THE FIRST EPISTLE OF
PETER

Title

The letter has always been identified (as are most general epistles, like James, John, and Jude) with the name of the author, Peter, and with the notation that it was his first inspired letter.

Author and Date

The opening verse of the epistle claims it was written by Peter, who was clearly the leader among Christ’s apostles. The Gospel writers emphasize this fact by placing his name at the head of each list of apostles (Matt. 10; Mark 3; Luke 6; Acts 1), and including more information about him in the four Gospels than any person other than Christ. Originally known as Simon (Greek) or Simeon (Hebrew), cf. Mark 1:16; John 1:40, 41, Peter was the son of Jonas (Matt. 16:17) who was also known as John (John 1:42), and a member of a family of fishermen who lived in Bethsaida, and later in Capernaum. Andrew, Peter’s brother, brought him to Christ (John 1:40–42). He was married, and his wife apparently accompanied him in his ministry (Mark 1:29–31; 1 Cor. 9:5).

Peter was called to follow Christ in His early ministry (Mark 1:16, 17), and was later appointed to apostleship (Matt. 10:2; Mark 3:14–16). Christ renamed him Peter (Greek), or Cephas (Aramaic), both words meaning “stone” or “rock” (John 1:42). The Lord clearly singled out Peter for special lessons throughout the Gospels (e.g., Matt. 10; 16:13–21; 17:1–9; 24:1–7; 26:31–33; John 6:6; 21:3–7, 15–17). He was the spokesman for the Twelve, articulating their thoughts and questions as well as his own. His triumphs and weaknesses are chronicled in the Gospels and Acts 1–12.

After the Resurrection and Ascension, Peter initiated the plan for choosing a replacement for Judas (Acts 1:15). Following the coming of the Holy Spirit (Acts 2:1–4), he was empowered to become the leading gospel preacher from the day of Pentecost on (Acts 2:12). He also performed notable miracles in the early days of the church (Acts 3–9), and opened the door of the gospel to the Samaritans (Acts 8) and to the Gentiles (Acts 10). According to tradition, Peter had to watch as his wife was crucified, but encouraged her with the words, “Remember the Lord.” When it came time for him to be crucified, he reportedly pled that he was not worthy to be crucified like his Lord, but rather should be crucified upside down (c. A.D. 67–68), which tradition says he was.

Because of his unique prominence, there was no shortage in the early church of documents falsely claiming to be written by Peter. That the apostle Peter is the author of 1 Peter, however, is certain. The material in this letter bears definite resemblance to his messages in the Book of Acts. The letter teaches, for example, that Christ is the stone rejected by the builder (2:7, 8; Acts 4:10, 11), and that Christ is no respecter of persons (1:17; Acts 10:34). Peter teaches his readers to “gird yourself with humility” (5:5), an echo of the Lord’s girding Himself with a towel and washing the disciples’ feet (John 13:3–5). There are other statements in the letter similar to Christ’s sayings (4:14; 5:7, 8).

Moreover, the author claims to have been a witness of the sufferings of Christ (5:1; cf. 3:18; 4:1). In addition to these internal evidences, it is noteworthy that the early Christians universally recognized this letter as the work of Peter.

The only significant doubt to be raised about Peter’s authorship arises from the rather classical style of Greek used in the letter. Some have argued that Peter, being an “unlearned” fisherman (Acts 4:13), could not have written in sophisticated Greek, especially in light of the less classical style of Greek used in the writing of 2 Peter. However, this argument is not without a good answer. In the first place, that Peter was “unlearned” does not mean that he was illiterate, but only that he was without formal, rabbinical training in the Scriptures. Moreover, though Aramaic may have been Peter’s primary language, Greek would have been a widely spoken second language in Palestine. It is also apparent that at least some of the authors of the NT, though not highly educated, could read the Greek of the OT Septuagint (see James’s use of the LXX in Acts 15:14–18).

Beyond these evidences of Peter’s ability in Greek, Peter also explained (5:12) that he wrote this letter “by Silvanus,” also known as Silas. Silvanus was likely the messenger designated to take this letter to its intended readers. But more is implied by this statement, in that Peter is acknowledging that Silvanus served as his secretary, or amanuensis. Dictation was common in the ancient Roman world (cf. Paul and Tertius; Rom. 16:22), and secretaries often could aid with syntax and grammar. So Peter, under the superintendence of the Spirit of God, dictated the letter to Silvanus, while Silvanus, who also was a prophet (Acts 15:32), may have aided in some of the composition of the more classical Greek.

First Peter was most likely written just before or shortly after July of A.D. 64 when the city of Rome burned, thus a writing date of c. A.D. 64–65.

Background and Setting

When the city of Rome burned, the Romans believed that their emperor, Nero, had set the city on fire, probably because of his incredible lust to build. In order to build more, he had to destroy what already existed.

The Romans were totally devastated. Their culture, in a sense, went down with the city. All the religious elements of their life were destroyed. Their great temples, shrines, and even their household idols were burned up. This had great religious implications because it made them believe that their deities had been unable to deal with this conflagration and were also victims of it. The people were homeless and hopeless. Many had been killed. Their bitter resentment was severe, so Nero realized that he had to redirect the hostility.

The emperor’s chosen scapegoat was the Christians, who were already hated because they were associated with Jews, and because they were seen as being hostile to the Roman culture. Nero spread the word quickly that the Christians had set the fires. As a result, a vicious persecution against Christians began, and soon spread throughout the Roman Empire, touching places north of the Taurus mountains, like Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1) and impacting the Christians, whom Peter calls “pilgrims.” These “pilgrims,” who were probably Gentiles for the most part (1:14, 18; 2:9, 10; 4:3), possibly led to Christ by Paul and his associates, and established on Paul’s teachings, needed spiritual strengthening because of their sufferings. Thus, the apostle Peter, under the inspiration of the Holy Spirit, wrote this epistle to strengthen them.

Peter wrote that he was in “Babylon” when he penned the letter (5:13). Three locations have been suggested for this “Babylon.”

First, a Roman outpost in northern Egypt was named Babylon; but that place was too obscure, and there are no reasons to think that Peter was ever there.

Second, ancient Babylon in Mesopotamia is a possibility; but it would be quite unlikely that Peter, Mark, and Silvanus were all at this rather small, distant place at the same time.

Third, “Babylon” is an alias for Rome; perhaps even a code word for Rome. In times of persecution, writers exercised unusual care not to endanger Christians by identifying them. Peter, according to some traditions, followed James and Paul and died as a martyr near Rome about two years after he wrote this letter; thus, he had written this epistle near the end of his life, probably while staying in the imperial city. He did not want the letter to be found and the church to be persecuted, so he may have hidden its location under the code word Babylon, which aptly fit because of the city’s idolatry (cf. Rev. 17, 18).

Historical and Theological Themes

Since the believers addressed were suffering escalating persecution (1:6; 2:12, 19–21; 3:9, 13–18; 4:1, 12–16, 19), the purpose of this letter was to teach them how to live victoriously in the midst of that hostility: (1) without losing hope; (2) without becoming bitter; (3) while trusting in their Lord; and (4) while looking for His Second Coming. Peter wished to impress on his readers that by living an obedient, victorious life under duress, a Christian can actually evangelize his hostile world (cf. 1:14; 2:1, 12, 15; 3:1–6, 13–17; 4:2; 5:8, 9).

Believers are constantly exposed to a world system energized by Satan and his demons. Their effort is to discredit the church and to destroy its credibility and integrity. One way these spirits work is by finding Christians whose lives are not consistent with the Word of God, and then parading them before the unbelievers to show what a sham the church is. Christians, however, must stand against the enemy and silence the critics by the power of holy lives.

In this epistle, Peter is rather effusive in reciting two categories of truth. The first category is positive and includes a long list of blessings bestowed on Christians. As he speaks about the identity of Christians and what it means to know Christ, Peter mentions one privilege and blessing after another. Interwoven into this list of privileges is the catalog of suffering. Christians, though most greatly privileged, should also know that the world will treat them unjustly. Their citizenship is in heaven and they are strangers in a hostile, Satan-energized world. Thus, the Christian life can be summed up as a call to victory and glory through the path of suffering.

So the basic question that Peter answers in this epistle is: How are Christians to deal with animosity? The answer features practical truths and focuses on Jesus Christ as the model of one who maintained a triumphant attitude in the midst of hostility.

First Peter also answers other important practical questions about Christian living such as: Do Christians need a priesthood to intercede with God for them (2:5–9)? What should be the Christian’s attitude toward secular government and civil disobedience (2:13–17)? What should a Christian employee’s attitude be toward a hostile employer (2:18)? How can a believing wife win her unsaved husband to Christ (3:1, 2)? How should a Christian woman conduct herself (3:3, 4)?

Interpretive Challenges

First Peter 3:18–22 stands as one of the most difficult NT texts to translate and then interpret. For example, does “Spirit” in 3:18 refer to the Holy Spirit, or to Christ’s Spirit? Did Christ preach through Noah before the flood, or did He preach Himself after the Crucifixion (3:19)? Was the audience to this preaching composed of the humans in Noah’s day, or demons in the abyss (3:19)? Does 3:20, 21 teach baptismal regeneration (salvation), or salvation by faith alone in Christ? Answers to these questions will be found in the notes.

SALUTATION (1:1, 2)

1:1 Peter. See Introduction: Author and Date. apostle of Jesus Christ. Peter was one of a unique group of men who were personally called (Matt. 10:1–4) and commissioned (John 20:19–23) by Christ, and who ministered with Christ after His Resurrection. See note on 5:1. The church was built upon the foundation of their teaching (see notes on Acts 2:42; Eph. 2:20 ). pilgrims. These were strangers dispossessed in a land not their own—temporary residents or foreigners. Like all believers, they were residents of an eternal city (Phil. 3:20; Heb. 13:13, 14). the Dispersion. With the Greek definite article, dispersion is sometimes a technical term for the scattering of the Jews from Israel throughout the world (John 7:35; James 1:1). But here, without the article, it is used in a non-technical sense referring to spiritual pilgrims, aliens to the earth, whether Jews or Gentiles (cf. v. 17; 2:11), i.e., the church. Pontus . . . Bithynia. Peter’s letter is addressed to churches in provinces located in modern-day Turkey, which were part of the Roman Empire.

1:2 elect. This is from the Greek word which connotes the “called-out ones.” The word means “to pick out” or “to select.” In the OT, it was used of Israel (Deut. 7:6), indicating that God sovereignly chose Israel from among all the nations of the world to believe in and belong to Him (cf. Deut. 14:2; Pss. 105:43; 135:4). Here the word is used as a term for Christians, those chosen by God for salvation (cf. Rom. 8:33; Col. 3:12; 2 Tim. 2:10). The word is also used for those who receive Christ during the Tribulation time (Matt. 24:22, 24), and holy, unfallen angels (1 Tim. 5:21). To be reminded that they were elected by God was a great comfort to those persecuted Christians (see notes on Eph. 1:3–14 ). foreknowledge. The same Greek word is translated “foreordained” in verse 20. In both verses, the word does not refer to awareness of what is going to happen; rather, it clearly means a predetermined relationship in the knowledge of God. God brought the salvation relationship into existence by decreeing it into existence ahead of time. Christians are foreknown for salvation in the same way Christ was foreordained before the foundation of the world to be a sacrifice for sins (cf. Acts 2:23). Foreknowledge means that God planned before, not that He observed before (cf. Ex. 33:17; Jer. 1:5; Amos 3:2; Matt. 7:23). Thus, God prethought and predetermined or predestined each Christian’s salvation (see notes on Rom. 8:29; Eph. 1:4 ). sanctification of the Spirit. To sanctify means “to consecrate,” “to set apart.” The objective of election is salvation, which comes to the elect through the sanctifying work of the Spirit. The Holy Spirit thus makes God’s chosen holy, by setting them apart from sin and unbelief to faith and righteousness (cf. 1 Thess. 1:4; 2 Thess. 2:13). Sanctification thus begins with justification (declaring the sinner just before God by graciously imputing Christ’s righteousness to him, cf. Phil. 3:9), and continues as a process of purification that goes on until glorification, when the Christian sees Jesus face to face. for obedience. Believers are set apart from sin to God in order that they might obey Jesus Christ. True salvation produces obedience to Christ (cf. Eph. 2:10; 1 Thess. 1:4–10). sprinkling of the blood of Jesus Christ. This phrase is based on Moses’ sprinkling sacrificial blood on the people of Israel as a symbol sealing their covenant as they promised to obey God’s Word (see notes on Ex. 24:4–8 ). Likewise, in the New Covenant, faith in the shedding of Christ’s blood on the Cross not only activates God’s promise to give the believer perfect atonement for sin, but also brings the believer into the covenant by one’s promise of obedience to the Lord and His Word.

I. REMEMBER OUR GREAT SALVATION (1:3–2:10)

A. The Certainty of Our Future Inheritance (1:3–12)

1. Preserved by the power of God (1:3–5)

1:3 Father of our Lord Jesus Christ. Though God was known as Creator and Redeemer in the OT, He was rarely called Father. Christ, however, always addressed God as His Father in the Gospels (as John 5:17), except in the separation on the Cross (Matt. 27:46). In so doing, Christ was claiming to be of the same nature, being, or essence as the Father (cf. Matt. 11:27; John 10:29–39; 14:6–11; 2 Cor. 1:3; Eph. 1:3, 17; 2 John 3). Also, by speaking of “our” Lord, Peter personalized the Christian’s intimate relationship with the God of the universe through His Son (cf. 1 Cor. 6:17), an important truth for suffering Christians to remember. abundant mercy. The reason God provided a glorious salvation for mankind is that He is merciful. Sinners need God’s mercy because they are in a pitiful, desperate, wretched condition as sinners (cf. Eph. 2:4; Titus 3:5; see also Ex. 34:6; Ps. 108:4; Is. 27:4; Lam. 3:22; Mic. 7:18). has begotten us again. God gave the New Birth as part of His provision in salvation. When a sinner comes to Christ and puts his faith in Him, he is born anew into God’s family and receives a new nature (see notes on v. 23; John 1:13; 3:1–21 ). a living hope. The living hope is eternal life. Hope means confident optimism, and: (1) comes from God (Ps. 43:5); (2) is a gift of grace (2 Thess. 2:16); (3) is defined by Scripture (Rom. 15:4); (4) is a reasonable reality (3:15); (5) is secured by the Resurrection of Jesus Christ (John 11:25, 26; 14:19; 1 Cor. 15:17); (6) is confirmed in the believer by the Holy Spirit (Rom. 15:13); (7) defends the Christian against Satan’s attacks (1 Thess. 5:8); (8) is confirmed through trials (Rom. 5:3, 4); (9) produces joy (Ps. 146:5); and (10) is fulfilled in Christ’s return (Titus 2:13).

1:4 inheritance. Peter showed those persecuted Christians how to look past their troubles to their eternal inheritance. Life, righteousness, joy, peace, perfection, God’s presence, Christ’s glorious companionship, rewards, and all else God has planned is the Christian’s heavenly inheritance (v. 5; cf. Matt. 25:34; Acts 26:18; Eph. 1:11; Col. 1:12; Heb. 9:15; also Pss. 16:5; 23; 26; 72; Lam. 3:24). According to Ephesians 1:14, the indwelling Holy Spirit is the resident guarantee of that inheritance. incorruptible. The inheritance is not subject to passing away, nor liable to decay. The word was used in secular Greek of something that was unravaged by an invading army (cf. Matt. 6:19–21). undefiled. This word means unpolluted, unstained with evil. The undefiled inheritance of the Christian is in marked contrast to an earthly inheritance, all of which is corrupted and defiled. does not fade away. Fading was often used of flowers that wither and decay. Though earthly inheritances eventually fade away, the eternal inheritance of a Christian has no decaying elements.

1:5 kept by the power of God. Supreme power, omniscience, omnipotence, and sovereignty not only keep the inheritance (v. 4), but also keep the believer secure. No one can steal the Christian’s treasure, and no one can disqualify him from receiving it. See notes on Romans 8:31–39. through faith. The Christian’s response to God’s election and the Spirit’s conviction is faith, but even faith is empowered by God (see note on Eph. 2:8 ). Moreover, the Christian’s continued faith in God is the evidence of God’s keeping power. At the time of salvation, God energizes faith, and continues to preserve it. Saving faith is permanent; it never dies. See notes on Matthew 24:13; Hebrews 3:14.

2. Proven by the trials of persecution (1:6–9)

1:6 greatly rejoice. That is, to be exceedingly glad, exuberantly jubilant. This kind of joy is not based on changing, temporal circumstances, but is used of joy that comes from the unchanging, eternal relationship with God. Peter relates this joy to (1) the assurance of one’s protected eternal inheritance (vv. 4, 5; cf. John 16:16–33) and (2) the assurance from one’s proven faith (v. 7). various trials. Peter teaches several important principles about trouble in this verse: (1) trouble does not last (“little while”); (2) trouble serves a purpose (“if need be”); (3) trouble brings distress (“grieved”); (4) trouble comes in various forms (“various trials”); and (5) trouble should not diminish the Christian’s joy (“greatly rejoice”).

1:7 genuineness of your faith. God’s purpose in allowing trouble is to test the reality of one’s faith. But the benefit of such a testing, or “fire,” is immediately for the Christian, not God. When a believer comes through a trial still trusting the Lord, he is assured that his faith is genuine (cf. Gen. 22:1–12; Job 1:20–22). revelation of Jesus Christ. The revelation or unveiling of Christ refers to His Second Coming, particularly focusing on the time when He comes to call and reward His redeemed people (cf. v. 13; 4:13; 1 Cor. 1:7), i.e., the rapture (1 Thess. 4:13–18).

1:8 having not seen. This is in the sense of His appearing (v. 7). Cf. 2 Corinthians 5:7. At that time, the fiery trials that believers have endured will benefit God by bringing Him “praise, honor, and glory” eternally.

1:9 receiving . . . salvation. Receiving could literally be translated “presently receiving for yourselves.” In one sense, Christians now possess the result of their faith, a constant deliverance from the power of sin. In another sense, we are waiting to receive the full salvation of eternal glory in the redemption of our bodies (Rom. 8:23).

3. Predicted by the prophets of God (1:10–12)

1:10 this salvation. In this section, Peter looks at the greatness of salvation from the viewpoint of the divine agents who made it possible: (1) OT prophets (vv. 10, 11); (2) the Holy Spirit (vv. 11, 12); (3) the NT apostles (v. 12); and (4) the angels (v. 12). inquired and searched carefully. The OT prophets studied their own writings in order to know more about the promised salvation. Though they believed and were personally saved from their sin by that faith (through the sacrifice God would provide in Christ), they could not fully understand what was involved in the life and death of Jesus Christ (cf. Num. 24:17; Heb. 11:13, 39, 40). grace that would come. God is by nature gracious and was so, even under the conditional Old Covenant (cf. Ex. 33:19; Jon. 4:2). But the prophets foretold an even greater exhibit of grace than what they had ever known (Is. 45:20–25; 52:14, 15; 55:1–7; 61:1–3; cf. Rom. 9:24–33; 10:11, 13, 20; 15:9–21).

1:11 what, or what manner of time. “Who would be the person?” and “When would He come?” were the questions the OT prophets searched to know. Spirit of Christ who was in them. The Holy Spirit (see notes on Acts 16:7; Rom. 8:9; Gal. 4:6; Phil. 1:19), took up residence within the writers of the OT, enabling them to write about the glorious salvation to be consummated in the future (2 Pet. 1:19–21).

1:12 to us they were ministering. The OT prophets who wrote of the coming of salvation (vv. 10, 11) knew it was a future Savior who would come, and thus they were really writing for those who are on this side of the Cross. those who have preached the gospel. The NT apostles and preachers of the gospel had the privilege of proclaiming that the prophecies written by the OT prophets had come to pass (cf. 2 Cor. 6:1, 2).

B. The Consequences of Our Future Inheritance (1:13–2:10)

1. Perseverance of hope (1:13–16)

1:13 gird up the loins of your mind. The ancient practice of gathering up one’s robes when needing to move in a hurry; here, it is metaphorically applied to one’s thought process. The meaning is to pull in all the loose ends of one’s thinking, by rejecting the hindrances of the world and focusing on the future grace of God (cf. Eph. 6:14; Col. 3:2). be sober. Spiritual sober-mindedness includes the ideas of steadfastness, self-control, clarity of mind, and moral decisiveness. The sober Christian is correctly in charge of his priorities and not intoxicated with the various allurements of the world. rest your hope fully. In light of their great salvation, Christians, especially those undergoing suffering, should unreservedly live for the future, anticipating the consummation of their salvation at the Second Coming of Christ (see v. 7). Cf. Colossians 3:2–4. grace that is to be brought to you. Christ’s future ministry of glorifying Christians and giving them eternal life in His presence will be the final culmination of the grace initiated at salvation (cf. Eph. 2:7).

1:15 you also be holy. Holiness essentially defines the Christian’s new nature and conduct in contrast with his pre-salvation lifestyle. The reason for practicing a holy manner of living is that Christians are associated with the holy God and must treat Him and His Word with respect and reverence. We, therefore, glorify Him best by being like Him (see vv. 16, 17; Matt. 5:48; Eph. 5:1; cf. Lev. 11:44, 45; 18:30; 19:2; 20:7; 21:6–8).

2. Persistence of wonder (1:17–21)

1:17 if you call on the Father. This is another way of saying, “if you are a Christian.” The believer who knows God and that He judges the works of all His children fairly will respect God and His evaluation of his life, and long to honor his heavenly Father.

1:18 redeemed. See note on 1 Timothy 2:6. That is, to buy back someone from bondage by the payment of a price; to set free by paying a ransom. Redemption was a technical term for money paid to buy back a prisoner of war. Here it is used of the price paid to buy the freedom of a person in the bondage of sin and under the curse of the law (i.e., eternal death, cf. Gal. 3:13). The price paid to a holy God was the shed blood of His own Son (cf. Ex. 12:1–13; 15:13; Ps. 78:35; Acts 20:28; Rom. 3:24; Gal. 4:4, 5; Eph. 1:7; Col. 1:14; Titus 2:14; Heb. 9:11–17).

1:20 foreordained. In eternity past, before Adam and Eve sinned, God planned the redemption of sinners through Jesus Christ (cf. Acts 2:23; 4:27, 28; 2 Tim. 1:9). See note on verse 2. last times. The “last times” are the times of the Messiah, from His First Coming to His Second Coming (cf. Acts 2:17; 1 Tim. 4:1; 1 John 2:18).

1:21 gave Him glory. God, through the Ascension, returned Christ to the glory that He had with Him before the world began (cf. Luke 24:51–53; John 17:4, 5; Acts 1:9–11; Phil. 2:9–11; Heb. 1:1–3; 2:9).

3. Power of love (1:22–2:3)

1:22 love one another fervently. The love indicated here by Peter is the love of choice, the kind of love that can respond to a command. Fervently means to stretch to the limits (cf. 10:27ff.; Luke 22:44; Acts 12:5). Only those whose souls have been “purified,” i.e., saved, have the capacity to love like this. Such love exhibits itself by meeting others at the point of their need (cf. 2:17; 3:8; 4:8; John 13:34; Rom. 12:10; Phil. 2:1–8; Heb. 13:1; 1 John 3:11).

1:23 not of corruptible seed. The spiritual life implanted by the Holy Spirit to produce the new birth is unfailing and permanent. through the word of God. The Spirit uses the Word to produce life. It is the truth of the gospel that saves. See note on Romans 10:17.

1:24, 25 Peter enforces his point about the power of the Word to regenerate by quoting from Isaiah 40:6–8 (see note there ).

2:1 laying aside. The Christian’s new life can’t grow unless sins are renounced. When that purging takes place, then the Word does its work (v. 2). malice. The Greek word for evil is used eleven times in the NT to indicate that wickedness which comes from within a person (cf. v. 16; Rom. 1:29; Eph. 4:31; Titus 3:3).

2:2 desire the pure milk of the word. Spiritual growth is always marked by a craving for and a delight in God’s Word with the intensity with which a baby craves milk (cf. Job 23:12; Pss. 1:1, 2; 19:7–11; 119:16, 24, 35, 47, 48, 72, 92, 97, 103, 111, 113, 127, 159, 167, 174; Jer. 15:16). A Christian develops a desire for the truth of God’s Word by: (1) remembering his life’s source (1:25; cf. Is. 55:10, 11; John 15:3; Heb. 4:12); (2) eliminating sin from his life (v. 1); (3) admitting his need for God’s truth (v. 2, “as newborn babes”; cf. Matt. 4:4); (4) pursuing spiritual growth (v. 2, “that you may grow thereby”); and (5) surveying his blessings (v. 3, “the Lord is gracious”).

2:3 tasted. At salvation, all believers experience how gracious the Lord is to those who trust Him. That should compel believers to seek more of that grace in pursuing His Word.

4. Praises of Christ (2:4–10)

2:4 Coming to Him. Coming means to come with the idea of remaining. Here, it means to remain in Christ’s presence with intimate fellowship (cf. John 15:5–15). a living stone. Both a metaphor and a paradox, this phrase from the OT (see vv. 6–8) emphasizes that Christ, the “cornerstone” and “stone of stumbling,” is alive from the dead and has a living relationship with saved humanity (v. 5; cf. 1 Cor. 15:45; 1 John 5:11, 12). rejected . . . but chosen. See verse 7. The messianic credentials of Jesus were examined by the false religious leaders of Israel and contemptuously rejected (vv. 6–8; cf. Matt. 12:22–24; John 1:10, 11). But Jesus Christ was God’s precious and elect Son, ultimately authenticated through His Resurrection from the dead (cf. Ps. 2:10, 11; Matt. 3:17; Acts 2:23, 24, 32; 4:11, 12; 5:30, 31; 10:39–41).

2:5 you also, as living stones. Christians are so closely identified and united with Christ that the very life that exists in Christ exists in them also (cf. Gal. 2:20; Col. 3:3, 4; 2 Pet. 2:4). built up a spiritual house. Metaphorically, God is building a spiritual house, putting all believers in place, integrating each one with others, and each one with the life of Christ (cf. Eph. 2:19; Heb. 3:6). a holy priesthood. OT priests and NT believerpriests share a number of characteristics: (1) priesthood is an elect privilege (Ex. 28:1; John 15:16); (2) priests are cleansed of sins (Lev. 8:6–36; Titus 2:14); (3) priests are clothed for service (5:5; Ex. 28:42; Lev. 8:7ff.; Ps. 132:9, 16); (4) priests are anointed for service (Lev. 8:12, 30; 1 John 2:20, 27); (5) priests are prepared for service (Lev. 8:33; 9:4, 23; Gal. 1:16; 1 Tim. 3:6); (6) priests are ordained to obedience (v. 4; Lev. 10:1ff.); (7) priests are to honor the Word of God (v. 2; Mal. 2:7); (8) priests are to walk with God (Mal. 2:6; Gal. 5:16, 25); (9) priests are to impact sinners (Mal. 2:6; Gal. 6:1); and (10) priests are messengers of God (Mal. 2:7; Matt. 28:19, 20). The main privilege of a priest, however, is access to God. to offer up spiritual sacrifices. Spiritual sacrifices mean God-honoring works done because of Christ under the direction of the Holy Spirit and the guidance of the Word of God. These would include: (1) offering the strength of one’s body to God (Rom. 12:1, 2); (2) praising God (Heb. 13:15); (3) doing good (Heb. 13:16); (4) sharing one’s resources (Heb. 13:16); (5) bringing people to Christ (Rom. 15:16); (6) sacrificing one’s desires for the good of others (Eph. 5:2); and (7) praying (Rev. 8:3).

2:6–8 Three OT passages employing the “stone” metaphor are used by Peter to show that Christ’s position as chief cornerstone of the new spiritual house was foreordained by God. That same stone is also going to be the stumbling stone that brings down the unbelieving in judgment (cf. Matt. 21:42, 44).

2:6 Zion. Quoted from Isaiah 28:16. Figuratively, Zion, i.e., Jerusalem, is in the realm of the New Covenant, as Sinai is in the realm of the Old Covenant.

2:6, 7 cornerstone. See note on Ephesians 2:20; cf. Psalm 118:22.

2:7 disobedient. Unbelieving (v. 8).

2:8 A stone of stumbling . . . a rock of offense. Quoted from Isaiah 8:14. To every human being, Christ is either the means of salvation if they believe, or the means of judgment if they reject the gospel. He is like a stone in the road that causes a traveler to fall. disobedient to the word. Unbelief is their disobedience, since the call of the gospel to repent and believe is a command from God. they also were appointed. These were not appointed by God to disobedience and unbelief. Rather, these were appointed to doom because of their disobedience and unbelief. Judgment on unbelief is as divinely appointed as salvation by faith. See notes on Romans 9:22; 2 Corinthians 2:15, 16.

2:9 a chosen generation. Peter uses OT concepts to emphasize the privileges of NT Christians (cf. Deut. 7:6–8). In strong contrast to the disobedient who are appointed by God to wrath (v. 8), Christians are chosen by God to salvation (cf. 1:2). a royal priesthood. The concept of a kingly priesthood is drawn from Exodus 19:6. Israel temporarily forfeited this privilege because of its apostasy and because its wicked leaders executed the Messiah. At the present time, the church is a royal priesthood united with the royal priest, Jesus Christ. A royal priesthood is not only a priesthood that belongs to and serves the king, but is also a priesthood which exercises rule. This will ultimately be fulfilled in Christ’s future kingdom (1 Cor. 6:1–4; Rev. 5:10; 20:6). a holy nation. This is another allusion to Exodus 19:6 (cf. Lev. 19:2; 20:26; Deut. 7:6; Is. 62:12). Tragically, Israel temporarily forfeited the great privilege of being the unique people of God through unbelief. Until Israel’s future acceptance of its Messiah, God has replaced the nation with the church. See notes on Romans 11:1, 2, 25–29 for Israel’s salvation. His own special people. This combines phraseology found in Exodus 19:5; Isaiah 43:21; Malachi 3:17. Cf. Titus 2:14. proclaim the praises. Proclaim, an unusual word found in no other place in the NT, means to tell forth, to tell something not otherwise known. Praises are excellencies, virtues, eminent qualities. darkness . . . light. Cf. Acts 26:18; Ephesians 5:8; Colossians 1:13.

2:10 the people of God. The ideas of this verse come from Hosea 1:6–10; 2:23. Cf. Romans 9:23–26 where the reference is explicitly to the calling of a people made up of Jews and Gentiles. now have obtained mercy. God generally has temporal mercy and the compassion of common grace on His creation as a whole (Ps. 145:9; Lam. 3:22). Paul made reference to this when he said that God is the “Savior of all men” (see note on 1 Tim. 4:10 ). But God has eternal mercy on His elect church by forgiving their sins and eliminating their judgment (cf. Rom. 9:15; Titus 3:5). In the OT, the prophet Hosea promised that Israel, though remaining outside of God’s blessings for a long period of time, would eventually come under God’s mercy. God’s dealing with Israel was somewhat of a pattern for His dealings with the believers under the New Covenant, who previously were outside God’s covenant, but have been brought under the mercy of God by faith in Christ (cf. Eph. 2:4–13).

II. REMEMBER OUR EXAMPLE BEFORE MEN (2:11–4:6)

A. Honorable Living Before Unbelievers (2:11–3:7)

1. Submission to the government (2:11–17)

2:11 sojourners and pilgrims. In this section, Peter called his readers to a righteous life in a hostile world. Christians are foreigners in a secular society because their citizenship is in heaven. There are three perspectives from which Christians can look at their obligations: (1) pilgrims (vv. 11, 12); (2) citizens (vv. 13–17); and (3) servants (vv. 18–20). In verses 21–25, Peter shows how Christ set the example by living a perfect life in the midst of His hostile environment. abstain from fleshly lusts. Perhaps more literally, “hold yourself away from fleshly lusts.” In order to have an impact for God on the world, Christians must be disciplined in an inward and private way by avoiding the desires of the fallen nature (cf. Gal. 5:19–21, where “fleshly lusts” include much more than sexual temptations). which war against the soul. War, i.e., to carry on a military campaign. Fleshly lusts are personified as if they were an army of rebels or guerrillas who incessantly search out and try to destroy the Christian’s joy, peace, and usefulness (cf. 4:2, 3).

2:12 conduct honorable. The Greek word for honorable is rich in meaning and implies the purest, highest, noblest kind of goodness. It means “lovely,” “winsome,” “gracious,” “noble,” and “excellent.” Having been disciplined in the inward and private side, the Christian must outwardly live among non-Christians in a way which reflects that inward discipline. evildoers. The early Christians were falsely accused of rebellion against the government with such false accusations as: terrorism (burning Rome; see Introduction: Background and Setting), atheism (no idols or emperor worship), cannibalism (rumors about the Lord’s Supper), immorality (because of their love for one another), damaging trade and social progress, and leading slaves into insurrection. Cf. Acts 16:18–21; 19:19, 24–27. day of visitation. A common phrase in the OT (Is. 10:3; Jer. 27:22) warning of God’s “visitation,” His drawing near to people or nations in either judgment or blessing. In the NT, “visitation” speaks of redemption (Luke 1:68; 7:16; 19:44). Peter was teaching that when the grace of God visits the heart of an unbeliever, he will respond with saving faith and glorify God because he remembers the testimony of believers he had observed. Those who don’t believe will experience the visitation of His wrath in the final judgment.

2:13 submit yourselves. Submit is a military term meaning “to arrange in military fashion under the commander,” “to put oneself in an attitude of submission.” As citizens in the world and under civil law and authority, God’s people are to live in a humble, submissive way in the midst of any hostile, godless, slandering society (cf. vv. 21–23; Prov. 24:21; Jer. 29:4–14; Matt. 22:21; Rom. 13:1ff., 1 Tim. 2:1; Heb. 10:32–34). for the Lord’s sake. Though the Christian’s true citizenship is in heaven (Phil. 3:20), he still must live as an obedient citizen in this world so that God will be honored and glorified. Rebellious conduct by a Christian brings dishonor on Christ. See notes on Romans 13:1–5; Titus 3:1, 2.

2:14 governors. Christians are to live in obedience to every institution of civil and social order on earth. This includes obedience to the national government (v. 13, “king”), the state government, the police, and judges. Only when the government tries to force a Christian to do what is against the law of God explicitly stated in Scripture should he refuse to submit (cf. Acts 4:18–20; 5:28, 29; Titus 1:6; 3:1, 2).

2:15 silence . . . foolish men. Here is the purpose for submission to authority, in order that one should avoid condemnation and win commendation that shuts the mouth of those obstinately set against the faith who are looking for reasons to criticize believers.

2:16 liberty as a cloak for vice. Believers should enjoy their freedom in Christ, but ought not to put on a veil or mask of freedom to cover what really is wickedness. Christian freedom is never to be an excuse for self-indulgence or license. Cf. 1 Corinthians 7:22; 8:9–13; 2 Thessalonians 3:7–9; see notes on Romans 14:1–15:3.

2:17 Honor. Highly esteemed is the idea, and it refers not just to obedient duty but inner respect. brotherhood. The church. Cf. 1:22; 3:8; 4:8; 5:14.

2. Submission to masters (2:18–25)

2:18 Servants, be submissive. One’s Christianity does not give him the right to rebel against his superior in the social structure (see notes on 1 Cor. 7:21–23; Eph. 6:5; Col. 3:22; see also Ex. 21:26, 27; Lev. 25:39–43; Deut. 23:15, 16), no matter how unfair or harsh he may be.

2:19, 20 commendable before God. Favor with God is found when an employee, treated unjustly, accepts his poor treatment with faith in God’s sovereign care, rather than responding in anger, hostility, discontent, pride, or rebellion (cf. Matt. 5:11).

2:21 to this. Patient endurance (v. 20). you were called. The call, as always in the NT epistles, is the efficacious call to salvation (v. 9; 5:10; Rom. 8:30). Peter’s point is that a person called to salvation will, sometimes at least, have to endure unfair treatment. Commendable behavior on the part of the believer in the midst of such trials results in the strengthening and perfecting of the Christian on earth (5:10; cf. James 1:2–4), and his increased eternal capacity to glorify God (cf. Matt. 20:21–23; 2 Cor. 4:17, 18; 2 Tim. 2:12). leaving us an example. The word example literally means “writing under.” It was writing put under a piece of paper on which to trace letters, thus a pattern. Christ is the pattern for Christians to follow in suffering with perfect patience. His death was efficacious, primarily, as an atonement for sin (2 Cor. 5:21); but it was also exemplary, as a model of endurance in unjust suffering.

2:22 This is a quote from Isaiah 53:9. He was the perfect example of patient endurance in unjust suffering because He was sinless, as the prophet said He would be. Cf. 1:19.

2:23 reviled. To revile is to pile up abusive and vile language against someone. Though verbally abused, Christ never retaliated with vicious words and threats (3:9; cf. Matt. 26:57–65; 27:12–14; Luke 23:7–11). committed Himself. “To commit” was “to hand over to someone to keep.” Christ was “handed over” to Pilate (John 19:11); Pilate “handed Him over” to the Jews (John 19:16); Christ “handed over” Himself to God, suffering in silence because of His perfect confidence in the sovereignty and righteousness of His Father (cf. Is. 53:7).

2:24 bore our sins. Christ suffered not simply as the Christian’s pattern (vv. 21–23), but far more importantly as the Christian’s substitute. To bear sins was to be punished for them (cf. Num. 14:33; Ezek. 18:20). Christ bore the punishment and the penalty for believers, thus satisfying a holy God (3:18; see notes on 2 Cor. 5:21; Gal. 3:13 ). This great doctrine of the substitutionary atonement is the heart of the gospel. Actual atonement, sufficient for the sins of the whole world, was made for all who would ever believe, namely, the elect (cf. Lev. 16:17; 23:27–30; John 3:16; 2 Cor. 5:19; 1 Tim. 2:6; 4:10; Titus 2:11; Heb. 2:9; 1 John 2:2; 4:9, 10). we, having died to sins. This is true by the miracle of being in Christ. We died to sin in the sense that we paid its penalty—death—by being in Christ when He died as our substitute. See notes on Romans 6:1–11. live for righteousness. Not only have we been declared just, the penalty for our sins paid by His death, but we have risen to walk in new life, empowered by the Holy Spirit (see notes on Rom. 6:12–22 ). by whose stripes you were healed. From Isaiah 53:5 (see note ). Through the wounds of Christ at the Cross, believers are healed spiritually from the deadly disease of sin. Physical healing comes at glorification only, when there is no more physical pain, illness, or death (Rev. 21:4). See notes on Isaiah 53:4–6; Matthew 8:17 for comments on healing in the atonement.

2:25 returned. This means “to turn toward,” and refers to the repentant faith a person has at salvation. Shepherd and Overseer. Christ is not only the Christian’s standard (vv. 21–23) and substitute (v. 24), but He is also the Christian’s Shepherd (5:4; cf. Is. 53:6; John 10:11). In the OT, the title of Shepherd for the Lord was often messianic (Ezek. 34:23, 24; 37:24; cf. John 10:1–18). Beyond that, Shepherd and Overseer were the most appropriate descriptions of Christ for Peter to use in order to comfort Christians who were being persecuted and slandered (v. 12). These two terms are also used for human spiritual leaders. Shepherd is the word for pastor, and overseer is the word for bishop (cf. Eph. 4:11; Titus 1:7), both referring to the same persons who lead the church (cf. Acts 20:28).

3. Submission in the family (3:1–7)

3:1 likewise. In chapter 2, Peter taught that living successfully as a Christian in a hostile world would require relating properly in two places: the civil society (2:13–17), and the workplace (2:18–25). At the start of this chapter, he added two more places: the family (vv. 1–7) and the local church (vv. 8, 9). be submissive. Peter insisted that if Christians are to be witnesses for their Lord, they must submit not only to the civil order but also to the social order which God has designed. own husbands. Women are not inferior to men in any way, any more than submissive Christians are inferior to pagan rulers or non-Christian bosses (cf. Gal. 3:28). But wives have been given a role which puts them in submission to the headship which resides in their own husbands (see notes on 1 Cor. 11:1–9; Eph. 5:22; Col. 3:18; Titus 2:4, 5 ). some do not obey the word. Since obedience has been used in this letter to refer to believers and disobedience to non-believers (see notes on 1:2; 2:8 ), this is a non-Christian husband. In a culture in which women were viewed as lower than men, the potential for conflict and embarrassment in the marriage of a believer and unbeliever was significant, even as it is in contemporary society. Peter did not urge the Christian wife to leave her husband (cf. 1 Cor. 7:13–16), to preach to her husband (“without a word”), or to demand her rights (“be submissive”). won by the conduct of their wives. The loving, gracious submission of a Christian woman to her unsaved husband is the strongest evangelistic tool she has. Added to submission is modesty, meekness, and respect for the husband (vv. 2–6).

3:2 chaste . . . fear. Purity of life with reverence for God is what the unsaved husband should observe consistently.

3:3 outward. Peter was not here condemning all outward adornment. His condemnation is for incessant preoccupation with the outward to the disregard of one’s character (v. 4; cf. 1 Tim. 2:9, 10). But every Christian woman is especially to concentrate on developing that chaste and reverent Christlike character.

3:4 gentle and quiet spirit. Here is beauty that never decays, as the outward body does. Gentle is actually “meek or humble” and quiet describes the character of her action and reaction to her husband and life in general. Such is precious not only to her husband, but also to God.

3:5 holy women. Certain OT saints (particularly Sarah, v. 6) are models of inner beauty, character, modesty, and submissiveness to their husbands (see notes on Prov. 31:10–31 ).

3:6 not afraid with any terror. There are potential fears for a Christian woman who sets out to be submissive to her unsaved husband, as to where such submission might lead. However, Peter’s instruction to the wife is not to be intimidating or fearful; but, as a principle, she is to submit to her husband. This precludes any coercion to sin, disobedience to God’s Word, or imposition of physical harm (cf. Acts 4:18–20; 5:28, 29; Titus 1:6).

3:7 Husbands, likewise. Submission is the responsibility of a Christian husband as well (cf. Eph. 5:21). Though not submitting to his wife as a leader, a believing husband must submit to the loving duty of being sensitive to the needs, fears, and feelings of his wife. In other words, a Christian husband needs to subordinate his needs to hers, whether she is a Christian or not. Peter specifically notes consideration, chivalry, and companionship. weaker vessel. While she is fully equal in Christ and not inferior spiritually because she is a woman (see Gal. 3:28), she is physically weaker, and in need of protection, provision, and strength from her husband. heirs together of the grace of life. Here the “grace of life” is not salvation, but marriage—the best relationship earthly life has to offer. The husband must cultivate companionship and fellowship with his wife, Christian or not (cf. Eccl. 9:9). prayers may not be hindered. This refers specifically to the husband’s prayer for the salvation of his wife (see note on v. 1 ). Such a prayer would be hindered if he were not respectful of her needs and fellowship.

B. Honorable Living Before Believers (3:8–12)

3:8 be of one mind. From two Greek words, meaning “to think the same,” “to be like-minded.” The idea is to maintain inward unity of heart. All Christians are to be examples and purveyors of peace and unity, not disruption and disharmony (John 13:35; 17; Rom. 12:16; 15:5; 1 Cor. 1:10; Phil. 2:1, 2). love as brothers. A recurring theme in 1 Peter (see 1:22; 2:17; 4:8; 5:14).

3:9 on the contrary blessing. Blessing means “to speak well of,” “to eulogize.” The blessing that a Christian is to give to the reviler includes (1) finding ways to serve him; (2) praying for his salvation or spiritual progress; (3) expressing thankfulness for him; (4) speaking well of him; and (5) desiring his well-being (2:23; cf. Lev. 19:18; Prov. 20:22; Luke 6:38). you were called to this. A person to whom God has given undeserved blessings instead of judgment should seek the blessing he will receive when giving a free gift of forgiveness to someone who has wronged him (cf. v. 21; Matt. 18:21–35).

3:10 love life and see good days. Peter used apt scriptural confirmation of his exhortation in verse 9 by quoting from Psalm 34:12–16. The believer has been granted the legacy to enjoy his life (John 10:10). In this section, Peter gave straightforward advice on how to experience that rich joy and fullness of life, even in the midst of a hostile environment. The requirements of the fulfilled life include: (1) a humble, loving attitude toward everyone (v. 8); (2) a non-vindictive response toward revilers (v. 9); (3) pure and honest speech (v. 10); (4) a disdain for sin and pursuit of peace (v. 11); and (5) a right motive, i.e., to work the righteousness that pleases the omniscient Lord (v. 12; cf. Matt. 5:38–48; Rom. 12:14, 17; 1 Cor. 4:12; 5:11; 1 Thess. 5:15).

C. Honorable Living in the Midst of Suffering (3:13–4:6)

1. The principle of suffering for righteousness (3:13–17)

3:13 who will harm you. It is unusual for people to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who are benefactors of society, who are kind and caring (cf. 4:12), but it does happen (v. 14).

3:14 blessed. Here the idea is “privileged” or “honored” (cf. Matt. 5:10). do not be afraid. The idea here is borrowed from Isaiah 8:12, 13.

3:15 sanctify the Lord God in your hearts. Christ is to be preferred here, so the reading is “set apart in your hearts Christ as Lord.” The heart is the sanctuary in which He prefers to be worshiped. Live in submissive communion with the Lord Jesus, loving and obeying Him—and you have nothing to fear. always be ready to give a defense. The English word apologetics comes from the Greek word here translated as “defense.” Peter is using the word in an informal sense (cf. Phil. 1:16, 17) and is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one’s beliefs humbly, thoughtfully, reasonably, and biblically. the hope that is in you. Salvation with its anticipation of eternal glory.

3:16 a good conscience. The conscience accuses (cf. Rom. 2:14, 15) by notifying the person of sin by producing guilt, shame, doubt, fear, anxiety, or despair. A life free of ongoing and unconfessed sin, lived under the command of the Lord, will produce a conscience “without offense” (Acts 24:16; see notes on 2 Cor. 1:12; 4:2 ). This will cause false accusers to feel the “shame” of their own consciences (cf. 2:12, 15).

2. The paragon of suffering for righteousness (3:18–22)

3:18 For Christ also suffered. Peter wished to encourage his readers in their suffering by again reminding them that even Christ suffered unjustly because it was God’s will (v. 18). Ultimately, however, Christ was triumphant to the point of being exalted to the right hand of God while all of those demon beings who were behind His suffering were made forever subject to Him (v. 22). God also caused Peter’s suffering readers to triumph. once for sins. Under the Old Covenant, the Jewish people offered sacrifice after sacrifice, and then repeated it all the next year, especially at the Passover. But Christ’s one sacrifice for sins was of such perpetual validity that it was sufficient for everyone and would never need to be repeated (see notes on Heb. 7:27; 9:26–28 ). the just for the unjust. This is another statement of the sinlessness of Jesus (cf. Heb. 7:26) and of His substitutionary and vicarious Atonement. He, who personally never sinned and had no sin nature, took the place of sinners (cf. 2:24; 2 Cor. 5:21). In so doing, Christ satisfied God’s just penalty for sin required by the law and opened the way to God for all who repentantly believe (cf. John 14:6; Acts 4:12). bring us to God. In this life, spiritually, and in the next life, wholly (cf. Mark 15:38). put to death in the flesh. A violent physical execution that terminated His earthly life (cf. Heb. 5:7). alive by the Spirit. This is not a reference to the Holy Spirit, but to Jesus’ true inner life, His own spirit. Contrasted with His flesh (humanness) which was dead for three days, His spirit (deity) was alive, literally “in spirit” (cf. Luke 23:46).

3:19 preached. Between Christ’s death and Resurrection, His living spirit went to the demon spirits bound in the abyss and proclaimed that, in spite of His death, He had triumphed over them (see notes on Col. 2:14, 15 ). spirits in prison. This refers to fallen angels (demons), who were permanently bound because of heinous wickedness. The demons who are not so bound resist such a sentence (cf. Luke 8:31). In the end, they will all be sent to the eternal lake of fire (Matt. 25:41; Rev. 20:10).

3:20 disobedient . . . in the days of Noah. Peter further explains that the abyss is inhabited by bound demons who have been there since the time of Noah, and who were sent there because they overstepped the bounds of God’s tolerance with their wickedness. The demons of Noah’s day were running riot through the earth, filling the world with their wicked, vile, anti-God activity, including sexual sin, so that even 120 years of Noah’s preaching, while the ark was being built, could not convince any of the human race beyond the eight people in Noah’s family to believe in God (see notes on 2 Pet. 2:4, 5; Jude 6, 7; cf. Gen. 6:1–8). Thus, God bound these demons permanently in the abyss until their final sentencing. saved through water. They had been rescued in spite of the water, not because of the water. Here, water was the agent of God’s judgment, not the means of salvation (see note on Acts 2:38 ).

3:21 an antitype which now saves us. In the NT, an antitype is an earthly expression of a spiritual reality. It indicates a symbol, picture, or pattern of some spiritual truth. Peter is teaching that the fact that eight people were in an ark and went through the whole judgment, and yet were unharmed, is analogous to the Christian’s experience in salvation by being in Christ, the ark of one’s salvation. baptism . . . through the resurrection of Jesus Christ. Peter is not referring to water baptism here, but rather a figurative immersion into union with Christ as an ark of safety from the judgment of God. The Resurrection of Christ demonstrates God’s acceptance of Christ’s substitutionary death for the sins of those who believe (Acts 2:30, 31; Rom. 1:4). Judgment fell on Christ just as the judgment of the flood waters fell on the ark. The believer who is in Christ is thus in the ark of safety that will sail over the waters of judgment into eternal glory (cf. Rom. 6:1–4). not the removal of the filth of the flesh. To be sure he is not misunderstood, Peter clearly says he is not speaking of water baptism. In Noah’s Flood, they were kept out of the water while those who went into the water were destroyed. Being in the ark and thus saved from God’s judgment on the world prefigures being in Christ and thus saved from eternal damnation. the answer of a good conscience toward God. The word for answer has the idea of a pledge, agreeing to certain conditions of a covenant (the New Covenant) with God. What saves a person plagued by sin and a guilty conscience is not some external rite, but the agreement with God to get in the ark of safety, the Lord Jesus, by faith in His death and Resurrection (cf. Rom. 10:9, 10; Heb. 9:14; 10:22).

3:22 right hand of God. After Jesus accomplished His cross work and was raised from the dead, He was exalted to the place of prominence, honor, majesty, authority, and power (cf. Rom. 8:34; Eph. 1:20, 21; Phil. 2:9–11; Heb. 1:3–9; 6:20; 8:1; 12:2). The point of application to Peter’s readers is that suffering can be the context for one’s greatest triumph, as seen in the example of the Lord Jesus.

3. The purpose of suffering for righteousness (4:1–6)

4:1 Therefore. In light of the triumphant suffering and death of Christ, Peter’s readers should also be willing to suffer in the flesh, knowing that it potentially produces the greatest triumph. suffered for us in the flesh. A reference to Christ’s death on the Cross (see note on 3:18 ). the same mind. The Christian should be armed (terminology that portrays a battle) with the same thought that was manifest in the suffering of Christ, namely that a person can be triumphant in suffering, even the suffering of death. In other words, the Christian should voluntarily accept the potential of death as a part of the Christian life (cf. Matt. 10:38, 39; 2 Cor. 4:8–11). Peter would have his opportunity to live this principle himself, when he faced martyrdom (see John 21:18, 19). has ceased from sin. The perfect tense of the verb emphasizes a permanent eternal condition free from sin. The worst that can happen to a believer suffering unjustly is death, and that is the best that can happen because death means the complete and final end of all sins. If the Christian is armed with the goal of being delivered from sin, and that goal is achieved through his death, the threat and experience of death is precious (cf. Rom. 7:5, 18; 1 Cor. 1:21; 15:42, 49). Moreover, the greatest weapon that the enemy has against the Christian, the threat of death, is not effective.

4:2 no longer should live . . . for the lusts of men. If the goal of the Christian’s life is the freedom from sin which comes at death, then he should live the remainder of his life on earth pursuing the holy will of God rather than the ungodly lusts of the flesh.

4:3 lewdness . . . abominable idolatries. Lewdness describes unbridled, unrestrained sin, an excessive indulgence in sensual pleasure. Revelries has the idea of an orgy. The Greek word was used in extrabiblical literature to refer to a band of drunken, wildly acting people, swaggering and staggering through public streets, wreaking havoc. Thus, the pleasures of the ungodly are described here from the perspective of God as despicable acts of wickedness. Though Peter’s readers had indulged in such sins before salvation, they must never do so again. Sin in the believer is a burden which afflicts him rather than a pleasure which delights him.

4:4 they think it strange. One’s former friends are surprised, offended, and resentful because of the Christian’s lack of interest in ungodly pleasures. the same flood of dissipation. Dissipation refers to the state of evil in which a person thinks about nothing else. The picture here is of a large crowd running together in a mad, wild race—a melee pursuing sin.

4:5 give an account. This verb means “to pay back.” People who have “walked in lewdness” (v. 3) and who malign believers (v. 4) are amassing a debt to God which they will spend all eternity paying back (cf. Matt. 12:36; Rom. 14:11, 12; Heb. 4:13). to judge the living and the dead. All the unsaved, currently alive or dead, will be brought before the Judge, the Lord Jesus Christ at the Great White Throne judgment (Rev. 20:11–15; cf. Rom. 3:19; 2 Thess. 1:6–10).

4:6 to those who are dead. The preaching of the gospel not only offers a rich life (3:10), a ceasing from sin (v. 1), and a good conscience (3:21), but also an escape from final judgment. Peter had in mind believers who had heard and accepted the gospel of Christ when they were still alive, but who had died by the time Peter wrote this letter. Some of them, perhaps, had been martyred for their faith. Though these were dead physically, they were triumphantly alive in their spirits (cf. Heb. 12:23). All their judgment had been fully accomplished while they were alive in this world (“in the flesh”), so they will live forever in God’s presence.

III. REMEMBER OUR LORD WILL RETURN (4:7–5:11)

A. The Responsibilities of Christian Living (4:7–11)

4:7 the end of all things. The Greek word for “end” is never used in the NT as a chronological end, as if something simply stops. Instead, the word means a consummation, a goal achieved, a result attained, or a realization. Having emphasized triumphant suffering through death, Peter here begins to emphasize triumphant suffering through the Second Coming of Christ (cf. 1:3; 2:12), which is the goal of all things. He is calling believers to live obediently and expectantly in the light of Christ’s return. is at hand. The idea is that of a process consummated with a resulting nearness; that is, “imminent.” Peter is reminding the readers of this letter that the return of Jesus Christ could be at any moment (cf. Rom. 13:12; 1 Thess. 1:10; James 5:7, 8; Rev. 22:20). be serious and watchful. To “be serious” here implies not to be swept away by emotions or passions, thus maintaining a proper eternal perspective on life. The doctrine of the imminent return of Christ should not turn the Christian into a zealous fanatic who does nothing but wait for it to occur. Instead, it should lead the believer into a watchful pursuit of holiness. Moreover, a watchful attitude creates a pilgrim mentality (2:11). It reminds the Christian that he is a citizen of heaven, only sojourning on earth. It should also remind him that he will face the record of his service to God and be rewarded for what stands the test at the judgment seat of Christ, which follows the return of Christ to rapture His church (see 1 Cor. 3:10–15; 4:1–5; 2 Cor. 5:9, 10). watchful . . . prayers. A mind victimized by emotion and passion, out of control, or knocked out of balance by worldly lusts and pursuits, is a mind that cannot know the fullness of holy communion in prayer with God (cf. 3:7). A mind fixed on His return is purified (1 John 3:3) and enjoys the fullness of fellowship with the Lord.

4:8 fervent love. Fervent means “to be stretched,” “to be strained.” It is used of a runner who is moving at maximum output with taut muscles straining and stretching to the limit (cf. 1:22). This kind of love requires the Christian to put another’s spiritual good ahead of his own desires in spite of being treated unkindly, ungraciously, or even with hostility (cf. 1 Cor. 13:4–7; Phil. 2:1–4). love will cover a multitude of sins. Quoted from Proverbs 10:12. It is the nature of true spiritual love, whether from God to man or Christian to Christian, to cover sins (cf. Rom. 5:8). This teaching does not preclude the discipline of a sinning, unrepentant church member (cf. Matt. 18:15–18; 1 Cor. 5). It means specifically that a Christian should overlook sins against him if possible, and always be ready to forgive insults and unkindnesses.

4:9 Be hospitable to one another. The Greek word means “love of strangers.” Love is intensely practical, not just emotional. In Peter’s day, love included opening one’s home and caring for other needy Christians, such as traveling preachers. It also included opening one’s home for church services. Scripture also teaches that Christians should be hospitable to strangers (Ex. 22:21; Deut. 14:28, 29; Heb. 13:1, 2).

4:10 received a gift. A spiritual gift is a graciously given, supernaturally designed ability granted to every believer by which the Holy Spirit ministers to the body of Christ. The Greek word (charisma ) emphasizes the freeness of the gift. A spiritual gift cannot be earned, pursued, or worked up. It is merely “received” through the grace of God (cf. 1 Cor. 12:4, 7, 11, 18). The categories of spiritual gifts are given in Romans 12:3–8 and 1 Corinthians 12:4–10 (see notes there ). Each believer has one specific gift, often a combination of the various categories of gifts blended together uniquely for each Christian. minister it to one another. Spiritual gifts were used, not for the exaltation of the one with the gift, but in loving concern for the benefit of others in the church (cf. 1 Cor. 12:7; 13). good stewards. A steward is responsible for another’s resources. A Christian does not own his gifts, but God has given him gifts to manage for the church and His glory. manifold grace of God. This emphasizes the vast designs of God for these gifts.

4:11 speaks . . . ministers. Peter is implying that there are two categories of gifts: speaking gifts and serving gifts. Such distinctions are clear in the lists in Romans 12 and 1 Corinthians 12. For a discussion of the gifts, see notes on 1 Corinthians 12–14. oracles of God. Elsewhere used of Scripture, the very words out of God’s mouth (cf. Rom. 3:2; Acts 7:38). God may be glorified. That is the goal of everything. Cf. Romans 11:33–36; Ephesians 3:21; 2 Timothy 4:18; 2 Peter 3:18; Revelation 1:6.

B. The Rewards of Christian Suffering (4:12–19)

4:12 the fiery trial. Peter probably wrote this letter shortly before or after the burning of Rome (see Introduction: Background and Setting), and at the beginning of the horrors of a 200-year period of Christian persecution. Peter explains that four attitudes are necessary in order to be triumphant in persecution: (1) expect it (v. 12); (2) rejoice in it (vv. 13, 14); (3) evaluate its cause (vv. 15–18); and (4) entrust it to God (v. 19). some strange thing happened. Happened means “to fall by chance.” A Christian must not think that his persecution is something that happened accidentally. God allowed it and designed it for the believer’s testing, purging, and cleansing.

4:13 to the extent . . . sufferings. The Christian who is persecuted for his faith is a partner in the same kind of suffering Jesus endured—suffering for doing what is right (cf. Matt. 5:10–12; Gal. 6:17; Phil. 1:29; 3:10; Col. 1:24). when His glory is revealed. That is, at Christ’s Second Coming (cf. Matt. 24:30; 25:31; Luke 17:30). While Jesus is presently glorified in heaven, His glory is not yet fully revealed on earth. be glad with exceeding joy. That is, exult and rejoice with a rapturous joy (cf. James 1:2). A Christian who is persecuted for righteousness in this life will have overflowing joy in the future because of his reward (see notes on Matt.20:20–23 ). Such an awareness of future joy enables him also to “rejoice” (v. 13) at the present time (cf. Luke 6:22; see note on Rom. 8:17 ).

4:14 reproached for the name of Christ. Insulted and treated unfairly for being a representative of all that Christ is, and for the public proclamation of the name of Christ (cf. Acts 4:12; 5:41; 9:15, 16; 15:26). blessed. Not a general, nondescript happiness so much as a specific benefit, in that suffering triumphantly for Christ shows God’s approval. Spirit of glory. That is, the Spirit who has glory, or who is glorious. In the OT, the glory of God was represented by the Shekinah light, that luminous glow which signified the presence of God (see Ex. 33:15–34:9). rests upon you. When a believer suffers, God’s presence specially rests and lifts him to strength and endurance beyond the physical dimension (cf. Acts 6:8–7:60; 2 Cor. 12:7–10).

4:15 busybody in other people’s matters. Someone who intrudes into matters that belong to someone else. Peter is dealing with matters that would lead to persecution, such as getting involved in revolutionary, disruptive activity, or interfering in the function and flow of government. It might also refer to being a troublesome meddler in the workplace. As a general rule, a Christian living in a non-Christian culture is to do his work faithfully, exalt Jesus Christ, and live a virtuous life, rather than try to overturn or disrupt his culture (2:13–16; cf. 1 Thess. 4:11; 2 Thess. 3:11; see notes on 1 Tim. 2:1–3 ).

4:16 Christian. In the earliest days of the church, Christian was a derisive term given to those followers of Christ (cf. Acts 11:26; 26:28). Eventually, followers of Christ came to love and adopt this name.

4:17 judgment . . . house of God. Not condemnation, but the purging, chastening, and purifying of the church by the loving hand of God. It is far better and more important to kingdom work to endure suffering as the Lord purges and strengthens the church, than to endure the eternal sufferings of the unbeliever in the lake of fire. And, if God so strongly and painfully judges His church which He loves, what will be His fury on the ungodly?

4:18 Peter quoted from the LXX of Proverbs 11:31, and reinforced the point that if the justified sinner is saved only with great difficulty, suffering, pain, and loss—what will be the end of the ungodly? Cf. 2 Thessalonians 1:4–10.

4:19 commit their souls to Him. Commit is a banking term meaning “to deposit for safe keeping.” faithful Creator. Peter uses the word Creator to remind his readers that when they committed their lives to God, they were simply giving back to God what He had created. As Creator, God knows best the needs of His beloved creatures (2:23; cf. 2 Tim. 1:12).

C. The Requirements for Christian Leadership (5:1–4)

5:1 elders . . . I exhort. Times of suffering and persecution in the church call for the noblest leadership. The elder is the same leader as the shepherd (i.e., pastor, v. 2), and overseer (i.e., bishop, v. 2; see note on Acts 20:28 ). The word elder emphasizes their spiritual maturity. As in almost all other uses of the word (with the exception of Peter’s reference to himself here and John’s in 2 John 1 and 3 John 1), Peter wrote in the plural, indicating it was usual to have a plurality of godly leaders who oversaw and fed the flock. fellow elder and a witness . . . and . . . partaker of the glory. Peter loaded this exhortation to the elders with some rich motivation. First, there was motivation by identification with Peter, who refers to himself as a fellowelder. As such, he could give relevant exhortation to the spiritual leaders. Second, there was motivation by authority. By noting that he had been an eyewitness of Christ’s suffering, Peter was affirming his apostleship (cf. Luke 24:48; Acts 1:21, 22). Third, there was the motivation by anticipation. The fact that Christian leaders will one day receive from the hand of Christ a reward for their service should be a stimulant to faithful duty. The basis of this anticipation was Peter’s experience in observing the Transfiguration of Christ (cf. Matt. 17:1–8; 2 Pet. 1:16). At that momentous event, he did partake of the Lord’s glory.

5:2 Shepherd the flock of God. After the motivation (v. 1) comes the exhortation (vv. 2–4). Since the primary objective of shepherding is feeding, that is, teaching, every elder must be able to teach (cf. John 21:15–17; see notes on 1 Tim. 3:2; Titus 1:9 ). Involved with the feeding of the flock is also protecting the flock (cf. Acts 20:28–30). In both duties, it must be remembered that the flock belongs to God, not to the pastor. God entrusts some of His flock to the pastor of a church to lead, care for, and feed (v. 3). not by compulsion but willingly. Specifically, Peter may be warning the elders against a first danger—laziness. The divine calling (cf. 1 Cor. 9:16), along with the urgency of the task (Rom. 1:15), should prevent laziness and indifference. Cf. 2 Corinthians 9:7. not for dishonest gain. False teachers are always motivated by a second danger, money, and use their power and position to rob people of their wealth (see notes on 2 Pet. 2:1–3 ). Scripture is clear that churches should pay their shepherds well (1 Cor. 9:7–14; 1 Tim. 5:17, 18); but a desire for undeserved money must never be a motive for ministers to serve (cf. 1 Tim. 3:3; 6:9–11; 2 Tim. 2:4; Titus 1:7; 2 Pet. 2:3; see also Jer. 6:13; 8:10; Mic. 3:11; Mal. 1:10).

5:3 nor as being lords. This is the third major temptation for a pastor: (1) laziness (v. 2); (2) dishonest finances (v. 2); and (3) demagoguery. In this context, lords means to lead by dominating someone or some situation. It implies leadership by manipulation and intimidation. See notes on Matthew 20:25–28. True spiritual leadership is by example (see 1 Tim. 4:12).

5:4 Chief Shepherd appears. The Chief Shepherd is Jesus Christ (cf. Is. 40:11; Zech. 13:7; John 10:2, 11, 12, 16; Heb. 13:20, 21). When He appears at the Second Coming, He will evaluate the ministry of pastors at the judgment seat of Christ (cf. 1 Cor. 3:9–15; 4:5; 2 Cor. 5:9, 10). crown of glory. Lit. the crown which is eternal glory. In the NT world, crowns were given as marks of victorious achievements (cf. 1 Cor. 9:24, 25). Believers are promised crowns of glory, life (James 1:12), righteousness (2 Tim. 4:8), and rejoicing (1 Thess. 2:19), and all are imperishable (1 Cor. 9:25). All the crowns describe certain characteristics of eternal life. See note on 1 Thessalonians 2:19. that does not fade away. The Greek word for “not fade away” is the name of a flower, the amaranth.

D. The Realization of Christian Victory (5:5–11)

5:5 submit yourselves. See 2:18–3:9. elders. The elders are the pastors, the spiritual leaders of the church (cf. v. 1; notes on 1 Tim. 3:1–7; Titus 1:5–9). The church members, especially the young people, are to give honor, deference, and respect to spiritual leadership. Submission is a fundamental attitude of spiritual maturity (cf. 1 Cor. 16:15; 1 Thess. 5:12–14; Titus 3:1, 2; Heb. 13:7, 17). Lack of submission to the elders not only makes the ministry difficult, but also forfeits God’s grace, as noted in the quote from Proverbs 3:34 (see note on James 4:6 ). be clothed with humility. To “be clothed” literally means to tie something on oneself with a knot or a bow. This term was often used of a slave putting on an apron over his clothes in order to keep his clothes clean. Humility is literally “lowly mindedness,” an attitude that one is not too good to serve. Humility was not considered a virtue in the ancient world, any more than it is today (cf. John 13:3–17; Phil. 2:3, 4; see Prov. 6:16–17; 8:13; Is. 57:15).

5:6 under the mighty hand of God. This is an OT symbol of the power of God working in the experience of people, always accomplishing His sovereign purpose (cf. Ex. 3:19, 20; Job 30:20, 21; Ezek. 20:33, 37; Mic. 6:8). The readers of Peter’s letter were not to fight the sovereign hand of God, even when it brought them through testings. One of the evidences of lack of submission and humility is impatience with God in His work of humbling believers (see notes on 2 Cor. 12:7–10 ). exalt you in due time. Cf. Luke 14:11. God will lift up the suffering, submissive believers in His wisely appointed time. See notes on Job 42.

5:7 casting all your care upon Him. This verse partly quotes and partly interprets Psalm 55:22. Casting means “to throw something on something,” as to throw a blanket on a donkey (Luke 19:35). Christians are to cast all of their discontent, discouragement, despair, and suffering on the Lord, and trust Him for knowing what He is doing with their lives (cf. 1 Sam. 1:10–18). Along with submission (v. 5) and humility (vv. 5, 6), trust in God is the third attitude necessary for victorious Christian living.

5:8 Be sober. See notes on 1:13 and 4:7. be vigilant. Strong confidence in God’s sovereign care does not mean that the believer may live carelessly. The outside evil forces which come against the Christian demand that the Christian stay alert. your adversary. Greek for a legal opponent in a lawsuit. the devil . . . a roaring lion. The Greek word for devil means “slanderer”; thus a malicious enemy who maligns believers. He and his forces are always active, looking for opportunities to overwhelm the believer with temptation, persecution, and discouragement (cf. Pss. 22:13; 104:21; Ezek. 22:25). Satan sows discord, accuses God to men, men to God, and men to men. He will do what he can to drag the Christian out of fellowship with Christ and out of Christian service (cf. Job 1; Luke 22:3; John 13:27; 2 Cor. 4:3, 4; Rev. 12). And he constantly accuses believers before God’s throne, attempting to convince God to abandon them (Job 1:6–12; Rev. 12:10).

5:9 Resist him, steadfast in the faith. Cf. James 4:7. Resist means “to stand up against.” The way to resist the devil is not with special formulas, or words directed at him and his demons, but by remaining firm in the Christian faith. This means to continue to live in accord with the truth of God’s Word (see notes on 2 Cor. 10:3–5 ). As the believer knows sound doctrine and obeys God’s truth, Satan is withstood (cf. Eph. 6:17). the same sufferings. The whole brotherhood, the entire Christian community, is always going through similar trials brought on by the roaring lion who never stops trying to devour believers (cf. 1 Cor. 10:13).

5:10 who called us. As always in the NT epistles, an effectual, saving call. See notes on 1:5; 2:9, 21; 3:9. after you have suffered a while. Christians are to live with the understanding that God’s purposes realized in the future require some pain in the present. While the believer is being personally attacked by the enemy, he is being personally perfected by the Lord, as the next phrase attests (cf. 1:6; also 2 Cor. 1:3–7). perfect, establish, strengthen, and settle. These four words speak of strength and resoluteness. God is working through the Christian’s struggles to produce strength of character. In verses 5–14, Peter elucidated briefly, but in wonderful richness, those attitudes which are necessary for the believer to grow in Christ to effective maturity. These include submission (v. 5), humility (vv. 5, 6), trust (v. 7), sobermindedness (v. 8), vigilant defense (vv. 8, 9), hope (v. 10), worship (v. 11), faithfulness (v. 12), and affection (vv. 13, 14).

Conclusion (5:12–14)

5:12 Silvanus. This is the Silas who traveled with Paul and is often mentioned in his epistles. He was a prophet (Acts 15:32) and a Roman citizen (Acts 16:37); he was apparently the one who wrote down Peter’s words and later took this letter to its intended recipients (cf. Introduction: Author and Date).

5:13 She who is in Babylon. This refers to a church in Rome (cf. Rev. 17, 18; Introduction: Background and Setting). Mark my son. Mark, called John Mark, was the spiritual son of Peter. Tradition indicates that Peter helped him write the Gospel of Mark (cf. Acts 12:12). This is the same Mark who once failed Paul (Acts 13:13; 15:38, 39; Col. 4:10), but later became useful again for ministry (2 Tim. 4:11).

Further Study

Grudem, Wayne. 1 Peter. Grand Rapids: Eerdmans, 1995.

Hiebert, D. Edmond. 1 Peter. Chicago: Moody, 1992.

MacArthur, John. 1 Peter. Chicago: Moody, forthcoming.