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1 Peter
Instructor's Notes

EXPOSITION OF 1 PETER —
Chapter 1

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INTRODUCTION

In this chapter, after the inscription and salutation, the apostle gives thanks to God for various blessings of grace bestowed, or to be bestowed upon the persons he writes to; and then, with the best of arguments and motives, urges them to the performance of several duties of religion. In the inscription, the person who is the writer of the epistle is described, both by his name, and by his office; and also the persons to whom it is sent, by their outward condition, strangers dispersed through several countries particularly mentioned, and by their spiritual estate, elect men; the source and spring of which election is the foreknowledge of God the Father; the means, the sanctification of the Spirit; and the end, obedience, and sprinkling of the blood of Christ; and to these the apostle wishes a multiplication of grace and peace, (1 Pet. 1:1), and then he gives thanks to God for the regeneration of them; the efficient cause of which is God the Father; the moving cause, his abundant mercy; the means, the resurrection of Christ from the dead; the end, a lively hope of a glorious inheritance, (1 Pet. 1:3), and next follows a description of regenerate ones; they are such who are kept by the power of God through faith, unto salvation; who rejoice in hope of that salvation, though now for a little while are sorrowful, by reason of afflictions, which are for the trial of their faith; they are believers in Christ, lovers of him, and rejoice in him, and shall at last receive the end of their faith, the salvation of their souls, (1 Pet. 1:5), the excellency of which salvation is set forth from the concern the prophets had in it, the scrutiny they made into it, and the revelation of it made to them; from the concern the apostles had in it, and their report of it, and from the desire of angels to look into it, (1 Pet. 1:10), upon which the apostle exhorts to the exercise of various graces and duties, to attention of mind, to sobriety, to a constant hope of eternal glory, and to holiness of life and conversation, (1 Pet. 1:13), the arguments engaging to which are taken from the nature of God, who had called them by his grace, (1 Pet. 1:15), from their concern with him, as a Father and a judge; from their state and condition, as sojourners in this world, and from their redemption by the blood of Christ from a vain conversation, (1 Pet. 1:17), and of Christ, the Redeemer of them, many things are said, as that he was ordained before the foundation of the world to be the Redeemer; was manifested in human nature in these last days, for the sake of such that believe; was raised from the dead, and glorified, that there might be a sufficient foundation for the exercise of faith and hope in God, (1 Pet. 1:20), and next the apostle exhorts to brotherly love, in purity, and with fervency; from the consideration of the internal purification of them by the Spirit, through obedience to the truth; and from their regeneration, the cause of which was not corruptible, but incorruptible seed; and the means, the living and abiding word of God, (1 Pet. 1:22), which is illustrated by a passage out of Isaiah 40:6 setting forth the frailty and mortality of men, and the transitoriness of all outward enjoyments; to which is opposed the duration of the everlasting Gospel, the means of regeneration, (1 Pet. 1:24).

 1 Peter 1:1-25

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

·        Peter, an apostle of Jesus Christ—(Greek Petros; Syraic Cephas) was originally known as Simeon. By using the title of “apostle” (being one of the original twelve and having his commission directly from Christ), Peter claims to be one who is divinely commissioned to preach the Gospel. This is likely done because this epistle was directed to churches where Peter had little contact and wanted to establish his authority. It should also be noticed that Peter “does not style himself, as his pretended successor does, the head of the church, and Christ’s vicar on earth; nor does he call himself the prince of the apostles, but only an apostle, as he was upon an equal foot with the rest” [J. Gill].

·        to the strangers scattered throughout Pontus—This epistle was sent to “the chosen sojourners” or those that were exiled, temporary residents, refugees, those that were away from their homes, pilgrims. They did not chose to be regarded as natives of the places where they resided. They were “scattered (Greek diaspora) or those Jews that were scattered abroad. This scattering in all likelihood was one of their own choosing, the chief reason probably business ventures.

·        Galatia—“that part of the lesser Asia, called Gallo Graecia, in which were several churches, to whom the Apostle Paul wrote his epistle, called the epistle to the Galatians” [J. Gill].

·        Cappadocia—“Bounded on the west by Galatia, on the south by Cilicia, on the east by Armenia the great, on the north by part of the Euxine Pontus” [J. Gill].

·       Asia—“The aforementioned cities were all part of Asia Minor; states along the southern shore of the Black Sea” [J. Gill].

·        and Bithynia— “And the region of Galatia: in Asia Minor it had Cappadocia on the east, Bithynia on the west, Pamphylia on the south, and the Euxine sea on the north” [J. Gill]. Bithynia “makes one province with Pontus, and has the same boundaries; Pontus being at the east, and Bithynia at the west” [J. Gill].

Synthesis: Peter was one of the Twelve whom Jesus called and ordained (1) to be with Him and (2) to go forth to preach, heal, and cast out devils. This epistle is addressed to the believers, chiefly Jewish Christians scattered throughout the five Roman provinces of Asia minor. They were converted Jews that were clustered in churches throughout Asia Minor. Christianity in fact was so entrenched in this region that most of the pagan temples were deserted, no doubt a visible fruit borne by the truth expounded in Peter's epistle. Pliny asked for advice concerning the Christians at Bithynia. He writes “It seems to me to be necessary to get advice because many in every age group, every status of life and both male & female are now in danger and will be in the future. This plague of superstition has spread over cities and over the fields and villages, but I believe that its advance can be stopped.” (Pliny the Younger: Letters, Book 10, Letter 16, circa 112AD).

Roman Provinces

 

1 Peter 1:2—“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.”

·        Elect according to the foreknowledge of God the Father—Here Peter begins immediately with theology because he knows that these truths will strengthen and confirm suffering saints. Peter speaks of the eternal election that they had been called to before eternity (whom God the Father knew and chose long ago). Such calling was not due to any intrinsic value of their persons or status as nation, but rather due to the divine choice of God the Father. It is only the fallen depraved nature of the individual that believes they have a hand in their salvation. Eklektos was used in the Greek to describe anything that was specifically chosen. Here it is used to denote God’s choice as part of His predetermined plan, not based on the merit of the individual, but solely on His grace and love. It was not that they had got God, but He had gotten them” [Oswald Chambers].

“Election is not a popular doctrine, but it does allow God to be God and any attempt to make it “logical” to man only detracts from the sovereignty of God. If one has difficulty resolving the doctrines of divine election and man's free will, the difficulty lies in man’s mind, not in God’s. We must accept that Scripture teaches both doctrines. The doctrine of election is a “sacred secret” that belongs to God's children, a “family truth” intended to foster the welfare of believers, and to strengthen and encourage saints in their affliction. It is not a doctrine that we believers explain to the unsaved. This miracle of divine election does not depend on anything that we are or that we have done; for if God saved a sinner on the basis of merit or works, nobody would be saved. It is all done through God’s grace that it might all bring glory to God” [1 Peter preceptaustin.org (hereafter PA.Org)]

Foreknowledge describes God’s knowing beforehand (Greek proginosko “before know”) or the ordaining of events beforehand. Notice Acts 2:23, “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:” “The meaning of ‘foreknowledge’ here is made clear therefore by the words ‘the determinate counsel’” (PA.Org). Therefore foreknowledge refers to that counsel of God in which after deliberative judgment He designed a certain portion among mankind to that position defined as the “elect.”

This does not mean that God looked down through the ages and saw those that would receive Him (omniscience) and chose or rejected them based on their individual choice of His Son. This is not the scriptural definition of election or foreknowledge but the definition or reasoning of the depraved mind.

·        through sanctification of the Spirit—This means that a person cannot be saved anytime they want nor do the possess the ability to chose a time to come to God. This involves “internal holiness, which lies in a principle of spiritual life in the soul, and in a principle of spiritual light on the understanding; in a flexion of the will to the will of God, and the way of salvation by Christ; in a settlement of the affections on divine and spiritual things, and in an implantation of all grace in the heart” [J. Gill].

·       2 Thessalonians 2:13—“But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:”

·        1 Thessalonians 5:23—“And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”

·      Acts 20:32—“And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.”

·      Acts 26:18—“To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.”

·        Hebrews 10:14—“For by one offering he hath perfected for ever them that are sanctified.”

·   1 Corinthians 1:30—“But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:”

·      1 Corinthians 6:11—“And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”

Sanctifying (hagiasmos) defines the state of being set apart from sin and the world to God (positional sanctification) or the process of becoming dedicated to God (experiential sanctification). Sanctification is “the process by which believers are set apart by God as a special people to grow spiritually in personal holiness and to develop Christ-like behavior “the Spirit of God being the author of it” [J. Gill].

·        unto obedience and sprinkling of the blood of Jesus Christ—The Greek preposition eis (unto) is here used which in the present context describes direction or motion toward or into some thing or some place. Here it describes direction into obedience. A faith that does not lead toward obedience in Jesus Christ, is a faith that is suspect and possibly counterfeit.

Obedience (hupakoe) means to “hear under.” Hupakoe conveys the picture of one listening and then submitting to that which is heard and thus involves a change of attitude, forsaking the tendency of the fallen nature to rebel against divine instruction and the rejection of self will and the seeking of God’s will. Such obedience describes one who is “submissive to the will of another” and “implies compliance with the demands of one authority” [PA.Org]. Therefore, the result of sanctification is to hearken with a submissiveness to the truth of the Lord Jesus Christ.

Blood being sprinkled refers to the sprinkling of blood of the sacrifice to secure its atoning efficacy and was the method employed of purifying those connected with the expiation. Here we see that those that are sanctified are such by the expiating blood of Christ and refers to the payment required as the price of redemption. “The application of the blood of Christ to the heart, by the Spirit of God, is required for cleansing, pardon, and justification” [J. Gill].

·        Grace unto you, and peace, be multiplied—Grace needs to be multiplied because it is required and it is the power by which the saint is able to function and please God. God’s grace insures that those who have been truly regenerated will persevere until the end of life. This work is sanctification, a work of God whereby we are renewed in the whole man and are enabled more and more to crucify the old nature and live unto righteousness.

Peace (eirene) pictures the binding or joining together of that which is broken or divided and the setting at one again. When everything is together we are at peace. One will never be at peace without the efficacious blood of Christ applied with a full portion of God’s sanctifying grace.

Synthesis: Believers are “elect” (chosen) according to the foreknowledge of God the Father, through the sanctification of the Spirit. The result of this election should be obedience and progressive sanctification. Positionally we are made alive by the sprinkling of the blood of Christ and experientially we grow as grace is multiplied in our daily walk. Thus the crucifixion of the old and the presentation of our bodies as a living sacrifice; our reasonable service.

1 Peter 1:3—“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,”

·       Blessed be the God and Father of our Lord Jesus Christ—“Blessed” gives the meaning that God and Christ are “inherently worthy to be praised.” One does not bring blessing to God by their actions but rather God is worthy of our praise for that which He has accomplished in our redemption.

·        which according to his abundant mercy hath begotten us again—“According to” has the primary meaning of “down” and gives the idea of domination, thus the new birth was but “impelled” by His abundant mercy. While “mercy” refers to the outward manifestation of pity and assumes a need on the part of the recipient (fallen mankind) and resources adequate to meet that need on the part of the donor (God). Therefore regeneration is due to the mercy of God. God is the efficient “cause” of our spiritual rebirth (aorist tense points to a past completed act). We are born “again” which distinguishes the second birth from the first. To be “begotten” into the second birth is to be born again (from above) of the Father being made new creatures and new men. One must be “born again” to be a Christian; there is no such thing as a non-born again Christian. Non-born again believers are those that believe they are born again by their own actions; they are not born from above because there has been no power given unto them that they might receive life.

·        unto a lively hope—“Lively” means living with a quality distinguishable from our former state; not fixed on dead works (dead hopes fade away because they have no roots, but a “living hope” gets better because it is rooted in the living Christ and His living word). A “lively hope” is a life worth of the Name, active, blessed, and endless in the kingdom of God. Such living was made possible by Christ and a new birth. As we are dead in our sins we are now quickened to a living hope. Hope is defined by our new position; it is based on our expectation, anticipation and “full assurance” of obtaining all that is promised; eternal life with the triune God.

·     by the resurrection of Jesus Christ from the dead—“ Christ’s resurrection is the virtual cause of regeneration, or regeneration is in virtue of Christ’s resurrection” [J. Gill]. Christ’s resurrection is a manifestation of our regeneration. As He was raised from death we too are raised from a state of death to life. Such resurrection requires power from on high, and it is not generated from the mere desires of whimsical men.

Synthesis: Here Peter honors God the Father as the source of salvation. Salvation is the result of God’s “abundant mercy” (compassion and ability) and the regenerated are brought to a lively hope (expectation) based on assurance; because God raised Jesus from the dead. Hope is no longer dead; due to the resurrection, believers now have a living hope through the living Christ.

1 Peter 1:4—”To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,”

·        To an inheritance incorruptible—“Inheritance” (kleronomia) means a portion which one receives by lot in a general distribution and then, in a more general sense means to possess oneself of, to receive as one’s own, to obtain. In other words it can refer to a property already received as well as one expected. In scripture kleronomia eliminates the idea of chance and means that portion or heritage which one receives by virtue of birth. Our “living hope” includes this inheritance as begotten (birthed) children who are heirs of God and fellow heirs with Christ. The Christian’s “‘inheritance’ is a large estate, and rich possession, they are born heirs apparent to; what is not to be got by industry, or obtained by the works of the law” [J. Gill].

·      Romans 8:17—“And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together.”

Incorruptible (aphtharton) means something that cannot be ravished by an invading army. The Christian’s inheritance cannot be ravished by hostile forces and lose its value for it is not subject to decay and in order to inherit it corruption must put on incorruption.

·   and undefiled—Undefiled (amiantos) means without contamination; unpolluted, unstained by evil. Our inheritance is in perfect condition, free from any spot or pollution. The “undefiled” inheritance of the Christian is in marked contrast to an earthly inheritance, all of which is corrupted and defiled.

·        2 Peter 1:4—“Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”

·        and that fadeth not away—Our inheritance will not lose its pristine quality or character. Our “inheritance are durable riches, everlasting habitations, an house eternal in the heavens, glories in it that will never wither and die, and pleasures which will never end, and which will be enjoyed without decrease or loathing” [J. Gill].

·        reserved in heaven for you—Greek perfect tense meaning that our inheritance was reserved for us in the past. When the saint arrives at the gates of heaven his inheritance awaits his entrance.

Reserved is also in the perfect tense and indicates that the inheritance already exists and is being kept reserved for those who themselves are being guarded (see 1 Pet. 1:5).

Synthesis: The believer’s inheritance is incorruptible and undefiled unlike earthly inheritances that disappear before they can be obtained. Our inheritance is fail proof for it fades not away; it is perpetual. It is held in reserve awaiting our arrival.

1 Peter 1:5—”Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.”

·        Who are kept by the power of God—We are “kept” or protected (passive voice which indicates that we are “kept” by an outside force—God—is continually guarding us). The protection is God’s response to our faith which we have exercised in Christ Jesus. Our faith has so united us to Christ that His power guards, protects and guides us. We are not kept by our own strength, but by Christ’s faithfulness.

·        through faith—“Faith” is the instrument, the immediate or efficient cause of activating the “power of God.” We are kept unto salvation by faith in Christ. It is the gift of God whereby the power of God is extended to us in the new birth.

·        unto salvation ready to be revealed in the last time—Salvation is the deliverance from a life of sin to life eternal. Such deliverance includes the idea of preservation and in this verse it represents the goal of the process. Stated another way in the salvation here referred to is its future aspect or the consummation realized in glorification of our mortal bodies, free from corruption, free from the presence of sin, free from the pleasure of sin.

Ready to be Revealed means destined to be revealed or uncovered in our glorification. This is in passive voice; it will be revealed by an outside force. It is something that is complete (past tense) yet has happened outside of time. In God’s eyes we have already been glorified but are awaiting the uncovering in due time. “…at present it is much out of sight; eye has not seen, nor ear heard the full glories of it; saints themselves as yet do not know what they shall be, and have: but “in the last time,” when Christ shall come a second time to judge the world, he will raise the dead bodies of his saints; and then this salvation shall be fully manifested to them; and they shall enjoy it both in soul and body to all eternity” [J. Gill].

Synthesis: The inheritance is reserved for those that are “kept” or protected by the power of God “through faith.” God’s power protects the believers as they exercise their faith. The outcome is the consummation of salvation or glorification as it is revealed or uncovered in the eschaton.

1 Peter 1:6—”Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:”

·        Wherein ye greatly rejoice—“Greatly rejoice” is one word in the Greek (agalliao) which literally means to “jump much” or leap for joy, to exult. It describes a quality of joy that remains, unhindered and unchanged by what happens in the present life. Such joy springs from the contemplation of God or God’s salvation. This is a present tense verb and indicates that this attitude of exceeding joy was the readers habitual practice in the face of trials, so that despite affliction, these saints were continually jumping for joy. This may also be understood as yet future in its consummation but a joy in the presence based on salvation secured, guarded and guaranteed in Christ.

·       though now for a season, if need be, ye are in heaviness through manifold temptations—“For a little while (oligos) which means small in number or little in amount. While we are in the midst of tribulation it may not seem that such is for a little while, yet when compared to the joy of eternity it is but a brief duration of suffering. Such trials are “necessary” (need be) because they have a divine purpose. Trials purpose the using of saints in a greater way and as discipline to purge the saint of his life of sin and draw him to a closer walk with God.

·      Psalms 119:67, 71—“Before I was afflicted I went astray: but now have I kept thy word… It is good for me that I have been afflicted; that I might learn thy statutes.”

Heaviness (lupethentes) means distressed which causes severe mental or emotional distress accompanied by sadness, sorrow or grief. The verb is aorist tense indicating past completed action which points to the fact that these saints have already experienced various trials.

Manifold (poikilos) means various kinds or modes of temptation. This Greek word gives a vivid picture of the diversity and varied aspects and appearances of the trials that affect believers.

Trials (peirasmos) are the trials, the testing that test the character. God’s trials are for the proving or the improving of one’s character; they are not used as a means to facilitate failure. What we choose will either prove our righteousness or expose our weakness.

·       Hebrews 12:5,6,7,8,10,11—“And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected [us], and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened [us] after their own pleasure; but he for [our] profit, that [we] might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

Synthesis: Believers can greatly rejoice even though they may endure persecution because such heaviness is but for a season. Manifold temptations bring about discipline and refinement that leads to fulfilling God’s expectations for a godly life.

1 Peter 1:7—”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:”

·    That the trial of your faith—Trial (dokimon) or proof describes both the process of determining the genuineness of something (in this cause our faith) or the result, this latter specifically referring to the genuineness of our faith resulting from testing. This is the end of God’s afflictive testing of His people; God draws the dross out of His people and brings about dependence on Him. Trial turns sound doctrine into sound practice.

·       being much more precious than of gold that perisheth—Faith is precious because it purchases an inheritance that can never perish. Faith may be understood as more precious than gold because of the inheritance obtained thereby. An inheritance that does not perish but is eternal.

·        though it be tried with fire—the testing (“tried”) is something that is done to determine genuineness. God puts the Christian through the crucible of suffering and discipline, in which process sin is gradually put out of our lives, and faith is purified from the slag of unbelief, and the result is the reflection of Jesus in our character. Christ-likeness is God’s idea for His child. Christian suffering is one of the most efficient means to that end. {Faith-testing times can be faith-strengthening times}

·        might be found unto praise and honour and glory at the appearing of Jesus Christ—“Glory” (doxa) is not fully revealed until Jesus returns but Peter assures us that our trials of today are preparing us for the glory of tomorrow (future).

Appearing or revelation conveys the idea of “taking the lid off” and thus signifies the uncovering, manifestation or appearance of something heretofore not visible, known or disclosed. This then refers to the second coming of Jesus Christ and is here mentioned “so that the faithful might learn to hold on courageously to the last day” [J. Calvin]. As Christ appears in His glory, the saints will appear with Him, and their graces will appear illustrious; and they more they have been tried then more bright they will then appear.

Synthesis: Here Peter says the believer’s faith is much more precious than gold and although gold perishes it is tested by fire. Much in the same way the believer’s faith must undergo testing to remove all the impurities so that it may bring praise, honor and glory to God at the appearing of Jesus Christ.

1 Peter 1:8—”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:”

·       Whom having not seen, ye love—These converted Jews had never seen Christ visibly, but this was not seen as a spiritual disadvantage by Peter. These Jews had a vivid portrait of Christ painted by the Holy Spirit on their spiritual vision; “they received and embraced him, and their affections were strongly set upon him… it was a fruit of the Spirit of God in their souls” [J. Gill].

·       John 20:29—“Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.”

·       Romans 15:20-21—“Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.”

“That’s What Faith Must Be”
To hear with my heart
To see with my soul
To be guided by a hand I cannot hold
To trust in a way that I cannot see
That’s what faith must be.
                                      Michael Card

Love is Greek agapate and describes unconditional, sacrificial love which is the love that God Himself is. It was the clear-cut conception of the Lord Jesus which the Holy Spirit had given these saints through the Word, that caused them to love Him. The love for Christ would not have been possible had not God already produced in them that divine love required to love Him.

·       Romans 5:5—“And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”

·     Galatians 5:22-23—“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.”

·        in whom, though now ye see him not, yet believing—This fact points out that their continuing committal is not nurtured by gazing upon Christ’s visible presence but gazing upon the promises in His Word, for faith comes by hearing and hearing by the Word of God. Notice the faith of Thomas:

·        John 20:25—“The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.”

·       John 20:29—“Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.”

Although these converts did not see Jesus “now,” at this moment, yet one day soon they would see the Lord face-to-face.

·        Revelation 22:3-4—“And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name [shall be] in their foreheads.” 

Yet believing denotes not just and intellectual assent to the truth of the Gospel, but also involves an act of the heart and will to the subject. The “believing” is in the present tense and emphasizes the ongoing commitment to the truth; a personal consistent surrender to Christ based on faith, hope and love.

ye rejoice with joy unspeakable and full of glory—Their great rejoicing was an outgrowth of their relationship with Christ marked by their love and faith. A dynamic vital relationship with Christ produces visible effects in sold out saints. “Rejoicing” here is in the present tense and indicates that this God given exuberant joy was their present, ongoing experience. Future hope fuels present joy, independent of fiery trials. Their joy was no earthly joy but supernatural bestowed; inexpressible in words and not enjoyed nor understood by fallen man. The implication is that only one born from above can even experience such rapturous delight.

Full of glory is in the perfect (past completed action with present ongoing effect) passive (action produced from an outside source) which pictures Christian joy as saturated with glory which is their permanent state which will culminate when we see Jesus Christ.

·        2 Thessalonians 2:14—“Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.”

Synthesis: These saints had not seen Jesus, but their faith was in Him and they loved Him, so they shared the blessing of John 20:29. Peter spoke approvingly of their rejoicing in Jesus Christ. They were jubilant with joy unspeakable and full of glory. Such unspeakable joy is because of salvation.

1 Peter 1:9—”Receiving the end of your faith, even the salvation of your souls.”

·        Receiving the end of your faith, even the salvation of your souls—Peter is explaining the reason for the paradoxical joy that these saints were experiencing. “Receiving” is in the present tense which emphasizes that we are already receiving the elements of salvation. We have received salvation when we accepted Christ, yet our salvation will not be complete until Christ returns. In the meantime, we continue growing in the Christian life. As we continue to believe and rejoice, we continue to grow toward maturity in Christ and to the fullness of salvation. Such “‘Salvation’ intends spiritual and eternal salvation; that which God appointed his people to from all eternity, which is obtained by Christ, applied by the Spirit, and will be fully enjoyed in heaven: this is the salvation ‘of souls’” [J. Gill].

Synthesis: Peter writes of a “salvation” (deliverance, preservation, wholeness) that is the ultimate fullness of redemption. This full salvation, which our faith will lead to in the end, actually is ours all the way to that end, which is appropriated by faith.

1 Peter 1:10—”Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:”

·    Of which salvation the prophets have enquired—Salvation in the Old Testament conveyed the ideas of deliverance from present danger or trouble especially from defeat in battle as well as giving a foretaste of the righteous, after death, of the enjoyment of the age to come. But the salvation the prophets enquired into was the salvation of Christ; “they pointed out Christ as a Redeemer of his people, and his salvation as spiritual and eternal” [J. Gill].

·      and searched diligently—The prophets by use of “prayer and supplication; by reading the prophecies that went before; by observing the types, shadows, and sacrifices of the law, [J. Gill], they diligently sought to know more of the Savior. Thus Peter encourages his readers to eagerly seek to know more of the salvation of the Lord.

·       who prophesied of the grace that should come unto you—The prophets told of the impeding grace and blessings that would accompany the Messiah. The very graces and blessings that they were now experiencing the prophets looked for yet did not understand the full impact and depth of such grace seeing the pending salvation from a distance.

Synthesis: Peter said the prophets wrote of this salvation. This was intended to reassure the believers, especially the converted Jews who had a profound trust in the Old Testament. Although the prophets may not have fully grasped the full meaning of “grace” they diligently sought to know and explored carefully the types and shadows that pointed to the fulfillment of salvation in Christ.

1 Peter 1:11—”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.”

·        Searching what, or what manner of time—The prophets were continually returning to the scriptures to make an effort to understand these important truths. “The prophets made a very diligent inquiry into the exact time when Christ should come to work out the salvation of his people” [J. Gill].

·        the Spirit of Christ which was in them did signify—Peter here teaches that the Messiah in the Person of the Holy Spirit took up temporary residence within the writers of the Old Testament and enabled them to write very specific, detailed prophecies of His glorious salvation; the prophets were inspired by Him, and spake as He moved and directed them [J. Gill].

·        when it testified beforehand the sufferings of Christ, and the glory that should follow—There were repeated disclosures of Christ to the prophets setting before them very specific truths concerning the coming Messiah, emphasizing His sufferings and glories. The predictions of the sufferings of the Messiah begin with the first prophecy of the Messiah:

·       Genesis 3:15—“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”

This verse is the first reference in this epistle to the sufferings of Christ. As Peter seeks to encourage these Christians to be faithful in the face of their suffering, he repeatedly reminds them of Christ’s steadfast example.

Glory refers to the various aspects of Messiah’s glorification including His resurrection, His ascension, His resumption of glory on His father’s throne, His return, His reign in glory and His glory as Judge of all.

Synthesis: The Spirit of Christ in the Old Testament prophets was the Holy Spirit and they spoke as they were moved. The Spirit within the prophets foretold the sufferings of Christ and the glories that should follow His sufferings. The prophets sought to know “what (time), or what manner of time” the Spirit “did signify.” Like the prophets of old, we do not know all the details of the future, but in His own time God will reveal it unto us; we now trust by faith that all will be fulfilled in God’s time for the falling out of His great salvation for those that He has chosen.

1 Peter 1:12—”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.”

·       Unto whom it was revealed—The prophets sought to uncover or unveil and make known the salvation they looked into and the grace of it.

·      that not unto themselves, but unto us they did minister—Though the prophets knew that these things were not to have their accomplishment in their times, knowing that these things were not to be brought about until the last days, they spread a table so others might feast on the rich spiritual food found in the Messianic prophecies and thereby ministered unto us.

·        the things, which are now reported unto you—These things were now fact and what was prophesied in the Old Testament had been fulfilled in Christ all which is the true and faithful report made in the Gospel.

·        by them that have preached the gospel unto you—Peter here referred to himself and other faithful ministers of the Gospel that had preached the truth to them.

·        with the Holy Ghost sent down from heaven—The Spirit had been “sent” (aorist tense-a definite event in the past…Pentecost) “when the apostles had an extraordinary and plentiful effusion of the Spirit, qualifying them to preach the Gospel to which they were called and sent” [J. Gill]. This qualifies the salvation that was being preached via the Gospel message. The same Spirit that resided in the prophets resided in the apostles and authenticated the Gospel message.

·        which things the angels desire to look into—“Things” which relates back to so great a salvation Peter has unveiled in the preceding verse. Those same great truths concerning the Messiah that was stimulated in the prophets by the Spirit, are the objects of intense angelic interest. “To look” means to stoop down and look into in order to see (same word used at the tomb of Jesus) something exactly. It pictures the angels gazing carefully by the sides of these great truths of salvation, “stooping” over in order to look. A willingness to exert an effort to look into or gain a better perspective.

Synthesis: The prophets could not discover what they sought by searching, but by the power of the Spirit it was revealed to them and they did minister, not to themselves but to future believers. Peter here reassured believers that the message they had received from the apostles and ministers of the Gospel was the same Gospel the prophets foretold. Such good news is so wonderful that angels “desire” to “look into.”

1 Peter 1:13—”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;”

·       Wherefore gird up the loins of your mind—“Wherefore” or for this reason, for this purpose; that reason is “salvation.” Peter now launches into a series of exhortations based on the foregoing firm foundation. Peter says you now have the foundational teaching about salvation, so turn your attention on matching your behavior accordingly. In so doing, gird your minds for action.

·        Ephesians 6:14—“Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;”

So the truth is what we are to gird our minds with. The apostle Peter is telling us that we must be prepared and committed for action. The aorist tense pictures a past once-for-all competed action in preparation for a course of activity, a strenuous life of obedience. We are to have our minds in constant preparation to discharge the duties, or endure the trials of life. We are to be dressed for readiness.

·        be sober—In other words, be self controlled; circumspect, morally alert. Be not “inebriated with the cares of this life, which choke the word, and make it unfruitful, and lead men into temptation, and many foolish and hurtful lusts, and from the faith of Christ” [J. Gill]. Sobriety includes the ideas of steadfastness, self-control, clarity of mind, and moral decisiveness. The sober Christian sets his priorities on sound doctrine and is not tossed about or allured by the snares of the world or the wisdom of men.

·        and hope to the end—This means trusting with a perfect confidence (absolute certainty) to that which is good and beneficial with the expectation of obtaining it in the future.

·        for the grace that is to be brought unto you at the revelation of Jesus Christ—Such grace that is revealed at the uncovering of Christ Jesus. “Be brought” is present tense which indicates the process of being literally brought. In other words, Christ is already in the process of being revealed. This revelation is one that is brought via the Gospel. John Gill writes, “life and immortality are brought to light by Christ in it; and the way to eternal life, glory, and salvation, as being by Christ, is pointed out by it; and all this grace that is brought, and set before the saints in the Gospel, they ought to hope for, and comfortably believe their interest in; and continue thus hoping, believing, and trusting to the end of their days.”

Synthesis: Here Peter calls believers to holy living. We are told to gird our minds which is the procreator of action; the thought being the father of the deed. We therefore, should fortify our minds with the truth of the Gospel and those truths that have been revealed by Jesus Christ; by grace such truths have been brought to our minds.

1 Peter 1:14—”As obedient children, not fashioning yourselves according to the former lusts in your ignorance:”

·        As obedient children—Children of obedience conveys the picture of listening and submitting to that which is heard and implies a change of attitude of the hearer, in this case reversing the unsaved attitude of rebelliousness and self-will. Those who are born again as children of God inherit the nature of their Father having become partakers of divine nature and therefore ought to reveal that nature in godly living. Genuine salvation always results in obedience. Again quoting from Gill, “imitate him in holiness and righteousness, and show themselves to be obedient ones to his Gospel and ordinances, as children ought to honor, and obey, and imitate their parents.”

·        not fashioning yourselves according to the former lusts in your ignorance—We are not to conform to the same pattern of ungodliness we exhibited prior to our regeneration. Our patterns of outward expression, mannerisms, dress, speech expressions, should not be conformed to worldly standards but they need to be transformed by the girding up of our minds to sober thought and godly standards. Due to the fact that “fashioning” is in the present tense, Peter here says to stop allowing their behavior to be continually molded or conformed to the pattern prior to the new birth.

Lusts means in general a great desire, longing for or craving for something and in context refers to a desire for something forbidden or inordinate (exceeding reasonable limits). The Christian must remain watchful lest he be drawn away with his own desire, and enticed.

·        James 1:14—“But every man is tempted, when he is drawn away of his own lust, and enticed.”

However, we are told,

·        Romans 12:2—“And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.”

Ignorance is characterized by a life of futility. It is a life that is stagnant and destined for hell. Our old pre-regenerated state was one of ignorance.

Synthesis: As “obedient children” of our heavenly Father we are to be children of obedience in contrast to children of disobedience “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:” (Eph 2:2). In our former ignorance we were obedient to the strong desires of the flesh, but now we have been enlightened.

1 Peter 1:15—”But as he which hath called you is holy, so be ye holy in all manner of conversation;”

·        But as he which hath called you is holy—God is our standard or our pattern and we should not allow our lusts to control our lives. Because God has set us apart to live a holy life we ought be free from all pollutions. We have been called internally, powerfully, and efficaciously, by His Spirit and grace and therefore have been called to holiness of life and conversation, and have had the principles of holiness implanted in us, and therefore we are said to be called with an holy calling [J. Gill]. God called us before we called on Him for salvation.

·        so be ye holy in all manner of conversation—Holiness has as its central them separation and means set apart from things secular, profane and evil and dedicated to worship and service to God. Here Peter is speaking of a separated life; separated from sin and dedicated to righteousness. As our pattern or standard of holiness we have nothing less than God’s holiness. Such is our “manner of conversation” or our behavior. And to be of a correct behavior there is no such thing as “secular” and “sacred.”

Synthesis: “Be ye holy” is an imperative, a solemn command. Peter told believers that God who called them was holy and He ought to be their standard or pattern in all manner of conversation.

1 Peter 1:16—”Because it is written, Be ye holy; for I am holy.”

·        Because it is written—The word “written” (grapho) is in the perfect tense signifying that God’s word has been written at a point of time in the past and that there is a permanence of the written word of God and should therefore carry great authority for the believer.

·        Be ye holy; for I am holy—Here Peter reaches back to the Old Testament (Lev. 11:44) for proof that God expects His people to be holy as He is holy.

·        Leviticus 11:44—“For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.”

·        Leviticus 19:2—“Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God [am] holy.”

As we have been set aside (sanctified) by God and as His nature is perfect holiness it is an expectation, even His command for us to be holy.

Synthesis: Peter called upon believer’s to follow the example of God and be holy and quotes from the Old Testament to support his argument.

1 Peter 1:17—”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.”

·        And if ye call on the Father—the word “And” links this verse with verses 13-16 and carries on the call to a lifestyle that is different from that on non-Christians. “If” is a First Class Conditional and does not introduce an hypothesis but a fulfilled condition which can be translated as “since” or “in view of the fact.” Here Peter speaks to praying people, who call on God for deliverance from unjust persecution. The fact that Peter writes acknowledging that these converts call God their Father is evidence that they are believers. God had called them as His own; they now had the privilege to call upon Him as their Father.

·        who without respect of persons judgeth according to every man's work—The fact that God is going to judge all of us ought to cause us to become very sober minded and to give more attention to the life that we lead. In this judgment, God “does not receive face” (show respect of persons) or show partiality. In other words, God is impartial. Outward appearance, wealth, culture, social position, education, beauty, intellect, all things that may sway the opinions of man, do not count with God. “The Judge will not judge according to the sight of the eyes, and outward view of things; for he looks on the heart, and knows the secret springs of all actions; and according thereunto will he judge and pass the sentence; and therefore what manner of persons ought men to be, in all holy conversation and godliness?” [J. Gill]. As all men will stand before the judgment seat of Christ, believer’s shall stand before the Bema Seat of Christ. At the Bema Seat of Christ believers will not be judged in regard to sin, for Christ has borne all of our sins and paid the price in full. Instead He will judge our works, whether good or bad, (1 Cor. 3:13; 2 Cor. 5:9-10). Therefore this judgment has nothing to do with salvation, except that salvation ought to produce good works, (Titus 2:12), and if one does not bring forth fruit in keeping with repentance, (Matthew 3:8), it may well be that one’s repentance is not genuine, (Matthew 7:20).

·        1 Corinthians 3:13—“Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.”

·        2 Corinthians 5:9-10—“Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad.”

·      Titus 2:12—“Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;”

·        Matthew 3:8—“Bring forth therefore fruits meet for repentance:”

·        Matthew 7:20—“Wherefore by their fruits ye shall know them.”

·        pass the time of your sojourning here in fear—“Fear” in the present context is not a cowardly fear, but a reverential fear of God, our Judge. This fear is a godly carefulness which includes a distrust for self, a tender conscience, vigilance against temptation, constant avoidance of things which would not displease God, and continual apprehension of the deceitfulness of our old nature which indwells us. Because we are temporary residents of this world (sojourners) and even now reside in heavenly places, we then are to “pass the time” and not settle in and become comfortable with the things of this world. We are to conduct ourselves in a manner that reveres God keeping ourselves in constant contact with our own weaknesses and short comings.

Synthesis: The Father “without respect of persons” judges according to every man’s work. Therefore if believers wish to call on God the Father, they should monitor their conduct. Believers are also to fear (reverence) the Father knowing well that He will discipline them for ungodly behavior. As sojourners on the earth, this is not the permanent residence of the believer, our home is in heavenly places and because of that we are expected to live holy lives.

1 Peter 1:18—”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;”

·        Forasmuch as ye know—“Peter now gives his readers and us another reason for a reverential fear of God which should lead us to be motivated to gird our minds for action, keep a sober spirit, fix our hope on future grace, not conform to our former lusts, be holy and conduct ourselves as ‘holy ones’ during our short time on earth” [PA.Org]. All of which we should “know,” “from the Scriptures of truth, by the testimony of the Spirit, by his work upon the soul, and by the application of the benefits of redemption, such as justification, pardon, adoption, and sanctification” [J. Gill].

·        that ye were not redeemed with corruptible things, as silver and gold—“Redeemed” (lutroo) means to be bought back, released, or freed from someone on receipt of ransom payment and thus to be liberated from an oppressive situation. Therefore, believers have been ransomed from sin and no longer are held captive by Satan or enslaved to the old nature inherited from Adam. Such redemption is not bought with corruptible things such as silver and gold for God cannot be associated with such things and are insufficient for the redemption of the soul “which is a deliverance from the slavery of sin, the bondage, curse, and condemnation of the law, the captivity of Satan, and from a state of poverty” [J. Gill].

·       from your vain conversation received by tradition from your fathers—“Vain” or futile (mataios) and refers to that which is nonproductive, of no use, fruitless, useless, aimless, of no real lasting value. Redemption is then a rescue from a fruitless empty existence by a remarkable transaction. Paul describes our pre-regenerative state as being vain:

·        Ephesians 4:17—“This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,”

What Peter here describes as vain are the traditions received from the fathers of the Jewish nation. Such traditions are deemed vain or insufficient for redemption. Our first father (Adam) bestowed upon us the tradition (inheritance) of sin and the traditions of the Jewish fathers were vain and disannulled by Christ delivering them from the bondage of sin.

Synthesis: Here Peter points to a further incentive to holy living beyond the holiness and justice of God by stressing the high cost of redemption. He reminds believers that they were not redeemed with “corruptible” things. The ransom price paid and required was high to redeem believers from an empty, sinful, profitless existence.

1 Peter 1:19—”But with the precious blood of Christ, as of a lamb without blemish and without spot:”

·        But with the precious blood of Christ—“Precious” means costly in the sense of value and highly esteemed and honored by God the Father. The blood of Christ is costly because it is God’s blood, for Deity became humanity. As the word “precious” proceeds “blood” it places even a higher value on “blood.” For “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Rev. 5:12). Christ’s blood is precious because it was sufficient for redemption.

·        as of a lamb without blemish and without spot—As the Passover lamb was sufficient in delivering the Jewish people from destruction, likewise the Lamb of God is sufficient in delivering God’s chosen people from the destruction of sin. Under the Mosaic system, a temporary atonement (covering) could be obtained for forgiveness of sins by offering the blood of an unblemished and unspotted lamb. But this merely served as a type of the future offering of the blood of Christ, without contamination by either inherent sin (Adamic) or practiced sin. If the blood of Christ, as the spotless Lamb of God, is precious, and required by God to cover the sins of man and provide redemption, why then would someone want to cross back to a life that is without value and perishes as easy as the grass of the fields.

Synthesis: The ransom price was the “precious” blood of Christ. As the Lamb of God brought to the slaughter, He was without blemish or spot; He was perfect! Any lesser sacrifice would have been unacceptable and insufficient.

1 Peter 1:20—”Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,”

·       Who verily was foreordained—“Foreordained” (proginosko) literally means to know about something prior to some temporal reference point or know about an event before it happens. Now this foreknowledge in no way presupposes that such knowledge is foreseen knowledge but it is knowledge based on a predetermination or the determinate will of God. God determines something to happen and therefore has foreordained it and as a result has a foreknowledge of the event. Just as God foreknew (foreordained) that Christ would become the Savior because the triune God had so ordained (determined), so He also foreknew those that would be saved by Him.

·        Romans 8:29-30—“For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”

·        before the foundation of the world—Christ’s sacrifice for the sins of the world was not an afterthought, not something God decided to do on a whim or after the fall of man. Before God created the world, in the mind of God, Christ had been sacrificed, and the names of the redeemed were predetermined. John Gill says, “all God's decrees and appointments, relating either to Christ, or his people, are eternal; no new thoughts, counsels, and resolutions, are taken up by him in time. The affair of redemption by Christ is no new thing; the scheme of it was drawn in eternity; the persons to be redeemed were fixed on; the Redeemer was appointed in the council and covenant of peace; and even the very Gospel which proclaims it was ordained before the world, for our glory.”

·        but was manifest in these last times for you—“Manifest” (phanerothentos) means “appear” and refers to the external manifestation and making visible that which was previously hidden. This word is in the aorist tense which points to a definite act at a given time in the past (Christ’s incarnation). “In these last times” refers to the time between Christ’s first advent and His second. Christ being hid under the Jewish legal economy in types and shadows is now made manifest in Person and revealed to us in the Gospel.

Synthesis: The Messiahship of Christ was foreordained by God (not foreseen), before the foundation of the world. Christ’s advent was not an afterthought. It was known before the beginning of time by the triune God and in the fullness of time God implemented His plan of redemption for the sake of the elect. As Christ was chosen to His mission before the world began, believers were also chosen in Him at the same time.

1 Peter 1:21—”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.”

·        Who by him do believe in God—Christ is the object of faith, the way to the Father, and He provides us the means by which we believe (faith). He is the Author and Finisher of our faith (Heb. 12:2).

·        that raised him up from the dead—Although the blood of Christ was required for our redemption, the shedding of His blood and His subsequent death did not result in defeat. Because of the dignity of His Person, His resurrection from the dead is asserted. It was foretold by Himself (John 2:19; 6:39), predicted by the prophets and accomplished as a matter of fact.

·        John 2:19—“Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.”

·       John 6:39—“And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.”

·        and gave him glory—Christ received glory via his resurrection and His ascension to the right hand of God the Father, “which is an honour never bestowed on any mere creature” [J. Gill].

·        that your faith and hope might be in God—Faith and hope are gifts received from God and are greatly encouraged by the resurrection of Christ. Because He lives our faith and our hope has foundation.

Synthesis: Through Christ we have been made believers in God, the One who “raised” Christ from the dead and who gave Him glory. Because Christ be raise and glorified the believers’ confident expectations and assurances have foundation.

1 Peter 1:22—”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:”

·        Seeing ye have purified your souls—This speaks of an internal purity of the heart which should lead to an external purity. Internal purity is facilitated by the “grace of God, the blood of Christ, and the operations of his Spirit” [J. Gill].

·        in obeying the truth—These believers were attentive to the truth; listening and following instructions. They not only heard the truth, they obeyed and applied it. One cannot live a life of constant disobedience to God and be Christian. Why? Because a purified soul results in obedience to the truth. The divine seed will produce a divine product.

·        through the Spirit—“as Christ died to purify to himself a peculiar people, the Spirit of Christ does from him purify the heart by faith in his blood; by sprinkling that on the conscience” [J. Gill].

·        unto unfeigned love of the brethren—“unfeigned love” is sincere love which is love without pretense, that is that which is genuine, free from deceit, authentic, undisguised (PA.Org). This is the ultimate end of sanctification.

·        see that ye love one another with a pure heart fervently—Here the word “pure” (hagnizo) is in the perfect tense signifying that at the moment we believed our hearts were purified which enables us to love one another sacrificially. Our position (purified) forms the basis for our practice (to love one another fervently). The word “love” is in the Aorist tense, Active voice, Imperative mood. Which when translated in this context means that we are to effectively love one another now as it is a decision that we must actively make (choice) with urgency. We are to strive with all possible energy to love others in the same manner God loves us. In sum, if we are filled with the Word of God, and the Spirit of God, we will manifest the love of God in our dealing with one another and our daily experiences.

Synthesis: Because believers hearts have been purified, they are to obey the truth which provides an catharsis as it is obeyed and leads to an agape type love for the brethren.

1 Peter 1:23—”Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”

·        Being born again—“Born again” means to be given new birth and denotes regeneration. “Born again” is in the perfect tense which indicates an event that occurred in the past with continuing effect and permanence. Therefore, if we have been born again unto the same lively hope and inheritance (belonging to the same family), this new life ought to generate a deep compassionate love for one another.

·        not of corruptible seed, but of incorruptible—Man’s seed is perishable but God’s seed is imperishable. In other words, the new birth of God is incorruptible or shall never perish. Our new nature is a forever nature. Therefore, we can never be unborn and we will live forever as God’s seed is everlasting. Scripture says, “For the wages of sin is death,” and since God’s seed is not tainted by sin there is no death associated with the born again spiritual birth of God.

·        by the word of God, which liveth and abideth for ever—“the word of God” may refer to the Gospel and the truth of it that is used as a means unto salvation. However, it is more likely that this is the essential Word of God in Christ that is here spoken of. This is seen in the fact that this would complete the comparison of the preceding verses. As the Word of God, Christ “is concerned in regeneration as well as the Father and the Spirit; by whose resurrection, and in consequence of it, the elect of God are begotten again; and who, as the Word, is able to build up all the sanctified ones, and give them the inheritance they are born heirs unto” [J. Gill].

Synthesis: Believers are born of that incorruptible Word that does not perish. Because of the everlasting seed of God we are no longer bound to lead empty worthless lives and are born into a new family as the children of God and will abide within that family forever.

1 Peter 1:24—”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:”

·        For all flesh is as grass—“For” explains by figure of speech the imperishability of human nature (the first birth) but the word of God is everlasting.

·        and all the glory of man as the flower of grass—“… all outward things which are in esteem with men, and render them glorious to one another, as riches, honour, wisdom, strength, external righteousness, holiness, and goodness; all which are fading and transitory, like the flower of the field; but the Gospel continues, and reveals durable riches, and honour with Christ; and true wisdom and strength with him, and spiritual knowledge, in comparison of which, all things are dross and dung; and an everlasting righteousness; and true holiness in him” [J. Gill]. Man’s glory simply does not last, but perseverance is demanded for believers.

·        Isaiah 40:6-8—“The voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all the goodliness thereof [is] as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people [is] grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”

·        The grass withereth, and the flower thereof falleth away—Flowers are beautiful but only for a moment and then they are designated for destruction. Therefore, we cannot trust in anything temporal; but what God says is permanent, enduring and forever.

Synthesis: Here Peter contrasts the frailty of human nature with the enduring character of God’s Word referring to Isaiah 40:8. All flesh (human nature) is as grass and all the glory (dignity; honor) of man as the flower of the grass. The grass shrivels and dries up and its blossoms drop off.

1 Peter 1:25—”But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.”

·        But the word of the Lord endureth for ever—“Though men die, and ministers of the word too, and everything in the world is uncertain, unstable, fleeting, and passing away, and whatever change has been in the ordinances of divine service; yet the word of the Lord, the Gospel of Christ, is settled for ever, and will never pass away:” [J. Gill].

·        And this is the word which by the gospel is preached unto you—Note the “eternal Gospel” which is preached to the whole word is the same as the word of the Lord.

Synthesis: The life of grass is very brief and the life of its blossom even shorter. That is what man is like; but the “Word” of the Lord abides forever. This imperishable “Word” finds its expression in the “Gospel” that has been preached.

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