1 Peter

1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

     This marks the third and last time the Apostle employs the figure of being born again (1Pet 1:3, 23). Newborn babes need to be nourished with special food, the pure milk of its mother. The special food for the spiritually reborn is the Word (logikos) of God (1Pet 1:23), the Gospel (1Pet 1:25), the sincere (adolos) milk of the Word. “Having laid aside all dolos (deceit, guile, wiles), receive the adolos (unadulterated, without deceit, honest) milk of the Word.” The new Christian should be fed with simple food at the beginning for he is as delicate and needy as a human baby (1Cor 3:2), but soon he should be strong enough to eat meat (Heb 5:12-13).

     The Apostle names five diseases that hinder a newborn babe from growing spiritually. They are absolutely deadly. If they are not healed, the delicate new life cannot blossom unto fruit, but is doomed to wither and die. Laying aside (apotithemi) means to “cast off, put away.” It is a term used often in sober exhortation to cultivate holiness of character (see Rom 13:12; Eph 4:22; Heb 12:1; Col 3:8; James 1:21; Eph 4:25) and goes well with the call to be holy (1Pet 1:15).

     Malice (kakia) is general wickedness or evil behavior (1Pet 2:16), but the Greek word often refers to malicious actions against another person (1Cor 5:8; Eph 4:31; Col 3:8; Tit 3:3). The Christian that harbors evil thoughts about his neighbor is in perilous condition. Not rendering evil for evil (kakos), but contrariwise blessing (1Pet 3:9). New Christians will certainly struggle with this because it is the natural tendency of the old man. The church body is there to help him grow.

     Guile (dolos) is being deceitful, wily, dishonest. While guile is first a sin of the spirit, it will show itself in sins of the tongue – lying, flattery, insinuations, sympathy-seeking, half-truths, one-sided witness, convenient omissions of fact, speaking to manipulate the mind of another. The serpent beguiled Eve through his subtilty (2Cor 11:3). He lied to her, but cunningly – he manipulated her mind to believe a falsity. There shall in no wise enter into (heaven) any thing that…maketh a lie (Rev 21:27; Eph 4:25).

     Hypocrisy is pretending to be what you aren’t; preaching one thing but living another. The Pharisees were the kings of hypocrisy. They showed themselves before men as pious, religious men of God when in reality they were wicked and depraved. Jesus was particularly critical of the leaven (doctrine) of the Pharisees which he called hypocrisy (Luke 12:1; Mat 16:12). They were masters at “interpreting” the Law for personal advantage and rendering God’s rule void in the process (see Mark 7:11; Luke 11:46; Mat 23:23).

     This is truly legalism – twisting the Word of God (2Pet 3:16) so that it fits your own mind and will instead of God’s mind and will. Hypocrisy of this sort is also the height of human stupidity, for at the very worst time the Truth will be revealed and all those private interpretations will come undone. Right after Jesus warned of the leaven of the Pharisees, He said, For there is nothing covered, that shall not be revealed, neither hid that shall not be known (Luke 12:2-3). The last days of world history will be especially characterized by this sin. In the latter times, the Apostle Paul said, many shall depart from the faith, speaking lies in hypocrisy (1Tim 4:1-2). 

     Envy is a very insidious sin and one of the last to die. It is profoundly linked to Self – who I am, or think that I am, compared to others. Envy is looking around and wanting what someone else has or is. God designed Man with the special elements (reason, emotion, choice, communication) of a relational being – with Him and with others (Mat 22:37-40). Envy undermines and kills relationships. Eve chose to eat the forbidden fruit because the Devil got her to envy God. Christians who envy their fellowman are following the pattern of Eve.    

     Evil speakings (katalalia). Slander, gossip, tearing down. Christians often excuse their gossip by thinking they are only sharing helpful tidbits about a person or problem. In such conversations, ask yourself this question: Is the person I am speaking to either a part of the problem or part of the solution to the problem? If not, then your “helpful conversation” is probably spreading the seeds of discord. Do not proceed. And do not leave the conversation without explaining why, so that others will learn to keep their own tongues from evil and speaking guile (Ps 34:13).

3 If so be ye have tasted that the Lord is gracious.

     This beautiful verse draws on David’s exclamation, O taste and see that the LORD is good (Ps 34:8). In the LXX, the word chrestos is translated good, but here it is rendered, gracious. Chrestos occurs quite often in the Greek Scriptures and usually means “good or kind” (i.e. Eph 4:32). Strangely, it is translated easy in Mat 11:30.

     The subject of the verse is Jesus Christ, who is called, the Lord (kurios). It is the same word that David used (Ps 34:8 LXX, kurios). In the Hebrew, the word is Yhvah (Jehovah). This interchange of words (Jesus, the Lord, Jehovah) is a distinct difficulty for those who try to separate Jesus from Jehovah.

4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

     Jesus Christ is the chief cornerstone in the Temple of God (1Tim 3:15; 1Cor 3:16-17; Rev 11:1), but this is no literal temple (naos). It is the spiritual temple of the living God (2Cor 6:16; Heb 12:22-23), and that is why Jesus Christ is called a living stone (lithon zonta). This figure is not found elsewhere in the Scriptures, but it does call to mind the Stone that was cut out without hands and grew until it filled the whole earth (Dan 2:34-35, 44-45), as well as the spiritual Rock that gave water to Israel in the desert (1Cor 10:4). Jesus had blessed the writer of this epistle and renamed him, Peter (Petros, a rock) after his proclamation that Jesus was the Christ (Mat 16:15-19). In this passage however, Peter uses the word lithos five times and petros just once (v8), apparently because he quoted the Septuagint.

     Disallowed, chosen, precious – these words, taken from the Prophets of old, are repeated in verses 6-7 under the “cornerstone” figure (see comments there). Eklektos is translated chosen in this verse, but elect in verse 7.

5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

     Here is the heart of this figure (v3-10) which joins the people of the Old Covenant with the new people of God (v10). The perfect, glorious Church of Jesus Christ as a spiritual house (oikos neumatikos) in which God dwells is a New Testament image (see 1Cor 3:16-17; Eph 2:21; 2Cor 6:16; Rev 21:3) that continues the Old Testament portrayal of the Temple as the dwelling place of God. Usually this building is called a temple, but here it is a spiritual house. This imagery highlights the head of the house and his descendants rather than the holy building and its sacred purposes (Eph 2:19). It is also found in Hebrews 3:2-6, where Moses and his house is compared to Christ as a Son over His own house (oikos); whose house are we, if we hold fast…unto the end.

     On the other hand, a strong case can be made that oikos should be translated “temple,” because it is often used for the temple in Jerusalem (John 2:16-17; Luke 6:4; 11:51; Acts 7:47; Mat 12:4; 21:13; Mark 2:26; Heb 10:21) and the context speaks of priesthood and sacrifices. Oikos is also used to refer to the New Testament Church of Christ (1Pet 4:17; 1Tim 3:15) and to family lineage (Mat 15:24; Luke 1:33; 2:4; 13:35; Acts 2:36; Heb 8:8). The synonym okia is found about 80 times in the NT, but is never used to refer to the Temple. Oikodome refers to buildings as structures (2Cor 5:1) and oikodomeo is the verb form (to build).

     Christians are living stones in the spiritual temple of God. The figure evokes details of the physical building of the Old Covenant which parallel the New Covenant’s spiritual architecture. The Church of Jesus Christ being built of lively stones reminds us of the following spiritual truths:

     The lively stones in Christ’s spiritual temple become a holy priesthood offering up spiritual sacrifices to God. This parallel will be made even more powerfully in verse 9. Frequently in the New Testament, worshipers in the new Temple of God are described as priests offering sacrifices to God (for instance, pairing Rev 1:6 with Rom 12:1). The prophecy of Isaiah 61:6 is particularly clear. The Church.

6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

     Three separate prophecies from the Old Testament form the basis for this symbolism of Christ as a living stone (v4). The first comes from the prophet Isaiah, writing in the era just before the armies of Nebuchadnezzar destroyed the city of Jerusalem. In chapter 28 of the book of Isaiah, the Lord condemned the faithless Jews as moral drunkards stumbling about in their filthiness and erring in vision and sound judgment (Is 28:7-8). They were overcome with pride and spiritual lassitude (Is 28:3). God cannot teach knowledge to such as these; He will wait and reveal Himself to new people, as to newly weaned babes (Is 28:9) that can be taught line by line and precept upon precept (Is 28:10). The allusion is to Jesus’ first coming, when He personally taught the people the new concepts of His Kingdom (Mat 11:25). Paul noted the same prophetic connection, which also alludes to the Gentiles speaking in the Kingdom (compare Is 28:11-12 with 1Cor 14:21). Nevertheless, the scornful rulers of Jerusalem would not hear the Word of the Lord – spoken to them in the same, simple line upon line, precept upon precept – and so would end up falling backwards in their drunkenness and be broken (Is 28:12-13; Mat 13:10-17).

     To confirm the word of His strange work (Is 28:21), God proclaimed the following prophetic sign: Therefore, thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste (Is 28:16). This is yet another detail in Isaiah’s prophetic chapter and the most impressive of all. First, it indicates that the Temple would be rebuilt; but it was not even destroyed yet. I suppose that Isaiah’s words gave great hope to the Jews during their captivity in Babylon. However, the more powerful fulfillment would come several centuries later, when Jesus Christ, the long-awaited Messiah, was sent by God to become the chief corner stone in the new Zion of God (Eph 2:20). Elect and most precious, the Son of God is the one and only foundation (1Cor 3:11; John 14:6; Acts 4:12).

     The differences between Isaiah’s original text and Peter’s quotation can be traced to the Septuagint, which Jesus and the Apostles typically recited. The LXX reads, “Behold, I set (embalo) in the foundation of Sion a stone (lithos) of great value (polutela), chosen (eklekton), chief of the corner (akroganision) and precious (entimon) for the foundation of the same; faith in Him shall not come to shame.”

     In ancient structures of stone, the cornerstone was the most important stone of the entire construction. It was carefully selected by the builders and set in place before all others to be the guide-stone for the rest of the structure. The cornerstone was set carefully in the exact place the architect had chosen and then positioned according his plan – often precisely aligned to the stars or the sun. It was then perfectly leveled so that it would serve as the specific reference point for the project. Usually there was a special ceremony when the setting of the cornerstone was finished. The people would gather and the officials would make a speech; animals, grains and wine would be offered upon it; the stone would be engraved with a title or a dedication.

7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

     The Stone has been laid in Zion – now each church and worker must decide to accept Him or disallow Him, which is the basic decision of saving Faith; hearing, believing, accepting, working, persevering (see note Heb 11:1). The grammar matches in original, he that believeth (v6) and, which believe (v7) is literally, “the believing” (pisteuo). This is not simple rational belief, but belief in action, belief that builds upon the Stone (Eph 2:20-22; 1Cor 3:11-17). In those passages, the Apostle Paul did not warn of outright disallowing the foundation, but of building poorly upon it. These fail in the “working” aspect of saving faith.

    This second Old Testament prophecy comes from Psalms 118:22-23. Jesus was the first to quote this prophecy in the New Covenant era, when He severely repudiated the wicked scribes and Pharisees (Mat 21:42-44; Mark 12:10-11; Luke 20:17-18). Peter, having heard his Master cite the Psalm, was inspired by the Holy Spirit to remind the faithless Jews in his earliest sermons (see Acts 4:11), so it is fitting to see it recorded in his first epistle. Jesus added His own prophecy to the figure of the stone, saying, Whosoever shall fall on this Stone shall be broken: but on whomsoever it shall fall, it will grind him to powder (Mat 21:44; Luke 20:18).

    Outside of the above references, the word disallowed (apodokimazo) appears also in Luke 9:22; Mark 8:31; Luke 17:25; Heb 12:17.

8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

    The third prophecy, like the initial one representing Christ as a Stone, also comes from Isaiah. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken (Is 8:14-15). Coming earlier in the book of Isaiah, this prophecy is closely linked to the Cornerstone prophecy. Compare for instance, Isaiah 8:15 with Isaiah 28:13. In fact, the Apostle Paul combined Isaiah’s separate prophecies into one (see Rom 9:33) and showed how Israel after the flesh would not accept Jesus Christ because He was not the Messiah they wanted.

     Down through the ages of time it has ever been that Jesus Christ, the Son of God, is a highly controversial and very hard Stone. He will either be the precious cornerstone of one’s life, or He will be a huge rock of offence that exposes the disobedient (v7). For Jews and Gentiles alike, Jesus Christ is a monster stone of stumbling (1Cor 1:23). Not necessarily because of who He is, but because of what He demands. For, He says, you will either fall upon Me and be broken, or I will fall upon you to grind into powder (Luke 20:18).

9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

     How the situation has changed. The children of Israel, that chosen generation of Abraham, stumbled at the Word, being disobedient (v8). But through their fall salvation is come unto the Gentiles (Rom 11:11). They which in time past were an unholy, unchosen generation are now the people of God. Of course, not all Israel was disobedient and cast off; a remnant out of Jacob was saved according to the election of grace (Rom 11:5). Together, the new children of Abraham (natural, blood Jews and adopted Gentiles of faith) are the elect of God.

     This Scripture devastates the Jews’ faith that they will all be saved for being Abraham’s descendants, which the Premillennial Dispensationalists also aver. For here the Apostle takes God’s own promise to Moses, uttered to Israel on several occasions, and appropriates it for the Gentiles. If ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and an holy nation (Ex 19:5-6; also LXX Ex 23:22). For thou art an holy people…the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth (Deut 7:6). The Lord hath avouched thee this day to be His peculiar people, as He hath promised thee (Deut 26:18). For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure (Ps 135:4).

     By ascribing to these Gentile nobodies the same unique titles God had given to the Jews of old, Peter affirms the prophetic words of Jesus: The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof (Mat 21:43; Acts 13:46). The New Testament explains that the promises of God did not fail, but that through Christ the blessings of Abraham have come upon the Gentiles. How? By adoption into the chosen generation of God through faith in Christ, or to put it another way, by the most famous son of Abraham adopting us as His own seed and therefore His heirs (see notes on Gal 3-4 and Rom 9-11). These are Christ’s holy nation. He has made stones to become children of Abraham (Luke 3:8).

     This new election works for the specific purpose that greater praise be made God by His creation (Acts 26:18). And it had been announced beforehand by the Prophets. Yea, the number of the children of Israel shall be as the sand of the sea…in the place where it was said unto them, Ye are not My people, there it shall be said unto them, Ye are the sons of the living God (Hos 1:10). The change is dramatic. From darkness to light, from not even a people to the people of God, from no mercy to obtaining mercy. Moreover, each detail in this verse describes a distinct purpose of God in the divine design of the New Covenant.

     A chosen (elect) generation. God purpose in choosing us is so that ye should shew forth the praises of Him, for the greatest praise is voluntary, intentional, willing. And so we choose to freely proclaim to the World the wonderful virtues of our Lord, praising His unspeakable work of salvation and lauding His great mercy and love. Freewill is integral to God’s purpose for creating Mankind – to design a special relationship with a being that could comprehend Him and communicate with Him. And so He made Man in His own image and likeness, as little gods (Ps 82:6), with a mind, will and emotions that enables each person to rationalize and decide between different options. Each one chooses to accept or reject this relationship that God is offering. That is freewill, and it creates the highest relationship possible, one that is voluntary, conscious and uncoerced (examples of freewill are Deut 30:19; Josh 24:15; 1Kgs 18:21; Mat 7:13).

     The opposite of freewill would be a “decision-making mechanism that is unwilled, forced, obligatory.” But that is an oxymoron of the highest order. It is also one of the more obvious logical fallacies of Reformed Theology, which is built upon the belief that God has not given Mankind the ability to choose. He is “totally depraved,” unable to rationalize/believe/choose God or to do good. Calvinists believe that God chooses a person and then invests him with faith and he is irresistibly, unconditionally saved.

     However, the Bible likens the relationship that God wants to have with His people to a marriage. Christ and His Bride become one flesh in some mysterious way (Eph 5:31-32) that will have a greater reality in the future (Rev 19:6-9). A marriage relationship is one of mutual choice – each person chooses to marry the other. If either party would decide to not commit himself/herself, then there is no marriage. Even arranged marriages involved mutual choice. Rebekah chose to leave her home and family to marry a man she had never seen. God, of course, abideth faithful. He will never say, “No” to a person who says, “Yes.” Men on the other hand, are often unfaithful and deny Him (2Tim 2:12-13).

     The call of the Gospel and evangelism itself presumes the freewill of man. And our own constant life experiences affirm it to be true. We make hundreds of rational decisions every day. God becomes smaller (less powerful, more dictatorial) if He has not given Man the freedom of choice. On the other hand, God’s power and wisdom excel even more in the estimation of our tiny minds when we recognize that He is able to accomplish His eternal purposes in spite of Man having freewill.

     Calvinists like to trot out the doctrine of the sovereignty of God to demolish the doctrine of freewill, but we do not disavow the former by confessing the latter. We too believe that God is all-sovereign and can do exactly and all that He wills to do. But He has chosen to refrain from imposing His perfect will in favor of designing this beautiful plan of “calling out from” (ek-klesia) the world a peculiar, special treasure that is His very own – a people that voluntarily and rationally choose to be married to the Lamb.

     The rest of God’s creation is not capable of analytic thought or intelligent communication. The heavens and the earth involuntarily, or instinctively, declare the glory of God and reflect His attributes (Ps 19). Man alone is able to choose to enter this special relationship with his Maker. It is the most important decision in life.

11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

     The chosen, peculiar people of God do not fit into the societies of this world. Moses chose to suffer affliction with the people of God rather than enjoy the pleasures of Egyptian society (Heb 11:25). Abraham lived as a stranger and a sojourner among the people in the land of Canaan (Gen 23:2-4). Even David confessed that being with God made him to be a stranger and pilgrim in this world (Ps 39:12, same words in LXX). All the men of faith died confessing that they were strangers and pilgrims on the earth (Heb 11:13). This epistle was addressed to the elect strangers scattered throughout the world (1Pet 1:1), which includes the whole household of God, both Jews and Gentiles (Eph 2:17-19).

     History shows the disastrous spiritual consequences of forgetting that as God’s chosen people we are peculiar and different in the world. His holy, chosen generation are like a group of strangers and pilgrims passing through this desert land onward to the celestial country of their inheritance and citizenship (Php 3:20). Here we have no continuing city, but we seek one to come (Heb 13:14). Working to make ourselves comfortable in this life tends to dim our view of the incomparable life to come, while working for Christ in discomfort, trial and struggle tends to brighten that eternal hope of glory (1Cor 7:31).

     Dearly beloved (agapatoi). This is a common New Testament term for the brotherhood of believers (1Pet 4:12; James 1:16; Php 4:1).

     Abstain from fleshly (sarkikos) lusts which war against the soul (psuche). God has chosen for Himself a holy, peculiar people that praise Him (v9) in honest conversation and good works (v12). Be not deceived by charlatan theologians, God is not going to accept the unrighteous into His Kingdom (Gal 5:19-21; 1Cor 6:9-11). Satan knows this too. He works through our Flesh – our greatest, most deceitful enemy – to contaminate, deceive and ultimately take away our crown (Rev 3:11). This is the great tribulation which every Christian must overcome (Rev 7:14).

     The Flesh refers to man’s desires and selfish pride (see Rom 7:18-23), which is constantly enticing the Mind to choose to live according to its will and wishes, while the Holy Spirit asks the Mind to live according to the good will of Christ. The Flesh is the Devil’s entry point to war against the never-dying soul (see notes on Gal 5:16-17). We must deny the Flesh, dethrone it, crucify it (Gal 5:24; Rom 13:14; Titus 2:12; 2Tim 2:22; Eph 4:22; Col 3:5; Rom 6:12).

12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

     Honest lives and sound speech beautify and validate the Gospel (Titus 2:8). Conversely, nothing is so damaging as hypocrisy in the Church of Christ. A life of good works will adorn the doctrine of God (Titus 2:10; 1Pet 3:5), making the Gospel more attractive and appealing to the World. This call to personal holiness is repeated in the next chapter (1Pet 3:16). In contemporary English, the word conversation (anastrophe) means “behavior, or manner of life” (see 1Pet 1:18; Heb 13:7; Gal 1:13). 

     The Apostle uses the word Gentiles (ethnos) as a euphemism for the unbelievers of the world, whether Jew or Gentile, who are intently watching God’s people. The saints’ good works testify to the conscience of the unsaved and motivate them to be converted and also join in glorifying God. Read Jesus’ similar remark in His Sermon on the Mount (Mat 5:16).

     The day of visitation (episkope). In the Greek Scriptures, this word means to visit for the purpose of judging a matter or someone (Ex 30:12; Jer 10:15; Is 23:17). It also refers to a bishop (Acts 1:20; 1Tim 3:1) who serves as the steward of God (Titus 1:7). Study the similar word, episkeptomai. Some think that Peter was actually echoing the judgment prophecy of Jesus upon the faithless Jews (see Luke 19:44) and that he is speaking of the coming near event of Jerusalem’s devastation foretold also by the prophets (Is 10:3).

13 Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

     The previous verses describe the peculiar people of God as a holy nation dedicated to praising Him. They are not true citizens of any secular nation, but live as strangers and pilgrims among the ethnos in all honest behavior and good works. As citizens of another country we are not under any human authority; nevertheless, it is right that we do obey the rulers of the land for the Lord’s sake. Which is to say, not because our allegiance is to any earthly ruler, but because our good behavior as ambassadors of Christ’s Kingdom makes an earnest appeal for the truth of the Gospel (see v12, 15). This agrees with the epistles of the Apostle Paul (see notes for Rom 13:1-4; Titus 3:1).

     The New Testament injunction to obey the king and his magistrates creates quite a paradox, for the experience of Christ’s people has been marked by constant persecution, suppression and death by the civil authorities of the nations. The afflictions of the early church at the hands of the Roman government are well known – jailed for supposedly inciting the people, given to the lions and gladiators of the Coliseum for plotting against Rome, etc. All but one of the Twelve were put to death by governmental authorities. The fact is that Satan has always been the unseen ruler of the kingdoms of this world and he is adept at using governments and kings to war against the saints. The Beast that rises out of the see in Revelation 13 symbolizes the ungodly nations of the world against the Kingdom of Christ.

     The early Christians were denigrated as law-breakers and evil-doers in spite of their good behavior, in spite of obeying the laws of kings and governors. And so it is today. As God’s peculiar people, we will never fit into the societies of Satan’s worlds and we will be criticized and even jailed or worse. Today, we are especially vilified for living God’s design for male and female.

     We obey human ordinances not because we revere wicked governors, but for the purpose of honoring Christ – for the Lord’s sake. It is an important distinction that explains the actions of this very Apostle, who was not careful to obey the commandments of the civil authorities of his day (see Acts 5:25-29). Why abide by the rules of a land that has Satan as its true power? Because our well doing will silence the ignorant arguments of foolish men (v15). As Peter’s actions show, decisions to obey or disobey the rules of the land must be based on what most honors God. My congregation did not obey the authorities when the Covid rules made Sunday services illegal.

     The Greek word for ordinance here is ktisis, which is usually translated “creation.” Be subject to every human creation. This marks a stark difference to Jewish doctrine, the Pharisees especially, which taught that it was wrong to obey the Romans. The Jews were generally unruly citizens, refusing to pay taxes to the Romans and fighting against them at the slightest inkling. he injunction to meekly submit to governors and kings would have been a new thought to Jewish Christians.

16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

     Another paradox – the Christian is free (eleutheros) but a servant (doulos). These words are used for freemen and slaves (1Cor 7:21; Eph 6:8; Col 3:11; Rev 6:15). Paul used the same imagery to demonstrate the Christian’s change of masters. Once we were in bondage to Satan and slaves to self and sin, but Christ has bought our freedom. Now we belong to Him; we are His servants, called to obey Him and follow His rules (see Rom 6:18-20). One of the key facets of liberty is the freedom of personal choice. Yet, this freedom of choice does not mean that we are free to choose to live as we please, but that we are free to choose to live as He pleases. We are truly free to choose to become the servant of God.

     Some theologians and preachers claim that in Christ we are free from law entirely and for the Christian there is no law. What? That’s called anarchy. No, even a prisoner set free must follow the law or he will be imprisoned again (see note for Gal 5:1). This verse is one of many which straightly corrects the false notion that the Christian does not have to follow any laws. Peter says, “You are freemen now, but do not abuse your freedom by evil living; remember that you have become the servants of God.” Paul says the same: Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh (Gal 5:13). There’s that ugly word again, the Flesh (see 1Pet 2:11). Yes, we are freemen, but: ye cannot do the things that ye would (Gal 5:17). Self! the Flesh! You are either a slave to God or a slave to Self.

     It is a vivid figure, a man putting on a cloke (epi-kalumma) to hide his maliciousness (kakia). Let all that name Christ learn this: you cannot cover up your wickedness simply by saying you belong to Him. You need to truly become His servant and do His bidding. Throw off that cloke and do good so that men will praise God (v12).

17 Honour all men. Love the brotherhood. Fear God. Honour the king.

     The ordered action verbs summarize the Christian’s honest behavior among the Gentiles (v12). Honor (timao) all, but love (agape) the brotherhood and fear (phobeo) God. In the Scriptures, time, -ao means respect or dignify, as in, Honor thy father and mother (Mat 15:4), and, In honor preferring one another (Rom 12:10). But it also means to support monetarily (1Tim 5:3; Mat 15:4-6; Acts 28:10) and to set the value of a person or item (Mat 27:9: Acts 19:19). In the Law of Moses, each soul had a set time which was to be redeemed by paying a price (Lev 27; Ps 49:8). In the broad sense, to honor all men is to respect the dignity and value of each human soul without considering their apparent earthly worth (James 2:1). Jesus met with publicans and harlots.

     Honor the king. As we remarked in the note for verse 13, this rule would have hit the Jewish mind hard. The Jews thought it a sin to respect or honor any Gentile king or governor; rebellion and revolt against civil authority was viewed as honorable and right. The Apostles of Christ had to correct that false idea, so that the testimony of the Church would increase (see 1Tim 2:1-3; Rom 13). Jesus said we should give unto Caesar his things and to God His things (Mat 22:21). And Paul wrote, Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor (Rom 13:7).

     Often however, the king and his governors claim for themselves the right to rule in things that belong to God. What is the Christian to do in such cases? Your answer should take into account two basic truths. First, the concept of Authority is God-ordained, but almost always civil rulers are the Devil’s hands. Do not advance Satan’s kingdom under the guise of submitting to every ordinance of Man. Peter didn’t obey his authorities when they demanded that he stop preaching for Christ. Second, the people of God’s holy nation do not have dual citizenship; they have pledged single allegiance to Christ and live in the world as strangers and pilgrims – ambassadors of Christ’s Kingdom. The rule is to submit to every ordinance of Man for the Lord’s sake, that is, live in subjection to civil authorities when and as that obedience honors the Lord. If obedience to the king dishonors God, then disobey the king. Anabaptists refused to bow down to the King or the Pope because that was the test by which they pledged allegiance to their rule. To pledge allegiance to the flag of some nation is similarly an incorrect custom or honor.

     The Law of Moses commanded the children of Israel to respect the elderly among them. Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am the LORD (Lev 19:32). By showing respect to the elderly, the Jews feared God.

18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

     This commandment is consistent with and based upon the same principle as being subject to civil authorities. By his honest and humble actions, the servant is a living testimony of the Gospel in like manner to the stranger obeying the laws of the land in which he happens to live. Both are ambassadors for Christ.

     The servant/master relationship is found several times in the New Testament (see my note for Eph 6:5; also Col 3:22; Tit 2:9). Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed (1Tim 6:1). A froward (skolios) person is someone who is crooked and perverse (Luke 3:5; Acts 2:40; Ps 78:8 LXX).

     The word for masters is despotes, which surprisingly enough is never used for human kings or despots. Instead, it is used for God (Luke 2:29; Acts 4:24; 2Tim 2:21; 2Pet 2:21; Jude 1:4; Rev 6:10) and for human masters (1Tim 6:1-2; Tit 2:9). The word for servants (oiketes) is also slightly unusual, occurring only a handful of times in the New Testament (Luke 16:13; Acts 10:7; Rom 14:4). The more common word is doulos, which can mean either a servant or a slave.

19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

     This encouragement to humbly accept mistreatment is particularly appropriate in the servant/master relationship, but is equally important and true outside of that sphere. Many Christians have suffered harsh consequences for living according to the precepts of Christ’s Kingdom. They have been ostracized by society, oppressed by governments, rejected by their own families, and even burned at the stake by their so-called fellow Christians. Those who patiently endure their hardships for the Son of man’s sake will not go unrewarded (Luke 6:22-23).

     Jesus gave a perfect example of suffering wrongfully. As His followers, we are called (kaleo) to endure the same suffering (pascho). This living example is acceptable with God and of great worth (2Tim 3:12; Acts 14:22; 1Thes 3:3). The Apostle returns to this topic in the next chapter (1Pet 3:13-16). The early Anabaptists were exceptional in following this rule and caused many to be added to their number.

22 Who did no sin, neither was guile found in his mouth: 23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

     These verses are based upon the famous prophecy of Isaiah and begins with this direct quotation, He had done no violence, neither was any deceit in his mouth (Is 53:9). The Septuagint version reads, He practised no iniquity (anomia), nor craft (dolos) with his mouth. Jesus was the one, perfect sacrifice because in Him is no sin (1John 3:5; Heb 4:15).

     Jesus was reviled by the chief priests and elders of Israel when He was hanging upon the cross (Mat 27:39; Mark 15:29; Luke 23:35), but He answered them not a word. Nor did He open His mouth in threats or bitterness during His suffering but committed (paradidomi) His soul unto God in death. This is also contained in Isaiah’s prophecy (see Is 53:7 and Is 53:12). In dying, Jesus committed Himself to the righteous Judge, Father into Thy hands I commend (paratithemi) My spirit: and having said thus, He gave up the ghost (Luke 23:46). Perhaps there is an allusion here to Jeremiah 11:20.

24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

     The Apostle continues to reference the marvelous prophecy of Isaiah 52:13-53:12, Surely He hath borne our griefs, and carried our sorrows (Is 53:4); He shall bear their iniquities (Is 53:11); He bare the sin of many (Is 53:12). This was fulfilled when Jesus humbled Himself to endure the suffering of death upon a Roman cross (Php 2:8; Heb 2:9). Peter, who was present, says that He bare our sins in His own body (soma) on the tree. This thought beautifully and simply expresses the Atonement of Christ, yet the diligent mind will struggle to comprehend the deeper details. First, because sin and guilt are spiritual realities that cannot be physically carried, nor is it possible for sin (a deed) and guilt (a state or condition) to be transferred to someone else. A forgiver does not become guilty of the sin he has forgiven, but he does agree to suffer the damage that it has caused him. Second, Justice cannot be satisfied by an innocent person taking the guilty person’s punishment – that would be the very height of injustice. However, Justice can be satisfied if the offended party truly forgives the innocent. In that case, the offended party bears the debts or wrongs against him. And that is what Jesus did for sinners. 

     Actually, the Greek word which Peter uses for bare (ananegken) commonly means to offer up in sacrifice (James 2:21; 1Pet 2:5; Heb 7:27). In the Septuagint, it is often translated “offering” or “offered up,” and sometimes “carried up.” I do make this point to deny that Jesus bears our sins, but to better understand what that means. Peter’s words picture Jesus “offering or carrying up” the sins of Mankind by the sacrifice of His own body on the cross in similar fashion to a priest offering up an animal for sins under the Old Covenant. In both cases, the physical death of the victim demonstrated that the cost of forgiveness was sufficient and complete, for every forgiver must voluntarily assume the full damage the transgressor has caused him and will bear that cost forever. Thou shalt make His soul (nephesh) an offering for sin (Is 53:10). God forgives Man’s sins because the Mediator has brought up our sins and offered up the one acceptable sacrifice – His own perfect body and life. 

     Jesus became our sin-bearer when He died on the tree and in that work He will continue until the end of time. This past and present work is marvelously portrayed in the elaborate two-goat ceremony on the Day of Atonement, the most holy day of the Judaic year. The first goat, called the Lord’s goat, was “offered up” as a sin offering (amartia) and its blood taken into the Holy of Holies to atone for the sins of the people (Lev 16:7-9). The second goat, called the scapegoat (LXX, “the goat separated for forgiveness” Lev 16:26), was also used for atonement (Lev 16:10). However, it was sent alive into the wilderness to bear (lamphetai) upon him all their iniquities unto a land not inhabited (Lev 16:21-22). This ceremony pre-figures Jesus offering up Himself as the sacrifice for sin and bearing the damage, or cost, that our sins have caused. The Atonement of Christ is not concerned with punishment, but with forgiveness, it depicts Christ accepting to bear the cost of Man’s sins (see note for Heb 9:8; Lev 16). As far as the east is from the west, so far hath He removed our transgressions from us (Ps 103:12).

     While the spiritual mechanics of the Atonement are not directly stated in the Scriptures, they are beautifully revealed in the intricate ceremonies of the Mosaic Law. Jesus bare our sins. Some think that means He became a sinner; some that the sins of others were imputed to Him, some that He was punished as if He were a sinner. I rather believe but that in forgiving us, Jesus became our sin-bearer. He agreed to bear the damage we offenders have caused Him. He bears (phero) our sins and is pained for us (Is 53:4; LXX). As the two-goat ceremony illustrates, He was the offering for sin and is now the bearer of sins until the work is finished – when the Devil, sin, and even death and hell, are cast away forever in the lake of fire (Rev 20:15). See note for Hebrews 9:28.

     Some theologians view the sin offerings of the Old Testament as representing vicarious punishment for sin – the innocent animal is killed in the place of the guilty man. As we have said, this does not fulfill the demands nor the sentiments of Justice. No man would be satisfied to see his son’s killer set free and some other innocent man killed in his place. Instead, the sin offerings portray the steps to forgiveness by mercy. The sinner, in carrying up his offering to the Lord, acknowledged his guilt and that he was unable to repay the debt or right the wrong. So he did only what he could – give up one of his animals and perform the prescribed ritual. And God, seeing the well-presented offering, would forgive the transgressor. Of course, Jesus had no sin or guilt, so when He offered up His own body He carried up our sins to present before God’s throne in petition for forgiveness. The contrast is emphasized in this very verse, “He Himself bare our sins.”

     Peter was the first to use the word tree (xulon) as a euphemism for the cross (stauros). The Holy Spirit surely inspired him to utter that word in his early sermon at Pentecost (Acts 5:30; also Acts 10:39), for it links the crucifixion of Christ to a key type in the Law of Moses. However, it was the Apostle Paul who expounded that mystery for us (see note for Gal 3:13).

     By whose stripes ye were healed. This is another detail from the prophet Isaiah (Is 53:5) which views sin as a disease that can be healed (iathate) by the stripes (molopi – bruise marks) of Christ. Again, some infer from this that Jesus experienced our punishment, but I rather see Jesus’ suffering as the supremely difficult humility of consenting to bear the cost of our forgiveness. His perfect, eternal being was, in some mysterious way, affected by forgiving us (see note for 2Cor 5:21). While sin does infect the whole man (body, spirit, soul), guilt falls most seriously upon his eternal soul. The diseased sinner comes to Jesus and is instantly healed. He gained this power by destroying Satan at the Cross (Heb 2:14).

     The beginning and ending of this verse mesh in the Atonement, but the significance of that event is interjected in the middle – that we, being dead to sin, should live unto righteousness. If we do not progress to this level, the Atonement and Forgiveness of Christ is of no effect (Gal 5:4; Heb 10:26). Dead (apo-genomenos) to sins. This unique Greek word is found nowhere else in the Scriptures and only peripherally means “dead.” The prefix apo means separated, departed or ceased, while ginomai means to become or cause to be. The literal translation would be something like, “Our sins He Himself bore in His own body upon the tree so that, sins being departed, to righteousness we might live.” In bearing our sins on the tree, Jesus has caused our sins to depart from us. Now let us live rightly.

25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

     The Apostle finishes with a final quote from the suffering servant prophecy: All we like sheep have gone astray; we have turned every one to his own way (Is 53:6). Sin has thoroughly prevailed and corrupted the earth ever since Satan deceived Eve (Gen 6:12; Rom 3:23). The Psalmist wrote, There is none that doeth good, no not one (Ps 53:3; cf Rom 3:10-12). But Jesus the good Shepherd has come and restore and return that which has gone astray (Ez 34:6; Mat 18:12).

     The Scriptures are filled with beautiful analogies of Christ and His people to a shepherd with his flock (i.e. Ps 23; John 10), but the image of Him as our Bishop (episkopon) might sound strange – it being used as the title for the highest office in many Christian churches. Peter though, later links these two terms again: Feed (poimanete – “shepherd”) the flock of God…taking the oversight (episkopeo) thereof (1Pet 5:2). And Paul also, when he told the Ephesian elders, “Take heed, you bishops (episkopous), to shepherd (poimainein) the church of God” (Acts 20:28). In the Septuagint, episkopos refers to a steward or overseer (Judges 9:28; 2Kings 11:18; 2Chr 34:12) who visits (inspects) on behalf of his master (cf 1Pet 2:12; Luke 19:44; Ex 30:12; Jer 10:15; Is 23:17). In the church, bishops are stewards of God (Titus 1:7); living examples for the flock (1Pet 5:3).

     Jesus as our Bishop portrays Him as the steward-in-chief, the inspector general of all the churches of God’s Kingdom. His eyes are upon them – inspecting, evaluating – to know them, to ascertain their needs, to lead them to peace and truth. The work of a steward and a shepherd coincide in this sense. Interestingly, the Septuagint uses the word episkopou for the “all-seeing God” (Job 20:29).        “The Bishop of bishops.” Shockingly, it is a title of the Pope of the Roman Catholic Church – “Episcopus episcoporum,” or, “Pontifex Maximus.” What blasphemy is this? The Pope is evidently revealed to be the Antichrist by Paul’s prophetic description (2Thes 2:1-12) and John’s revelation (Rev 13:12-18). This detail further identifies him to be the man of sin who puts himself in the place of Christ in the C

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.