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I Peter 1-5
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An introduction to I Peter
The Christians are under great persecution under the Roman emperor Nero. This epistle was written by Peter to the dispersed Christians around 62-64 A.D. to provide them with a doctrinal foundation. The place names provided in verse 1 are located in today's Turkey. Peter's readers to this epistle were predominantly of Gentile rather than Jewish background (1:14; 2:9-10; 4:3-4).
Born again...now that's
security! (I Peter 1:1-5)
1 Peter, an apostle of Jesus Christ, ¶ To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
2 elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: ¶ Grace to you and peace be multiplied.
3 ¶ Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead,
4 to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you,
5 who are kept by the power of God through faith for salvation ready to be revealed in the last time.
Peter uses the word "pilgrims" to describe the recipients of his letter. The Greek word he uses there (parepidemos) is translated "pilgrims" again in 2:11. Peter probably means to use this word to identify their permanent residence as Heavenly rather than earthly. The same Greek word translated "pilgrims" is used in Hebrew 11:13 to identify those people of faith in the context that their permanent home was Heaven when it says, "they were strangers and pilgrims on the earth." That idea fits nicely with verses 2-5. Peter clearly establishes Heaven as the end result of our salvation experience in Jesus Christ. Verse 5 is particularly useful reading for those who have trouble accepting the fact that our salvation is eternal, "who are kept by the power of God through faith for salvation ready to be revealed in the last time." The great news here is that I'm not responsible for keeping my own salvation secure; God is...and he's omnipotent! It's a very secure feeling to be "kept by the power of God."
Here we are, 30 years or so after the Day of Pentecost in Acts 2 (see notes) when the church at Jerusalem was established. You will notice in these verses that Peter states as fact the scriptural principle of the security of the Believer in these verses without going into a detailed explanation; he packs a lot into these verses.
Notice the terms he uses to establish the security of the Believer's salvation:
If those terms in verse 2 ("Elect" and "foreknowledge") are confusing to you, click here to read the notes on Romans 9 regarding the usage of those terms in the New Testament. So, with these terms in mind, let's view verse 2 with a new appreciation of why our salvation is so secure in Jesus Christ. For someone to read verse 2 and still maintain that it is possible to lose one's salvation...well...that's just disregarding the plainly-stated conditions of salvation. The multiplication of grace and peace in verse 2 is a frequent expression in the New Testament as part of their mutual greetings to one another.
In verses 3-4, Peter expresses a thankfulness to God for the living hope that we now have as a result of the resurrection of Jesus Christ from the dead. Because of his resurrection, we can look forward to our own resurrection. Verse 4 clearly describes the conditions of that resurrection as being in heaven where we will be "incorruptible and undefiled." Peter caps off these assurance guarantees in verse 5, "who are kept by the power of God through faith for salvation ready to be revealed in the last time." Notice that "God" does the keeping by his own power in that verse, not our own power. Just to be safe, let's plainly state the obvious: Our salvation is secure in Jesus Christ.
Trial,
trial, trial (I Peter 1:6-9)
6 ¶ In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials,
7 that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ,
8 whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory,
9 receiving the end of your faith—the salvation of your souls.
These "various trials" probably refer to the persecution under Nero of Believers. The Greek word used for "trials" there is "peirasmos." Refer to the article to the right of this screen entitled "Trial, Testing and Temptation" for the precise meaning of that word, or click here to read the article in full screen. Hard times build our faith. In verse 7, Peter uses the Greek verb and noun ("dokimazo" and "dokimion") from the same root word (see box to right for definitions) where he draws a comparison between trial in a Christian's life to the fire that is used to make gold pure. The fire separates the impurities from the gold; that's what trial does for Believers. To put it simply, Peter is normalizing the presence of trial as a process of victorious Christian living. Notice the rejoicing that accompanies this trial (verse 8) as we look forward to the completion of our salvation experience, "the salvation of your souls" (verse 9, i.e. the final redemption to Heaven itself).
Let's recognize those Old Testament prophets (I
Peter 1:10-12)
10 ¶ Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you,
11 searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.
12 To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.
Peter vindicates those Old Testament prophets like Jeremiah who prophesied about the coming Messiah. Of particular note here is Peter's reference to salvation in verses 1-5. This salvation by grace as a condition of the heart is exactly what was prophesied as a component of the New Covenant (Jeremiah 31:31-34, see notes). While all the conditions of the New Covenant had not been realized at the time of the writing of this epistle, salvation by grace had. Click here to read the notes on Hebrews 8 regarding the provisions of the New Covenant. He further mentions in verse 11 that those prophets "testified beforehand the sufferings of Christ and the glories that would follow." We see Isaiah's prophecy concerning the suffering of Christ in Isaiah 53 (see notes) and the glory in Isaiah 11 (see notes) and Isaiah 65 (see notes). Verse 12 says that what they previewed, we are realizing.
You belong to God; now act like
it! (I Peter 1:13-25)
13 ¶ Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;
14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance;
15 but as He who called you is holy, you also be holy in all your conduct,
16 because it is written, “Be holy, for I am holy.”
17 ¶ And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear;
18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers,
19 but with the precious blood of Christ, as of a lamb without blemish and without spot.
20 He indeed was foreordained before the foundation of the world, but was manifest in these last times for you
21 who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.
22 ¶ Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart,
23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever,
24 because
“All flesh is as grass,
And all the glory of man as the flower of the grass.
The grass withers,
And its flower falls away,
25 But the word of the LORD endures forever.” Now this is the word which by the gospel was preached to you.
There's a metaphor in verse 13 - "gird up the loins of your mind." Men wore long robes, but when they had a task requiring increased mobility, they tucked their robes in at their belts, an action referred to as "girding up one's loins." While this was done for work, athletics, traveling, warfare, etc., based upon Peter's reference to the passover lamb in verse 19, he may have had in view here Exodus 12:11 (see notes), "And thus you shall eat it: with a belt on your waist, your sandals on your feet, and your staff in your hand. So you shall eat it in haste. It is the LORD’S Passover." In any case, the message is clear - stay alert in anticipation for "the revelation of Jesus Christ," a reference to the rapture of Believers (I Thessalonians 4:13-18, see notes).
The usage of the word "hope" in verse 13 comes from the Greek word ("elpizo") which literally means "confident expectation." Since you've been saved in Christ, act like it (verse 14). Here's a clear call for Believers to live out their righteousness before the world. I particularly find verses 15-16 meaningful, "but as He who called you is holy, you also be holy in all your conduct, [Greek: "anastrophe" means "lifestyle"] because it is written, “Be holy, for I am holy." Peter quotes Leviticus 11:44-45 (see notes) here. These words are found again in Leviticus 19:2 (see notes). These verses are talking about lifestyle after salvation - strengthened by the fact that Leviticus 11 and 19 are also dealing with lifestyle. Let's take a look at three Greek words with he same root. The first is "hagiasmos" - used 10 times in the New Testament and is translated "holiness" or "sanctification." The verb equivalent of this noun is "hagiazo" and means "to set apart or dedicate." The Greek adjective form of that root is "hagios," which is translated "holy" or when used as a noun is often translated "saints." In other words, a Believer is "set apart" for an eternity in Heaven as a "saint" of God, and in that respect, all Christians are "holy."Peter uses the adjective "holy" (Greek: "hagios" means "set apart") four times in two verses to indicate a Believer's responsibility to set a Christ-like example before the world. Since Believers are set apart in Christ, we should act like it under the power and influence of the Holy Spirit. Let the world see your life in Christ. Or...perhaps I should say, "Let the world see Christ in your manner of living."
Verse 17 sets up the rest of the chapter, "And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear." Notice the "if" clause - "if you call on the Father" followed by the "then" clause - "conduct yourselves throughout the time of your stay here in fear." The usage of the word "paroikia" for "stay" here holds the connotation that Believers are strangers in this world - the very same thought conveyed with his usage of "strangers" in verse 1. Believers are just passing through this world. As such, the "fear" of verse 17 (Greek: "phobos") projects that our attitude be mindful of the seriousness of the situation as aliens in a Christ-rejecting world. Now Peter lists the supporting arguments for his exhortation of verse 17 by first of all explaining what's different about us - our spiritual redemption. Notice in verse 18 that our redemption is not earthly in nature, but spiritual as in verse 19, "but with the precious blood of Christ, as of a lamb without blemish and without spot." It is not clear whether Peter refers to paganism or Judaism in verse 18 when he refers to those traditions as being "aimless." Whatever, they don't measure up to Christ's sacrifice of his own blood. Why? Because he was "foreordained before the foundation of the world" to make that sacrifice (verse 20) and because God "raised him up from the dead, and gave him glory" (verse 21). As a result, our faith and hope is in God.
Since our faith and hope is in God (verse 21), the Believer's soul is purified (verse 22). Then comes a command (a Greek imperative verb), "love one another." Remember that Jesus himself identified this as a vital aspect of being a disciple of Christ in John 13:34-35 (see notes) when he said, "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another." Verses 23-25 emphasize the eternal permanence of the Word of God by which we experience regeneration in Christ. Peter makes certain that his readers understand the permanence of the "word of God which lives and abides forever" when he quotes from Isaiah 40:6-8 (see notes) in verse 24, "because 'All flesh is as grass, And all the glory of man as the flower of the grass. The grass withers, And its flower falls away'." He follows this quotation with his statement of verse 25, "But the word of the LORD endures forever. Now this is the word which by the gospel was preached to you." In so doing, he applies the weight of Old Testament prophecy to the contents of his epistle.
When we talk about the mechanics of salvation, I Peter 1:23 is particularly exact, "having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever." Salvation is described as a "born again" experience. Jesus described salvation similarly to Nicodemus in John 3:1-21 (see notes). Here's why that's important. Salvation is not a feeling or just an experience, it's a relationship that involves a transformation. Notice what Paul says about it in I Corinthians 12:13 (see notes), "For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit." Literally, the "born again" experience involves being "baptized" by the Holy Spirit into the Body of Christ. We sometimes refer to salvation as the "new birth" for that reason. The analogy there is important to note as well. We saw that we are "kept by the power of God" in I Peter 1:5; the reason that's so is because we have been spiritually born into God's family just like physically people are born into their families on earth. You can't undo a physical birth, nor can you undo a spiritual birth. Salvation is not just an experience or a feeling, it's a permanent relationship with God as a result of "having been born again" just like both Christ and Peter have indicated.
Who are you going to follow? (I Peter 2:1-12)
1 Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking,
2 as newborn babes, desire the pure milk of the word, that you may grow thereby,
3 if indeed you have tasted that the Lord is gracious.
4 ¶ Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious,
5 you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
6 Therefore it is also contained in the Scripture,
“Behold, I lay in Zion
A chief cornerstone, elect, precious,
And he who believes on Him will by no means be put to shame.”
7 ¶ Therefore, to you who believe, He is precious; but to those who are disobedient,
“The stone which the builders rejected
Has become the chief cornerstone,”
8 and
“A stone of stumbling
And a rock of offense.” They stumble, being disobedient to the word, to which they also were appointed.
9 ¶ But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;
10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.
11 ¶ Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul,
12 having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.
Because of this supernatural relationship described with Christ in the preceding chapter, here are the instructions for conducting one's Christian life. First of all the "love one another" admonition of verse 1:22 is reinforced here with a little mini list in verse 1, "Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking." You will notice that all of those are relationship issues. Peter uses a couple of metaphors here to illustrate the Believer's allegiance to Christ. The first metaphor for these Believers is to desire the "milk of the word" as "newborn" Believers. Verse 3 is an obvious reference to Psalms 34:8 (see notes), "Oh, taste and see that the LORD is good; Blessed is the man who trusts in Him!" The next is the familiar "stone" metaphor. Peter quotes first from Isaiah 28:16 (see notes) in verse 6, then Psalms 118:22 (see notes) in verse 7, and finally, Isaiah 8:14 (see notes) in verse 8. In other words, Christ is the stone prophesied in the Old Testament, and as Believers, we are the living stones from him. This "cornerstone" teaching from the Old Testament was actually used by Jesus himself in a parable to the Jewish leaders regarding his imminent crucifixion in Matthew 21:42/Mark 12:10/Luke 20:17 (see notes). Later in the New Testament we then see Jesus as the "cornerstone" in Acts 4:11 (see notes) and Romans 9:33 (see notes) as well as here. All of the New Testament usages are based upon these Old Testament scriptures. So, to summarize, Jesus is the living stone (verse 4), the corner stone (verse 6), the rejected stone (verse 7), and the stumbling stone (verse 8). And...Believers are the "living stones" (verse 5), a chip off the old block...you might say. That being the case, verse 5 says exactly that. But wait! There's more! we are also our own priests. We don't need to run to a priest for intercession. Look at verses 9-10.
Here's the New Testament hierarchy for Believers:
I Timothy 2:5 (see notes) says, "For there is one God and one Mediator between God and men, the Man Christ Jesus." In other words, Jesus eliminated the middle man with his sacrificial death on the cross. It is inappropriate for a Believer to depend on another man to absolve sin or mediate; Jesus and Jesus alone does this for all Believers. So...there it is: Believers are priests of God.
As a matter of fact, Believers are much more than priests, according to verse 9:
Then comes the responsibility. We saw those relational attitudes to be avoided in verse 1; here are the attitudes to be pursued by Believers in verse 9-12:
A couple of points should be noted here. First of all, Peter is encouraging Gentile Believers to live a positive testimony. The readers are identified as Gentiles in verse 10, "who once were not a people..." An elaboration of verse 12 on having "conduct honorable among the Gentiles" is seen in the following verses regarding submission to authority.
Incidentally, Peter obviously borrowed some of this terminology to describe the New Testament Believers' position before God from a previous description of the Hebrews found in Exodus 19:5-6 (see notes), "'Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation.' These are the words which you shall speak to the children of Israel."
Submit to authority (I Peter 2:13-17)
13 ¶ Therefore submit yourselves to every ordinance of man for the Lord’s sake, whether to the king as supreme,
14 or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good.
15 For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—
16 as free, yet not using liberty as a cloak for vice, but as bondservants of God.
17 Honor all people. Love the brotherhood. Fear God. Honor the king.
The tendency would have been to refuse obedience to an oppressive government like the Roman Empire under Nero. The lesson of scripture is, as much as possible, to comply with the laws of our government's leaders. Sometimes there is a clash - like with Shadrach, Meshach and Abednego in Daniel 3 (see notes) or Daniel himself in Daniel 6 (see notes). However, compliance with one's government, short of direct violation of scriptural principle, is a mandate of scripture. Paul dealt with this issue of government authority rather comprehensively in Romans 13:1-7 (see notes).
Peter makes an interesting Daniel-type distinction in verse 16, "as free, yet not using liberty as a cloak for vice, but as bondservants of God." That term "cloke for vice" literally means using one's religion in a self-serving, not God-honoring way. In other words, don't resist the government by invoking Christian principle when there is not really any Christian principle involved.
A word to servants (I Peter
2:18-25)
18 ¶ Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh.
19 For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully.
20 For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God.
21 For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:
22 “Who committed no sin,
Nor was deceit found in His mouth”;
23 who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously;
24 who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.
25 For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.
While the direct application of scripture here is to servants/slaves, the concept reaches beyond them to all of us. (Click here to see the summary on slavery during the first century.) Christ was sinless and yet suffered - suffered without complaint. Suffering is part of Christian living. Suffer graciously; don't jeopardize your testimony in the process. Peter draws heavily from Isaiah 52-53 in this passage, but perhaps the most significant of these quotes is found in verse 24, "who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed." That's taken from Isaiah 53:5 (see notes) where it was prophesied that the Messiah would suffer for our sin burden.
A very significant comparison is seen here in verse 20. When one does wrongly, he expects to experience suffering for such. However, when one does well and still suffers, this is the time when one's Christian character is being tested. The comparison is that Jesus, himself, suffered for wrongdoing, even though he had done no wrong. Jesus is our example.
I hesitate to make an issue of the rendering that many modern translations have given to verse 25, but I guess I will anyway. The Greek verb for "returned" there is "epistrepho" which means to turn or turn back. However, the verb is unquestionably in the passive voice here, making the subject receiving the action rather than implementing the action. So, simply put, those "sheep going astray" received shepherding (Shepherd - Greek: poimen) and oversight (Bishop/overseer - Greek: episkopos) which CAUSED them to return. Though slight, there is a difference between turning oneself as opposed to being led by Jesus to turn.
Husbands and wives - who's
in charge? (I Peter 3:1-7)
1 Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives,
2 when they observe your chaste conduct accompanied by fear.
3 Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—
4 rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.
5 For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands,
6 as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror.
7 ¶ Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.
Here are some self-explanatory verses on the husband-wife relationship - not very politically correct by today's standards, but scriptural nonetheless. Notice the admonition to the wife of the husband who is not living by scriptural principles in verses 1-2. A Godly Christian example serves to influence him to obedience to God also. A modest appearance is encouraged in verses 3-4 on behalf of women. These two verses are intended to differentiate between the appearance of ungodly women as opposed to Christian women. Peter clearly establishes the marriage chain of command in verses 5-6. He makes reference to Genesis 18:12 (see notes) where Sara called Abraham "lord." The Greek word for "lord" in verse 6 is "kurios," which means "master" as does its Hebrew counterpart "adown" used in Genesis 18:12. There's no question: Peter is teaching that the husband is the head of the home here. As I said, it's not very politically correct by today's standards - just scriptural by Biblical standards. The admonition to husbands is contained in verse 7. Place a value on your wife and serve the Lord with her as a fellow heir (Greek: "sugkleronomos"). The phrase "that your prayers may not be hindered" at the end of the verse packs a punch. Peter is indicating that a failure to "honor" one's wife (to place a value upon) will "hinder" one's relationship with God.
Paul dealt with this subject of husbands/wives in Ephesians 5:22-33 (see notes) and I Corinthians 11:1-16 (see notes).
How well do you suffer? (I Peter 3:8-22)
8 ¶ Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous;
9 not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.
10 For
“He who would love life
And see good days,
Let him refrain his tongue from evil,
And his lips from speaking deceit.
11 Let him turn away from evil and do good;
Let him seek peace and pursue it.
12 For the eyes of the LORD are on the righteous,
And His ears are open to their prayers;
But the face of the LORD is against those who do evil.”
13 ¶ And who is he who will harm you if you become followers of what is good?
14 But even if you should suffer for righteousness’ sake, you are blessed. “And do not be afraid of their threats, nor be troubled.”
15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear;
16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.
17 For it is better, if it is the will of God, to suffer for doing good than for doing evil.
18 ¶ For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,
19 by whom also He went and preached to the spirits in prison,
20 who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.
21 There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ,
22 who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.
Times were tough for Believers when this was written during the reign of Nero. He hated Christians. The lesson here is to give the Gospel, even in the face of potential persecution as a result. The admonition of verses 8-11 is for Believers to be part of the solution and not the problem. You get the picture which is really summarized with the statement "love as brothers." We love our family in the worst of circumstances...even when they display undesirable conduct. So should Believers treat one another at all times. So, "not returning evil for evil or reviling for reviling" is not a challenge when you authentically love someone. Paul gives quite a bit of detail to this very same point in I Corinthians 13:4-7 (see notes): Authentic love overlooks a lot of faults.
Here's the promise that makes suffering bearable in verses 12-14: It's all in the Lord's hands. Peter quotes Psalms 34:15-16 (see notes) in verse 12. Believers should exercise righteous actions regardless of circumstances. And...when one's good actions result in negative reactions, verse 14 encourages, "But even if you should suffer for righteousness’ sake, you are blessed. And do not be afraid of their threats, nor be troubled."
Verse 15 is a great apologetics verse, "But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear." The Greek word for "sanctify" is the verb "hagiazo." It means to set apart i.e. make special. As such, Believers should always be ready to explain what Christ means to them. Of Course, unless a Christian practices the good conduct outlined in verses 8-14, verse 15 may fall on deaf ears. Our positive Christian example lends credibility to our message of Christ. That's what the "good conscience" of verse 16 references with an emphasis made once again in verse 17 that our suffering at the hands of others needs to be because of our unwavering faith rather than our own "evil doing."
Regarding the issue of suffering, though innocent, verse 18 begins with an example of Christ's suffering as a lesson to us, but includes some rather interesting doctrinal implications. Christ's death was substitutionary in that his death ("the just") paid for our sins ("the unjust"). The purpose was to deliver us to God i.e. eternal life. Christ was crucified physically, but raised by the Holy Spirit of God. Concerning the preaching to the "spirits in prison" in verse 19, there are some pretty interesting supporting verses to indicate that Christ actually spent those three days between his crucifixion and resurrection in Hades, or at least next door. Click here to see the discussion on this subject from Ephesians 4:8-10. We see in verse 20 that Peter specifically mentions the "disobedient" during Noah's day, but there is no reason to see this as an exclusive group of non-believers. He seems to use them to make a water analogy that leads into verse 21.
Finally, verse 21 puts water baptism into perspective. Note that water baptism is "not the removal of the filth of the flesh" but rather "the answer of a good conscience toward God." In other words, baptism is a testimony thing, not a salvation thing. Click here to see a more complete discussion of water baptism in Romans 6:1-14. After the resurrection, Jesus assumes his place at "the right hand of God." Everyone is subject to Christ as God. Speaking of Jesus Christ, Paul says in Colossians 1:15 (see notes), "He is the image of the invisible God, the firstborn over all creation." Here's the bottom line: Jesus is incarnate God.
Being good stewards of God's grace (I Peter
4:1-11)
1 Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin,
2 that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God.
3 For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries.
4 In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you.
5 They will give an account to Him who is ready to judge the living and the dead.
6 For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
7 ¶ But the end of all things is at hand; therefore be serious and watchful in your prayers.
8 And above all things have fervent love for one another, for “love will cover a multitude of sins.”
9 Be hospitable to one another without grumbling.
10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God.
11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.
| The understanding of verse 1 varies among commentators. Let's analyze the Greek construction of the phrase "he that hath suffered in the flesh hath ceased from sin." Let's do a word for word substitution and go from there: "He that suffered [aorist participle meaning point in time rather than continuous action] in flesh [no definite article (the) is present] has ceased/refrained [Greek: pauo is perfect tense indicating past action] from [from because it is genitive/ablative] sin. |
These verses encourage Believers to be careful about their personal testimony before the world. It appears in verse 1 that Peter is making the same point that Paul does regarding the Believers death to sin in Romans 6:1-14 (see notes). A contrast is seen between a life surrendered to Christ in verses 1-2 and the unregenerate lifestyle of verse 3. Verse 4 is an eye opener: The world will not understand why you don't act like them. Let's face it, the world normalizes bad conduct. They seek to make the conduct of verse 3 the norm for society.
Jesus is the one who will "judge the living and the dead" in verse 5. For more information regarding God's judgment, click here to read the article entitled, "Six Judgments Found in the New Testament." Don't read too much into verse 6. These dead are Christians who had the gospel preached to them and then died. Some have sought to link this verse to I Peter 3:18-19 (see above) due to similar wording. It does not appear that Peter is making any kind of a reference back to those verses.
There's no question: The disciples of the first century believed that the return of Jesus would take place in their lifetime as evidenced by Peter's statement in verse 7, "But the end of all things is at hand." The Greek verb for "is at hand" is the perfect active indicative of "eggizo" and thus means "has drawn near." Paul similarly believed that the return of Christ would take place in his lifetime when he said in I Thessalonians 4:17 (see notes), "Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." He also uses the same "we" reference in verse 15 of that chapter. This has caused some to question the doctrine of the rapture and second coming of Christ. Here's the reality: It's imminent. The disciples had asked Jesus after his resurrection and just before his ascension in Acts 1:6 (see notes), "Lord, will You at this time restore the kingdom to Israel?" Since that day, they had expected the imminent return of Christ. The fact that Peter and Paul seemed to anticipate the return of Christ during their own lifetimes simply makes us realize that Jesus could appear at any time...in his own time.
In the meantime, Peter encourages the mutual edification of Believers in verses 8-11. All of our actions should be mutually considerate of others. I particularly like the last part of verse 8, "...love will cover a multitude of sins." When you authentically love someone, you don't pick them apart for their faults. I like Proverbs 10:12 on this issue, "Hatred stirs up strife, But love covers all sins." I have a saying that I use a lot: "When people like you, you can't do anything wrong; when they don't like you, you can't do anything right." Verse 10 instructs us to not resent hospitality to brothers and sisters in Christ. Verse 11 continues to emphasize that we should pass along to others the blessings that have been passed along to us from God. Verse 11 directs us to just follow the Lord's leadership as we minister.
Believers will undergo suffering (I Peter
4:12-19)
12 ¶ Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you;
13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.
14 If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.
15 But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters.
16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.
17 ¶ For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?
18 Now
“If the righteous one is scarcely saved,
Where will the ungodly and the sinner appear?”
19 Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.
Now we're back to the overriding theme of Peter's letter...trial. Refer to the article located at the the top, right of this screen entitled "Trial, Testing and Temptation" for a complete overview of adversity in the Believer's life, or click here to read the article in full screen. Trial is part of Christian living. Accept trial as part of God's plan. However, Peter admonishes us to be careful not to bring hard times upon ourselves through our own bad conduct.
In verse 12 Peter encourages his letter recipients to be expecting "fiery" testing/trial (Greek: peirasmos). You will recall from the introduction that these were the days of the Roman Emperor Nero; he hated Christians, and demonstrated that fact regularly. Persecution of Christians during this period was severe. Verse 13 then follows that those under undeserved persecution should rejoice at being counted worthy to partake of sufferings just as Christ did.
In verses 14-16 Peter is making certain that his readers understand the difference between suffering for Christ as opposed to suffering because of one's own wrong doing. There's no honor in suffering because of one's own faults. But to suffer for the cause of Christ, that's honorable.
In verses 17-19 Peter sees the persecution and hardships as end-time adversity, just as the Old Testament prophets like Jeremiah and Ezekiel prior to the fall of Jerusalem to the Babylonians. There, righteous and unrighteous were caught up in the judgment that followed. However, the righteous suffered for God while the unrighteous suffered because of their unrighteousness. That's the parallel that Peter seems to draw from here.
Peter addresses the elders (I
Peter 5:1-4)
1 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed:
2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly;
3 nor as being lords over those entrusted to you, but being examples to the flock;
4 and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.
Peter addresses the responsibility of elders (Greek: presbuteros) in this closing chapter. Who exactly is he talking to here? Click here for a summary of the relationship concerning the New Testament words "elders," "bishops" and "pastors." All three Greek words are used in this passage as well as Acts 20:17-38. Click here to see the summary of that passage for a clearer understanding of this terminology for what most people refer to today as simply "pastors."
As a fellow elder, in verse 1 Peter is exhorting (Greek: parakaleo - to encourage or console) elders. In his qualifications for doing so, he cites his presence during the events leading up to and including the crucifixion of Christ. The "glory that will be revealed" refers to the appearance of Jesus Christ at the rapture. Paul makes a similar reference in Romans 8:18 (see notes) when he says, "For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." For those who want to know more, Paul gives some details regarding our future glorified bodies in I Corinthians 15:35-50 (see notes).
Here's Peter's exhortation with regard to the leadership style these elders should demonstrate in verses 2-3:
In verse 4, the appearance of the "chief shepherd" is a reference to Jesus at the rapture of the church (I Thessalonians 4:13-18, see notes).
Satan is after us (I Peter 5:5-14)
5 ¶ Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for
“God resists the proud,
But gives grace to the humble.”
6 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time,
7 casting all your care upon Him, for He cares for you.
8 ¶ Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour.
9 Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.
10 But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you.
11 To Him be the glory and the dominion forever and ever. Amen.
12 ¶ By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.
13 ¶ She who is in Babylon, elect together with you, greets you; and so does Mark my son.
14 Greet one another with a kiss of love. ¶ Peace to you all who are in Christ Jesus. Amen.
These are Christian-living verses that encourage us to beware of Satan's sneaky methods of attacking us. Keep in mind, Satan cannot cause us to be lost again, but he'll work all day every day to prevent us from having a positive influence on others. Relationships are in view here - the way we relate to other Believers. The young are to hold in high esteem the experience of those who are older. Here, the Greek word "presbuteros" is used in the context of an older person rather than speaking specifically to the office of an elder. This word can mean either; only context reveals the intended meaning. Humility is the key here as seen in verses 5-6. One who is surrendered to God sees himself as an instrument of God's grace rather than a self-sufficient, self-motivated entity. That is emphasized in verse 7 where we see that all of our "care" (Greek: merimna - means anxiety) is rightfully surrendered to Jesus; he provides the strength to prevail over the enemy, Satan, seen in verse 8.
I find the metaphor of verse 8 particularly sobering. Have you ever seen the way a lion stalks his prey? Watch out! Satan, like the lion, looks for opportunities of weakness in Believers. The lion waits until the opportunity is completely right before he pounces. So does Satan. He creates circumstances around a Believer conducive to compromise in an attempt to lead a Believer away from spiritual safety. When that Believer is most vulnerable, that's when Satan makes his big move...just like a lion.
Verses 9-10 provide for us the preventive measures which should be taken against Satan - resist him by remaining "stedfast in the faith." Adversity is the normal state of Christian living. Remaining faithful in adversity results in spiritual maturity where the Believer will find that he is established, strengthened and settled. This is actually a summary statement of the subject first introduced in I Peter 1:6-9 (see above). Refer to the article to the top, right of this screen entitled "Trial, Testing and Temptation" for a complete overview of adversity in the Believer's life, or click here to read the article in full screen.
The mention of "Silvanus, a faithful brother" in verse 12 is most likely a reference to Silas. Most scholars are convinced that "Silvanus" is Silas’ Latin name as a Roman citizen, while a few believe this refers to another individual altogether. The fact is, Silas did accompany Paul and Timothy on Paul's second missionary journey which began in Acts 15:36 (see notes). He is in the company of Paul and is credited in three of Paul's epistles (II Corinthians 1:19, see notes; I Thessalonians 1:1, see notes; II Thessalonians 1:1, see notes).