{"id":32,"date":"2017-09-13T12:33:02","date_gmt":"2017-09-13T10:33:02","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=32"},"modified":"2017-10-13T19:50:24","modified_gmt":"2017-10-13T17:50:24","slug":"the-book-of-i-peter","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/09\/13\/the-book-of-i-peter\/","title":{"rendered":"The Book of I Peter"},"content":{"rendered":"

ONE<\/p>\n

Introduction\u2014<\/em>1:1\u20132<\/em><\/a><\/p>\n

1\u00a0Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2\u00a0according to the foreknowledge of Go<\/span>d the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.<\/p>\n

The First Epistle of Peter begins with information abou<\/span>t the author, the recipients, and their location. The author is Peter<\/em> who identifies himself as an apostle<\/em>. The original Greek does not contain an article and therefore emphasizes the qualitative natu<\/span>re. As an apostle<\/em>, he has the authority of the shepherd over the sheep. This is the third of the five Hebrew Christian or Messianic Jewish epistles. These five epistles were written to meet specific n<\/span>eeds of the Jewish believers who were scattered as a result of the persecution that arose after the death of Stephen. The apostles initially stayed in Jerusalem. Hence, when the Jewish believers were scattered, they became as sheep without a shepherd. These epistles were written to instruct the sheep via letter rather than by means of personal instruction. Later, Peter left the La<\/span>nd to join those of the Dispersion and arrived in Babylon, which, in that day, was the center of Judaism outside the Land.<\/span><\/p>\n

Peter is known by three different names. His Hebrew name was Simon<\/span> (Shimon<\/em>). It means \u201chears\u201d <\/span>or \u201chearing\u201d and is a variation of the name Simeon\u2014one of Jacob\u2019s twelve sons who was born of Leah (Gen. 29:33<\/a>). Peter\u2019s Aramaic name was Chephus<\/span> (Kaifa<\/span>), which means \u201crock.\u201d His Greek name was Peter<\/em> <\/span>(Petros<\/span>), meaning \u201cstone\u201d or \u201cpebble.\u201d Within the Gospels, Peter and Andrew were two of the first five disciples of Jesus (Jn. 1:40\u201342<\/a>) and both were previously the followers of John the Baptist. Orig<\/span>inally, Peter was from Bethsaida (Jn. 1:43\u201344<\/a>), but by the time he became a follower of Jesus, he had moved to Capernaum (Mk. 1:21<\/a>, 29<\/a>) where he was a fisherman by profession (Lk. 5:4\u201311<\/a>). He was obvi<\/span>ously married since he had a mother-in-law (Mat. 8:14\u201315<\/a>; Mk. 1:29\u201331<\/a>; Lk. 4:38\u201339<\/a>). Based on the fact that his name appears first in the apostolic lists (Mat. 10:2\u20134<\/a>; Mk. 3:16\u201319<\/a>; Lk. 6:13\u201316<\/a>), he wa<\/span>s Chief of the Apostles, and it was he who declared, \u201cYou are the Messiah, the Son of the God, the Living One.\u201d It was to Peter that Jesus gave \u201cthe keys of the kingdom\u201d (Mat. 16:13\u201320<\/a>). He was also t<\/span>he one who denied that Jesus would suffer and die (Mat. 16:21\u201323<\/a>). Through the miracle of the coin in the fish, Jesus paid His and Peter\u2019s temple tax (Mat. 17:24\u201327<\/a>). Peter was one of the three eyewit<\/span>nesses of the transfiguration and the one who suggested the building of three tabernacles (Mat. 17:1\u20138<\/a>). During the Last Passover, Jesus had to say a special prayer for Peter because of Satan\u2019s desire<\/span> to sift Peter as wheat (Lk. 22:31\u201334<\/a>). At Gethsemane, Jesus chided him for following asleep (Mat. 26:40\u201341<\/a>; Mk. 14:37\u201338<\/a>). At the time of Jesus\u2019 arrest, Peter drew his sword to defend Jesus (Jn. 18:1<\/span>0\u201311<\/a>). Due to Satan\u2019s sifting of Peter, he denied Jesus three times (Mat. 26:69\u201375<\/a>; Mk. 14:66\u201372<\/a>; Lk. 22:55\u201362<\/a>) but, as a result of Jesus\u2019 prayer, Peter reaffirmed his love for Jesus three times after<\/span> the resurrection (Jn. 21:15\u201317<\/a>). When Mary Magdalene first reported the empty tomb, it was Peter, together with John, who went out to investigate and left the tomb in a state of perplexity (Luke 24:1<\/span>2<\/a>; John 20:2\u201310<\/a>). In the Book of Acts, Peter still headed up the apostolic list (1:13<\/a>), took the lead in choosing who would replace Judas (1:15\u201326<\/a>), preached the messages at the time of the birth of t<\/span>he church (chapters 2\u20133<\/a>), and boldly confronted the Sanhedrin (4:1\u201323<\/a>; 5:17\u201342<\/a>). Because Peter had the keys of the kingdom, after opening the door of the church to the Jews (2:5\u201342<\/a>), he then did the s<\/span>ame for the Samaritans (8:14\u201325<\/a>) and the Gentiles (10:1\u201311:18<\/a>). He was miraculously released from prison (12:1\u201319<\/a>) and last appears at the Jerusalem Council where he defended Gentile Christianity. In <\/span>the Epistles, Paul notes that there was a private appearance of the resurrected Jesus to Peter (1 Cor. 15:5<\/a>). Peter traveled with his wife (1 Cor. 9:5<\/a>), and had a confrontation with Paul in Antioch (G<\/span>al. 2:11\u201321<\/a>). His death is not recorded in Scripture but, according to Church tradition, he was crucified upside down in Rome at the time of Nero.<\/p>\n

Peter uses three terms to describe the recipients of <\/span>his letter. First, they are the elect<\/em>, meaning they were chosen by God. This is a fact he highlights in 2:6<\/a>, 9<\/a>. Second, they are sojourners<\/em>. The Greek word for sojourners<\/em> is used only three times: her<\/span>e, in 2:11<\/a>, and in Hebrews 11:13<\/a>. It is a Greek word meaning \u201calien nationality\u201d and \u201ctemporary resident.\u201d As Jewish believers living outside the Land and living alongside pagan Gentiles, these sojour<\/em><\/span>ners<\/em> were considered to be resident aliens. Thus, the term sojourners<\/em> describes their relationship to the world. Third, the recipients are of the Dispersion<\/em>. The word Dispersion<\/em> remains a technical Je<\/span>wish term to this day and refers to Jews living outside the Land. This word is used twice elsewhere: John 7:35<\/a> and James 1:1<\/a>. In this case, the reference is not to all Jews but to only those Jewish be<\/span>lievers dwelling outside the Land. They are twice distinguished from the Gentiles among whom they live (2:12<\/a> and 4:3<\/a>). Some commentators, attempting to deny the Jewishness of the book, claim that in t<\/span>he usage of the word Gentiles<\/em>, Peter means \u201cnon-believers.\u201d However, there is no exegetical basis for such a conclusion. That meaning is not consistent with the normal usage found elsewhere in the New<\/span> Testament (i.e., Rom. 11:11\u201314<\/a>). The word Gentile<\/em> should be understood in its common, primary meaning as a reference to non-Jews. Thus, Peter is writing specifically to the Remnant of Israel; the Jew<\/span>ish believers of that day. The word church<\/em> does not appear in the epistle.<\/p>\n

Replacement theologies, such as Covenant Theology, try desperately to avoid the normal usage of terms such as Dispersion<\/em> and <\/span>Gentile<\/em> in order to prove that the church is Israel and, therefore, they redefine these terms. The following quotes are two examples:<\/p>\n

The Dispersion (diaspora) was a term used by Greek-speaking Jews t<\/span>o refer to Jewish people \u201cscattered\u201d throughout the nations, \u201cdispersed\u201d from their homeland, Israel (see Jn. 7:35<\/a>). Here and in James 1:1<\/a>, \u201cDispersion\u201d refers to Christians, but this does not imply t<\/span>hat Peter was writing only to Jewish Christians (see Introduction on \u201cDestination and readers\u201d). Rather, the term here has a new spiritual sense, referring to Christians \u201cdispersed\u201d throughout the world and living away from their heavenly homeland (yet hoping so<\/span>me day to reach it). The word thus reinforces the meaning of \u201csojourners\u201d and adds the idea that they are part of a \u201cworld-wide\u201d scattering of Christians.<\/span>1<\/a><\/p>\n

Peter writes to those who are \u201csojourners of the diaspora.\u201d The Jews had used the term \u201cdispersion\u201d or \u201cdiaspora\u201d to refer to their scattered communities outside Palestine ever sinc<\/em><\/span>e the Exile (cf. the Greek form of <\/em>Deut. 28:25<\/em><\/a>; <\/em>Neh. 1:9<\/em><\/a>; and <\/em>Isa. 49:6<\/em><\/a>); it appears several times in the NT with this meaning (see <\/em>John 7:35<\/em><\/a>; <\/em>11:32<\/em><\/a>). At the time of Peter perhaps a million Jews were <\/em><\/span>living in Palestine and two to four million outside of it, a significant group in the Empire, to be sure. They were spread in communities over the entire Empire, but they belonged to Palestine and hoped (however vaguely or even formally) eventually to <\/em><\/span>return to Palestine (perhaps when the Messiah came). Here in Peter we find a natural transfer of one of the titles of Israel to the church, as we will frequently later (cf. <\/em><\/span>2:5<\/em><\/a>, <\/em>9<\/em><\/a>). The church consists of communities of people living outside their native land, which is not Jerusalem or Palestine but the heavenly city. These people owe their loyal<\/em><\/span>ty to that city, from which they expect to receive their king. That their life on earth is temporary and that they do not belong is underlined by the use of \u201csojourners\u201d (also found in <\/em>2:11<\/em><\/a> and <\/em>Heb. 1<\/em><\/span>1:13<\/em><\/a>): they are pilgrims, foreigners, those who belong to heaven (cf. <\/em>Eph. 2:19<\/em><\/a>; <\/em>Phil. 3:20<\/em><\/a>; <\/em>Did. 9:4<\/em><\/a>; <\/em>Ep. Diog. 5.9<\/em><\/a>, \u201cthey pass their time on earth, but belong as citizens to heaven\u201d)<\/em>.2<\/a><\/p>\n

Unfortunatel<\/span>y, even some Dispensationalists tend to lean in the same direction:<\/p>\n

The apostle further identifies them as people who were scattered throughout various locales. Scattered translates diaspora<\/em>, from whi<\/span>ch root another English term, dispersion<\/em>, derives. Commentaries, theological works, and works on Bible history often transliterate diaspora<\/em> and use it interchangeably with dispersion. In its other two<\/span> New Testament appearances, diaspora<\/em> is a technical term referring to the dispersing of the Jews throughout the world by the Assyrian and Babylonian captivities. Both times the word has the definite a<\/span>rticle (John 7:35<\/a>; James 1:1<\/a>). However here Peter does not include the definite article; therefore it is best to interpret the term as a non-technical reference to believers widely distributed geograp<\/span>hically.<\/p>\n

Though God called Peter to be the apostle to the Jews (Gal. 2:7<\/a>), the absence of the definite article with diaspora<\/em> argues that Peter was not addressing Jews as such in his salutation. Anothe<\/span>r passage supports that interpretation. In 2:11<\/a> he identifies his readers, not racially or nationally, but spiritually: \u2018Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which<\/span> wage war against the soul.\u2019 Thus the apostle addressed not only Jews who were dispersed from their native land, but Gentile believers, both of whom spiritually were aliens in the world.3<\/a><\/p>\n

It is true <\/span>that a lack of a definite article before the noun emphasizes the nature of the object rather than the object itself, but it does not change the content of the object. For example, in the same passage the word <\/span>apostle<\/em> does not have the definite article either, but it does not change the content that Peter was indeed an apostle<\/em> and, in fact, he was the Apostle to the Circumcision. By the same token,<\/span> the absence of the definite article before Dispersion<\/em>, while emphasizing its nature, does not change the content; the epistle is addressed to Jewish believers outside the Land.<\/p>\n

This epistle was writt<\/span>en to elect Jewish believers living in what was then known as Asia Minor but is today known as Turkey. The locales Peter mentions were Roman provinces. He intended the epistle to be an encyclical letter; one that would be <\/span>passed around to these various places. The first place mentioned is Pontus<\/em>, one of the important Greek cities located on the south shore of the Black Sea. The second locale menti<\/span>oned is Galatia<\/em> in central Asia Minor. This included the Celtic Galatians who lived in Northern Galatia. The third place mentioned is Cappadocia<\/em> in Eastern Asia Minor. The fourth locale mentioned is A<\/em><\/span>sia<\/em>, meaning Western Asia Minor, where most of Paul\u2019s activities took place. The fifth place noted is Bithynia<\/em>, which was situated on the southern shore of the Black Sea west of Pontus.<\/p>\n

In verse 2<\/a>, Pe<\/span>ter presents the salutation. This salutation points out that salvation is the work of the entire Trinity. The phrase according to the foreknowledge of God the Father<\/em> concerns the work of God the Fathe<\/em><\/span>r<\/em>. The Greek word for foreknowledge<\/em> means \u201cto know beforehand.\u201d As a noun, it is used by Peter only twice: here in this verse and again in Acts 2:23<\/a>. The words according to<\/em> indicate a standard or a no<\/span>rm. That is the basis of the Jewish believers\u2019 election in verse 1<\/a>; they were elected on the basis of the foreknowledge of God<\/em>. However, the word foreknowledge<\/em> means more than to \u201cmerely know ahead of<\/span> time;\u201d it means \u201cto know beforehand because of pre-planning.\u201d They were foreknown by God because God planned them by virtue of electing them to salvation. The phrase, in sanctification of the spirit<\/em>,<\/span> concerns the work of God the Holy Spirit; this is the means by which the Father furthers His purpose in election. By means of the Holy Spirit, the Jewish believers were sanctified; they were set apart<\/span> by means of the Holy Spirit. This is God\u2019s means of bringing the chosen one, the elect one, to an act of faith. The phrase, obedience and sprinkling of the blood of Jesus Christ<\/em>, concerns the work o<\/span>f God the Son. The intended outcome of the work of the Father\u2014planning the believers beforehand by virtue of electing them to salvation\u2014is the cleansing of the elect\u2019s sin by the blood of Messiah, which emphasizes the red<\/span>emptive nature of Messiah\u2019s death. There were only three instances found in the Law of Moses where blood was sprinkled upon the people: first, at the signing of the Mosaic Covenant (<\/span>Ex. 24:5\u20138<\/a>; Heb. 9:19<\/a>); second, at the ordination of the Aaronic Priesthood (Ex. 29:21<\/a>); and third, at the purification ceremony of a healed leper (Lev. 14:6\u20137<\/a>). Peter mentions man\u2019s responsibility<\/span>: unto obedience<\/em>. The Greek word used here for obedience<\/em> means \u201clistening and submitting to that which is needed.\u201d The verse does not teach that salvation is either by works or by obedience. The obedi<\/em><\/span>ence<\/em> here is not the obedience of works but the obedience of faith (Rom. 1:5<\/a>; 15:18<\/a>; 16:26<\/a>). The salvation roles of God and man must be kept in balance without tipping toward either extreme. God\u2019s wor<\/span>k is divine provision; man\u2019s work is obedience through faith. This is the means of entering the New Covenant.<\/p>\n

Peter concludes with the greeting: Grace to you and peace be multiplied. Grace<\/em> is the Gree<\/span>k greeting and this greeting emphasizes God\u2019s free and undeserved favor. The word peace<\/em> is the Jewish greeting and this peace<\/em> is the result of receiving God\u2019s grace. Hence, Peter provides both the Gre<\/span>ek and Jewish greetings\u2014Grace<\/em> and peace<\/em>\u2014both are to be multiplied<\/em>. This is optative, meaning \u201cmay it be multiplied; might it be conferred abundantly.\u201d These Jewish believers were already the recipient<\/span>s of grace and peace; may their grace<\/em> and peace<\/em> now increase in light of what they are currently facing. This type of greeting occurs only in the final three messianic Jewish epistles: I Peter, II Pet<\/span>er, and Jude.<\/p>\n

Persecution prompted the penning of this letter, and Peter mentions this problem at least once in every chapter: 1:6\u20137<\/a>, 2:19\u201320<\/a>, 3:13\u201317<\/a>, 4:12\u201319<\/a>, and 5:8\u201310<\/a>. The epistle is dated at app<\/span>roximately A.D. 64\u201365.<\/p>\n

There are two permeating themes throughout the epistle: suffering and glory. The word suffering<\/em> is used fifteen times and the word glory<\/em> is used ten times. The message is: the b<\/span>eliever will attain his glory by means of suffering.<\/p>\n

 <\/p>\n

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<\/span><\/span>TWO<\/p>\n

The Status of the Believers\u2014<\/em>1:3\u20132:10<\/em><\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Character of the Believer\u2019s Salvation\u20141:3\u201312<\/a><\/p>\n

When addressing the character of a believer\u2019s salvation, Peter points out three aspects: a future aspect, a present aspect, and a past aspect.<\/p>\n<\/div>\n<\/div>\n

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1. The Future Aspect\u20141:3\u20135<\/a><\/p>\n

3\u00a0Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, 4\u00a0unto an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you, 5\u00a0who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time.<\/p>\n

In verse 3<\/a>, Peter declares that the future aspect regarding the character of a believer\u2019s salvation concerns the living hope\u2014<\/em>the hope of Heaven. This is a product of God the Father: Bl<\/em>essed be the God and Father of our Lord Jesus Christ<\/em>. The Greek word for blessed<\/em> is used eight times in the New Testament. It always refers to God; never to man. It reflects the Jewish usage of \u201cBlessed be He,\u201d a phrase used by Jewish people after mentioning God. Peter identifies Him as God and Father of our Lord Jesus Christ<\/em>. He uses the phrase God of<\/em> because, in relationship to Jesus\u2019 humanity, the Father<\/em> is His God<\/em>. He uses the phrase Father of<\/em> because, in relationship to Jesus\u2019 deity, God<\/em> is His Father. This same emphasis is also found in 2 Corinthians 1:3<\/a> and Ephesians 1:3<\/a>. The means by which these believers have come into the living hope is through the experience of being born again (regeneration). The Greek word for begat<\/em> means \u201cto cause to be born.\u201d This word is not found in Classical Greek or in the Septuagint<\/em> and seems to be unique to the New Testament. It occurs twice: here and again in 1:23<\/a>. Although the word itself does not appear elsewhere, the concept is found in John 3:1\u20138<\/a>, James 1:18<\/a>, and 1 John 5:1\u20134<\/a>. The basis of the living hope<\/em> is mercy<\/em>. In accordance with His compassionate character, God acted with mercy<\/em> by causing the believers to be born again. All this was made possible by the resurrection<\/em> of the Messiah from the dead.<\/p>\n

In verse 4<\/a>, Peter moves from hope to inheritance<\/em>. This is related to the believers\u2019 adoption (Rom. 8:15\u201317<\/a>, Eph. 1:13\u201314<\/a>) and he points out four things about the inheritance<\/em>. First, it is incorruptible<\/em>; the inheritance<\/em> is imperishable; it cannot decay. In the words of Jesus found in Matthew 6:20<\/a>, it is what \u201cneither moth nor rust can consume.\u201d Second, it is undefiled<\/em>; there is no defect or flaw; the inheritance<\/em> is free from any stain; it is not contaminated by sin. Third, it fades not away<\/em>. The emphasis is on the beauty of the inhe<\/em>ritance<\/em>. Fourth, it is reserved in heaven for you<\/em>. The inheritance<\/em> is in safe deposit; it is in Heaven and is beyond the reach of all destructive forces; it is reserved for them. This is the future application: the believers will possess the inheritance<\/em> in due time.<\/p>\n<\/div>\n<\/div>\n

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Having spoken about the living hope and the inheritance, Peter now focuses on the power of God<\/em> in verse 5<\/a>. The future aspect of salva<\/span>tion is assured because the heirs are kept safe by the power of God<\/em> and this keeping is continuous. Therefore, believers can maintain their faith. Peter uses the passive voice, which refers to an exte<\/span>rnal power that assures their safety. It is through faith<\/em>\u2014the human response. The Greek word for guarded<\/em> used here is a military term meaning \u201cto be guarded by a military guard.\u201d This term is also fou<\/span>nd in 2 Corinthians 11:32<\/a> and Philippians 4:7<\/a>. This future salvation is guaranteed because it is guarded<\/em> by a military guard and it will be revealed in the last time<\/em>. It is already prepared, has alrea<\/span>dy been accomplished, but is yet to be revealed. It will be revealed in that future day when the believer\u2019s glorified salvation will be unveiled at His return.<\/p>\n<\/div>\n<\/div>\n

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2. The Present Aspect\u20141:6\u20139<\/a><\/p>\n

6\u00a0Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold trials, 7\u00a0that the proof of your faith, being more precious than gold that perishes though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ: 8\u00a0whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory: 9\u00a0receiving the end of your faith, even the salvation of your souls.<\/p>\n<\/div>\n<\/div>\n

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In verse 6<\/a>, Peter begins to develop the present aspect re<\/span>garding the character of a believer\u2019s salvation. This present aspect includes rejoicing in trials. The living hope is enjoyed in the midst of suffering because a believer\u2019s life does not exclude grief. The Greek word for <\/span>rejoice<\/em> means \u201crejoice greatly.\u201d It is used by Peter three times: in 1:6<\/a>, 8<\/a>; and 4:13<\/a>. It means \u201cto exult;\u201d \u201cto be overjoyed.\u201d It refers to the outward expression of joy and is a <\/span>religious joy. The word rejoice<\/em> is not found anywhere in secular Greek but its usage is common in the New Testament (Mat. 5:12<\/a>; Lk. 1:46\u201347<\/a>, 10:21<\/a>; Jn. 8:1\u20136<\/a>; Acts 2:26<\/a>, 16:34<\/a>; Rev. 19:7<\/a>). Peter indic<\/span>ates that when believers suffer grief, it is for a little while and is always temporary. He then states: if need be;<\/em> this is a phrase used to indicate that God has a purpose for allowing the distress.<\/span><\/p>\n

In verse 7<\/a>, Peter deals with the purpose of suffering\u2014the proving of faith<\/em>. He begins by showing the value of faith<\/em>. The value is demonstrated by faith\u2019s refinement in the fire<\/em> of testing. Trials tes<\/span>t the character of faith<\/em>, whether true or false, in the same way that fire<\/em> tests the character of gold<\/em>. If faith<\/em> is tested and passes the test, this faith<\/em> will be rewarded with praise and glory and ho<\/em><\/span>nor<\/em> at the Second Coming. Praise<\/em> means \u201cthe recognition, the approval, and the reward of public commendation.\u201d This will be received at the Judgment Seat of Christ. Glory<\/em> means to share in the radianc<\/span>e of the Shechinah<\/span> Glory. The word honor<\/em> means \u201cto have a position of distinction.\u201d This is a position to which the saints will be promoted. The purpose of suffering is the proving of faith<\/em>.<\/p>\n

In verse <\/span>8<\/a>, Peter addresses the object of faith\u2014the Messiah. He reminds these readers that they are second generation Jewish believers: whom not having seen<\/em> (Jesus) in the past, they still love<\/em>. Although they <\/span>have never experienced personal contact with Jesus, their belief in Him comes as a result of apostolic preaching. They have never seen Jesus; yet, they still believe and rejoice with joy unspeakable<\/em>. <\/span>The Greek word for this joy<\/em> is used only in this verse. This joy<\/em> is full of glory<\/em> even though it cannot be expressed by human words. It is a joy<\/em> inspired by the glory<\/em> yet to come.<\/p>\n

In verse 9<\/a>, Peter ad<\/span>dresses the goal of faith\u2014salvation. The Greek word means either \u201cend\u201d or \u201cgoal,\u201d which in this context refers to the salvation of the soul. Peter again reverts to the future aspect even though the future aspec<\/span>t is already being appreciated and enjoyed in the believers\u2019 present experience of joy.<\/p>\n

 <\/p>\n

<\/span><\/span>3. The Past Aspect\u20141:10\u201312<\/a><\/p>\n

10\u00a0Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you: 11\u00a0searching what time or what manner of ti<\/span>me the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. 12\u00a0To whom it was revealed, that not unto them<\/span>selves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angels desire to look into.<\/span><\/p>\n

In verse 10<\/a>, Peter describes the searching of the prophets and relates this search to the past aspect of a believer\u2019s salvation character. This was the salvation<\/em> for which the <\/em><\/span>prophets sought and searched diligently<\/em> throughout the centuries. The word search<\/em> means \u201cto have an attitude of zealous consideration and reflection.\u201d The expression sought diligently<\/em> means \u201cinvestiga<\/span>tion of sources that might provide the answer.\u201d Seeking to understand what was revealed through them, the prophets sought diligently<\/em>. One such prophet was Daniel, who investigated what the revelation <\/span>meant as it was revealed to him (Dan. 7:15\u201316<\/a>; 9:1\u20133<\/a>; 12:8\u20139<\/a>). The answer is: the revelation of the grace that would now come unto you<\/em>. This statement covers the whole sweep of prophecy. The prophets<\/em> <\/span>spoke of this salvation<\/em>. The past aspect of salvation<\/em> is a salvation<\/em> of which the prophets<\/em> prophesied, anticipated, and spoke.<\/p>\n

In verse 11<\/a>, Peter explains the content of these prophesies. The prophets<\/span> spoke of but could not reconcile two contradictory themes: the sufferings of Christ, and the glories that should follow<\/em>. The first theme is the sufferings of Christ<\/em>, which had to do with His First Co<\/span>ming. These prophecies were unto Christ<\/em>; these sufferings<\/em> were appointed unto the Messiah. The word sufferings<\/em> is plural because it includes all of the painful experiences He suffered throughout His l<\/span>ifetime. The second theme, the glories that should follow<\/em>, is a reference to those glories that followed His sufferings (spelled out in Philippians 2:6\u201311<\/a>). The word glories<\/em> is also plural because it <\/span>includes His Resurrection, His Ascension, His resumption of glory, His enthronement at the right hand of God the Father, His Second Coming, and His Millennial Reign. The prophets\u2019 search involved the timing of the prophecies\u2019 f<\/span>ulfillment. Peter points out that although the Holy Spirit indwelled the prophets, their knowledge was nevertheless still limited. Peter refers to the Holy Spirit, here, as <\/span>the Spirit of Christ<\/em>; the Holy Spirit sent by the Messiah. The Holy Spirit was in<\/em> the prophets also; He did indwell the prophets; He did point unto<\/em>. This refers to specific disclosures that the Spirit<\/span> gave concerning the Messiah. The imperfect tense here demonstrates the successive disclosures the Spirit revealed through the prophets. These two contradictory themes about the Messiah are the source of the \u201cTwo-Messiah\u201d view in rabbinic literature. Th<\/span>e rabbis, like the prophets, were unable to reconcile the two prophetic themes of suffering and glory. Therefore, the rabbis created the theory of two Messiahs. The first Messiah was \u201cMessiah, the son of Joseph,\u201d who would fulfill the suffering passages. He would be followed by the second Messiah, \u201cMessiah, the son of David,\u201d who would fulfill the reigning and glorying prophecies. But, the New Testament does not teach a \u201cTwo-Messiah\u201d theory; instead<\/span>, the New Testament teaches there is one Messiah who will come twice.<\/p>\n<\/div>\n<\/div>\n

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In verse 12<\/a>, Peter focus<\/span>es on the revelation to the prophets. He tells the believers they are presently living in a day when the two themes can finally be understood. He uses the phrase To whom it was revealed<\/em> to relate the <\/span>fact that the prophets did receive a partial answer. The word revealed<\/em> is in the passive, emphasizing it was given to them by the Holy Spirit. However, the meaning of what was told to the prophets wou<\/span>ld not be revealed in their day. In a real sense, the prophets did not necessarily minister to their own generation but ministered to the believers\u2019 present generation. This same point is also made in <\/span>Romans 15:4<\/a> and 1 Corinthians 10:11<\/a>. Now, the announcement of the fulfillment has come by means of the apostles who preached<\/em>. Preaching was also accomplished through the power of the Holy Spirit Who <\/span>indwelled the prophets. In the past, the Holy Spirit inspired the prophets, and now He uses the apostles as His agents to spread the Gospel<\/em>. The Holy Spirit sent forth from Heaven<\/em>, emphasizes His work<\/span> of inspiration. Peter concludes that even angels desire to investigate and understand the two themes. The Greek word for look into<\/em> means \u201cto stoop down in order to get a better look\u201d or \u201cto stoop dow<\/span>n in order to look at or to peer into.\u201d The point being made here is that the angels are characterized by an intense interest in what God is bringing about for the salvation of man. The present tense used here demonstrates a continuous inner yearning to understand. Pet<\/span>er is teaching that angels look at church truth \u201cfrom the side\u201d as the Greek implies. Angels are outside the work of redemption and, therefore, no redemption is provided for fallen angels. Because angels are outside the work of redemption, they cannot understand it in terms of their own experience. Angels are not participants; they are spectators. In <\/span><\/span>Luke 15:7<\/a> and 10<\/a>, angels rejoice when someone is saved. In 1 Corinthians 4:9<\/a>, angels are spectators of believers\u2019 sufferings. Here, they are spectators of believers\u2019 salvation.<\/p>\n<\/div>\n<\/div>\n

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B. The Character of the Believer\u20141:13\u201325<\/a><\/p>\n

In dealing with the character of the believer, Peter explains three things to which the believer must conform: God the Father, their redemption, and love.<\/p>\n<\/div>\n<\/div>\n

<\/div>\n
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1. Conformity to God the Father\u20141:13\u201316<\/a><\/p>\n

13\u00a0Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ; 14\u00a0as children of obedience, not fashioning yourselves according to your former lusts in the time of your ignorance: 15\u00a0but like as he who called you is holy, be ye yourselves also holy in all manner of living; 16\u00a0because it is written, Ye shall be holy; for I am holy.<\/p>\n

In verse 13<\/a>, Peter is speaking of conforming to the believers\u2019 hope. He begins with the word Wherefore<\/em>, which usually marks a new section by Peter. He is about to establish something based on the preceding section. In this verse, he is summarizing what he said previously in verses 3\u201312<\/a>. In the original Greek, Peter used the indicative mood for verses 3\u201312<\/a>, but now he continues by using the imperative mood in verses 1:13\u20135:11<\/a>. In this section, there are a total of 35 imperatives. By using the word Wherefore<\/em>, Peter is saying that since believers have new life (verses 3\u201312<\/a>), they should now live it. Their hope must be consistently lived in the grace that will be completed at the Second Coming: set your hope perfectly on<\/em> the grace that is to be brought unto you at the revelation of Jesus Christ<\/em>. It is a call to hope as it relates to the future; it is the blessed hope and refers to the return of the Messiah. This kind of holiness is dependent upon the kind of salvation they possess. In describing this hope, Peter uses two figures of speech. The first is: girding up the loins of your mind<\/em>. It is a phrase that is in opposition to being scatterbrained; against slackness; against loose thinking; it emphasizes a disciplined mind. The second figure of speech is: be sober<\/em>. Believers must clearly discern. To be sober<\/em>means \u201cto have a habitual temper of sobriety.\u201d It is to have a mind expressed by spiritual and mental self-control; a mind not thrown off balance by every wind of doctrine.<\/p>\n

In verse 14<\/a>, Peter emphasizes obedience. He uses a Hebraism meaning \u201cchildren of obedience.\u201d Obedience<\/em> is both the believer\u2019s mother and character and is a sign of true belief. Formerly, they were characterized by conforming to lust; they were sons of disobedience (Eph. 2:2<\/a>; 5:6<\/a>). Now, they are no longer to fashion themselves to your former lust<\/em>. The word fashioning yourselves<\/em> is used elsewhere in Romans 12:2<\/a> where it refers to rejecting a pattern of life. The pattern they are to reject is conforming to the former lusts that were common to their spiritual ignorance. They are to be characterized by their obedience.<\/p>\n

In verses 15\u201316<\/a>, Peter emphasizes their holiness. Verse 15<\/a> issues the call to holiness: like as he who called you is holy<\/em>. God is the standard of holiness and is separated from all that is impure or evil. The believers should be characterized by holy living: be ye yourselves also holy in all manner of<\/em> [holy] living<\/em>. Believers are called to be holy; the Holy Father should be imitated by His children. The phrase ye yourselves also<\/em> emphasizes the very emphatic state. In all manner of living<\/em>, they should be characterized by holiness\u2014including all areas of their daily living. In verse 16<\/a>, he gives a quotation of Leviticus 11:44<\/a> or, perhaps he is quoting 19:2<\/a> or 20:7<\/a>: Ye shall be holy; for I am holy<\/em>.<\/p>\n<\/div>\n<\/div>\n

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2. Conformity to Their Redemption\u20141:17\u201321<\/a><\/p>\n

17\u00a0And if ye call on him as Father, who without respect of persons judges according to each man\u2019s work, pass the time of your sojourning in fear: 18\u00a0knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; 19\u00a0but with precious blood, as of a lamb without spot, even the blood of Christ: 20\u00a0who was foreknown indeed before the foundation of the world, but was manifested at the end of times for your sake, 21\u00a0who through him are believers in God, that raised him from the dead, and gave him glory; so that your faith and hope might be in God.<\/p>\n

In verse 17<\/a>, Peter implies that in conforming to their redemption, believers are to call on the Father: if ye call on him as Father<\/em>. They are now children of God; therefore, they can approach God as Father in prayer. God called them, and they are to respond by calling on Him while addressing Him as Father. Prayer is to always be addressed to God the Father. There is never any basis to address prayers to either the Son or the Spirit. As the impartial judge, God the Father judges each man without regard to status. Literally, the Greek word for without respect<\/em> means \u201cwithout receiving of face.\u201d This is a strong Hebraism; it is Peter\u2019s own statement as recorded in Acts 10:34<\/a> and is an Old Testament truth found in Deuteronomy 10:17<\/a>. It is also Paul\u2019s teaching in Romans 7:11<\/a>, Ephesians 6:9<\/a>, and Colossians 3:25<\/a>. Peter continues by saying that God judges according to each man\u2019s work<\/em>. The emphasis is upon individual judgment. They are judged according to their works. For that reason, these believers need to pass the time of your sojourning in fear<\/em>. He again addresses the concept of alien residents and he is speaking literally of Jews in the Diaspora; nevertheless, this is spiritually true as well. Their sojourning is to be passed in fear (in awe of God). The term sojourner<\/em> separates these Jewish believers from the world from which they have been saved and connects them to a new commonwealth.<\/p>\n

In verse 18<\/a>, Peter emphasizes the redemption. He begins by positively addressing the fact that ye were redeemed<\/em>. The word red<\/em>eemed<\/em> means \u201cto pay a ransom.\u201d These believers were delivered by the payment of a ransom. In the Greek, this is in the aorist tense and refers to an accomplished fact\u2014The redemption is now a finished work. Furthermore, in the Greek, it is passive: it was the work of another done on their behalf; it was the work of Jesus the Messiah. Then, Peter negatively addresses the fact: not with corruptible t<\/em>hings, with silver or gold<\/em>. Corruptible things<\/em> are perishable and are subject to decay and destruction. Peter, as is recorded in Acts 3:6<\/a> and 8:20<\/a>, views these things to be of no value insofar as the spiritual life is concerned. However, these believers were redeemed from their vain manner of life<\/em>: Pharisaism. They were redeemed from Mishnaic Judaism, which is a Judaism handed down from your fathe<\/em>rs<\/em>. These are the traditions of the oral legends of the Mishnah<\/span>. In the past these traditions always had and in the present continue to have a strong pull on the Jewish people. Peter points out that, regardless of how old these traditions are, their antiquity does not prove the correctness of any opinion or doctrine. These Jewish believers have been redeemed but not with gold or silver<\/em>.<\/p>\n

In verse 19<\/a>, he continues by using a positive approach regarding the issue of redemption by stating its price\u2014the blood<\/em> of the Messiah. His blood<\/em> was precious<\/em>. It was of high value because Jesus was the Lamb of God (John 1:29<\/a>). Peter emphasizes Jesus as the Passover Lamb: as a lamb without spot<\/em> and without blemish (Ex. 12:5<\/a>; Lev. 22:19\u201320<\/a>; Deut. 15:21<\/a>). The phrase Without spot<\/em> means Jesus remained unstained from the evil around Him.<\/p>\n

For that reason, in verse 20<\/a>, Peter writes that Jesus was set apart for the work of redemption. Peter again uses the word foreknown<\/em>. In 1:1\u20132<\/a>, the believer was foreknown<\/em> and this foreknowledge included the redemptive foreknowledge of God. Now, Peter points out that the Redeemer Himself was included in the redemptive foreknowledge of God. The word foreknown<\/em> means to know ahead of time because of pre-planning. Before the foundation of the world<\/em>, God foreknew and planned the whole redemptive program; Jesus was chosen to be the Redeemer before the creation of the universe and before there were any sinners who needed to be redeemed. Now, at the appointed time, He was manifested<\/em> to them; He now appeared in human history. The verb manifested<\/em> is in the aorist tense and is a summary of the whole First Coming. The Greek word for times<\/em> is the origin of the word \u201cchronology.\u201d It refers to the successive periods of human history until the fullness of time came as written in Galatians 4:4<\/a> and Hebrews 1:1\u20132<\/a>. He came for your sake<\/em>, because all of this was for the sake of believers.<\/p>\n

In verse 21<\/a>, Peter writes about the results of this redemptive work. For Jesus, the result involved two aspects. The first aspect was the Resurrection: He was raised from the dead<\/em>. The second aspect was Glorification: He was given glory<\/em>. This refers to the restoration of the unveiled glory of the Shechinah<\/span> at the Ascension. The results for the believers also involved two aspects. First, they became believers<\/em>. Second, they now have faith and hope<\/em> in God.<\/p>\n<\/div>\n<\/div>\n

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3. Conformity to Love\u20141:22\u201325<\/a><\/p>\n

22\u00a0Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: 23\u00a0having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which lives and abides. 24\u00a0For,<\/p>\n

All flesh is as grass<\/em>,<\/p>\n

And all the glory thereof as the flower of grass<\/em>.<\/p>\n

The grass wit<\/em>hers, and the flower falls:<\/em><\/p>\n

25\u00a0But the word of the Lord abides for ever.<\/p>\n

And this is the word of good tidings which was preached unto you<\/em>.<\/p>\n

In verses 22\u201323<\/a>, Peter issues the command to love: love one a<\/em>nother from<\/em> [a fervent] heart<\/em>. The Greek word for love<\/em> is agape<\/span>, which is love<\/em> brought forth by man\u2019s will. It is to be a mutual love: love one another<\/em>. The source of this love<\/em> should be from the hear<\/em>t<\/em>. The intensity of this love<\/em> should be fervent<\/em>. This kind of love<\/em> is to be expressed in its fullest capacity. Peter presents the basis for the command to love and points out four aspects. The first aspect is their purified \u2026 souls<\/em>. This deals with moral purification. It is neither ceremonial nor external; it is moral. Their souls have been purified. The second aspect is the obedience to the truth<\/em>. This is the sphere in which purification is operative. It is a reaffirmation of points Peter made in verses 2<\/a> and 14<\/a>. This is not the means of purification, but it does relate to the human attitude that allows the Spirit to purify\u2014obedience to the truth. In the Greek, the word truth<\/em> has a definite article. It is the<\/em> truth; the<\/em> gospel. The obedience<\/em> here is not the obedience of works. It is the obedience of faith. The third aspect is unto unfeigned love of the brethren<\/em>. This is the result produced in the heart by the purification. The Greek word is philadelphia<\/em>, a word used only of love between believers in the New Testament. This love<\/em> should be unfeigned<\/em>, which means \u201cwithout hypocrisy.\u201d Because of philadelphia<\/em>, the love of the brethren<\/em>, believers should have agape<\/span> love. The fourth aspect is having been begotten again \u2026 through the word of God, which lives and abides<\/em>. In other words, believers were born the first time with corruptible seed<\/em>\u2014the seed<\/em> of Adam. This seed<\/em> of natural life is subject to decay and death. This is natural, human generation. Yet, because of their regeneration when they accepted the Messiah, believers were born the second time with the incorruptible<\/em> [seed], which is the word of God<\/em>. This word of God<\/em> is not subject to decay and death. It has the same nature as the inheritance of verse 4<\/a>; it is incorruptible<\/em> and cannot fade away; it cannot become degenerate. It is a supernatural and divine generation; it is a regeneration. The means of regeneration is the word of God, which is living and abiding<\/em>. By the use of the word living<\/em>, Peter means actively possessing life. By the use of the word abiding<\/em>, he means permanent; not changing. It is relevant for all time. The Greek word for the term word<\/em> is logos<\/em>, which emphasizes the totality of the word<\/em> in both its spoken and written form. The Greek word used here for seed<\/em> is sporas<\/span>. This form is used here and nowhere else. Because these believers have been regenerated by the word of God, they love.<\/p>\n

In verses 24\u201325a<\/a>, Peter provides the proof for this truth. These verses contain a quotation from Isaiah 40:6\u20138<\/a>. In verse 25<\/a>, the Greek term used for word<\/em> is not logos<\/em>, but rhema<\/span>, which is the spoken word or the proclamation of the gospel. The quote from Isaiah proves that the word of God lives and abides. Because human existence, which includes human glory, is transitory like grass, all of man\u2019s achievements are transitory; but, the word of God is not transitory.<\/p>\n

In verse 25b<\/a>, Peter makes the application: And this is the word of good tidings which was preached unto you<\/em>. This is the evangelization that leads to regeneration. It is the acceptance of the message that resulted in the regeneration of these Jewish believers.<\/p>\n<\/div>\n<\/div>\n

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C. The Remnant and the Non-Remnant\u20142:1\u201310<\/a><\/p>\n

It should be kept in mind that Peter is writing to Jewish believers. Throughout Scripture, there are always two Israels: Israel the whole that comprises all Jews; and, Israel the Remnant that comprises only believing Jews. Here, Peter distinguishes between the Remnant and the non-Remnant. Replacement Theology, however, relies on this passage as proof that the true Israel is the church. The following are two examples:<\/p>\n

So in verses 4<\/a> to 10<\/a> Peter says that God has bestowed on the church almost all the blessings promised to Israel in the Old Testament. The dwelling place of God is no longer the Jerusalem temple, for Christians are the new \u201ctemple\u201d of God (see notes on v. 5<\/span><\/a>). The priesthood able to offer acceptable sacrifices to God is no longer descended from Aaron, for Christians are now the true \u201croyal priesthood\u201d with access before God\u2019s throne (vv. 4\u20135<\/a>, 9<\/a>). God\u2019s chosen people are no longer said to be those physically descended from Abraham, for Christians are now the true \u201cchosen race\u201d (v. 9<\/a>). The nation blessed by God is no longer the nation of Israel, for Christians are now God\u2019s true \u201choly nation\u201d (v. 9<\/a>). The people of Israel are no longer said to be the people of God, for Christians\u2014both Jewish Christians and Gentile Christians\u2014are now \u201cGod\u2019s people\u201d (v. 10a<\/a>) and those who have \u201creceived mercy\u201d (v. 10b<\/a>). Moreover, Peter takes these quotations from contexts which repeatedly warn that God will reject his people who persist in rebellion against him, who reject the precious \u201ccornerstone\u201d which he has established. What more could be needed in order to say with assurance that the church has now become the true Israel of God?4<\/a><\/p>\n

Having shown how \u201cthe stone\u201d divides believers from unbelievers (including the persecutors of these Christian readers), our author returns to the topic of their privileged position in God\u2019s temple, using the emphatic \u201cbut you\u201d to make the transition and contrast clear. This position is described by transferring to the church the titles of Israel in the OT (for the church is the true remnant of Israel, as the use of Israel\u2019s titles from 1:1<\/a> on indicates), in particular the titles found in the Septuag<\/em>int<\/em> of Exod. 19:5\u20136<\/a> (cf. 23:22<\/a>) and Isa. 43:20\u201321<\/a> (cf. Deut. 4:20<\/a>; 7:6<\/a>; 10:15<\/a>; 14:2<\/a>):<\/p>\n

\u201cAnd now \u2026 you will be my own people more than any other nation; for the whole earth is mine, but you will be my r<\/em>oyal priesthood and holy nation.\u201d These are the words you will say to the children of Israel. (<\/em>Exod. 19:5\u20136<\/em><\/a>)<\/em><\/p>\n

And the beasts of the field will bless me \u2026 because I have given water in the wilderness and rivers in the desert to give drink to my chosen people, my people whom I have taken as my own that they might recount my glorious deeds. (Isa. 43:20\u201321<\/a>)<\/p>\n

These titles, which are used elsewhere in the NT as well, particularly in Revelation (Rev. 1:6<\/a>; 5:10<\/a>; 20:6<\/a>; cf. 1 Pet. 2:5<\/a>), are woven together with a phrase taken first from Exodus (\u201cBut you\u201d), then from Isaiah (\u201cchosen people\u201d), then Exodus again (\u201croyal priesthood\u201d and \u201choly nation\u201d), and finally Isaiah (\u201cGod\u2019s own people \u2026 deeds,\u201d the grammar changed to suit the new context in 1 Peter), indicating a long period of meditation on and use of these texts in the church. The emphasis throughout is collective: the church as a corporate unity is the people, priesthood, nation, etc., rather than each Christian being such. This emphasis is typical of the NT in contrast to our far more individualistic concern in the present. The West tends to focus on individuals relating to God, while Peter (and the rest of the NT; e.g., Paul\u2019s body-of-Christ language) was more conscious of people\u2019s becoming part of a new corporate entity that is chosen by and that relates to God.5<\/a><\/p>\n

The refutation of these claims will be found in the following exposition.<\/p>\n<\/div>\n<\/div>\n

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1. The Spiritual State of the Remnant\u20142:1\u20133<\/a><\/p>\n

1\u00a0Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, 2\u00a0as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation; 3\u00a0if ye have tasted that the Lord is gracious: \u2026<\/p>\n

In dealing with the Remnant and the non-Remnant, Peter begins in verses 1\u20133<\/a> by describing the spiritual state of the Remnant. In verse 1<\/a>, when Peter states therefore<\/em>, it shows that what he is about to say is based on the previous segment (1:23\u201325<\/a>) concerning the eternal word of God. He then lists some attitudes and actions that are to be rejected or \u201cput away.\u201d Peter views these attitudes and actions as old clothing that must be stripped from the body and flung away because they have become thoroughly useless and badly stained. The list of these five attitudes and actions includes the following: (1) all wickedness:<\/em> this refers to all kinds of evil conduct and is a general term for moral evil in all forms; (2) all guile:<\/em> including deceit, cunning, and craftiness; (3) hypocrisies:<\/em> this involves all forms of pretenses; (4) envies:<\/em> the feelings of displeasure when hearing of blessing or prosperity for others; (5) all evil speaking:<\/em> a Greek word that appears only here and in 2 Corinthians 12:20<\/a> and refers to the misuse of the tongue; to speech that degrades another person.<\/p>\n

In verse 2<\/a>, Peter presents what must be sought to replace those things that are to be put away (verse 1<\/a>). He describes the believers as newborn babes<\/em> by using a Greek word that is used of a child at birth as in Luke 2:12<\/a>, 16<\/a>; 18:15<\/a>; and Acts 7:19<\/a>. Thus, he is identifying them as new believers. As is always true, new believers need spiritual milk, and Peter admonishes them as newborn babes<\/em>, [to] lo<\/em>ng for the spiritual milk which is without guile<\/em>. The Greek word for spiritual<\/em> is a word that is used only here and again in Romans 12:1<\/a>. As a spiritual element that is without guile<\/em>, there is nothing crafty or deceitful in its nature. The milk<\/em> is the basics of the Word of God, and it is necessary for young believers. They need this milk<\/em> in order to grow spiritually: that you may grow thereby<\/em>. The needed growth comes from the milk<\/em> of God\u2019s Word to grow unto salvation<\/em>. This is the goal to be reached from the partaking of the milk<\/em>. The purpose of the believers\u2019 present spiritual growth is to move them toward their future salvation<\/em> in all of its fullness; in all of its full-grown maturity, which is the future facet of salvation<\/em> spoken of by Peter in chapter 1<\/a>. Essentially, the purpose of partaking of spiritual milk<\/em> is to grow toward maturity so that believers can begin to partake of the meat of God\u2019s Word.<\/p>\n

In verse 3<\/a>, Peter notes these Jewish believers have already experienced that the Lord is good: if ye have tasted that the Lord is gracious<\/em>. The yearning for milk is to be based on past experience. They have already tasted that the Lord is good. This should encourage the believers to continue partaking of the milk until they are ready to begin partaking of the meat. The word tasted<\/em> means \u201cactual appropriation,\u201d and the believers have actually appropriated the fact that God is gracious. Peter\u2019s statement is based upon Psalm 34:8<\/a>: Oh taste and see that Jehovah is good<\/em>.<\/p>\n

The spiritual state of the Remnant is characterized as newborn babes in need of the milk of God\u2019s Word. This milk will enable them to continue growing until they are ready to partake of the meat.<\/p>\n<\/div>\n<\/div>\n

<\/span><\/span>2. The Stone of Stumbling and the Rock of Offense\u20142:4\u201310<\/a><\/p>\n

\u2026 4\u00a0unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, 5\u00a0ye also, as living stones, are built up a spiritu<\/span>al house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 6\u00a0Because it is contained in scripture,<\/p>\n

Behold, I lay in Zion a chief corner stone, elect, <\/em><\/span>precious:<\/em><\/p>\n

And he that believes on him shall not be put to shame<\/em>.<\/p>\n

7\u00a0For you therefore that believe is the preciousness: but for such as disbelieve,<\/p>\n

The stone which the builders rejected<\/em>,<\/p>\n

The same was m<\/em><\/span>ade the head of the corner;<\/em><\/p>\n

8\u00a0and,<\/p>\n

A stone of stumbling, and a rock of offence;<\/em><\/p>\n

for they stumble at the word, being disobedient: whereunto also they were appointed. 9\u00a0But ye are an elect race, a royal<\/span> priesthood, a holy nation, a people for God\u2019s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light: 10\u00a0who in time past were no peop<\/span>le, but now are the people of God: who had not obtained mercy, but now have obtained mercy.<\/p>\n

In verse 4<\/a> the discussion begins with the living stone<\/em>. The phrase unto whom coming<\/em> means that these Jewish <\/span>believers have come to the Messiah\u2014the Living Stone. The Greek word means \u201ca prepared stone\u201d such as the stones used in the construction of a building. Jesus is the Messianic Stone of the Old Testament, and He is a stone that<\/span> was rejected<\/em> by men<\/em>. This was prophesied of Him in Psalm 118:22<\/a> and fulfilled in Matthew 21:42\u201344<\/a>, Mark 11:10\u201311<\/a>, Luke 20:17\u201318<\/a>, and Acts 4:11<\/a>. He was elect<\/em>, chosen by God th<\/span>e Father, and precious<\/em>, of high value.<\/p>\n

In contrast to the one Living Stone\u2014the Messiah, verse 5a<\/a> contains the plural as living stones<\/em> in reference to Jewish believers. Because they have salvation, the<\/span>y are also living stones<\/em>. They have become partakers of Messiah\u2019s living nature and are part of a spiritual house<\/em>. They are spiritual<\/em> since, as living stones<\/em>, they have been regenerated by the Holy Sp<\/span>irit and belong to Him. The house<\/em> is the Israel of God (Gal. 6:16<\/a>). The Israel of God is not comprised of the Church but comprised of the Jewish believers. The term Israel of God is equivalent to the <\/span>term the Remnant of Israel. Ye<\/em> [are being] built up:<\/em> this is a present continuing reality because they are in the process of being built up<\/em> [unto] a spiritual house<\/em>.<\/p>\n

In verse 5b<\/a>, the Jewish believers <\/span>are also identified as a holy priesthood<\/em>. The word holy<\/em> means to \u201cset apart\u201d as belonging to God. This includes Peter\u2019s call for the details of their holiness in 1:14\u201317<\/a>. In the New Testament, the Gre<\/span>ek word for priesthood<\/em> is found only twice: in this verse and again in verse 9<\/a>. In the Septuagint<\/em>, the Greek version of the Old Testament, the word priesthood<\/em> is also found only twice: Exodus 19:6<\/a> and<\/span> 23:22<\/a>, where it is used to describe Israel as a royal priesthood<\/em>. The task of the priesthood is to offer up spiritual sacrifices<\/em> that are acceptable to God<\/em>. God<\/em> is the object. The sacrifices<\/em>, accepta<\/em><\/span>ble to God through Jesus Christ<\/em>, portray Jesus as the Mediator. What do these sacrifices<\/em> that are acceptable to God<\/em> include? While Peter does not enumerate, other passages do. These sacrifices include<\/span> the living sacrifices of the body (Rom. 12:1\u20132<\/a>), praise (Heb. 13:15<\/a>), self-dedication (Eph. 5:1\u20132<\/a>, Phil. 2:17<\/a>), good deeds (Heb. 13:16<\/a>), and material possessions that are sacrificed or given over for<\/span> God\u2019s service (Phil. 4:18<\/a>; Heb. 13:16<\/a>). Peter\u2019s point is that only Jewish believers\u2014only the Remnant\u2014have fulfilled Israel\u2019s original calling to be a kingdom of priests as described in Exodus 19:6<\/a>. T<\/span>he rest of Israel, the non-Remnant, has failed. Interpreters who ignore the context have often used this verse in an attempt to teach that the kingdom of priests is inclusive of the whole Church. However<\/span>, the doctrine of \u201cthe priesthood of all the believers\u201d cannot be supported from this verse. Peter is speaking specifically of Jewish believers in this context. It is a fact that all believers are a spiritual priesthood, but this fact is based on <\/span>Revelation 1:6<\/a>, 5:10<\/a>, and 20:6<\/a>.<\/p>\n

Having pointed out that Jewish believers are living stones and a holy priesthood, now in verses 6\u20138<\/a>, Peter begins to d<\/span>raw a distinction between the Remnant and the non-Remnant by describing the state of the Remnant in verses 6\u20137a<\/a>. In verse 6<\/a>, he quotes Isaiah 28:16<\/a>: Behold, I lay in Zion a chief corner stone<\/em>. The sto<\/em><\/span>ne<\/em> is Jesus the Messiah who is both elect<\/em> and precious<\/em> according to verse 4<\/a>. In this case, He is not merely a stone<\/em>; He is the chief corner stone<\/em>. The Greek word for chief corner stone<\/em> is used only he<\/span>re and in Ephesians 2:20<\/a>. The word refers to a stone<\/em> lying at the extreme corner, and this one stone<\/em> controls the foundation lines of the building. Those who believe on the Stone<\/em> will not be shamed or<\/span> disappointed due to a failure on the part of the Stone<\/em>; the Stone<\/em> will never fail them. In the context of the Isaiah passage, the prophet makes a distinction between the Remnant and the non-Remnant. <\/span>Next, in verse 7a<\/a>, Peter uses the word therefore<\/em> to make his application: Therefore<\/em>, the stone is precious<\/em>. However, the stone is precious<\/em> only for the believing Jewish Remnant. The phrase For you<\/em> is <\/span>in the emphatic position in the Greek text: For you<\/em> precious is the stone for the Remnant.<\/p>\n

At this point in verses 7b\u20138<\/a>, Peter describes the state of the non-Remnant. Verse 7b<\/a> contains a quote from Ps<\/span>alm 118:22<\/a> to demonstrate the predicted rejection of the Stone<\/em>. The Greek word for rejected<\/em> means \u201cto be disapproved\u201d in the same way that the leadership of Israel disapproved of Jesus. He was rejecte<\/em><\/span>d<\/em> or disapproved of by the builders who were the leaders of Israel. Even though Jesus, as the Stone<\/em>, was disapproved of by the leaders, God overruled the rulers and designated Him to be the head of th<\/em><\/span>e corner<\/em>. The fulfillment of this will occur with the Second Coming and the Messianic Kingdom. Verse 8a<\/a> contains a quote from Isaiah 8:14<\/a>. The context of that verse also distinguishes between the Remn<\/span>ant and the non-Remnant. Peter describes the Stone<\/em> in two ways here. First, He is the stone of stumbling<\/em>; He is a stone<\/em> against which one accidentally strikes and injures himself. Second, He is the ro<\/em><\/span>ck of offence<\/em>; this is a trap set to trip someone up, causing a large boulder to fall upon him. Peter\u2019s point is this: by rejecting God\u2019s Stone<\/em>, the non-Remnant bring upon themselves the injury of the<\/span> Stone<\/em> and the ruin of the Rock<\/em>. When tripping over the stone<\/em>, one simply injures himself. However, when a big boulder lands on top of a person, it kills him. The non-Remnant stumble<\/em> over the Messiahs<\/span>hip of Jesus and, as a result, the boulder falls on them and crushes them. This is a reference to the coming A.D. 70 judgment. In verse 8b<\/a>, Peter gives the application: the non-Remnant stumbled. The m<\/span>eans of stumbling was disobedience to the Word and, furthermore, to this they<\/em> [as the non-elect] were appointed<\/em>. The Greek word for appointed<\/em> means \u201cto appoint\u201d or \u201cto destine\u201d to something. Those who<\/span> rejected the Word were destined to stumble at the stone of stumbling.<\/p>\n

Having described the state of the non-Remnant, Peter again refers to the Remnant and describes their state in verses 9\u201310<\/a>. Verse <\/span>9a<\/a> describes the position of the Israel of God, the Remnant of Israel, using four characteristics. First, based upon Isaiah 43:20<\/a>, they are an elect race<\/em>. They are elect<\/em> because they were chosen by Go<\/span>d\u2019s own initiative as stated in 2:4<\/a>, 6<\/a>. Again, Peter is not referring to the Church as a whole. The Church is not a race<\/em> of people but is comprised of believers of all races. Nevertheless, the Jewish <\/span>people are a race<\/em> in the biblical sense, and the Jewish believers are the elect race<\/em>. The second characteristic Peter uses to describe the Israel of God is that they are a royal priesthood<\/em>. Verse 5<\/a> id<\/span>entifies the Jewish believers as a holy priesthood to emphasize the fact that they have the right to enter the Heavenly Sanctuary. Now, they are called a royal priesthood<\/em> because Jesus is King and, ac<\/span>cording to Hebrews 7:1\u201328<\/a>, His priesthood is after the Order of Melchizedek. The Melchizedekian Priesthood was a royal priesthood for Melchizedek was both priest and king. Jesus is also both Priest an<\/span>d King. By the same token, Jewish believers are of a royal priesthood<\/em>. Again, the doctrine of \u201cthe priesthood of all believers\u201d is a true doctrine. However, it cannot be supported from this verse that<\/span> is specifically addressing Jewish believers. Peter\u2019s point is that in Exodus 19:6<\/a>, the nation was called to be a nation of priests; a national priesthood<\/em>. The nation failed, but the believing Remnant<\/span> has not failed; they are fulfilling this calling. The third characteristic Peter uses to describe the Israel of God is that they are a holy nation<\/em>. Israel became a nation<\/em> at Sinai and became holy<\/em> thr<\/span>ough their separation from the whole of humanity. The Jewish believers are distinct from all Israel because they are the believing Remnant. This cannot be said of the Church because the Church is not <\/span>a nation<\/em>. In fact, in Romans 9\u201311<\/a>, Paul refers to the Church as a non-nation. The Church is comprised of believers from all nations, but the Church as an entity is not a nation<\/em>. The Jewish believers, <\/span>as the Israel of God, do comprise a holy nation<\/em>. The fourth characteristic Peter uses to describe the Israel of God is that they are a people for God\u2019s own possession<\/em>. This statement is based upon Deu<\/span>teronomy 7:6<\/a>, 14:2<\/a>, 26:18<\/a>; Isaiah 43:21<\/a>; and Malachi 3:17<\/a>. Peter identifies them as a people<\/em>. Through Abraham, the Jews became a people and, during the time of Moses, they became a nation; a nation fo<\/em><\/span>r God\u2019s own possession<\/em>. Jewish believers were purchased by the blood of Messiah and they uniquely belong to God. Therefore, these four characteristics of Jewish believers distinguish the Remnant from <\/span>the non-Remnant.<\/p>\n

In verse 9b<\/a>, Peter describes the purpose of their calling: To show forth the excellencies of him who called you out of darkness into his marvellous light<\/em>. The Greek word for show fort<\/em><\/span>h<\/em> means \u201cto make widely known.\u201d The word refers to a proclamation of a message to those outside. The emphasis is on their evangelistic function: to spread the news of God\u2019s excellencies<\/em>. The Greek wor<\/span>d for excellencies<\/em> is used only four times in the Greek New Testament; three times it is used by Peter (here, 2 Pet. 1:3<\/a>, 5<\/a>); it is also used in Phil. 4:8<\/a>. The term excellencies<\/em> refers to all of God\u2019s<\/span> attributes. The phrase [He is the One] who called you<\/em> is a reference to the point of salvation. Theologically, this term is the \u201ceffectual calling.\u201d This Remnant was called into salvation. They were <\/span>called out of darkness into \u2026 light<\/em>. Darkness is the kingdom of Satan. Light is the kingdom of the Shechinah<\/span> Glory Light. The background for this teaching is Isaiah 43:20\u201321<\/a>, which states: the people <\/em><\/span>which I formed for myself, that they may set forth my praise<\/em>.<\/p>\n

Finally in verse 10<\/a>, Peter refers to Hosea 1:10\u20132:1<\/a> and 2:23<\/a>. In the context of Hosea, the prophet is speaking of national Israel. While p<\/span>ositionally, Israel is always the People of God, experientially they may not experience the benefits of this position due to disobedience: for a period of time, Israel is experientially not my people<\/em>,<\/span> although in the future, they will repent and become my people<\/em> again. Peter applies this passage to the Remnant. He contrasts their former state with their present state. Formally, they were members o<\/span>f the non-Remnant. Externally, they were not my people<\/em> and, internally, they had no divine mercy<\/em>. Presently, they have externally become my people<\/em> and, internally, they have obtained mercy<\/em>. The Hosea <\/span>context deals with Israel: that for a period of time Israel, experientially at least, was not to be God\u2019s people. However, in the future, when Israel undergoes a national salvation, they will again experientially<\/span> become my people<\/em>. What will be true of Israel as a nation in the future is true of the Remnant of Israel in the present: they have experientially become God\u2019s people again because they ar<\/span>e members of the believing Remnant.<\/p>\n

This is a favorite passage for those who teach Replacement Theology. They teach that what the Old Testament stated to be true of Israel, Peter now applies and state<\/span>s to be true of the Church. Thus, they conclude that the Church has replaced Israel. However, there is no hint in the epistle that Peter is addressing the Church as a whole. On the contrary, in the epistle\u2019s introduction (<\/span>1:1\u20132<\/a>), he stated that he was addressing Jewish believers who specifically comprised what was the then Remnant of Israel\u2014the Israel of God<\/em>. It is important to recognize that the <\/span>contrast Peter makes here is not between the Church and Israel, or between believers and non-believers, or between unbelieving Jews and believing Gentiles. Rather, the contrast here is between the Remnant and the Non-Remnant of Israel. Pete<\/span>r\u2019s point is that while Israel the whole failed to fulfill its calling, the Remnant of Israel has not failed to fulfill its calling.<\/p>\n

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THREE<\/p>\n

The Conduct of the Believers\u2014<\/em>2:11\u20134:11<\/em><\/a><\/p>\n<\/div>\n<\/div>\n

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A. In Relation to Daily Living\u20142:11\u201312<\/a><\/p>\n

11\u00a0Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12\u00a0having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.<\/p>\n

Peter begins this discussion about daily living by addressing this issue both negatively and positively. In verse 11<\/a>, he addresses it negatively: abstain from fleshly lusts<\/em>. The word beloved<\/em> indicates the beginning of a new section and shows he is addressing believers. He again points out that they are sojourners and pilgrims<\/em>. Because they are now citizens in Heaven, they have become sojourners and pilgrims<\/em> on earth. The Greek word for sojourners<\/em> means they are living in a foreign country with no legal rights as citizens. The word pilgrims<\/em> means they are temporary residents living in a place that is not their own personal home. Their separation from the non-Remnant, as Jewish believers, has made them both strangers and pilgrims<\/em>. They must therefore abstain from fleshly lusts, which war against the soul<\/em>. These are the sins of the flesh enumerated by Paul in Galatians 5:19\u201321<\/a>.<\/p>\n

Peter then addresses the issue positively in verse 12<\/a>. These Jewish believers are to live a spiritual lifestyle among the Gentiles: having your behavior seemly among the G<\/em>entiles<\/em>. Those commentators who do not understand that Peter was writing to Jewish believers interpret the word Gentile<\/em> to mean \u201cunbeliever.\u201d<\/p>\n

No new sentence begins here in the Greek text, for this verse is the positive counterpart to verse 11<\/a>: not only are the readers to abstain from sinful desires (v. 11<\/a>), they are also to continue to \u201cMaintain good conduct among the Gentiles\u201d. Conduct here refers to a day-by-day pattern of life (see note on this word at 1:15<\/span><\/a>). Peter calls unbelievers Gentiles, not because he thinks that his readers were all Jewish Christians, but because he once again assumes that Christians (both literal Jews and literal Gentiles within the body of Christ) are the \u201ctrue Israel\u201d. Therefore all who are not Christians (both literal Jews and literal Gentiles) are truly \u201cGentiles\u201d (cf. 4:3<\/a>).6<\/a><\/p>\n

The term Gentile<\/em> is rarely used in Scripture as being synonymous with the term unbelievers. The term Gentile<\/em> is sometimes used of believing Gentiles (Rom. 11:11\u201315<\/a>; 15:25\u201327<\/a>). When a Jew writes the word Gentile<\/em>, he does not mean \u201cunbeliever;\u201d he means a \u201cnon-Jew.\u201d Again, Peter is writing to Jewish believers living in the Dispersion; Jewish believers living outside the Land; Jewish believers living among the Gentiles<\/em>. This is the way the verse should be understood. As Jewish believers living among the Gentiles<\/em>, there is a certain lifestyle to be modeled. Their lives should be such that even if they are called evil-doers by the Gentiles<\/em> (the ones who are unbelievers), these unbelievers will still be able to see the Jewish believers\u2019 good works<\/em>. As believers, their separation from pagan practice causes Gentiles<\/em> to speak<\/em> evil of them. The Greek word for speak<\/em> means \u201cto speak against, to slander, to revile, or to turn others against them.\u201d The word evil-doer<\/em> is a word that means \u201ccriminal;\u201d \u201cone who does deeds which are punishable by the law.\u201d It is a Greek word found only twice in the New Testament: here and in John 18:30<\/a>. It is used in the context of a legal trial. However, because the Jewish believers live a spiritual lifestyle that is seemly<\/em> among the Gentiles, these Gentiles will eventually glorify God in the day of visitation<\/em>. The spiritual lifestyle lived by these Jewish believers will lead many of these Gentiles to Messiah. The Gentiles will see the good works<\/em> that are a result of the Jewish believers\u2019 faith and will also believe. The Greek word for observing<\/em> or seeing<\/em> is used only twice: here and again in 3:2<\/a>. The word means \u201cbeholding\u201d or \u201cobserving.\u201d It deals with the essential condition for expecting a change in the opponents; it deals with the close scrutiny of an eyewitness. When believers are misunderstood and slandered, they should not respond in kind. The proper response is for the Jewish believers to practice purity in their conduct. As a result of their pure conduct, many of these Gentiles<\/em> will become believers and they, too, will glorify God<\/em>. They will come to a saving faith and will eventually comment positively concerning these Jewish believers in the day of visitation<\/em>. The expression day of visitation<\/em> contains a judgmental concept; in this case, it refers to the Judgment Seat of the Messiah.<\/p>\n<\/div>\n<\/div>\n

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B. In Relation to Government\u20142:13\u201317<\/a><\/p>\n

13\u00a0Be subject to every ordinance of man for the Lord\u2019s sake: whether to the king, as supreme; 14\u00a0or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well. 15\u00a0For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men: 16\u00a0as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 17\u00a0Honor all men. Love the brotherhood. Fear God. Honor the king.<\/p>\n

In verses 13\u201314<\/a>, Peter begins with a principle of subjection: believers are to be in subjection to boththe king<\/em> and the king\u2019s representative. The motivation for this subjection is for the Lord\u2019s sake<\/em>. Human governments are divine institutions that God has appointed to punish the evil-doers<\/em> and to avenge on behalf of the victim. It is the responsibility of government to approve those who do well<\/em>. Peter made no exception based upon various types of government. At the time Peter wrote his epistle, the government was an autocracy ruled by the Roman Emperor Nero under whom Peter would eventually be martyred. Regardless of the type of government under which a believer lives, he must subject himself to that government. The only allowable point of conflict occurs when the government asks the believer to do something contrary to God\u2019s law. In fact, if asked to perform an action contrary to God\u2019s law, even Peter would disobey (Acts 4:19<\/a>; 5:29<\/a>).<\/p>\n

In verses 15\u201316<\/a>, Peter gives three reasons for submission. First, the believers should submit because it is the will of God<\/em> (v. 15a<\/a>). Second, the believers should submit because (v. 15b<\/a>) that by well-doing<\/em> they will muzzle the ignorant who may accuse them of lawlessness. In other words, the verbal attacks against the believers of verse 12<\/a> will be silenced. Such attacks are prompted by the ignorance of foolish men<\/em>. The word ignorance<\/em> used here is not the same as the one used in 1:14<\/a>, which meant intellectual failure. This is a different Greek word that refers to a religious failure\u2014a failure to understand the true nature of the faith. The English word agnostic<\/em> derives from this Greek word. The word foolish<\/em> means \u201cto act without reason\u201d and, by the use of this word, Peter is saying these men lack mental sanity. Third, the believers should submit because they are bondservants of God<\/em> (v. 16<\/a>). While they are living as free<\/em>, which is the spiritual status of believers (Jn. 8:36<\/a>; Gal. 5:1<\/a>), this freedom does not release them from subjection to the state and does not permit freedom to be used as a cloak for wickedness<\/em>. The Greek word for cloak<\/em> is used only here and nowhere else. Freedom cannot be used as a pretext to antinomianism, which is disobeying government law. Spiritual freedom is not a pretext for evil deeds. But, it is the freedom that allows one to become a bondservant. In the Old Testament, after a man served his six years of slavery, he was released in the seventh. However, if he had learned to love his master, the freed man could choose to become a bondservant and remain a slave to the master for the remainder of his life. Believers have been freed from the slave market of sin, but it is this freedom that now enables freed men to become bondservants<\/em> to God for the rest of their lives.<\/p>\n

Finally, in verse 17<\/a>, Peter concludes with a summary of this section and issues four simple imperatives. (1) Honor all men<\/em> since all men are made in the image of God (Jas. 3:9\u201310<\/a>). (2) Love the brotherhood<\/em>. Literally, the Greek states, \u201cbrotherhood, keep on loving,\u201d putting the word brotherhood<\/em> in the emphatic position. The Greek word for brotherhood<\/em> is used only here and again in 5:9<\/a>. All humanity should be honored, but believers should be loved with agape<\/span> love. (3) Fear God<\/em>. The Greek reads, \u201ckeep on revering God.\u201d This will enable the believer to carry out his responsibility to man and state. (4) Honor the king<\/em>. The Greek says, \u201cthe king, be honoring.\u201d This ruler must be shown all due respect as is befitting to the supreme authority of civil government. Peter reaffirms the content of verses 13\u201314<\/a> with this last imperative.<\/p>\n<\/div>\n<\/div>\n

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C. Servants in Relationship to Masters\u20142:18\u201325<\/a><\/p>\n

18\u00a0Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward. 19\u00a0For this is acceptable, if for conscience toward God a man endures griefs, suffering wrongfully. 20\u00a0For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? But if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21\u00a0For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22\u00a0who did no sin, neither was guile found in his mouth: 23\u00a0who, when he was reviled, reviled not again; when he suffered threatened not; but committed himself to him that judges righteously: 24\u00a0who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed. 25\u00a0For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls.<\/p>\n

In verses 18\u201320<\/a>, Peter writes about the obligations of servants. In verse 18<\/a>, he says they are to submit with fear to their masters whether or not the masters are worthy of their submission. The Greek word used here for servants<\/em> is not the same word used earlier for bondservant. Rather, it is a Greek word meaning \u201ca household slave\u201d or \u201ca domestic,\u201d and it is also found in Luke 16:13<\/a>; Acts 10:7<\/a>; and Romans 14:4<\/a>. The obligation of the domestic slave is to be in subjection with fear<\/em>. This fear<\/em> does not mean to be in fear<\/em> of the master but to be in fear<\/em>of God (v. 17<\/a>). Peter applies this truth to all classes of masters. Servants<\/em> must submit to those masters<\/em> who are good and gentle as well as to those who are froward<\/em>, which means \u201cthe ones who are crooked.\u201d They must submit even to a crooked master because such obedience is an act of grace. This submission is not in the sense of carrying out devious activities but in the sense of complying with a crooked master who demands legitimate actions. Such obedience is the evidence of grace in an individual\u2019s life. In verse 19<\/a>, Peter instructs that it is acceptable<\/em> to suffer wrongfully<\/em> for the sake of the conscience<\/em>. He begins with the word if<\/em>, which in Greek is a first class condition; a condition assumed to be true, which is acceptable <\/em>before God. For<\/em>, according to verse 20a<\/a>, there is no glory<\/em> in suffering for sins committed since one deserves this suffering: For what glory is it?<\/em> The Greek word for glory<\/em> means \u201cfame\u201d or \u201creputation.\u201d Its appearance is unique to this verse and it refers to the opinion of men as the report of one\u2019s conduct spreads. If believers suffer patiently<\/em> after being beaten for sins committed, there is no merit. Endurance for deserved punishment is not commendable. But, if wrongful suffering occurs (v. 20b<\/a>), believers are to patiently<\/em> endure; patient endurance is acceptable<\/em> to God, and this knowledge should provide even greater patient endurance.<\/p>\n

In verses 21\u201324<\/a>, as an encouragement to exercise patient endurance in the context of wrongful suffering, Peter presents the greatest example of this type of suffering\u2014the Messiah. According to verse 21<\/a>, For hereunto <\/em>were ye called:<\/em> these believers were called<\/em> for suffering (Mat. 10:38<\/a>, 16:24<\/a>; Lk. 14:27<\/a>; Acts 14:22<\/a>). The fact is that Jesus suffered for them, and He is their motivation to willingly accept suffering while doing good. Jesus provided an achievable example to follow: His steps<\/em>. The Greek word for example<\/em> is used only in this verse and means \u201cunderwriting.\u201d It refers to the copy that is to be reproduced by the student. The teacher presented the original; the student must now produce a copy of the original. Because Jesus is the original, the believer should replicate Him. Jesus is the model to be copied by the novice. The purpose is to follow His steps<\/em>; to follow<\/em> the line that His footprints have marked; to follow<\/em> where His tracks lead. Peter writes this from the background of Isaiah 53<\/a>. In verse 22<\/a>, he teaches they should not suffer for sins committed. Jesus did not suffer for any sins that He committed. He was innocent in conduct: neither was guile found in his mouth;<\/em> there was no misuse of the tongue. In verse 23<\/a>, Peter states that Jesus did not rebel against His suffering and neither should these believers. When he was reviled<\/em>, [he] reviled not again<\/em>; He did not resort to name calling. When he suffered<\/em> [he] threatened not<\/em>; He suffered physically but did not threaten retaliation. He committed himself to him that judges righteously;<\/em> He committed Himself totally to God the Father. Verse 24<\/a> is a reminder of the purpose for Jesus\u2019 suffering: who his own self bare our sins<\/em>. His own self<\/em> means \u201cHe alone.\u201d He alone bore our sins. In the Septuagint<\/em>, this same Greek word for bore<\/em> was used of bringing sacrifices (Gen. 8:20<\/a>; Lev. 14:20<\/a>; 17:5<\/a>). The prophecy of the Messiah carrying the sins of Israel (Isa. 53:11\u201312<\/a>) forms the background for Peter\u2019s teaching in these verses. This word was also used in James 2:21<\/a> in speaking of Abraham\u2019s offering of Isaac. Jesus offered Himself for our sins, and the means was in his body upon the tree<\/em>. The body<\/em> points to His physical death and the<\/em> tree<\/em> is Peter\u2019s term for the cross (Acts 5:30<\/a>, 10:39<\/a>). The purpose of His death is that now believers have also died to sin at the moment of salvation and thus receive the power to live righteously. The Greek word for having died<\/em> is used here and nowhere else. Literally, it reads: \u201cto the righteousness we might live\u201d with the word righteousness<\/em> in the emphatic position. Using the divine standard of the written Word of God as a reference, believers must live a consistent life. Peter adds that believers are spiritually healed<\/em> by His stripes<\/em>, which is a reference to Isaiah 53:5<\/a>. The Greek word for stripes<\/em> used here is found nowhere else. It is a Greek word that refers to the bruises and the body welts resulting from the sharp blows suffered by Jesus. Peter\u2019s application here is to spiritual healing and not to physical healing.<\/p>\n

In verse 25<\/a>, Peter addresses the Jewish believers\u2019 position based on Isaiah 53:6<\/a>: like sheep<\/em> [they] have gone astray<\/em>. Once, like sheep<\/em>, they had gone astray, but n<\/em>ow they have returned to<\/em> [the] Shepherd and Bishop of<\/em> [their] souls<\/em>. Shepherd<\/em> is the Greek word meaning \u201cto lead.\u201d The use of this word pictures the Messiah as the Shepherd<\/em> predicted in Zechariah 11:4\u201314<\/a> and the prophecy\u2019s fulfillment by Jesus as the Good Shepherd<\/em> in John 10:1\u201318<\/a>. It is a point that Peter will make again in 5:4<\/a>. The word Bishop<\/em> is a Greek word that means \u201cto oversee\u201d or \u201cto protect.\u201d While it is commonly used when referring to church leaders (Acts 20:28<\/a>, 1 Tim. 3:2<\/a>, 1 Pet. 5:2\u20134<\/a>), this is the only time the word is used in reference to Jesus. It is the Greek word from which the English word Episcopal<\/em> derives. The sheep<\/em> of Isaiah 53<\/a> were the flock of Israel, and these believers are members of the flock of Israel.<\/p>\n<\/div>\n<\/div>\n

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1. Wives\u20143:1\u20136<\/a><\/p>\n

1\u00a0In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; 2\u00a0beholding your chaste behavior coupled with fear. 3\u00a0Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; 4\u00a0but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price. 5\u00a0For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands: 6\u00a0as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror.<\/p>\n

Peter begins here with a statement about the specific obligation of subjection in verse 1a<\/a>: In like manner. As with servants who are characterized by the principle of subjection, so also should a wife be characterized by the principle of subjection. The wife\u2019s submission is also a divine duty as unto the Lord. They are to be in subjection to their own husbands<\/em>. The phrase your own<\/em> shows that this is not a general submission of women to men but is used exclusively of the marriage tie. Peter is not teaching a general submission of all women to all men but of a wife to her husband.<\/p>\n

In verses 1b\u20132<\/a>, Peter presents the rationale for this subjection: to win the husband. Subjection is necessary even if the husband is not saved: even if any obey not the word<\/em>. The word<\/em> in I Peter is the word of the gospel. The phrase ob<\/em>ey not<\/em> means \u201cto have an antagonistic attitude.\u201d This husband is not just an unbeliever; he has an antagonistic view toward the gospel. But, even in this case, the wife must be subject to her husband. The purpose for the subjection is that: they may without the word be gained by the behavior of their wives<\/em>. Peter shows the way to win the husband both negatively and positively. Negatively, it is wi<\/em>thout the word<\/em>, meaning \u201cnot with verbal pleas.\u201d In other words, the wife should not spend her time preaching to her husband; she is not to have her very own pulpit ministry in the home. But positively, husbands must be gained<\/em> [or won] by the behavior of their wives<\/em>. It is the wife\u2019s actions (her behavior) not her words that will ultimately win him to the Lord\u2014if he is to be won. So, the husband could be beholding<\/em>. The word beholding<\/em> refers to the eyewitness observation of his wife\u2019s daily conduct. He will be gained<\/em> by the eye not by the ear. He will be gained<\/em> by her chaste behavior<\/em>. The word chaste<\/em> means \u201cpure and holy.\u201d The chaste behavior<\/em> is to be coupled with fear<\/em>; to be done in reverence to the husband and in awe of God.<\/p>\n

Next, in verses 3\u20134<\/a>, Peter addresses the balance between outward and inward adornment. In verse 3<\/a>, he instructs the wives about outward<\/em> adornment. Here, the Greek word used for adornment is kosmos<\/span> from which the English word cosmetics<\/em> derives. The Greek word normally refers to the ordered world-system that is under Satan\u2019s control. However, in this case, Peter is addressing the ordered system a woman uses in an attempt to appear externally beautiful. He lists three forms of outward adornment: (1) braiding the hair<\/em>: In the New Testament, the Greek word for braiding<\/em> is found only in this verse; however, in the Greek world, it was used to describe the total work of the hairdresser; (2) wearing jewels of gold<\/em>: This refers to gold ornaments that are worn on the neck, the ankles, the arms, or the fingers; (3) putting on apparel<\/em>: The Greek word for putting on<\/em> is used only in this verse and it refers to the variety of dresses that were sometimes worn for vanity\u2019s sake. Some use this verse as the basis for teaching that women believers should neither braid their hair nor wear jewelry. If that were Peter\u2019s intent, then it would follow that these women should also be unclothed because he includes the putting on<\/em> [of] apparel<\/em>. However, all three statements must be kept in their own context. Peter does not condemn outward adornment. His point is that outward adornment should not be the primary focus; it should not be used for purposes of vanity. Rather, in verse 4<\/a>, he establishes that outward adornment should be coupled with inward adornment because outward adornment is always temporary. Eventually, due to age, the beauty will fade. Gold and silver will tarnish. Clothing will slowly wear out. The primary development for the believing wives should be the hidden man of the heart<\/em>. In contrast to outward adornment, wives should be developing the inward adornment. The hidden man of the heart<\/em> denotes \u201cthe regenerated nature.\u201d It is the incorruptible apparel of a meek and quiet spirit<\/em>. The word incorruptible<\/em> means something is \u201cimperishable\u201d and, here, Peter is referring to the imperishable quality of the inner life. The word meek<\/em> emphasizes the manner of submission. Wives should submit in gentleness while always being considerate. The word quie<\/em>t<\/em> emphasizes the attitude toward their husbands and life in general. It refers to having a quiet disposition in contrast to a noisy or loud attitude. The word spirit<\/em> does not refer to the Holy Spirit but to the new-born human spirit<\/em>. It is this spirit<\/em> that the believing wives should be developing. There is nothing wrong with exercising outward adornment, but the primary emphasis should be to the development of the inward adornment, which before God is of great price<\/em>. The meek and quiet spirit<\/em> of this verse is of tremendous value before God. The word for great price<\/em> means that it is expensive. The development of the inward man in a quiet and meek setting is the most expensive gem women can obtain. This meek and quiet spirit<\/em> is to be her focus.<\/p>\n<\/div>\n<\/div>\n

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Now, to encourage believing wives to develop th<\/span>eir inward man as they balance it with outward adornment, Peter provides a good example for them in verses 5\u20136<\/a>. In verse 5<\/a>, he reminds wives that a meek and quiet spirit is what female saints in the O<\/span>ld Testament generally developed. He uses four connecting words\/phrases to state his reminder: (1) For<\/em>, meaning this is the explanation; (2) after this manner<\/em>, meaning thus in the way mentioned; (3) a<\/em><\/span>foretime<\/em>, meaning in Old Testament times; (4) also<\/em>, Old Testament women<\/em> obeyed what God requested. These holy women<\/em> of the Old Testament, who hoped in God<\/em>, are used as an example of Old Testament wive<\/span>s in general. They adorned themselves with a meek and quiet spirit being in subjection to their own husbands<\/em>, which was the means. In verse 6<\/a>, Peter focuses his attention on a specific Old Testament w<\/span>ife\u2014Sarah. He states: Sarah obeyed Abraham, calling him lord<\/em> (as she does in Genesis 18:12<\/a>). In the Greek, this is a present participle indicating a habitual action on her part; she consistently refer<\/span>red to him as lord<\/em>. She was obedient to her husband, and Peter is pointing out that obedient wives are now the true children of Sarah<\/em>: whose children ye now are<\/em>. However, there is a condition to being<\/span> a true daughter of Sarah<\/em> and, that condition is, if ye do well<\/em>. The doing well<\/em> in this context is submitting to the husband. Peter ends with the phrase, and are not put in fear by any terror<\/em>. Appeari<\/span>ng only in this verse, the Greek word used here for fear<\/em> means \u201ccowardly;\u201d \u201cfearful;\u201d \u201ctimid.\u201d Wives are not to be intimidated by societal pressures or to be intimidated by their husbands. Regardless <\/span>of the cost, they are to remain true to the Word of God. The meek and quiet spirit<\/em> of verse 4<\/a> does not mean weakness or cowardliness.<\/p>\n<\/div>\n<\/div>\n

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2. Husbands\u20143:7<\/a><\/p>\n

Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.<\/p>\n<\/div>\n<\/div>\n

Concerning husbands<\/em>, Peter mentions two responsibilities. First, they are to dwell with your wives according to knowledge<\/em>. The expression, in like manner<\/em>, conn<\/span>ects this verse with the preceding. Just as wives must submit to their husbands, husbands<\/em> must submit to the Lord and demonstrate this submission by meeting their wives\u2019 needs. The word dwell<\/em> is a pre<\/span>sent tense emphasizing continuous duty. The Greek form of the word, appearing only in this verse, carries the same concept as the Hebrew concept of \u201cknowing.\u201d It denotes \u201cknowing intimately;\u201d \u201cknowing sexually<\/span>.\u201d This word is used five times (Deut. 22:17<\/a>, 24:1<\/a>, 25:5<\/a>; Prov. 19:14<\/a>; Isa. 62:5<\/a>) in the Septuagint<\/em> and means \u201cto live together as husband and wife;\u201d \u201cto co-habit.\u201d This knowledge<\/em> has to do w<\/span>ith sexual relations. The dwelling here is to dwell sexually with their wives according to knowledge. While the word knowledge<\/em> may refer to general knowledge about the marital relationship, in the con<\/span>text of the sentence, it emphasizes the physical aspects of this knowledge. The husband is to live with his wife sexually according to knowledge<\/em> concerning how to fulfill the sexual needs of the wife.<\/span><\/p>\n

The second responsibility concerning husbands is that the husband must honor<\/em> the wife. The word giving honor<\/em> in its Greek form is used only here and nowhere else. It means \u201cto assign or apportion to.<\/span>\u201d It, too, is in the present tense emphasizing continuous duty of the husband to honor<\/em> the wife. The wife is to be loved into subjection not forced into subjection. The husband must honor<\/em> the wife and<\/span> he must honor<\/em> her in two ways. First, he must honor<\/em> her as the weaker vessel<\/em>. Because she is the weaker vessel<\/em>, he must therefore protect her. The husband\u2019s life with his wife should be based on the <\/span>intelligent acceptance of her as a weaker vessel<\/em>. The passage does not say that she is weak but that she is weaker<\/em>. Before God, both man and woman are vessels<\/em>, and both are weak. However, in the physi<\/span>cal realm, generally speaking, the man is stronger than the woman; the wife is the weaker vessel<\/em>. Here, Peter is describing her weaker<\/em> state physically, not spiritually. In Greek, the weaker vessel<\/em> is<\/span> \u201cwifely.\u201d Honoring includes protection. Second, the husband must honor<\/em> his wife as she is joint-heirs of the grace of life<\/em>. She is a partner with him in the spiritual facets of salvation. While the w<\/span>ife is weaker in authority because she is under the authority of the husband, she is equal to the husband in so far as spiritual privileges are concerned. After presenting the two ways the husband must honor his wife, Peter states the reason why she must be honored: so <\/span>that your prayers be not hindered<\/em>. The words to the end<\/em> indicate the result as well as the purpose. If he does not honor his wife,<\/span> the husband\u2019s prayer life will be affected. The word hinder<\/em> means the prayer will not rise to the divine throne. Thus, the partnership of the husband and wife works out in two ways: first, they are p<\/span>artners in the physical realm because, together, they produce children; second, they are partners in the spiritual realm because they produce answered prayer.<\/p>\n

<\/span><\/span>E. Summary Conclusion\u20143:8\u201312<\/a><\/p>\n

8\u00a0Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded: 9\u00a0not rendering evil for evil, or reviling for reviling; but contrariwise <\/span>blessing; for hereunto were ye called, that ye should inherit a blessing. 10\u00a0For,<\/p>\n

He that would love life<\/em>,<\/p>\n

And see good days<\/em>,<\/p>\n

Let him refrain his tongue from evil<\/em>,<\/p>\n

And his lips that they speak no guil<\/em><\/span>e:<\/em><\/p>\n

11\u00a0And let him turn away from evil, and do good;<\/p>\n

Let him seek peace, and pursue it<\/em>.<\/p>\n

12\u00a0For the eyes of the Lord are upon the righteous,<\/p>\n

And his ears unto their supplication:<\/em><\/p>\n

But the face of the Lor<\/em><\/span>d is upon them that do evil<\/em>.<\/p>\n

In his summary conclusion, Peter makes several points. First, in verse 8<\/a>, he deals with attitudes toward the brethren. The word finally<\/em> in Greek is three separate words, w<\/span>hich mean \u201cnow the end,\u201d denoting: finally;<\/em> to sum up; to bring the discussion to its conclusion. He wants to bring this discussion to a conclusion and, in so doing, he uses five adjectives to describ<\/span>e characteristics that are desirable for the conduct of believers. (1) Likeminded<\/em>. The Greek word for likeminded<\/em>, used only in this verse, emphasizes harmony and a unity of disposition, not a unity of<\/span> opinion. It is permissible to have differing opinions; nevertheless, there should be a loving attitude in the midst of these differences; a unity of disposition. In other words, believers should display the mind of Christ as taught by Paul in <\/span>Philippians 2:3<\/a>. (2) Compassionate<\/em>\u2014to show compassion. Appearing only in this verse, this Greek word means \u201csympathy;\u201d \u201cto suffer together;\u201d \u201cto share fello<\/span>w feelings, whether joyous or sorrowful.\u201d This same point is taught in Romans 12:15<\/a>, Hebrews 4:15<\/a>, and 10:34<\/a>. (3) Loving as brethren<\/em>. The Greek text uses an adjective form of the word philadelphia<\/em> tha<\/span>t is not used elsewhere although the noun form was found earlier in 1:22<\/a>. In secular Greek, this adjective form was used of the love of physical siblings\u2014brother for brother, sister for sister, brothe<\/span>r for sister, and sister for brother. However, in the New Testament, it is used of spiritual siblings because all are the children of God and all believers are our brothers and sisters. (4) Tenderhear<\/em><\/span>ted<\/em>\u2014to be sensitive, to have a warm and tender attitude. This is the only Greek word of the five that is found elsewhere in scripture. Even so, it is used only twice by James and is used once by Paul <\/span>in Ephesians 4:32<\/a>. (5) Humbleminded<\/em>. The Greek word for humbleminded<\/em>, appearing here and nowhere else, refers to the inner attitude of those who are to be in subjection to authority. It is the opposit<\/span>e of being haughty and high-minded.<\/p>\n

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In verse 9<\/a>, Peter makes his second concluding point as he addresses the principle of blessing when cursed. Believers are not to retaliate; not to give evil for evil<\/em><\/span>, or reviling for reviling<\/em>. Evil for evil<\/em> refers to deeds; believers are not to retaliate by repaying evil<\/em> deeds with evil<\/em> deeds. Reviling for reviling<\/em> has to do with words. They are not to scold, rep<\/span>roach, use angry words, or return curse for curse. Since believers are to inherit the blessing<\/em>, they are to give a blessing<\/em>. The issue here is not to bless in order to receive a blessing<\/em>. Believers wi<\/span>ll inherit the blessing<\/em> (the inheritance of chapter 1<\/a>); therefore they should bless others. (There is a possible reference here to Esau, cf. Hebrews 12:17<\/a>.) The point here is that Jewish believers hav<\/span>e thus been called: called to render blessing<\/em> for cursing. That is one reason for their salvation. This is the fourth reminder of what they have been called to as Jewish believers (after 1:15<\/a>, 2:9<\/a>, an<\/span>d 21<\/a>).<\/p>\n

Peter\u2019s third concluding point is found in verses 10\u201312<\/a>. He gives the reason why they should render blessing for cursing by quoting Psalm 34:12\u201316<\/a>. In verse 10a<\/a>, the goal is to love life, And s<\/em><\/span>ee good days<\/em>. The expression to love life<\/em> means \u201cto live zestfully\u201d and refers to quality of life<\/em> not to length of life<\/em>. By fulfilling the condition, they can enjoy life<\/em> on this earth. They will love <\/span>life<\/em>, see good days, and live<\/em> the abundant life. To live the abundant life<\/em> is to live a Christ-like life<\/em> and, in order to enjoy life<\/em>, they must do something to obtain the enjoyment. The means, both in<\/span> word and in deed, of obtaining this enjoyment is found in verses 10b\u201311<\/a>. In word, Peter states in verse 10b<\/a>: Let him refrain his tongue from evil<\/em>. It is the same point made in James 3:6\u20138<\/a>. And his li<\/em><\/span>ps that they speak no guile<\/em>, not railing for railing. In deed, he states in verse 11<\/a>: let him turn away from evil, and do good<\/em>. Negatively, turn away from evil<\/em> [deeds]; positively, actively seek<\/em> to do<\/em><\/span> good<\/em>\u2014to exercise goodness. The believer is to seek peace, and pursue it<\/em>. One specific way to do good is to be a peacemaker, even to those who are persecuting them. That means not rendering evil for e<\/span>vil. A key reason for this is given in verse 12<\/a>. God is on the lookout to bless the righteous<\/em> and to discipline the evil: For the eyes of the Lord are on the righteous, And his ears<\/em> [are open to their<\/span> prayers]. But the face of the Lord is upon them that do evil<\/em>. Thus, these believers are to render a blessing for cursing.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. Concerning Suffering\u20143:13\u20134:11<\/a><\/p>\n<\/div>\n<\/div>\n

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1. Suffering for Righteousness\u2019 Sake\u20143:13\u201322<\/a><\/p>\n

a. Suffering for the Sake of a Good Conscience\u20143:13\u201317<\/a><\/p>\n

13\u00a0And who is he that will harm you, if ye be zealous of that which is good? 14\u00a0But even if ye should suffer for righteousness\u2019 sake, blessed are ye: and fear not their fear, neither be troubled; 15\u00a0but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asks you a reason concerning the hope that is in you, yet with meekness and fear: 16\u00a0having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ. 17\u00a0For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.<\/p>\n

In verse 13<\/a>, Peter exhorts the believers to be zealous of that which is good<\/em>. He raises the question: who is it that will harm you?<\/em> Only here and in Acts is the Greek word for harm<\/em> used as a verb. In Acts 7:6<\/a> and 19<\/a>, it is used of the oppression of Israel. In Acts 12:1<\/a> and 18:10<\/a>, it is used of the persecution of the Church. In Acts 14:2<\/a>, it is used of the persecution suffered as believers. Here, Peter is making the point that, although it does happen now and then, it is not natural for people to harm those who are doing good. Believers need to be zealous<\/em> for that which is good<\/em> and, normally speaking, no one will harm them.<\/p>\n<\/div>\n<\/div>\n

However, in verse 14<\/a>, there might be an excepti<\/span>on: even if ye should suffer for righteousness\u2019 sake<\/em>, the Jewish believers will be blessed<\/em>. Doing good will not always disarm the aggressor, and it may be that they will have to suffer. However, accor<\/span>ding to Matthew 5:10<\/a>, this situation will end with a happy result: they will suffer for righteousness\u2019 sake<\/em> and they will be blessed<\/em> by God. Here, Peter refers to Isaiah 8:12<\/a>: Do not fear their fear<\/em>\u2014d<\/span>o not be intimidated by aggressors; neither be troubled<\/em>\u2014do not be agitated by them. In the context of Isaiah 8<\/a>, there is again a contrast between the Remnant and the non-Remnant.<\/p>\n

Instead, according to<\/span> verse 15a<\/a>, these Jewish believers are to sanctify \u2026 Christ as Lord<\/em>. The word sanctify<\/em> means \u201cto set apart.\u201d They are to set Messiah apart as Lord<\/em> in the sphere of their hearts<\/em>. This, too, is a refere<\/span>nce to Isaiah 8:13<\/a> because the Jesus of the New Testament is the YHVH<\/em>\u2014the Jehovah\u2014of the Old Testament. If these Jewish believers understand this, it will help them to stand firm in the face of persec<\/span>ution. The point is, as Isaiah himself said, the Remnant fears only the Lord; the Remnant does not fear the persecutors.<\/p>\n

In verse 15b<\/a>, the Remnant should always be ready to defend the faith. The Greek<\/span> word is apologetikos<\/span>, which is the origin of the word \u201capologetics.\u201d It deals with a verbal, reasoned defense of why they believe as they do (Acts 22:1<\/a>; 25:16<\/a>; 2 Cor. 7:11<\/a>; 2 Tim. 4:16<\/a>). The subject <\/span>of this defense is: the hope that is in you<\/em> as was noted in 1:3<\/span><\/a>, 20\u201321<\/span><\/a>. They must make this defense with an attitude of meekness and fear. Meekness<\/em> means \u201cwithout arrogance and belligerence;\u201d fear<\/em> mea<\/span>ns \u201cin reverence\u201d or \u201cin caution\u201d in order to get a favorable response from the inquirer. A similar admonition is found in rabbinic writings. Rabbi Eliezer said: \u201cBe alert to study Torah and know how to m<\/span>ake an answer to an unbeliever.\u201d7<\/a><\/p>\n

In verse 16<\/a>, Peter addresses the importance of having a good conscience<\/em>. The word conscience<\/em> means \u201cto possess the God-given ability to evaluate the moral qualit<\/span>y of human action.\u201d This includes their own (Rom. 9:1<\/a>; 2 Cor. 1:12<\/a>) and that of others (2 Cor. 5:11<\/a>). The word for good conscience<\/em> means \u201cto have a clear conscience;\u201d \u201cto have a clean conscience.\u201d Whe<\/span>n others accuse and misrepresent believers as evil doers, believers must not respond in kind. To speak evil means \u201cmisrepresentation or slander.\u201d The word revile<\/em> means \u201cto have a vicious attitude and <\/span>mistreatment because of meanness.\u201d The object of the attack in this verse is your good manner of life in Christ<\/em>. In other words, these are people who are condemning believers for their lifestyle. This<\/span> is a term that is mostly found in Paul\u2019s writings, but it is used by Peter three times (1 Pet. 3:16<\/a>, 2:19<\/a>, and 3:21<\/a>). However, it is the opposition who will be put to shame<\/em>. Although the critics may <\/span>not always be silent, something good will be accomplished, and the critics will be shamed.<\/p>\n

In verse 17<\/a>, with the word For<\/em>, Peter issues a call for a good conscience. With the phrase it is better<\/em>, he d<\/span>raws a contrast between the two conditions: It is better for righteousness\u2019 sake to suffer at the hands of sinful men than to suffer from conscience because of evil. In other words, it is better to be willi<\/span>ng to suffer for the sake of a good conscience, if it is the will of God<\/em>, than to sin in order to avoid having to suffer. Sometimes, it is the will of God<\/em> for believers to suffer and, in those c<\/span>ases, they must show a willingness to endure any and all circumstances. It is stated in the optative mood and means that suffering for well-doing<\/em> is not God\u2019s usual will but is rather His unusual will<\/span> for them.<\/p>\n

b. The Example of Christ\u20143:18\u201322<\/a><\/p>\n

18\u00a0Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made a<\/span>live in the spirit; 19\u00a0in which also he went and preached unto the spirits in prison, 20\u00a0that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a <\/span>preparing, wherein few, that is, eight souls, were saved through water: 21\u00a0which also after a true likeness does now save you, even baptism, not the putting away of the filth of the flesh, but the int<\/span>errogation of a good conscience toward God, through the resurrection of Jesus Christ; 22\u00a0who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject <\/span>unto him.<\/p>\n

Peter now uses Jesus as an example to encourage them to be willing to suffer for the sake of a good conscience. His point, in verse 18<\/a>, is that Jesus also died undeservedly. The use of the w<\/span>ord Because<\/em> brings encouragement. The words Because Christ also<\/em> draw a parallel with the sufferings of Jesus. Peter is not speaking here in the redemptive sense; he is speaking concerning victory thro<\/span>ugh suffering. The act is that He suffered for sins once:<\/em> literally, the Greek text says, \u201cChrist also once for sins suffered.\u201d Peter once objected to this concept in Matthew 16:22<\/a>, but he now realize<\/span>s how important this concept really is. The Greek word for once<\/em> means \u201conce for all.\u201d It is something that cannot be repeated, and this is in contrast to animal sacrifices, which had to be repeated on<\/span> a daily, weekly, monthly, and yearly basis. He suffered for sins once;<\/em> because the suffering was for sins<\/em>, it provided the atonement. Furthermore, His sufferings were substitutionary: the righteous f<\/em><\/span>or the unrighteous;<\/em> it was a Righteous<\/em> One in place of unrighteous<\/em> ones. Righteous<\/em> here means He was perfect in His conformity to the Law. The purpose was to bring us to God<\/em>. This was man\u2019s need. The <\/span>use of the dative in the Greek text means it was a personal relationship to God; an actual entry into an intimate relationship. The purpose was to bring us to God<\/em> in the sense of developing a personal<\/span> relationship with God. The expression may bring<\/em> in the Greek text is an aorist, emphasizing the actual entry into an intimate relationship; the expression emphasizes the work of reconciliation. Next,<\/span> Peter writes: [He was] put to death in the flesh<\/em>. The phrase In the flesh<\/em> means that He died physically and emphasizes His humanity. The expression put to death<\/em> indicates a violent death<\/em>. However, th<\/span>e next statement is: made alive in the spirit<\/em>. The word spirit<\/em> here has no article, which indicates spirit<\/em> does not refer to the Holy Spirit but to His human spirit<\/em>. Because it is in the passive voice<\/span>, it means that God made<\/em> Him alive<\/em> again; Jesus was made alive<\/em> spiritually after experiencing spiritual death. He was quickened in the spirit<\/em> even before the body died; He was made spiritually alive w<\/span>hile He was still on the cross. The point made in these verses is that Jesus died spiritually on the cross, but then He was made alive. He was resurrected spiritually on the cross before He ever died physically: <\/span>put to death in the flesh<\/em>. He died physically, but He was quickened in the human spirit; He was made spiritually alive before He died physically. To summarize this verse concerning the suf<\/span>ferings of the Messiah, Jesus endured an unjust suffering. He was the Righteous One who suffered on behalf of unrighteous ones. The purpose was to bring them to God; the death of the Messiah did not destroy Him, and death will not destroy the suffering and persecuted believer.<\/span><\/p>\n

In verses 19\u201320<\/a>, Peter deals with Messiah\u2019s ministry between the time of His death and resurrection\u2014His ministry in Sheol<\/em> <\/span>or Hades<\/em>. In verse 19<\/a>, Peter states: In which also he went<\/em> meaning that with His resurrected human spirit, He went from one place (earth) to another (Sheol<\/em>\/Hades<\/em>). He preached to the spirits in prison<\/em><\/span>. In His quickened human spirit, He was now spiritually alive again, and He went down into Sheol<\/em>\/Hades<\/em>. The word spirits<\/em> may refer to human, disembodied spirits<\/em>, or it may also refer to demonic or ang<\/span>elic spirits<\/em>, which is the more common use of the term. He went and preached<\/em>. This is not the Greek word for \u201cpreaching the gospel\u201d (which Peter uses four times: 1 Pet. 1:12<\/a>, 25<\/a>; 4:6<\/a>, 17<\/a>), but it mean<\/span>s \u201cto make an announcement\u201d or \u201cto make a public proclamation.\u201d While this word is used elsewhere to proclaim the gospel, it is not used this way by Peter. The proclamation that Jesus made was not to the saints who<\/span> were in Sheol<\/em>\/Hades<\/em> although He did go down into the Paradise section of Sheol<\/em>\/Hades<\/em>. Jesus remained in the Paradise portion, but He proclaimed a message to the other side where the uns<\/span>aved or evil spirits were confined. Peter identifies the objects of the proclamation as: the spirits in prison<\/em>. While the term spirits<\/em> can refer to human spirits<\/em>, the most common use of the term is to<\/span> angelic spirits<\/em> (Heb. 1:14<\/a>).<\/p>\n

According to verse 20<\/a>, these are the angels of Genesis 6<\/a> because they are connected with the generation of Noah<\/em>. For 120 years God\u2019s patience was demonstrated in that the<\/span> judgment was delayed while the ark<\/em> was being built. This was true of angels and was also true of Noah\u2019s generation. They, however, were disobedient<\/em>. Literally it says, \u201cthey were unyielding at one ti<\/span>me.\u201d This was deliberate disobedience and conscious resistance to authority. The proclamation Jesus made was that the satanic attempt to corrupt the Seed of the Woman had failed in that He was now present. What happened in <\/span>Genesis 6<\/a> was that Satan directed some of his fallen angels to intermarry with human women. The product was the Nephilim<\/span>, a race of \u201cfallen ones;\u201d they were a grotesque race tha<\/span>t was the by-product of human women and fallen angels. The by-product of this type of union resulted in mental and physical superhumans. That is why they are known as \u201cthe men of renown.\u201d Satan\u2019s actions in <\/span>Genesis 6<\/a> were his response to Genesis 3:15<\/a>, which contains the first messianic prophecy\u2014the prophecy that the Messiah would be born of the Seed of the Woman and this Seed of the Woman would cr<\/span>ush the head of Satan. That prophecy was addressed to Satan directly. Satan, knowing the Messiah would come from the Seed of the Woman (Genesis 6<\/a>), tried to thwart the prophecy by directing fallen ang<\/span>els to inter-marry with human women. He did this in an attempt to corrupt the seed so that the prophecy of Genesis 3:15<\/a> could not be fulfilled. This way, Jesus would never come and die for the sins of<\/span> humanity. However, Satan\u2019s plot failed. The Noahic flood destroyed the product of the fallen angels and human women. These angels were then placed in prison, the section of Sheol<\/em> or Hades<\/em> called Tart<\/span><\/span>arus<\/span> (2 Pet. 2:4<\/a>). The book of First Enoch, representing an ancient Jewish view, takes the same position as Peter: There are among the stars of heaven that have transgressed the commandments of the Lo<\/em><\/span>rd and are bound in this place<\/em> (21:6<\/a>). This place is a prison house of the angels; they are detained here forever<\/em> (21:10<\/a>). When Jesus descended to Sheol<\/em>, He did so after His death and, therefore, afte<\/span>r He had provided the atonement. The proclamation He made was that the satanic attempt to corrupt the Seed of the Woman had failed. His presence in Sheol<\/em> demonstrated that the atonement had been accom<\/span>plished. While the death of the Messiah promised salvation for humanity, it also guaranteed the final destiny of Satan and demons. For them, this was a proclamation of judgment. The pseudopigraphal book of First Enoch takes the same view: <\/span>It was a proclamation of judgment to the saints in prison<\/em> (16:3<\/a>). They are among the stars of heaven that have transgressed<\/em> the commandments<\/em> of the Lord and are <\/span>bound in the place (21:6<\/a>). This place is a prison house of the angels; they are detained here forever (21:10<\/a>). Peter explains the message that Noah proclaimed. The message was that judgment was coming<\/span>. The way of escape was the ark<\/em>. However, no one listened, and only the eight<\/em> in the ark<\/em> were spared from the judgment (2 Peter 2:5<\/a>). The Greek word used here means \u201cto bring safely through.\u201d By means<\/span> of the flood, they were brought safely through into a new age by virtue of being in the ark<\/em>. In the Greek, this is a passive. The ark<\/em> was the actual agent of their physical salvation, and they were s<\/em><\/span>aved<\/em> in passing through<\/em> the water<\/em> by virtue of being in the ark<\/em>.<\/p>\n

In verse 21<\/a>, Peter makes the application to Jewish believers: the ark is the type for baptism<\/em>. The Greek word is \u201canti-type,\u201d and it is<\/span> used only here and in Hebrews 9:24<\/a>. It is translated: after a true likeness<\/em>. Peter is saying that baptism<\/em> has a correspondence to what happened in Noah\u2019s day. The fact that baptism will save<\/em> them cor<\/span>responds to the physical salvation of Noah\u2019s family. Again, Noah\u2019s message was: Judgment is coming; the way of escape was the ark; the ark saved their physical lives. Peter\u2019s message is: \u201cjudgment is <\/span>coming,\u201d referring to the A.D. 70 judgment. The way of escape is water baptism<\/em>; baptism<\/em> will save their physical lives. This verse is a favorite passage used by some to teach that baptism is essential<\/span> for spiritual salvation. However, that is not the emphasis of this passage. Again, it is important to understand that Peter was writing specifically to Jewish believers who were part of the same generation who had rejected the Messiahship of Jesus and, therefore, were under the penalty of the judgment that was <\/span>coming in A.D. 70 due to the unpardonable sin. As Peter proclaimed in Acts 2:38<\/a>, for an<\/span> individual Jew to escape the judgment of A.D. 70, he must do two things. First, he must repent. To repent means \u201cto change your mind.\u201d They must change their minds about Jesus\u2014He is not demon-possess<\/span>ed, but He is the Jewish Messiah. This action will save them spiritually. The recipients of Peter\u2019s message had already done this. But, baptism must follow in order for them to be physically saved. Repentance saves them spiritually, but they must be baptized in order to be saved physically from the coming <\/span>A.D. 70 judgment. It is baptism that will separate them from \u201cthat generation.\u201d In fact, in A<\/span>cts 2:40<\/a>, Peter declared their need to save themselves from this crooked generation<\/em>. The word save<\/em> obviously refers to a physical salvation since no one can save himself spiritually. Peter\u2019s call for <\/span>baptism<\/em> was a call for a separation from that generation and baptism will provide this separation. Acts 2:41<\/a> states that the believers proceeded to be baptized as a result of Peter\u2019s call. What was po<\/span>inted out in the Acts account is also true here in 1 Peter 3:21<\/a>. Peter is not teaching that baptism<\/em> will provide spiritual salvation. It is obvious from the preceding verses, beginning with 1:1<\/a>, that <\/span>his readers are already saved. Spiritually speaking, they already know the Lord and they are babes in the Messiah. However, they have not yet been baptized, and this is what they need to do to be saved physi<\/span>cally. The verse shows what that means both negatively and positively. Negatively it is: not the putting away of the filth of the flesh<\/em>. The word flesh<\/em> here is not the physical flesh<\/em> but flesh<\/em> <\/span>as in the sin-nature. Notice, Peter clearly points out that water baptism<\/em> does nothing as far as the sin-nature is concerned; water baptism does not save someone from sin. Water baptism has nothing to<\/span> do with spiritual salvation. It does nothing about the putting away of the filth of the flesh<\/em>\u2014the filth<\/em> of the sin-nature. Positively, what these babes in Christ need is: the interrogation of a good <\/em><\/span>conscience toward God<\/em>. The word but<\/em> here is a very strong contrast in the Greek. The Greek word for interrogation<\/em> is a noun and it is used only in this verse. It means \u201ca question\u201d or \u201can inquiry.\u201d It<\/span> is a word used of a question and answer process to reach a formal agreement. It refers to a pledge to maintain a good conscience<\/em>. The answer here is the answer of a good conscience<\/em> toward the Lord. I<\/span>n 2:1\u20133<\/a>, Peter revealed that they are baby believers. One of the things that keeps them immature is their failure to be baptized, which was a lack of obedience that produced a bad conscience<\/em>. Baptism <\/span>will therefore save them from a bad conscience<\/em>. The basis is the resurrection of Jesus Christ<\/em>\u2014the Father\u2019s approval of the work of the Messiah on the cross.<\/p>\n

To summarize, there are three reasons for w<\/span>ater baptism. The first reason for water baptism is to have a good conscience toward God, to have a clean conscience, since a believer\u2019s refusal to be baptized places him in a state of disobedience. Even today, some Jewish people believe but r<\/span>efuse baptism as a convenient way to avoid persecution. They should be baptized and not seek the easy path. The second reason for baptism is that the failure to be baptized results in a bad conscience. The third reason to be baptized is to be spared physically. Noah\u2019s ark saved Noah and his family, but the ark did not save Noah spiritually. Noah was saved spiritually before he began to build the ark. The ark saved them physically but not s<\/span>piritually. By the same token, baptism will save the Jewish believer physically from the judgment of <\/span>A.D. 70, but <\/span>it will not spiritually save him. Furthermore, the relationship between verse 20<\/a> and verse 21<\/a> should not be missed in relationship to the flood. For Noah, the flood was physical, but now Peter uses it<\/span> as a figure. Whenever the figure of the flood is used symbolically in Scripture, it is always a symbol of a military invasion and, of course, the judgment of A.D. 70 is going to be a military invasio<\/span>n.<\/p>\n

In verse 22<\/a>, Peter concludes this section by pointing out that the sufferings of Jesus led to His glorification. At present, Jesus is seated at the right hand of God<\/em> [the Father]. The means is havi<\/em><\/span>ng gone into heaven;<\/em> the heavenly enthronement of the Messiah Who suffered. The result is that all angelic beings, both good and evil, are in subjection to Him. This includes angels and authorities an<\/em><\/span>d powers<\/em>. These suffering saints will also some day be glorified.<\/p>\n

2. The Responsibilities of the Believer\u20144:1\u20136<\/a><\/p>\n

1\u00a0Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that has suffered in the flesh has ceased from sin; 2\u00a0<\/span>that ye no longer should live the rest of your time in flesh to the lusts of men, but to the will of God. 3\u00a0For the time past may suffice to have wrought the desire of the Gentiles, and to have walked<\/span> in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries: 4\u00a0wherein they think strange that ye run not with them into the same excess of riot, speaking evil of you: 5<\/span>\u00a0who shall give account to him that is ready to judge the living and the dead. 6\u00a0For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the fl<\/span>esh, but live according to God in the spirit.<\/p>\n

The first responsibility of these believers (v. 1<\/a>) is to be prepared for suffering just as the Messiah was prepared for His suffering. The basis for the e<\/span>xhortation is: Forasmuch then as Christ suffered in the flesh and that statement is a summary of 3:18\u201322<\/a>. The exhortation is to be of the same mind<\/em> as was Jesus. Peter adds: arm ye<\/em>, a Greek word used <\/span>as a verb only here. The word means \u201cto be armed for spiritual warfare.\u201d Be of the same mind;<\/em> be willing to suffer for righteousness sake because he that has suffered in the flesh has ceased from sin<\/em>.<\/span> This deals with the spiritual state of the victorious sufferer. The Greek word used for ceased<\/em> means \u201cto pause.\u201d It occurs in the perfect tense and, therefore, the ceasing is a definite break with si<\/span>n. He is not stating that by suffering believers cease from sin altogether. Trying to escape persecution by denying the faith would be sin, but he that suffers in the flesh has ceased from sin<\/em>. Suffer<\/span>ing for the faith means that, in the realm of this problem, they have paused from sinning.<\/p>\n

In verse 2<\/a>, Peter presents the goal, which is also the second responsibility of these Jewish believers. They <\/span>are to do the work of God rather than to fulfill the lust of the flesh: that ye no longer should live the rest of your time in the flesh<\/em>. Here, he is looking to the future of their physical lives. The<\/span> word for live<\/em> is used as a verb only here. He points out that they should no longer live for the lusts of men<\/em> or the sin-nature, but to the will of God<\/em>. That is a believer\u2019s goal\u2014to do the work of Go<\/span>d rather than to fulfill the lusts of the flesh<\/em>.<\/p>\n

In verses 3\u20136<\/a>, Peter presents the third responsibility of these Jewish believers, which is to not live according to the conduct of the Gentiles<\/em>. In dea<\/span>ling with this issue, Peter points to a past, a present, and a future aspect. The past aspect is found in verse 3<\/a>. In the past, they shared in the desire of the Gentiles<\/em>, which was to fulfill the lust<\/span>s of the flesh. Again, the use of the term Gentiles<\/em> demonstrates that Peter is writing to Jewish believers who are living among a Gentile majority. Here again, Covenant Theology likes to change the me<\/span>aning of the term:<\/p>\n

He then explains what he means by doing what the Gentiles like to do. (Since Peter has frequently viewed Christians as the new people of God, the true Israel, earlier in this letter<\/span> [see the summary at 2:10<\/span><\/a>] it is quite natural for him to carry through this terminology by using the term \u201cGentiles\u201d to refer not to people who are not Jews, but to people who are not Christians.)8<\/a><\/p>\n

<\/span>However, there are no exegetical grounds to claim that when Peter writes the word Gentiles<\/em>, he means \u201cunbelievers.\u201d In the past, these Jewish believers have been tempted to also follow the Gentiles<\/em> in<\/span> fulfilling the lusts of the flesh. Peter lists six manifestations of the desire of the Gentiles<\/em>. (1) Lasciviousness<\/em>, which refers to excesses in all kinds of evil and a lack of self-restraint, includ<\/span>ing all kinds of moral impurity. (2) Lusts<\/em> of various kinds; depraved cravings. (3) Winebibbings<\/em>, drunkenness that is habitual. Peter uses a Greek word unique to this passage that means \u201cto bubble\u201d or<\/span> \u201cto overflow.\u201d It refers to one who is soaked to overflowing with wine. While drinking wine in moderation is not forbidden in Scripture, drinking wine in excess is clearly forbidden. (4) Revellings<\/em>, <\/span>which is a word referring to riots and festive gatherings that lead to drunkenness and result in wicked acts. (5) Carousings<\/em>, which is a word unique to this passage. It refers to drinking parties. (6)<\/span> Abominable idolatries<\/span>. The Greek word for abominable<\/span>, used by Peter in both this verse and Acts 10:28<\/a>, includes all kinds of idolatrous acts. This was the past aspect\u2014a time when the Jewish believers<\/span> desired to live according to the conduct of the Gentiles<\/em>.<\/p>\n

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In verse 4<\/a>, Peter turns to the present aspect: now, the Gentiles think<\/em> [it] strange<\/em> that you do not act with them, and they are speaking evil<\/em><\/span> of you<\/em>. Here again, he uses a word that is only found in this verse. This word is a reference to the abundant outpouring of excess, lacking any self-control, while attacking the believer and his God.<\/span> The point is that these Gentiles are now watching these Jewish believers. They think it very strange that the Jewish believers do not act in the same manner as Gentiles do; therefore, they begin to attack the believers by <\/span>speaking evil of you<\/em>.<\/p>\n

In verses 5\u20136<\/a>, Peter points out the future aspect: that the Gentiles will some day be judged for their actions. It is the blasphemers who shall give<\/em> [an] a<\/em><\/span>ccount<\/em>. They are pictured as being in a courtroom scene: to him that is ready to judge<\/em>. The Messiah is continuously ready to judge<\/em> [both] the living and the dead<\/em>, which are the two divisions of humani<\/span>ty. This shows that no one is going to escape Christ\u2019s judgment. For<\/em> this reason was the gospel preached even to the dead<\/em>. The word For<\/em> begins the explanation of the previous statement. Here, Peter is<\/span> writing about a definite, historical event where Christ was the subject but not necessarily the preacher. The dead<\/em> are those who are now dead<\/em> but who were preached<\/em> to while still alive. The purpose o<\/span>f the preaching is: that they might be judged indeed according to men in the flesh<\/em> (meaning they were condemned by men and martyred) but live according to God in the spirit<\/em> (meaning that they were spi<\/span>ritually saved). The death and resurrection of Jesus guarantees the final coming judgment for the unbeliever but, for the believer, it is an encouragement to live spiritually.<\/p>\n<\/div>\n<\/div>\n

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3. Conduct in Light of Coming Judgment\u20144:7\u201311<\/a><\/p>\n<\/div>\n<\/div>\n

7\u00a0But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: 8\u00a0above all things being fervent in your love among yours<\/span>elves; for love covers a multitude of sins: 9\u00a0using hospitality one to another without murmuring: 10\u00a0according as each has received a gift, ministering it among yourselves, as good stewards of the man<\/span>ifold grace of God; 11\u00a0if any man speaks, speaking as it were oracles of God; if any man ministers, ministering as of the strength which God supplies: that in all things God may be glorified through J<\/span>esus Christ, whose is the glory and the dominion for ever and ever. Amen.<\/p>\n

In verse 7a<\/a>, Peter states: the end of all things is at hand<\/em>, meaning judgment is very near. The judgment he has in view is the<\/span> judgment of A.D. 70. This was the judgment of the unpardonable sin. In light of the coming judgment, Peter declares: therefore;<\/em> for that very reason, practice the following six instructions.<\/p>\n

The firs<\/span>t instruction is: to be \u2026 of sound mind<\/em> (v. 7b<\/a>). The Greek word speaks of one who is in his right mind<\/em> in contrast to one who is demonized (Mk. 5:15<\/a>; Lk. 8:35<\/a>). It refers to one who is reasonable; one<\/span> who is sensible; one who retains a clear mind<\/em>. These Jewish believers are to exercise self-control and balance in all of their reactions.<\/p>\n

The second instruction is to be sober unto prayer<\/em> (v. 7c<\/a>). In<\/span> contrast to drunkenness, the believers are to be sober unto prayer<\/em>; in contrast to a mind clouded by alcohol, they should have a sober mind characterized by prayer and, hence, a mind focused on the t<\/span>hings of God.<\/p>\n

The third instruction is to exercise the love<\/em> of the brethren (v. 8<\/a>). Peter wrote that this love<\/em> is above all<\/em>; this is the most important of the six instructions Peter gave. The believer<\/span>s are to be fervent<\/em> in their love<\/em> among themselves. The Greek word for fervent<\/em> means \u201cto strain;\u201d \u201cto stretch out.\u201d It is used of athletes straining to win and of horses running at full gallop. It emp<\/span>hasizes the intensity of effort. In other words, these Jewish believers should be exercising a fervent love<\/em> among themselves to the very fullest extent. The word used here for love<\/em> is agape<\/span>; it is the<\/span> love<\/em> of the will; the kind of love<\/em> every believer can will to exercise. The reason for practicing this love<\/em> is: for love covers a multitude of sins<\/em> (using a terminology similar to that found in James<\/span> 5:20<\/a>). This is a proverbial statement from Proverbs 10:12<\/a>. The love<\/em> of the brethren means to forgive sins<\/em> committed against each other; if they love<\/em> the brother, they will forgive his sins<\/em> and not re<\/span>taliate.<\/p>\n

The fourth instruction is using hospitality one to another without murmuring<\/em> (v. 9<\/a>). Offering food and shelter is a concrete way to show the love for the brethren. This was important because,<\/span> as a result of their faith, Jewish believers were often cut off from friends and family. Therefore, they needed to experience the love of the brethren, especially in the realm of hospitality<\/em>. This wa<\/span>s to be done without muttering and without resentment.<\/p>\n

The fifth instruction is that the Jewish believers need to use their spiritual gifts (v. 10<\/a>). The Greek word for gift<\/em> is the origin of the Englis<\/span>h word \u201ccharismatic.\u201d This is the only time this word is found outside of Paul\u2019s writings. He adds: according as each has received a gift<\/em>. The teaching of this verse is that every believer has at leas<\/span>t one gift<\/em>. They need to use their spiritual gifts in ministering it among yourselves<\/em> because it is through the use of these spiritual gifts in ministry that they build each other up. They need to do <\/span>this as good stewards of the manifold grace of God<\/em>. This is the proper stewardship of spiritual gifts.<\/p>\n

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The sixth instruction concerns how to exercise the gifts in ministry (v 11a<\/a>). Peter first refers <\/span>to the speaking gifts: if any man speaks, speaking as it were oracles of God<\/em>. He is writing about the spoken word, which concerns the oracles of God<\/em>. Four of the spiritual gifts are included in the sp<\/span>oken word: the gift of prophecy, the gift of teaching, the gift of exhortation, and the gift of evangelism or preaching. However, the exercise of the spoken word in these four gifts is based upon the written Word. The Greek word for \u201coracle\u201d is a word <\/span>used of the written Scripture (Rom. 3:2<\/a>, Acts 7:38<\/a>, Heb. 5:12<\/a>). In addition to the speaking gifts, Peter then mentions the service gifts: if any man<\/em><\/span> ministers, ministering as of the strength which God supplies<\/em>. This includes all sorts of deeds of kindness done with the ability God supplies. Here, the Greek word for ministry<\/em> is the origin of the E<\/span>nglish word \u201cdeacon.\u201d It means \u201cto deacon\u201d or \u201cto serve.\u201d It refers to all forms of ministry other than speaking. In Classical Greek, this word was used of paying the expenses of a chorus. The Greek word used here for <\/span>supplies<\/em> is the origin of the English word \u201cchorus.\u201d Using a spiritual gift is like \u201cdeaconing\u201d or serving, and this is what they need to do. This is the way they are to pay the expe<\/span>nses of a spiritual chorus. Divine enablement is the means by which serving can be done: as of the strength which God supplies<\/em>.<\/p>\n

In verse 11b<\/a>, Peter presents the purpose for these deeds: in this way Go<\/span>d is going to be glorified. The goal is that in all things God may be glorified. In all things<\/em> means in all of the six instructions mentioned earlier, which were to glorify God. The means is: through <\/em><\/span>Jesus Christ<\/em>; the divine enablement will come through Him. Peter concludes this section with his own glorification of God: whose is the glory and the dominion for ever and ever. Amen<\/em>. The glory<\/em> here i<\/span>s the Shechinah<\/span> Glory, and the dominion<\/em> refers to the Sovereign Ruler over all, which is for ever and ever<\/em>. The Greek phrase actually means \u201cunto the ages of the ages\u201d and is found twenty-one times in<\/span> the New Testament. It is a reference to the Eternal Kingdom, the Universal Kingdom. Peter concludes this section with the word Amen<\/em>: so let it be.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>FOUR<\/p>\n

Sufferers are Partakers of the Glory to Come\u2014<\/em>4:12\u20135:11<\/em><\/a><\/p>\n<\/div>\n<\/div>\n

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A. Suffering: A Cause for Rejoicing\u20144:12\u201319<\/a><\/p>\n<\/div>\n<\/div>\n

12\u00a0Beloved, think it not strange concerning the fiery trial among you, which comes upon you to prove you, as though a strange thing happened unto you: 13\u00a0bu<\/span>t insomuch as ye are partakers of Christ\u2019s sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy. 14\u00a0If ye are reproached for the name of Christ, blessed are <\/span>ye; because the Spirit of glory and the Spirit of God rests upon you. 15\u00a0For let none of you suffer as a murderer, or a thief, or an evil-doer, or as a meddler in other men\u2019s matters: 16\u00a0but if a man <\/span>suffer as a Christian, let him not be ashamed; but let him glorify God in this name. 17\u00a0For the time is come for judgment to begin at the house of God: and if it begin first at us, what shall be the e<\/span>nd of them that obey not the gospel of God? 18\u00a0And if the righteous is scarcely saved, where shall the ungodly and sinner appear? 19\u00a0Wherefore let them also that suffer according to the will of God co<\/span>mmit their souls in well-doing unto a faithful Creator.<\/p>\n

Peter now makes seven specific points. First, in verse 12<\/a>, he teaches that trials are not an abnormality. He begins with the word Beloved<\/em>, signa<\/span>ling that he is beginning a brand-new context and demonstrating that he is addressing believers. He states: think it not strange concerning the fiery trial among you<\/em>. This is a statement of prohibitio<\/span>n against an incorrect response. The word fiery trial<\/em> is a Greek word that describes the process of burning. As a noun, it is found only in this verse and in Revelation 18:9<\/a> and 18<\/a> where it speaks of <\/span>the burning of Babylon throughout the Millennial Kingdom. The use of fiery trial<\/em> denotes the severity of the persecution. It is like the pain of being exposed to fire. These fiery trials<\/em> that have com<\/span>e upon<\/em> the believers are there to prove<\/em> them. God has allowed these fiery trials in order to test and refine their faith. Hence, the motif of fire because fire refines. Trials will prove the value of <\/span>the believers\u2019 faith and to think these trials strange<\/em> would be a false view. Believers should view trials as a natural and usual occurrence. Believers should anticipate that trials will be part of th<\/span>eir spiritual life to both test and mature their faith.<\/p>\n

Second, in verse 13<\/a>, suffering means they are partakers of Christ\u2019s sufferings: but in so much as you are partakers of Christ\u2019s sufferings<\/em>. It m<\/span>eans that believers are fellowshipping with the sufferings<\/em> of Jesus. When suffering occurs, believers must rejoice<\/em>; this is an imperative; it is a command. Because trials are a reason to rejoice<\/em>, rejo<\/span>icing should be a continuous attitude. The result of this rejoicing is that joy will be full at the Second Coming when the believers will be vindicated: that at the revelation of his glory also ye may<\/em><\/span> rejoice with exceeding joy<\/em>. The present rejoicing prepares believers for the experience of future joy. The phrase his glory<\/em> refers to the Shechinah<\/span> Glory at the Second Coming. Therefore, Peter admoni<\/span>shes: rejoice<\/em>. This is an aorist, which refers to a great burst of joy<\/em> at the Second Coming and the joy<\/em> is an exceeding or exulting joy<\/em>.<\/p>\n

Third, in verse 14<\/a>, Peter addresses the fact that believers are<\/span> blessed<\/em> when they are persecuted. The circumstance: If ye are reproached for the name of Christ<\/em>. The word reproached<\/em> means \u201cinsults\u201d or \u201cverbal abuse.\u201d This is a specific type of insult or verbal abu<\/span>se, and the realm in which it occurs is for the name of Christ<\/em> (Mat. 10:22<\/a>; Mk. 13:13<\/a>; Lk. 21:17<\/a>). If reproached for the name of Christ<\/em>, it means that believers are blessed<\/em>. This is the apostolic verd<\/span>ict concerning their experience: they have been blessed<\/em>. These believers have spiritual wealth if they are reproached for the name of Christ<\/em> because it means that the Holy Spirit is resting upon them.<\/span> The Holy Spirit is referred to here as the Spirit of glory<\/em> because He, too, is sometimes the Shechinah<\/span> Glory. Here, Peter also refers to Him as the Spirit of God<\/em> because the Holy Spirit is a co-membe<\/span>r of the Trinity. As believers who are suffering for the reproach of Christ<\/em>, they are reflecting the Shechinah<\/span> Glory. Paul also talked about this glory<\/em> in 2 Corinthians 3:10\u201318<\/a>. The Greek for rests up<\/em><\/span>on you<\/em> means \u201cthe manifestation of the Glory.\u201d If these believers bear Messiah\u2019s reproach, they are blessed<\/em> because it shows they are reflecting the glory<\/em> of God. (The bearing of His reproach is also <\/span>mentioned in Hebrews: 11:26<\/a> and 13:13<\/a>.) This is the paradox of the spiritual life: in the midst of being reproached for the Messiah\u2019s sake, believers can experience happiness.<\/p>\n

Fourth, in verse 15<\/a>, bel<\/span>ievers are not to suffer<\/em> for their own wrongdoings. Peter lists four wrongdoings for which they are not to suffer<\/em>. (1) Do not suffer<\/em> for being a murderer<\/em>; this is a crime. (2) Do not suffer<\/em> for steali<\/span>ng; this is a crime. (3) Do not suffer<\/em> for being an evil-doer<\/em>; this is general evil. In 2:12<\/a> evil-doer<\/em> was used in contrast to the good works of the believers and, in 2:14<\/a>, it was used as anything sub<\/span>ject to punishment by the government. (4) Do not suffer<\/em> for being a busybody. He uses a Greek word, found only in this verse, which means \u201cmeddling in the work of another.\u201d It carries the concept of b<\/span>eing a troublemaker similar to what Paul described in 2 Thessalonians 3:11\u201312<\/a>.<\/p>\n

Fifth, in verse 16<\/a>, Peter speaks about a situation where believers suffer as a Christian<\/em>. In the Greek, the word is Chris<\/em><\/span>tianos<\/em>. It is used only three times in the New Testament: here and in Acts 11:26<\/a> and 26:28<\/a>. In the Acts passages the word is used by unbelievers. Verse 16<\/a> is the only place in the New Testament where <\/span>the word Christian<\/em> is used by a believer, but Peter is quoting its use by unbelievers; he intends it in a negative sense as used by unbelievers. At that time believers did not use the term of themselv<\/span>es. They preferred terms such as \u201cbrethren\u201d or \u201csaints\u201d and, less often, followers of \u201cThe Way.\u201d But, unbelievers called believers Christians<\/em>. In Greek, the last phrase\u2014ianos<\/span> means \u201cpartisan\u201d or \u201cfoll<\/span>ower.\u201d It points to believers as being members of the \u201cChrist Party.\u201d The proper response is not to be ashamed<\/em>. Negatively, believers are not to be guilty of moral cowardliness when they are identifie<\/span>d by this name<\/em>. Positively, believers are to glorify God in this name<\/em>, \u201cChristian.\u201d The present tense used here means \u201ckeep on glorifying God in this name.\u201d Offer praise in connection with this name<\/em>\u2014p<\/span>raise for all which Christ\/Messiah and His Name stands. In the context of Peter\u2019s theme, the admonition is to not be ashamed<\/em> about the meaning of the term. At the time I Peter was written there was no<\/span>thing of which to be ashamed<\/em>. Unfortunately, the situation has changed radically since Peter\u2019s day. Since the fourth century, the vast majority of the persecutions of the Jews have been in \u201cChrist\u2019s n<\/span>ame.\u201d Other atrocities have also been committed in His Name. For that reason, many Jewish believers prefer not to be called \u201cChristians\u201d but prefer a different term such as \u201cMessianic Jews\u201d or \u201cJewish believers.\u201d This is not because they are <\/span>ashamed<\/em> of the term Christian<\/em> in its New Testament meaning but because of the way the term has been misused over the centuries; for that, there is much of whi<\/span>ch to be ashamed<\/em>.<\/p>\n

Sixth, in verses 17\u201318<\/a>, Peter presents a principle. He begins with the word For<\/em>, which provides the explanation for the above exhortation. The principle in verse 17<\/a> is that judgment <\/em><\/span>begin<\/em>[s] at the house of God<\/em>. It is appropriate for God\u2019s judgment<\/em> to begin at His own house<\/em>. This suffering is God\u2019s discipline that has come upon Jewish believers. The suffering is an initiation of <\/span>the judgment<\/em> that will come upon the Jewish unbelievers in A.D. 70. God will pronounce a severe judgment<\/em> on Jewish unbelievers in A.D. 70, but it is necessary for the judgment<\/em> of God to begin<\/em> in the h<\/em><\/span>ouse of God<\/em>. The suffering of these Jewish believers is a testing of their faith, but for the Jewish unbelievers it is a punishment. Peter states: if it begin first<\/em> [by] us<\/em>; in other words, if discipl<\/span>ine is severe for believers, what shall be the end of them that obey not the gospel of God?<\/em> This is a rabbinic kal ve-chomer<\/span> argument, an argument from the lesser to the greater. If believers suffer t<\/span>his much, how much more will unbelievers, who willfully refuse to accept the truth of the gospel\u2014the gospel of God, which is God\u2019s message of salvation, suffer? In verse 18<\/a>, Peter describes something <\/span>about the salvation of the righteous: if the righteous is scarcely saved<\/em>. The expression scarcely saved<\/em> means \u201cbeing saved with difficulty,\u201d which is the hard experience of the righteous<\/em> in this life.<\/span> The word scarcely<\/em> focuses on the difficulties in this life by which they are brought to that final glorification. Sometimes this may be due to divine discipline as was the case of those in Hebrews 12<\/span>:7\u20138<\/a>. At other times, it was due to the kind of persecution these Jewish believers were suffering. The righteous<\/em> one is not the one who keeps his salvation as Acts 14:22<\/a> also brings out. The righteous<\/em><\/span> are scarcely saved<\/em> because they are saved<\/em> strictly by the power of God. They are not saved<\/em> by anything in and of themselves. In light of the ones who are scarcely saved<\/em>, Peter then states: where shal<\/em><\/span>l the ungodly and sinner appear?<\/em> The word ungodly<\/em> means \u201cto be devoid of reverence for God;\u201d \u201cbeing impious in conduct and attitude.\u201d The word sinner<\/em> refers to one who violates the standard of God\u2019s l<\/span>aw, one who has willfully devoted himself to the practice of evil. The word appear<\/em> refers to the sinners\u2019 appearance at the Great White Throne Judgment prior to being cast away into the Lake of Fire. <\/span>If the righteous are scarcely saved<\/em>, what will happen to the ungodly<\/em>, the unbeliever? His ultimate end will be the Lake of Fire following the judgment of the Great White Throne. Believers only suffer <\/span>in time (temporarily), but the unbeliever will suffer through all eternity. If one is righteous, if one is a believer, he can expect to experience the discipline of God. The unrighteous will experienc<\/span>e the wrath of God. This is another kal ve-chomer<\/span> argument.<\/p>\n

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Seventh, verse 19<\/a> concerns the believer\u2019s commitment. Peter begins with the word Wherefore<\/em>, which is a deductive summary: Wherefore let them<\/em><\/span> also that suffer according to the will of God<\/em> be willing to suffer if it is God\u2019s will<\/em>. They need to commit their souls in well-doing unto a faithful Creator<\/em>. The Greek literally reads: \u201cto a faithfu<\/span>l Creator, let them be committing their souls to well-doing.\u201d The emphasis here is that the believers need to commit<\/em> themselves to the Creator<\/em> to do good. This is the only time the Greek word found he<\/span>re for Creator<\/em> is used as a noun for God. He is the faithful Creator<\/em>; it is God\u2019s character to be faithful<\/em>. The believers need to commit their souls<\/em> to this Creator<\/em> and continually entrust themselves <\/span>to His protective care. Commit<\/em> is a word used of trusting one\u2019s money to the safekeeping of another. Believers need to entrust their souls to the safekeeping of God in well-doing<\/em>. The Greek word for w<\/em><\/span>ell-doing<\/em> appears only in this verse.<\/p>\n<\/div>\n<\/div>\n

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B. The Concluding Exhortations\u20145:1\u201311<\/a><\/p>\n

1. To the Elders\u20145:1\u20134<\/a><\/p>\n

1\u00a0The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: 2\u00a0Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind; 3\u00a0neither as lording it over the charge allotted to you, but making yourselves examples to the flock. 4\u00a0And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fades not away.<\/p>\n

In verse 1<\/a>, Peter begins with the basis of the exhortation: therefore;<\/em> for this reason. The recipients of the exhortation are the elders \u2026 among you I exhort<\/em>. It is not, \u201cI command.\u201d Peter, as an apostle, could have commanded them, but he chooses to identify himself at this point, not as an apostle, but as a fellow-elder<\/em>. As a fellow-elder<\/em>, it is not his position to command, but to exhort<\/em>. The Greek word for fello<\/em>w-elder<\/em> appears here and nowhere else. Peter does not call himself a \u201cchief elder\u201d but merely a fellow-elder<\/em>. Peter witnessed the sufferings of Christ<\/em>, which is not true of the other elders<\/em>. He is also a partaker of the glory that shall be revealed<\/em>. There is a principle that glory<\/em> follows suffering. Peter, too, has suffered and, therefore, he will partake of the glory<\/em>. He saw a glimpse of the glor<\/em>y<\/em> that will follow on the Mount of the Transfiguration and, in the future, he will be a partaker<\/em> of this glory<\/em>. The Greek word for elder<\/em> is the source of the English word \u201cpresbyterian.\u201d This title emphasizes both the office and the maturity of the individual who holds that office.<\/p>\n

In verse 2a<\/a>, Peter gives the exhortation: Tend the flock of God which is among you<\/em>. The flock<\/em> is the local church, and the local church is God\u2019s. The word tend<\/em> means \u201cto pastor.\u201d This word emphasizes the function of an elder: he must shepherd the flock<\/em>; he must pastor them; he must feed them; and, he must guard them. The exhortation Peter gives to the fellow elders is the same exhortation that Jesus gave to Peter in John 21:16<\/a>: Tend my sheep<\/em>.<\/p>\n

Having given the exhortation, he now spells out the manner by which they are to tend the flock and states seven points in verses 2b\u20133<\/a>. (1) Elders need to exercise oversight<\/em>, which is a Greek word from which the word \u201cepiscopalian\u201d is derived; the word means \u201cto be a bishop\u201d or \u201cto be an overseer\u201d and is the same word used in 2:25<\/a>. It refers to a pastoral function of overseeing and caretaking and emphasizes the duty of an elder, which is to exercise oversight<\/em>. (2) This responsibility should be carried out willingly<\/em>. The elder\u2019s personal attitude should be characterized by willingness; he must not take the job reluctantly, by constraint<\/em>, or by compulsion. The wordconstraint<\/em> is an adverb and it is used only here. A person in this position is not one who should be drafted, thereby making it seem he is reluctantly accepting the job. The elder is to accept the job out of his free will; he must volunteer himself for this office. (3) The elder should serve according to the will of God<\/em>. The human will is important, but his service must also be in accordance withthe will of God<\/em>. Both wills must be involved. It is possible for a man to wish to be an elder without God willing it. (4) The elder must not take the position for money\u2019s sake: nor yet for filthy luc<\/em>re<\/em>, a principle that is also taught in Luke 10:7<\/a> and 1 Timothy 5:18<\/a>. Again, Peter uses a Greek word that is an adverb and it appears only here. This refers to a fondness for dishonest gain. The elder is not to take the office for material gain. It is of course necessary to pay the minister, but that is not the minister\u2019s primary goal when he accepts the office. (5) The elder must serve with a read<\/em>y mind<\/em>. This is the antidote to the above. He must serve eagerly and zealously as the Greek word for ready mind<\/em> clearly means. He must serve with inward delight for the love of the ministry, not for profit. (6) The elder is not to be lording it over the<\/em> [flock]. He is not to be a dictator. Though elders do exercise real authority over the flock, this authority must not be misused. There must be genuine rule, which is the administration of the Messiah\u2019s lordship. This is the charge allotted to you:<\/em> the local churches were allotted to the elders by God\u2019s providence. (7) Elders must make themselves examples to the flock<\/em>. The word but<\/em> is a strong contrastive. Rather than lording it over the flock, they must be examples to the flock. They must become models to be followed. Elders are to lead others, not drive them. The expression making yourselves<\/em> emphasizes a conscious effort. Elders are to be in the process of becoming even more worthy examples.<\/p>\n

In verse 4<\/a>, Peter writes about the elders\u2019 reward. He notes two things about the reward. First, the timing of this reward will be at the manifestation of the Chief Shepherd<\/em>. The word manifested<\/em> is in reference to the Rapture. The Greek word for the Chief Shepherd<\/em> is used only here. It refers to the One in authority over all other elders, and Jesus is that Shepherd<\/em>. At His First Coming, He was the Good Shepherd<\/em> [who lay] down his life for t<\/em>he sheep<\/em> (Jn. 10:11<\/a>). Today, He is the Great Shepherd<\/em> working out His purpose for His sheep (Heb. 13:20<\/a>). In the future, at the Rapture, He will come as the Chief Shepherd<\/em> to reward under-shepherds. The second thing Peter mentions about the reward is that the reward itself will be the crown of glory<\/em>. The Greek word for shall receive<\/em> means \u201cgetting something and carrying it off.\u201d The Greek word forcrown<\/em> is stephanos<\/span> from which the English name \u201cStephen\u201d derives. This is not the crown of royalty, which is the diadem<\/em> crown. This is the overcomer\u2019s crown<\/em>; the crown<\/em> of a victor. This crown fades n<\/em>ot away<\/em>. The stephanos<\/span> crown, in the world of that day, was made of perishables such as oak, olive, and myrtle leaves, ivy, parsley, violets, or roses. These perishables will fade, but the stephanos<\/span> crown the elders are going to receive will not fade. This crown<\/em> is eternal. Peter uses an adjective that is used only here in this verse. It is the crown of glory<\/em> because the elders have become partakers of the Shechinah<\/span> Glory. This is one of the five crowns that believers will receive at the Judgment Seat of Christ: the crown of glory<\/em>. This crown<\/em> will be given to those elders of the local church who exercise their eldership according to Scripture.<\/p>\n<\/div>\n<\/div>\n

2. To the Flock\u20145:5\u201311<\/a><\/p>\n

5\u00a0Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resists the proud, but gives grace to the humble.<\/span> 6\u00a0Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7\u00a0casting all your anxiety upon him, because he cares for you. 8\u00a0Be sober, be watchful: your adversary t<\/span>he devil, as a roaring lion, walks about, seeking whom he may devour, 9\u00a0whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world. <\/span>10\u00a0And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you. 11\u00a0To him be the dominion fo<\/span>r ever and ever. Amen.<\/p>\n

Peter concludes his line of argument with five concluding exhortations to the flock as a whole.<\/p>\n

First, in verse 5a<\/a>, Peter exhorts: be subject unto the elder<\/em>. Peter has addressed<\/span> the elders, but now he addresses the younger members, meaning the younger ones in the faith as well as the flock as a whole. The elders are the leaders, composed of older believers. The younger believers, or the church a<\/span>s a whole, need to be in subjection to the elders.<\/p>\n

Second, in verses 5b\u20136<\/a>, Peter exhorts: Yea all of you gird yourselves with humility<\/em>. He uses the Greek verb for gird<\/em> here and no<\/span>where else. Meaning \u201cto put on\u201d or \u201cto tie on a garment,\u201d it referred to the tying on of the apron worn by a slave in preparation for service, which distinguished him from free men. They are to put on <\/span>humility<\/em> like an article of clothing, to be clothed with humility<\/em>. The means of showing humility is by serving one another<\/em>. Here, Peter quotes Proverbs 3:34<\/a> to prove that God wants believers to posse<\/span>ss the virtue of humility<\/em>: God resists the proud<\/em>. The Greek text reads, \u201cGod against the proud arrays Himself.\u201d Peter pictures God in battle array resisting the proud<\/em>. The Hebrew states, \u201csurely he sc<\/span>offs at the scoffers.\u201d While God resists the <\/em>proud<\/em>, He gives grace to the humble<\/em>. Those who are willing to humble<\/em> themselves will be exalted by God. Next, Peter gives an imperative: Humble yourselves <\/em><\/span>therefore under the mighty hand of God<\/em>. This means to submit to God\u2019s dealings as part of divine discipline, which is the point he established in 4:12\u201319<\/a> within the context of submission. The means of<\/span> showing humility in this context is by submitting to the elders. Those who do not submit to the elders are showing a lack of humility. The reward will be: that he may exalt you in due time<\/em>. In due ti<\/em><\/span>me<\/em> means \u201cfuture exaltation,\u201d the one promised by Jesus, when the humble<\/em> will be exalted (Mat. 23:12<\/a>; Lk. 14:11<\/a>; 18:14<\/a>).<\/p>\n

Third, in verse 7<\/a>, Peter exhorts the flock to cast their cares upon God. Here, <\/span>he uses a participle, which explains the means of practicing humility: casting all your anxiety upon him<\/em>. The word casting<\/em> means \u201cplacing upon;\u201d \u201cthrowing upon;\u201d \u201chanding over to.\u201d The word anxiety<\/em> re<\/span>fers to \u201ccares and concerns.\u201d The admonition is to pray to appropriate grace, to relieve the burden by throwing it upon Him. The basis is: because he cares for you<\/em>. The Greek literally reads, \u201cto Him <\/span>it is a care concerning you,\u201d illustrating the emphasis is on God Who cares.<\/p>\n

Fourth, in verses 8\u20139<\/a>, Peter exhorts the flock to resist Satan. Resisting Satan involves two directives. (1) Believers must<\/span> recognize the method of Satan\u2019s work (v. 8<\/a>). Peter begins with two imperative admonitions: be sober<\/em>, be in spiritual control, which is something Peter admonished twice before (1:3<\/a>; 4:7<\/a>); and, be watc<\/em><\/span>hful<\/em>, be in a wakeful activity and be alert. This is the very admonition Peter failed to fulfill in Gethsemane when Jesus asked him to watch and pray. The reason believers need to be sober<\/em> and to be w<\/em><\/span>atchful<\/em> is because they do have an adversary<\/em>. This is the only time the word adversary<\/em> is used of Satan, and it pictures Satan as an opponent in a court of law, which he is (Zech. 3:1<\/a>; Mat. 6:25<\/a>; Lk. <\/span>12:58<\/a>). As an adversary<\/em>, he is the accuser of Israel in Zechariah 3:1<\/a> and of believers in Revelation 12:10<\/a>. The pronoun your<\/em> makes Satan the personal enemy of every believer. The Hebrew name Satan<\/span> mea<\/span>ns \u201cadversary.\u201d In this passage, Peter refers to Satan as the devil<\/em>, using the word diabolos<\/span> which means \u201cslanderer;\u201d one who presents false charges against God and His people. He is the one who lies <\/span>about the saints. For this reason, believers need Messiah as their Advocate (1 Jn. 2:1<\/a>). Furthermore, Satan is pictured as a roaring lion<\/em>, emphasizing his fierce nature. The term roaring<\/em> pictures Sata<\/span>n as being ravishingly hungry and intent on capturing prey. Peter further describes him as walking <\/em>about, seeking whom he may devour. Seeking<\/em> is an active present participle picturing Satan as continu<\/span>ally and persistently searching. The word devour<\/em> is an aorist infinitive pointing to his deadly action. In Greek, the word means \u201cto drink down\u201d and pictures Satan as trying to totally destroy the vic<\/span>tim. In order to resist Satan, it is important to know the method by which he works. (2) Satan must be resisted with faith (v 9<\/a>): whom withstand stedfast in your faith<\/em>. The word withstand<\/em> means \u201cstand<\/span> against\u201d or \u201cresist.\u201d Believers must be steadfast in their faith<\/em>, and this will provide the manner of resistance. The word stedfast<\/em> means \u201cto stand firm like a rock.\u201d Believers must stand firm in the<\/span> faith in order to resist Satan. Faith is the sphere of victory. The work of Jesus on the cross was the means by which He defeated Satan. The believer must have faith in the work Jesus did on the cross when He defeated Satan and must understand that in Him is the fait<\/span>h by which Satan is resisted. This same truth concerning the need to resist Satan is taught in James 4:7<\/a> and in Ephesians 6:10\u201318<\/a>. F<\/span>urthermore, believers need to recognize that fellow believers are experiencing the same sufferings. The form of the Greek word used for brethren<\/em> means \u201cthe brotherhood.\u201d It is used only by Peter and i<\/span>s also found in 2:17<\/a>. Other forms of the same Greek root are found elsewhere in the New Testament. Brethren<\/em>, everywhere in the world, suffer the same sufferings and this is not unusual.<\/p>\n

Fifth, in vers<\/span>e 10<\/a>, Peter exhorts the flock to recognize God\u2019s purpose that suffering will lead to eternal glory. He is the God of all grace<\/em>. This is the only time the title the God of all grace<\/em> is used in the New <\/span>Testament and the phrase pictures God<\/em> as the Source and Giver of all grace<\/em>. All grace<\/em> refers to the riches of divine grace<\/em>. God<\/em> is the One who called you unto his eternal glory in Christ<\/em>. The expressi<\/span>on who called you<\/em> refers to the effectual calling, the calling to salvation. They have been called unto His eternal calling<\/em>, which is their future and new goal. This future goal is also mentioned in 1<\/span>:7<\/a>; 4:11<\/a>, 13<\/a>; 5:1<\/a>, 4<\/a>. Their eternal glory<\/em> in the Messiah is assured\u2014is true\u2014because they are positionally in Christ. Peter adds that after suffering for a little while<\/em>, believers will be perfected, es<\/span>tablished, strengthened, and settled. The expression after suffering for a little while<\/em> means all suffering in this life is temporary while the future glory is eternal<\/em>. The word perfect<\/em> means \u201cto fit <\/span>together,\u201d \u201cto order,\u201d or \u201cto arrange properly.\u201d The picture is one of completeness; to make good that which is still needed. God will equip and outfit the believers so they can become what they need to be in order <\/span>to serve God. The word perfect<\/em> emphasizes maturity. God will perfect the believer until there are no further defects. The word establish<\/em> means \u201cto fix;\u201d \u201cto make firm or solid;\u201d \u201cto sta<\/span>bilize;\u201d \u201cto be steadfast, solid as granite.\u201d God will make the believers as solid as granite to prepare them to resist Satan. God will supply believers with the necessary support so that they will not fail. The word <\/span>strengthen<\/em> is a Greek word used only here and nowhere else. It means \u201cto be equipped for active service.\u201d God will impart the spiritual strength needed to resist the devil and endure <\/span>suffering. He will give believers needed strength to keep them from collapsing. The word settle<\/em> means \u201cto lay a foundation\u201d or \u201cto be grounded.\u201d God will establish the believers on a sure foundation; <\/span>He will set the believers on an unmovable foundation so they cannot be swept away.<\/p>\n

Having given these five exhortations, Peter concludes with a doxology in verse 11<\/a>: To him be the dominion for ever an<\/em><\/span>d ever. Amen<\/em>. So be it, just as he said in 4:11<\/a>.<\/p>\n

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\n

<\/span><\/span>FIVE<\/p>\n

Concluding Salutation\u2014<\/em>5:12\u201314a<\/em><\/a><\/p>\n

12\u00a0By Silvanus, our faithful brother, as I account him, I have written unto you briefly, exhorting, and testifying that this is the true grace of God. Stand ye fast<\/span> therein. 13\u00a0She that is in Babylon, elect together with you, salutes you; and so does Mark my son. 14\u00a0Salute one another with a kiss of love.<\/p>\n

In verse 12a<\/a>, Peter states this letter is being sent by t<\/span>he hand of Silvanus. Silvanus<\/em> is the same as Silas who was well-known in the New Testament Church. In Acts 15:22\u201335<\/a>, he was the carrier of the letter from the Jerusalem Council to the Gentile churches<\/span>. He was Paul\u2019s companion for a time and traveled with him on missionary journeys (Acts 16:19\u201334<\/a>); therefore, he is mentioned in three of Paul\u2019s epistles (2 Cor. 1:19<\/a>, 1 Thes. 1:1<\/a>, 2 Thes. 1:1<\/a>). Silva<\/em><\/span>nus<\/em> is known as a faithful brother to the churches to whom Peter is writing. He is a brother, as I account him<\/em>. Peter is fully convinced of Silvanus\u2019 character and, through him, he sends the truth of <\/span>God\u2019s grace.<\/p>\n

In verse 12b<\/a>, Peter summarizes the epistle: I have written unto you briefly<\/em>, and what he wrote briefly<\/em> includes everything from 1:1\u20135:11<\/a>. He is making the point that Silvanus actually wro<\/span>te 1:1\u20135:11<\/a> at Peter\u2019s dictation. However, Peter personally picks up the pen and writes 5:12\u201314<\/a> by his own hand. He states: therefore stand<\/em>. In this exhortation, Peter is testifying that this is the t<\/em><\/span>rue grace of God<\/em>. Exhorting<\/em> means \u201cto earnestly encourage\u201d these Jewish believers to face their trials. Testifying<\/em>, a Greek word used here and nowhere else, means \u201ccarrying the concept of confirmation<\/span> of the message of salvation.\u201d The contrast is: that this is the true grace of God<\/em>. Grace<\/em> is the objective message of salvation through the Messiah. The word true<\/em> refers to the confirmation of the mes<\/span>sage as being genuine and trustworthy. Peter concludes: Stand ye fast therein<\/em>; stand fast in the grace of God, which is the summary of the entire epistle.<\/p>\n

Verse 13<\/a> contains the salutations from Peter\u2019<\/span>s wife and Mark. Concerning his wife: She<\/em>9<\/a> [that is co-elect] is a reference to Peter\u2019s wife. The fact that Peter had a wife is mentioned in Matthew 8:14<\/a> and, according to 1 Corinthians 9:5<\/a>, she trav<\/span>eled with him. She is elect together with you<\/em>. The Greek word means \u201cco-elect;\u201d these Jewish believers, too, are elect (1:1<\/a>; 2:10<\/a>). The place of writing was Babylon<\/em>. Some feel that the mention of Baby<\/em><\/span>lon<\/em> in this epistle is a symbol for Rome, but there is no reason to ignore the literal interpretation of this word. At this point in time, Babylonia was the center of Judaism outside the Land; it is a<\/span>lso the place where the Babylonian Talmud<\/em> developed. And, since Peter was the Apostle to the Circumcision, it makes perfect sense that he would have traveled to Babylon<\/em> after he left the Land. He lite<\/span>rally wrote the letter from Babylon<\/em>, the center of Judaism outside the Land. The Mark<\/em>, mentioned here, is the same John Mark who was the writer of the Gospel of Mark, the Gospel that bears his name. P<\/span>eter identifies him as my son<\/em> because Peter led Mark<\/em> to the Lord. Mark<\/em> received much of his knowledge concerning the life of Jesus from Peter, and he was also Paul\u2019s companion for a time (Acts 12:12\u20131<\/span>3:13<\/a>; 2 Timothy 4:11<\/a>). Mark<\/em>, too, salutes the believers and sends them greetings.<\/p>\n

In verse 14a<\/a>, Peter gives the salutation: Salute one another with a kiss of love<\/em>. After reading the letter, they were <\/span>to express spiritual union, showing acceptance of what Peter wrote and to salute one another with a kiss of love<\/em>. This is a kiss<\/em> prompted by love<\/em>, showing real affection. This kiss<\/em> was in those days, <\/span>as it is among the Arabs and French today, a kiss on the cheek or both cheeks. However, it was men to men and women to women. This is the same as Paul\u2019s holy kiss<\/em>. It is an expression of a sanctified <\/span>spiritual relationship and is so used in Romans 16:16<\/a>, 1 Corinthians 16:20<\/a>, 2 Corinthians 13:12<\/a>, and 1 Thessalonians 5:26<\/a>.<\/p>\n<\/div>\n<\/div>\n

\n
\n

<\/span><\/span>SIX<\/p>\n

The Benediction\u2014<\/em>5:14b<\/em><\/a><\/p>\n

Peace be unto you all that are in Christ<\/em>.<\/p>\n

 <\/p>\n<\/div>\n<\/div>\n

Peace is the Hebrew word Shalom<\/em>. As a Jew writing to fellow-Jews, Peter closes the letter by bidding Shalom<\/em> to those in Christ;<\/em> to t<\/span>hose who are fellow Jewish believers in the messiahship of Yeshua<\/span>, Jesus of Nazareth.<\/p>\n

\n
\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

ONE Introduction\u20141:1\u20132 1\u00a0Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2\u00a0according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. The … <\/p>\n

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