). This is the “first death” which has passed to all mankind, who is dead in trespasses and sins (Eph 2:1). Unless a man is born again, which is to say, unless Jesus resurrects his spirit and soul, he must experience the second death (Rev 20:6). To be born again is to be quickened or made alive (Eph 2:5); he is risen with Christ (Col 3:1); he is passed from death unto life (John 5:24).

     The incorruptible seed (spora) which makes alive the spirit and soul of a man is the Word of God, as Jesus also said (Luke 8:11). It is sown in our hearts and flowers into a living, fruit-bearing plant (Mat 13:23). He begat us with the Word of Truth (James 1:18; 1John 3:9). Sperma is another, more common word for seed which refers to either a seed-grain or the seed of man. Spora refers to a seed-grain only.

     The living Word of God abideth forever (Luke 21:33). This title has a three-fold meaning in the Bible – the spoken Word, the written Word and the divine Word. These three are inseparable (see next note).

24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

     This quotation comes from the Septuagint version of Isaiah 40:6-8, which parallels the thought of Psalms 103:15-18. The natural seeds of flesh and grass are corruptible. They sprout into life, flourish for a season, and then wither and die. But the Christian is not so. Being born again of incorruptible seed, he will never perish (John 10:28). Yes, the outer man must die, but the inner man is renewed every day and forever (2Cor 4:16).

     The time of a man’s fame and glory in this life is exceedingly short in the larger picture of history. An athlete might impress the world for a few years, but then his strength fades and another comes to outshine him. The rich man, the intellectual author, the powerful world leader – they all flourish for a short time and then die. They are like a flower which blooms for a season, but quickly fades away and perisheth (James 1:10-11). Meanwhile, the wheel of time turns on, and those once-famous men are soon forgotten.

     Even this earth, and time itself, will one day come to an end, but the Word of the Lord endureth forever. This statement mirrors verse 23, the Word of God abideth forever, but with a subtle difference in the original. The text of the present verse is the rhema of kurios, while the earlier version is, the logos of theos. Some claim that the term, the Logos of God is nothing more than a title of Christ, but these verses equate logos with rhema. Both are said to endure forever. Furthermore, this rhema (spoken word) is the Gospel. See my note for Heb 4:12.