COMMENTS ON 1 PETER

John Hepp, Jr.

Designed to help study or review
Peter’s First Epistle

Quoting from the New American Standard Bible

Comments on First Peter
John Hepp, Jr.

No serious Christian doubts the enormous importance of the apostle Peter. You see him every time you turn a corner in the Gospels or early church history. What a blessing to study this little book universally acknowledged to be Peter’s product in his mature years! He wrote it not for scholars but for all Christian “pilgrims” in this world that is not our home.

As you study any Bible book, there is no substitute for actively reading it many times. My first suggestions will address such readings directly. All my com¬ments are intended to encourage you in your own study and make it meaningful.

As you can see on my website (www.kingdominbible.com.), my special concern is to show how Bible writings are geared to God’s coming kingdom. That kingdom had a past history starting in the Exodus and described in the Old Testament. It will have a future, glorious restoration as promised through the prophets and Messiah Himself. It is the underlying theme in the Gospels, Acts, and Epistles, which often refer to it. Peter’s writings perfectly harmonize with a proper understanding of it.

In this paper my biblical quotations are from the New American Standard Bible unless otherwise stated. In quotations I often add bolding and substitute Messiah for Christ. Gr. means Greek.

Active Readings. Become familiar with a Bible book before you begin reading commentaries about it. You can read 1 Peter aloud in about twenty minutes. Read it in different versions. Each time you read, it is usually helpful to look for and mark or list information. Below I sug¬gest some of the items you can look for in 1 Peter. As an example I have listed, at the end of the paper, some possible results for one such search. See “Appendix C: Analogies for the Christian Life” (p. 23).

• Circumstances of writing (such as, who wrote to whom, where, when?)
• Names, titles, and descriptions of Messiah (Christ)
• The sufferings of Messiah (reasons and results)
• The resurrection of Messiah
• Analogies for the Christian life (such as, aliens scattered, born again)

• The hope of believers
• Why believers suffer (justified and unjustified reasons)
• Help for believers in suffering
• The love of believers
• Exhortations for believers
• God’s grace and mercy

After a few readings, divide 1 Peter into paragraphs as you see it. A paragraph is usually several sentences—probably two to five verses—dealing with one aspect of a larger subject. As para-graphs in the first half of the first chapter, I suggest the following: verses 1–2, 3–5, 6–9, and 10–12. Summarize or restate each paragraph in your own words and give it a title. For example, your title and restatement of 1:1–2 might be like this:
1:1-2 Greeting. The apostle Peter writes to God’s people scattered as aliens in Asia Minor, chosen according to God’s purpose and set apart by His Spirit to obey Messiah.
The Author, Simon Peter
“Peter, an apostle of Jesus Messiah” (1:1). In every biblical list of the original apostles, Simon (Peter) is first, indicating his prominence. Matthew 10:2 even calls him “first.” Since He was not the first in time to follow Jesus, it is evident that Matthew refers to his leadership. Many passages show Simon’s developing understanding, character, and importance. Here I will list seven such passages, suggesting how they can affect the interpretation of 1 Peter. In each case the coming kingdom is the underlying theme.
1. John 1:35–42 explains some key terms. It relates some dialogue when Simon became one of Jesus’ first disciples. Apparently he had already been a disciple of John the Baptist, whose ministry and teachings are related in all four Gospels. An honest study of the Gospels and Epistles must include John the Baptist. Simon’s brother Andrew was one of “two disciples” of John who left him to follow Jesus (1:35, 37). Andrew “found first his own brother Simon.” From the next verses we learn (a) that the titles Messiah and Christ have the same meaning, and (b) the source of Simon’s name Peter.
a. Christ has the same royal meaning as Messiah. In verse 41 Andrew’s testimony was “We have found the Messiah.” The Gospel immediately explains, “(which translated means Christ [Gr. cristos]).” What a big fish Andrew caught with this simple testimony! Mes-siah was an Aramaic title for the promised king godly Jews were expecting (Dan. 9:26). The equivalent title in Greek was Cristos (see Luke 23:2). Both terms mean “Anointed [One],” referring to God’s gift of His Spirit to the king (Isa. 11:1–2). There is no good reason to think that in the New Testament Cristos ever ceased to be a title with this royal meaning. Thus, it always alluded to the kingdom promised to Him through earlier proph-ecies and His own prophecies. It is important to remember that meaning when we read New Testament books, such as Peter’s writings. One method to help remember it (even though disconcerting to some) is to substitute Messiah for Christ.
b. From this dialogue in John 1 we also learn that Jesus would give Simon the new name Cefas (Aramaic) = Peter (Greek for “[man of] rock”).

2. Luke 5:1–11 shows Simon’s spiritual insight and repentance when Jesus called him to full-time discipleship. Simon realized that Jesus’ perfect knowledge of the sea and the fish implied perfect knowledge of him too, “a sinful man” (v. 8). This experience made it easier for him to leave his business for full-time discipleship, to learn to “catch men” (v. 10).

3. Matthew 16:13–19 shows Simon’s basic conclusion about Jesus. It also illustrates his spiri-tual leadership as spokesman for the apostles. He led in confessing, after the evidence was in, that Jesus is the Messiah. In response Jesus blessed Simon by renaming him and prom-ising to build His church on “this rock.” Next, He promised to give Simon Peter “the keys of the kingdom of heaven.” “Keys” refers to authority (Isa. 22:22). Authority where? In “the kingdom of heaven.” This was a common Jewish title for the kingdom God had prom-ised in scores of prophecies. Not in heaven but on earth. The God of heaven would send a kingdom from heaven to fill the earth. He would establish, in place of the earthly kingdoms symbolized by the statue in Daniel 2, His own eternal kingdom.
A rock was cut out, but not by human hands. It struck the statue on its feet [and] became a huge mountain and filled the whole earth.…the God of heaven will set up a kingdom that will never be destroyed…but it will itself endure forever. (Daniel 2:34–35, 44, NIV)
Therefore, the authority Jesus promised Simon Peter in Matthew 16 will be exercised in the predicted kingdom. Not in heaven nor in the church but in Jesus’ own future rule on a glori-fied earth. Will Peter sit at Jesus’ right hand to rule over all others? That is not for Jesus to determine (Matt. 20:23). Therefore, we should conclude that the promise in Matthew 16 of the keys was not merely personal. It was not to Peter as an individual but as spokesman for all in the future who confess that Jesus is Messiah. Not just a few but all of God’s “servants …will reign for ever and ever” (Rev. 22:4–5).

4. Matthew 17:1–9 emphasizes Simon’s participation (with two other disciples) in the Trans-figuration. In it he saw, as the Lord had promised days before, a preview in miniature of “the Son of Man coming in his kingdom” (16:28; cf. 2 Peter 1:16–18). Notice what the Lord accomplished by this promise and this event. He (a) emphasized the fact that His kingdom had not come yet, and (b) confirmed His disciples’ Jewish understanding—obtained from Scripture—that His kingdom would be on earth and glorious. He emphasized the same points in such promises as the following: “In the regeneration [NIV, at the renewal of all things], when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. 19:28).

An opposing view grew up centuries later and has become quite common—that the kingdom already began in Jesus’ ministry on earth. Some teach that it began when Jesus ascended to heaven. Such views find no adequate support in Acts or in Peter’s sermons or writings.

5. Luke 22:31–32 recalls Jesus’ prediction that Simon would deny Him but be restored to lead-ership (see John 21:15–17). His renewed ministry would still aim toward the future king¬dom, which the Lord had just promised again to the apostles (Luke 22:29–30).

6. Acts 2 narrates the events of Pentecost, including Peter’s explanatory sermon. That entire sermon had the same purpose as most of the sermons in Acts. It was designed to show that Jesus has been designated king of the coming kingdom. Consider some of the clear refer-ences and allusions to that kingdom in Peter’s sermon.
a. Peter explains why King David in Psalm 16 predicted “the resurrection of the Messiah” (2:31). It was because “he [David] was a prophet and knew that God had promised him on oath that he would place one of his [David’s] descendants on his [David’s] throne” (2:30).
b. After being resurrected, Jesus has been “exalted to the right hand of God.” From that position He has received and poured out the promised Holy Spirit (2:33). How long will He sit there? The Lord His Father limits it, “until I make your enemies a footstool for your feet” (2:34–35). This statement clearly implies a time when He will begin to reign (the same promise as in Psa. 2:5).
c. The conclusion to Peter’s sermon is that “God has made this Jesus, whom you crucified, both Lord and Messiah” (2:36). The obvious meaning of these terms is that God has designated Jesus as master over all (Lord) and king of the promised kingdom (Messiah).

7. Acts 10:1 to 11:18 narrates the story and sequel of Peter’s opening the door of faith to the Gentiles. His sermon on that occasion makes the same points as at Pentecost. See especially its conclusion: God has “appointed [Jesus] as judge [ruler] of the living and the dead” (10:42–43). The outline of Peter’s sermon is identical to that of the Gospel of Mark.

Now I will comment, chapter by chapter, on some of the main themes and difficult matters in 1 Peter. Most comments are numbered by the verse(s) to which they refer.
Chapter 1
In other books there are several passages parallel to various parts of 1 Peter. To chapter 1, for example, compare the phrases from 2 Thessalonians 2:13–14 listed in the following table.

Parallels in 2 Thessalonians 2:13–14 to 1 Peter 1
Phrases in 2 Thess. 2:13–14 Parallel Thoughts in 1 Peter 1
chosen…for salvation chosen, v. 5; salvation, vv. 9, 10
through sanctification by the Spirit by the sanctifying work of the Spirit, v. 2
faith in the truth protected…through faith, v. 5
proof of your faith, v. 7
you believe in Him, v. 8
outcome of your faith, v. 9
believers…faith…in God, v. 21
obedience to the truth, v. 22
Called through the gospel preached the gospel to you, vv. 12, 25
in obedience to the truth…purified, v. 22
born again…through the…word, v. 23

As noted before, verses 1–2 are Peter’s greeting.
1 “chosen [elect] aliens” (Gr.). Some translations move “chosen” to the end of verse 1 or beginning of verse 2, to show that verse 2 modifies only that word. They are probably right in doing so. It is a common and important teaching in the Bible that God elects believers. For example, that theme permeates the great doxology in Ephesians 1:3–14. Election is not just to service for God but for salvation (2 Thess. 2:13, “chosen you…for salvation”). One knows that he is elected by the great changes in his life (1 Thess. 1:4–10). Election was based on God’s purpose (Rom. 8:28–30; Eph. 1:5, 9, 11) and took place “before the foundation of the world” (Eph. 1:4).
“those who reside as aliens [temporary residents, Gr. parepidemois].” The time they (we) spend in this world is called their (our) “stay upon earth” (paroikia, v. 17).
“scattered throughout [Gr., of the Dispersion].” The Dispersion was a well-known term for Israel as scattered worldwide (John 7:35). Here it is applied to all believers in Jesus as Messiah, though mostly Gentiles. This analogy of being temporary residents scattered in the world has many aspects dealt with throughout 1 Peter.

2 “the foreknowledge of God” (see verb in v. 20). The way this term is used often shows that it is more than mere intellectual awareness and includes the thought of choice. For exam-ples, see Acts 2:23; Romans 8:29; and the cognate verb in Romans 11:2. The back¬ground for this meaning is a special use of the Hebrew verb know, as in “The man had relations with [knew] his wife Eve” (Gen. 4:1) and “You only have I chosen [known] …” (Amos 3:2; see also Psalms 1:6; 37:18).
“be sprinkled with His blood.” The background for this figure is in Exodus 24:4–8. There the people were sprinkled with the blood of animals when the first covenant was inaugu-rated. Now, as Hebrews discusses (e. g., Heb. 9:11–14; 22–23; 10:22, 29; 12:24; 13:20), it is the blood of Messiah and the new covenant. The sprinkled blood means the applica-tion to us of His death.
“that you may obey Jesus Messiah.” Compare “obedience to the truth,” v. 22, and “obedient children,” v. 14. Every believer obeys Him. This obedience begins with initial faith but goes beyond that step; it characterizes the entire life. “By this we know that we have come to know Him, if we keep His commandments” (1 John 2:3). In fact, this truth is so important that “obey” can substitute for “believe in”: The Son “became to all those who obey Him the source of eternal salvation” (Heb. 5:8–9).

Verses 3–12 in syntax are one long sentence in Greek, like the similar blessing/doxology in Ephesians 1:3–14. The two doxologies should be compared. Each of them emphasizes our firm hope for the future, which is the Lord’s coming kingdom.

3 “be born again” (also in 1:23; cf. 2:2). Although the terminology is slightly different, this great change was predicted in the Old Testament. See, for example, Ezekiel 36:26–27. As the teacher of Israel, Nicodemus should have known from such Scriptures about the new birth (John 3:10). No one can see or enter the coming kingdom (to inherit it) without being born again.
“a living hope” (also vv. 13, 21). Hope always pertains to the future, in this case, to the com-ing kingdom. See Romans 8:12–25; 1 Thessalonians 5:8–9. Titus 2:13 means the same thing: “while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Messiah” (NIV).

4 “to obtain an inheritance.” The inheritance of believers is always future in the New Testa-ment, though the Holy Spirit is “a pledge of our inheritance” (Eph. 1:14). Several pas-sages make it specific that our inheritance either is the coming kingdom or is in that kingdom: Ephesians 5:5; 1 Corinthians 6:9; James 2:5; Galatians 5:21; Matthew 19:28–29; 25:34, 46. Peter could have used the same words.

5 “protected…for a salvation ready to be revealed in the last time.” “Salvation” in 1 Peter con-sistently refers to the coming kingdom. This is the same meaning for “salvation” as in Hebrews (see 1:14, its first use there) and many other passages (e. g., Rom. 5:9–10; 1 Thess. 5:8–9). In 1 Peter 1:7 our salvation is seen to include “praise and glory and honor at the revelation of Jesus Messiah.” See the same combination of salvation and glory in the kingdom in Isaiah 24:23 and 25:6–9.

6 “You greatly rejoice, even though now for a little while, if necessary, you have been dis-tressed by various trials.” This same thought is repeated in 3:14, 17; James 1:2–3; and elsewhere. Such statements reflect the Lord’s repeated promise in the last beatitude (Matthew 5:10–12). In fact, all the promises of “blessing” in the beatitudes will be ful-filled “in the kingdom of heaven” (5:3, 10)—that is, when heaven comes to earth.

7 “that the proof [Gr., dokimion] of your faith…may be found to result in praise and glory and honor at the revelation of Jesus Messiah.” This is not the usual word for “proof” (dok-imos) and may mean “genuineness” (that is, the result of proof, also in James 1:3). The general meaning would be about the same: testing faith or tested faith is far more impor-tant than testing gold or tested gold, and brings greater benefits. The “praise,” etc., will not be for Messiah alone (see v. 11) but for those with faith, as 5:1, 4 make evident (also Romans 2:7, 10). This honor will be given not at our death but at Jesus’ glorious coming to rule (2 Thess. 1:6–10, “when the Lord Jesus shall be revealed from heaven …when He comes to be glorified…and to be marveled at”).

8–9 “greatly rejoice…obtaining as the outcome of your faith the salvation of your souls.” To understand this statement, we should consider (a) the reason given in this context for rejoicing and (b) the meaning of “outcome” and “salvation.” These factors point to a futuristic meaning for “obtaining.” In this context we do not obtain salvation yet but in the near future (vv. 5, 7). See Hebrews 12:28, which is parallel, also my separate discus-sion in Appendix A (p. 17). After this doxology Peter will exhort us to think constantly about that coming time when the kingdom will finally start: “Fix your hope completely on the grace to be brought to you at the revelation of Jesus Messiah” (1:13).

11 “the sufferings of Messiah and the glories to follow.” The prophets did not understand that Messiah must come twice. This was revealed through the parables the Lord taught and explained to those who had spiritual “ears” (Matt. 13:9, 16). After His resurrection He further explained the same two comings (Luke 24:25–27). Even before His death, He had assigned His “glory” to His second coming (Matt. 19:28; 25:31). The apostle Paul makes the same assignment (2 Thess. 1:9–10; Titus 2:13; et al.).

12 “things into which angels long to look.” The Greek verb translated “to look” combines two ideas as seen (same verb) in John 20:11: “she stooped down and looked into the tomb.” Compare Ephesians 3:10. Angels realize better than we do, what amazing feats are accomplished in Messiah’s building the church.

Verses 3–12 have been a doxology mostly praising God for the new confidence He has given us. In terms such as hope, inheritance, salvation, revelation of Jesus, and glories, Peter has remind¬ed us pilgrims of our wonderful future. Have you restated the paragraphs in this doxology? If not, do so before continuing. Next, Peter begins a long series of commands continuing to 5:11.

13 “keep sober.” This attitude in view of the Lord’s coming again is commanded often (Matt. 24:42–44; 1 Thess. 5:6, 8; et al.). See also my comments on 1:8–9.

14 “do not be conformed to the former lusts.” The same verb is used in Romans 12:2 and means “do not shape your behavior to fit.”

15 “like the Holy One who called you, be holy.” As usual in the epistles, God’s call referred to here is effectual, not general. It is an invitation: He “calls [invites] you into His own kingdom and glory” (1 Thess. 2:12; cf. Rom. 8:17, 18–30; 1 Cor. 1:2, 9, 24, 26).
The basic idea of holy is separated, with a corollary of pure.

16 “You shall be holy, for I am holy.” This quotation is from Leviticus 19:2, a book which constantly appeals to the nation Israel to be separated to God. In their case holiness included their diet and ritual purity of the body, as well as moral living. In our case it considers everything that God asks of us.

17 “the One who impartially judges according to each man’s work.” Even believers will be judged according to and with reference to their works. One reason for judging believers will be to show the evidence that God has produced good in their lives (see Romans 2:6–11; 2 Thess. 1:5–7). Notice that the present tense (“judges”) again refers to the future.
“conduct yourselves in fear.” See also Hebrews 10:26–31; 12:28–29. This fear refers to awe, includes wonder, humility, and grateful reverence aroused by God’s mercy. It does not include cringing fright (1 Peter 3:6, 14).
“stay upon earth” (paroikia). See verse 1. The noun form used here in v. 17 is also in Acts 13:17—the patriarchs lived as aliens in Egypt.

22 “obedience to the truth.” Same thought as “obey the gospel” (2 Thess. 1:8), “receive the love of the truth so as to be saved” (2 Thess. 2:10), “believe the truth’ (2 Thess. 2:12), “faith in the truth” (2 Thess. 2:13), “becoming obedient to the faith” (Acts 6:7).
“sincere love of the brethren, fervently love one another.” Peter has already discussed faith and hope (vv. 3, 7, 9, 21), which—as in many passages—are completed by love. Love is God’s crowning purpose and will never pass away (1 Cor. 13).

23–25 “not of seed which is perishable but imperishable…the living and abiding word of God.” Anything will be permanent only as it is united to God’s permanent word.
Chapter 2
1 This description of previous attitudes is similar to that in Titus 3:3 and longer passages, such as, Ephesians 4:17–32. Also see 1 Peter 4:1–5. “Malice” (used also in 2:16) is a desire to harm. “Guile” is deceit (Acts 13:10). “Hypocrisy” is acting, pretending to be good (Matt. 15:7–8). “Slander” is speaking disparagingly of someone.

2 “pure milk of the word.” Instead of “of the word,” many versions have “spiritual.” The word so translated (Gr. logikon, used in Rom. 12:1 modifying “service”) means “genuine, true to its real nature.”

3 “if [assuming that] you have tasted the kindness of the Lord.” Adapted from Psalm 34:8. “Kindness” is used of good wine in Luke 5:39.

4 “a living stone.” This is a cut stone of any size, whether a jewel or—as here—a building stone. Simon Peter uses the analogy of Messiah as a stone in several of his sermons.

5 “You also, as living stones.” In this verse believers are called by the same term as Messiah in verse 4. The same is true in Ephesians 2:20, where Messiah is the “corner stone” but “the apostles and prophets” are also in the foundation. Variations of this analogy are common in the New Testament. We must refrain from forcing every usage of it into the same mold.

6–7 “in Zion a choice stone, a precious corner stone.” Although Messiah is not presented as the only stone in this building, He is the most important. This was a chief item in Peter’s sermons in Acts. Verses 6–8 make a series of quotations from Isaiah. Verse 9 is mostly from Exodus 19. Verse 10 is from Hosea 1 and 2. In every case, what originally applied to Israel is seen to apply also to the church.

8 “disobedient to the word.” See also 1:2, 14, 22; 3:1; and my notes.

9 This verse quotes from Exodus 19:5–6, God’s key promise regarding the covenant He was about to make with Israel at Mt. Sinai. His purpose has not basically changed with the church. We should memorize such an important promise.
“proclaim the excellencies.” Using the approach of Isaiah 43:21, this summarizes God’s purpose.

This would be a good time to review 1:13 through 2:10. Make your own restatements of Peter’s paragraphs in this section.

2:11 through 3:12. These paragraphs spell out how to be considerate (usually willingly submis-sive) in different relationships.
• 2:11–17, submission to government
• 2:18–25, submission to masters
• 3:1–6, submission to husbands
• 3:7, love for wives
• 3:8–12, love for all believers

11 “aliens.” Non-citizens, same root as in 1:17.

12 living among the Gentiles. Contrast this life style to that of Qumran, where partisans with-drew from society and its conflicts. In Asia Minor as elsewhere, believers stayed in the middle of the spiritual conflict. Combatants opposing them could carefully “observe” them and learn their morality (2:12, 15), their true motives and norms of behavior (4:12–16), and the reason for their hope (3:15). As a result, many got converted.

13 “Submit yourselves.” To this verse and paragraph, compare Titus 3:1–3.
“every human institution.” The Greek word is used of founding a city, can refer to the state or the family.

14 “governors as sent by him.” This referred to Roman proconsuls or procurators. Such gov-ernors’ main concerns were (a) to suppress crime and (b) to promote the deference of subordinates to their elders and betters. God ordained human government to provide such order. Thus, the general Christian duty is to obey rulers (see Romans 13, especially vv. 3–4) and pray for them (1 Tim. 2:1–2).

16 “free men…as bondslaves of God.” See also verse 24. Possibly this echoes Jesus’ rule in Matthew 17:26. In regard to the temple tax He says, “the sons are exempt. But, lest we give them offense,” we should pay it. Romans 6 also says that every believer is free—freed from sin to be God’s slave.

18 “Servants.” Household servants, probably slaves. In the New Testament, only 1 Corinthi¬ans 7:21 seems to recommend for slaves to become free if possible. Elsewhere, they are told to obey their masters as representing the Lord.

21–25 Note the connections to Isaiah 53, summarizing Jesus’ innocence, attititude, and purpose in suffering.

25 “Shepherd and Guardian of your souls.” These titles refer to the same person, stressing two aspects of his work. In Ezekiel 34:11–33 God promised that He and a later “David” would do those things for Israel. In John 10 Jesus claimed to fulfill that promise. Elders have those same functions for the sheep in local churches. 1 Peter 5:2 uses the verb forms (“shepherd…exercising oversight”) that correspond to the same two titles. The apostle Paul applies the same Greek word roots to the elders of Ephesus in Acts 20:28. Elders are divinely appointed to shepherd and oversee the local church. Whoever scorns or neglects this mandate does so at his own peril (Heb. 13:17).
Chapter 3
1 “Wives, be submissive to your own husbands.” As in 2:13 and 3:7, Peter uses a Greek partici¬ple as an imperative, which is uncommon in the New Testament.
“disobedient to the word.” See 2:8. This contrasts to the obedience characteristic of believ-ers (1:2, 14, 22).

2 “observe your…respectful behavior.” This is not momentary but continued observation, as in 2:12. “Respectful” is literally “in-fear” but not cringing, as explained in verses 6 and 14.

3 “let not your adornment be merely external.” “Merely” is added correctly because the pro-hibition is not absolute but relative. There are many biblical descriptions that favor a woman’s being externally adorned when suitable. But inward adornment is far more important.

7 “a weaker vessel, since she is a woman.” This implies that both husbands and wives are ves-sels. Men generally have greater overall physical strength. They are also stronger in leadership; they are usually more capable than women of isolating their thinking from their emotions. But if they do not learn how to respect their wives, their marriage will suffer from lack of God’s answers to prayer.

8–9 Similar lists of proper Christian attitudes are common in the Epistles. See Ephesians 4:32; 1 Corinthians 4:12.

10–12 These verses come from Psalm 34:12–16.

Peter will next return to the subjects of suffering and Messiah’s example. Before continuing, review by making your own restatement of each paragraph just studied (2:11–17, 18–25; 3:1–6, 7, 8–12).

13–14 “Who is there to harm you?…but even if you should suffer.” These verses and verse 17 seem to show doubt whether the readers would suffer for their faith. Surely Peter did not really doubt it, since Jesus promised that the world would hate us (John 15:18–21; 16:33). Perhaps Peter refers to severe persecution.
“You are blessed.” In Greek this is the same word that begins the Psalms and is used repeat-edly in Jesus’ Sermon on the Mount (nine times in Matt. 5:3–11). It means “fortunate, well off.” As seen in Matthew 5, most of the blessing will be in the coming kingdom.

18–22 This is one of the most difficult passages in the whole Bible. We should respect its evi-dent purpose to encourage suffering believers with Jesus’ example and God’s reward to Him. See Appendix B (p. 20) for more detailed comments and some possible meanings. Here I will only give summaries regarding its two biggest problems.

Problem A: When, where, and what did Jesus go and preach?
When? After He was “put to death in the flesh, but made alive in the spirit.” “In the flesh” (NIV, “in the body”) is probably the sphere of normal human existence. “In the spirit” is probably “in the spiritual state,” referring to His condition after death even before His resurrection.
Where? He went to the world of the dead, Hades, and “made proclamation” to some spirits there. These were people or angels or both, who had been disobedient before the flood.
What? He probably proclaimed His victory about to be completed in His resurrection.

Problem B: What “baptism now saves us” and why?
It is water baptism, which the Lord designated as the rite by which the church makes dis-ciples (Matt. 28:19). Acts gives repeated examples of the church baptizing in accordance with this commission. But notice that in doctrinal discussions (such as, Rom. 6:3–5) this rite is looked at as a package with its inner reality. Why does baptism (the rite and its reality) save? Because (a) it is the soul’s “appeal to God for a good conscience” (v. 21), to which (b) the risen Messiah responds with all His authority (vv. 21–22).
Chapter 4
This chapter, like Romans 6, shows some results from being joined to Messiah in dying and liv¬ing again. The implications are both ethical (4:1–4) and eschatological (4:5–6 and 7–19).
1–4 These are ethical implications. This passage lists sins in which the readers formerly lived but live no longer. In 1 Corinthians 6:9–11 and Galatians 5:19–21, the apostle Paul lists the same and similar sins. Then he adds that those who practice such things “shall not inherit the kingdom of God.”

1 “since Messiah has suffered in the flesh.” This recapitulates what 3:18 said, in order to begin showing how it affects believers.
“he who has suffered in the flesh has ceased from sin.” By his willingness to so suffer, a per-son shows that he has made a break with sin, as seen in verse 2.

3 describes the past lives of the readers

4 “they are surprised…and they malign you.” Former friends cannot understand why believers will no longer join in sinful activities. They are angry and show it.

5–6 The first eschatological implication is to live in the light of the Lord’s coming judgment.

5 “ready to judge the living and the dead.” This judgment embraces all aspects of His coming rule. The same thought was the climax to Peter’s first sermon to Gentiles (Acts 10:42).

6 “the gospel has for this purpose been preached even to those who are dead.” The bolded words represent a single word (a verb) in Greek, different from the one in 3:19. This gospel was preached before they died, in order to convert them. Its “purpose” follows.
“that though they are judged in the flesh as men, they may live in the spirit.” The NET Bible clarifies the time and aspect: “were judged in the flesh by human standards.” It comments that “in spirit” refers “to the heavenly, eternal realm of existence,” as in 3:19.

7–19 These verses say more about the end-time implications of suffering with Messiah.

7 “The end [NET Bible, culmination] of all things is at hand [Gr., has drawn near].” This by no means implies that God will destroy the earth. Instead, He will fulfill His original plan and bring all things to their predicted culmination. The Greek word translated “end” here (telos) is “outcome” in 1:9 and 4:17, and means the last stage or final result. God will change all things as we know them and will make the same world new. It was that future new world that Jesus called “the regeneration [new birth] when the Son of Man will sit on His glorious throne” (Matt. 19:28). In other words, it will be His eternal king¬dom. Peter in Acts said the same thing: God will “send Jesus, the Messiah” for the “res¬toration of all things” (Acts 3:20–21). Centuries earlier, God through Isaiah had called the coming kingdom “new heavens and a new earth” (Isa. 65:17; 66:22). In his final epistle Peter referred to these passages in Isaiah: “according to His promise we are look¬ing for new heavens and a new earth, in which righteousness dwells” (2 Peter 3:13). That is the great hope for all people of faith.

8–19 These verses list various responses believers should make under the shadow of the end. They include love (vv. 8–9), the proper use of spiritual gifts (vv. 10–11), right attitudes when persecuted (vv. 12–16), and the expectation of judgment (vv. 17–20).

8 “Love covers a multitude of sins” (from Prov. 10:12). Since “we all stumble in many ways” (James 3:2), we often need to forgive and be forgiven. That helps to make sin lose its power.

12 “Do not be surprised.” This is the same verb as in verse 4.
“the fiery ordeal.” Refers to the process of refining by fire, which we cannot evade when it comes.

13 “at the revelation of His glory you may rejoice.” As seen before, the Lord Jesus’ coming to rule will put an end to all sufferings and injustice.

14 “the Spirit of glory and of God.” This means “the Spirit of glory, who is the Spirit of God.” This emphasizes what is by no means obvious when we are treated wrong: that the Spirit who “rests upon” us will eventually bring great glory. The apostle Paul gave similar encouragement in 2 Corinthians 4:17–18.

16 “suffers as a Christian.” Believers were first called this in Antioch (Acts 11:26). It refers to a partisan of Christ (Messiah).

17 “judgment to begin with the household of God.” As it did when God put an end to His Old Testament kingdom (Ezek. 9–10; cf. Mal. 3:1–5; Matt. 21:12–13).

18 “If it is with difficulty that the righteous is saved.” Compare Luke 13:23–24. Apart from the grace of God, no one could be saved.

Before finishing, review by making your own restatements of Peter’s paragraphs in 3:13 through 4:18.
Chapter 5
1–4 Instructions to local church elders. Apparently several elders were quickly appointed to lead every New Testament church (Acts 14:23; James 5:14; Titus 1:5). This chapter and Acts 20 have much in common about the functions of elders. See my comments at 2:25.

1 “a partaker also of the glory that is to be revealed.” See 4:14. How easily New Testament writers could speak of the future as already guaranteed, even as present! It helps to mem-orize 1 Corinthians 3:21–23, which twice says, “all things belong to you” and in the list includes “death” and “things to come.”

2–3 “Shepherd the flock of God among you, exercising oversight.” The verbs “shepherd” and “exercise oversight” summarize the main functions of elders. Acts 20:28 combines the same two functions. Consider the first one, which Jesus emphasized when He told Peter to shepherd His sheep (John 21:16). To do so, elders must give high priority to prayerfully studying God’s Word, then feeding it to the sheep (Acts 6:4). The noun form for the verb “to shepherd” can be translated “shepherd” or “pastor.” That title is used for elders only once in the New Testament (Eph. 4:11) but is used commonly nowadays.

Consider the other function, “exercising oversight.” Because of this function, New Tes-tament elders are often called “overseers” (e. g., Acts 20:28; Phil.1:1; 1 Tim. 3:1; Titus 1:7). The title implies nothing about keeping an office going by administrative activities and decisions. Rather, overseers supervise, manage, protect, and care for the flock. Peter mentions three wrong reasons and three right reasons for elders to exercise oversight:

Wrong Reasons Right Reasons
• NOT “under compulsion” BUT “voluntarily”
• NOT “for sordid gain” BUT “with eagerness”
• NOT “as lording it over” the flock BUT “proving to be examples”

5–11 Here Peter concludes the exhortations he began in 1:13 (after the doxology). He empha-sizes humility both toward others and God (5–7), sober resistance toward the devil (8–9), and confidence in “the God of all grace” (vv. 10–11). The latter expression means that God will give grace in every occasion as He takes us to the promised “eternal glory.” Through our brief sufferings He will “perfect, confirm, strengthen, and establish” us.
perfect make whole by mending (Matt. 4:21), training (Luke 6:40), reconciling, etc.
confirm make stable in faith (v. 9; Luke 22:32)
strengthen a synonym for “confirm,” to intensify the idea of making us able to cope
establish lay a foundation or firm basis (Matt. 7:25, on rock; Col. 1:23, for belief or practice)

12–14 Peter’s conclusion (a) recognizes Silas’s help in writing or delivering this epistle, (b) sends greetings from the church at “Babylon” (which became a code word for Rome) and from Mark, and (c) encourages them to show affection to one another. The “kiss of love” was cheek to cheek, men to men and women to women. It became a standard feature in meetings, after prayers, by the mid-second century.

13 “This is the true grace of God. Stand firm in it!” Probably Peter refers to the content of the epistle. If anyone teaches differently, watch out!

Review this chapter by making your own restatements of Peter’s paragraphs in it. Review the whole book by listing your personal responses to every section.

Appendix A: “Obtaining…Salvation”—1 Peter 1:9

According to the NASB, 1 Peter 1:9 refers to “obtaining as the outcome of your faith the salva-tion of your souls.” When does this happen, and what is the “salvation” obtained?

If we look at only verses 8c and 9 in this version, it seems that believers must be “obtaining sal-vation” in the present. Indeed, that is the most common way to translate the Greek structure seen here. “Obtaining” (Gr. komidzómenoi) represents a Greek “present participle,” which is not present in itself but looks at an action or state as continuing. Most often a present participle agrees in time with the main verb it depends on. The main verb here is “greatly rejoice” (agalliasthe) in verse 8. Since that verb indicates present action, the participle is also translated as present (in the table below, see A for 1:9). If that translation were correct, the “salvation” would also be present. It would refer to initial justification or its many related blessings already flowing to believers. Notice in the table, however, that translation A does not harmonize with the verses before and after it. In those verses the hope is by no means a present salvation but a future one.

The Christian Hope in 1 Peter 1
1:4 “an inheritance reserved in heaven for you”
1:5 “a salvation ready to be revealed in the last time”
1:7 “praise and glory and honor at the revelation of Jesus Messiah”
1:9 A. “obtaining as the outcome of your faith the salvation of your souls”
B. “because you will receive the goal of your faith, the ultimate salva¬tion of your souls” (Williams)
1:10 “grace that would come to you” [time unspecified here, but see below]
1:13 “fix your hope completely on the grace to be brought to you at the reve-lation of Jesus Messiah”

So the immediate context of verse 9 does not support “obtaining” present salvation. Instead, the Christian hope is the future glorious inheritance (v. 4) of all believers. It is “salvation ready to be revealed in the last time” (v. 5). It is “the grace to be brought to you at the revelation of Jesus Christ” (1:13), that is, when He comes to reign. Since the final goal and salvation of believers are clearly future just before and after 1:9, they are probably future in that verse. That future hope is represented in 1:9 by Williams (B in the table), who translates the participle as futuristic.

Another way to say this is that the great goal for Christians is the coming kingdom. Peter says it yet another way in 4:13: “To the degree that you share the sufferings of Messiah, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation.”

This elicits an obvious question: Can a Greek “present” participle be translated as futuristic? It is by no means unusual to do so. Such a participle (or an infinitive or a clause) often takes the place of a dependent future participle, which is very rare. Look at the following examples of futuristic present participles, including some from 1 Peter:
Matthew 26:25 (of Judas, who was to betray—ho paradidoùs—Jesus)
John 17:20 (of those who would believe after Jesus’ prayer—ton pisteuónton)
Luke 2:34 (a sign to be opposed later—antilegómenon)
Luke 22:19, 20 (Jesus’ body to be given the next day—didómenon; His blood to be poured out on the same occasion—enchunómenon)
Luke 1:35 (the Holy One to be born—to gennómenon Hagion)
1 Peter 1:13 (“fix your hope completely on the grace to be brought to you”—ten fero-ménen humin charin).
1 Peter 2:23 (“He…kept entrusting Himself to Him who judges righteously”—to krínonti)

Think again about the participle “obtaining” in 1:9. You have already seen that the context of that verse and the meaning of salvation in Peter both suggest a futuristic meaning. Consider two further indications of the same thing.
1. The verb “obtain” (komídzo) is consistently used for receiving pay, wages, or reward after finishing work or competition. For examples, see 2 Peter 2:13 and Colossians 3:25 (“wrong” for wrongdoing), 1 Peter 5:4 (crown of glory for faithful leadership), 2 Corin-thians 5:10 and Ephesians 6:8 (for deeds); Hebrews 10:36 and 11:13, 39 (what God promised).
2. What is obtained is the “outcome” (telos) of faith. “Outcome” means the last stage or final result (1 Peter 4:7, 17). In 1:7 this final result of proved faith is described as “praise and glory and honor at the revelation of Jesus Christ.”

Several of these thoughts are paralleled in Romans 6:21-23, where the present tense again refers to what is clearly future: The outcome (telos) of slavery to sin is (= will be) death; but the out-come (telos) of “slavery” to God is (= will be) eternal life.

Probably the best parallel to 1 Peter 1:8c–9 is in Hebrews 12:26–28:
Yet once more I will shake not only the earth but also the heaven…which denotes the removing of those things which can be shaken…in order that those things which cannot be shaken may remain. Therefore, since we receive a kingdom which can¬not be shaken, let us show gratitude.…
In Hebrews 12:28 the Greek has both grammar and meaning like that in 1 Peter 1:9. A “present” participle (“since we receive”) depends on a principal verb in present time (“let us show grati-tude”). “Receive” must be futuristic, however, because the unshakable kingdom has been defined throughout Hebrews as the future hope, that is, after the shaking (see 1:8, 11–12, 14; 2:3, 5, 10; 3:6, 14; 6:18–19; 9:28; 10:12–13, 36–37).

In conclusion about 1 Peter 1:8–9. We “greatly rejoice,” not because we have already obtained our goal but because we are sure to obtain it. Even “things to come” are already ours (1 Cor. 3:22). Each true believer can join the apostle in considering himself, before it happens, “a par-taker…of the glory that is to be revealed” (1 Peter 5:1). Charles B. Williams has translated 1:8b–9 accordingly:
Because you do believe in Him, although you do not now see Him, you must continue to rejoice with an unutterable and triumphant joy, because you will receive the goal of your faith, the ultimate salvation of your souls.
Appendix B: Did Jesus Preach in Hades (1 Peter 3)?

18 For Messiah also died for sins once for all, the just for the unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19 in which also He went and made proclamation to the spirits now in prison, 20 who once were disobedi-ent, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. 21 And corresponding to that, bap¬tism now saves you—not the removal of dirt from the flesh, but an ap¬peal to God for a good conscience—through the resurrection of Jesus Messiah, 22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.

Purpose of This Passage. In 1 Peter this is the second passage in which the readers are encour-aged by Jesus’ example in suffering. He suffered for doing good, and God greatly rewarded Him. In 2:21–25 the subject was the cross only, based on Isaiah 53. In 3:18–22, however, the subject also includes His resurrection and ascension. His victory embraces all history back to the flood—and all reality, seen and unseen. Furthermore, the sequel to this second passage draws out implications that 2:24 barely mentions (“die to sin and live to righteousness”). Joined to Him in dying and living again, we have implications that are ethical (4:1–4) and eschatological (4:5–6 and 7–19.)
Possible Interpretations. I will go verse by verse, showing different possibilities and where they lead.
18 “put to death in the flesh, but made alive in the spirit.” These are probably not two aspects of Jesus’ person. As in 4:6, “in the flesh” (NIV, “in the body”) is probably the sphere of normal human existence. “In the spirit” is probably one of the following:
a. “in the spiritual state,” referring to Jesus’ condition between death and resurrection
b. “by the Holy Spirit,” referring to the means by which He was resurrected
19 “in which [Gr. en ho] also He went and made proclamation to the spirits now in prison.” This way of translating en ho assumes that it modifies “spirit,” the last word of verse 18. If so, its meaning will vary depending on whether a or b is valid in verse 18.
a. If meaning a is valid in verse 18, “in which” could mean “in which spiritual state.” In that case Jesus likely “went” somewhere before He received His glorified body in the resurrection. If so, here are two possibilities of when and where He went.
1. The first possibility is that He went to the world of the dead, Hades, after He died. This was an ancient and widespread belief in the church. In Hades He “made proclamation” to the spirits who had been disobedient before the flood. Those spirits could have been people or angels or both. He probably proclaimed His victory about to be completed in His resurrection. He did not give them a second chance to repent. Neither the verb used here for proclaiming, or biblical theology, indicate such a possibility.
2. The second possibility is that He went to Noah’s world before the flood. In that case it was His Spirit who preached through Noah to the sinners who are now in prison. The Greek allows this interpretation, and the NET Bible favors it. However, it does not seem to show how God honored Jesus after He suffered, the main point in Peter’s purpose.
b. If b is valid in verse 18, “in which” could mean “in which [or through which] Holy Spirit.” This interpretation, apparently favored by the NIV, also agrees with the second possibility under a.
A different possibility is that en ho is not adjectival but adverbial, as it is elsewhere in 1 Peter (1:6; 2:12; 3:16; 4:4).. In that case it would not modify the noun “spirit” but a verb, such as, “made alive,” or a condition in general. It would indicate something like time (“on which occa-sion” or “meanwhile”) or cause (“for which reason”). The most likely choice in this case would seem to be “on which occasion.” That would still point to meaning a.1 above—a visit by Mes¬siah to Hades between His death and resurrection.
20 “who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark.” This statement seems designed to explain why the “spirits” were “now in prison.” NIV seems to agree: “who disobeyed long ago.” However, NET Bible believes that this statement is designed to show the time of the preaching: “after they were disobedient long ago.” Each view can muster arguments, none definitive.
“the ark, in which a few…were brought safely [Gr., saved] through the water.” Here Peter bridges from Jesus’ victorious preaching to compare two great salvations.
21 “corresponding to that, baptism now saves you.” The bolded words translate the Greek word for “antitype,” the reality prefigured by a type. The ark going through the waters of judgment was the type. It prefigured baptism now taking a few of us to final salvation.
“not the removal of dirt from the flesh, but an appeal to God for a good conscience.” Baptism is the proper response to the gospel. “He who has believed and has been bap-tized shall be saved” (Mark 16:15). In the early years of the church, no one waited to get baptized. Consider the Philippian jailer. On the first night he believed, he “immediately …was baptized, he and all his household” (Acts 16:33). On Pentecost Peter directed, “Repent and let each of you be baptized in the name of Jesus Messiah for the forgiveness of your sins” (Acts 2:38). “So then, those who had received his word were baptized; and there were added that day about three thousand souls” (2:41). Throughout Acts the church continued baptizing new believers, in accordance with the Lord’s commission.
Why does baptism save us? Not because the rite itself has power but because in it we call on the triune God. Baptism is a package with its inner reality; Scripture says the same things about both the rite and the reality (as in Rom. 6:3–5). Its power is twofold:
• In baptism the soul requests God for a good conscience.
• To baptism the risen Messiah responds with all His authority.

Appendix C: Analogies for the Christian Life in 1 Peter

A. Scattered aliens
1:1 Reside as scattered aliens.
1:13 on the move (cf. Luke 12:29–40)
1:17 our stay on earth
2:11–12 to be seen by Gentiles
3:13–17 as aliens, suffer for righteousness’ sake
(cf. 4:7 the end is near)
5:10 called to share in God’s glory

B. Born again, into God’s family
1:3–4 born again to inherit
1:14 obedient children
1:15 called by the Holy One, to be holy
1:17 our Father and Judge; fear Him
1:22 in a household of love (also 2:17; 4:8–11)
1:23–25 born by the eternal word
2:1–3 newborn babies, who desire the word to grow
4:17 Judgment will begin at God’s house.
5:14 Greet with a kiss of love.

C. Redeemed (from slavery) Also see F.
1:18–21 from a futile life
4:1–5 used to live for lusts, in dissipation

D. A spiritual building/house
2:4–8 in which we are living stones and priests, with Messiah the main stone
2:9 We are a royal priesthood.

E. God’s nation
2:9–10 We were not a nation before.

F. God’s slaves
2:16–24 We follow Messiah’s example (cf. 3:1, 5, 6; 5:6).

G. God’s sheep
2:25 We were straying but are now under the Shepherd and Guardian.
5:2 God’s flock, shepherded by elders

H. Christians (partisans of Messiah)
4:16 Don’t be ashamed to suffer as a Christian.

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Since his native language was Aramaic, Andrew naturally used Messiah instead of its Hebrew equivalent in the Old Testament, Mashiac. Mashiac means and is translated Anointed [One]. It referred to historic kings like Saul and David (1 Sam. 26:9, 11, 16; 16:12–13), also to the promised Ruler of the future (Psa. 2:1–3). In Psalm 2 as elsewhere, its translation into Greek was Cristos, which also means “Anointed [One].” This Greek version of the title is also used often in the New Testament. However, most English versions do not translate it there but simply say it in English (Christ). In other words, Christ is a transliteration, not a translation, of Greek Cristos. Partly because of that procedure, in English we have generally lost the royal meaning of Cristos and its connection to the Old Testament.
Matthew adds to the confession another title, “the Son of the living God” (16:16). According to common interpretation nowadays, this title Son of God would imply Jesus’ deity. If so, it says more than Messiah. Indeed, Jesus is divine. But Son of God rarely means that in the Bible—and could hardly do so on this occasion. If it had, Mark or Luke would have included it in their reports of this confession. Instead, as usual, Son emphasizes Jesus’ right to inherit as Messiah (Psa. 2:7–8; Rom. 8:17).
Jesus deliberately paired His revelation, “You are Peter,” to the Father’s revelation, “You are the Mes-siah.” He was recognizing the new, rock-like Simon. That man would in some sense be the bedrock where He would build His ekklesia. That blessing did not keep Simon’s old weakness and misunderstanding from surfacing again in the next verses (16:21–23).
The phrase kingdom of heaven is used only in Matthew, which Gospel was apparently designed mostly for believing Jews. For its many occurrences there, the parallel passages in other Gospels use kingdom or kingdom of God. Those terms mean the same as kingdom of heaven but are less confusing to non-Jews.
“To sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.” (Matt. 20:23, NIV)
As the Bishop of Rome accrued power over the centuries, Romanism twisted the meaning of Matthew 16. They now thought that the church was the promised kingdom, ruled by their bishops. Peter, they now said, as foun¬dation had absolute jurisdiction over other bishops. In Rome, they said, Peter had successors to continue his juris¬diction. Matthew 16 they appropriated as Rome’s charter of authority. But that meaning cannot be proved by Jesus’ words or early church history.
See my course and other writings on the kingdom in my website, www.kingdominbible.com.
See other sermons and actions of Peter’s in Acts 1–12—and my writings on Acts. To me the modern preaching seems misguided, even brazen, that avoids the themes emphasized then.
The Bible nowhere hints that David’s throne has been transferred to God’s throne in heaven. In Revela-tion 3:21 Jesus distinguishes the two: “To him who overcomes, I will give the right to sit with me on my throne just as I overcame and sat down with my Father on his throne.”
There is strong tradition that Mark’s Gospel is a record of Peter’s evangelistic preaching. Not everything about the apostle Peter in the Acts period is positive, however. See Galatians 2:11–21, in which Paul had to repri-mand Peter for not acting in accordance with the great change made in Acts 10.
Applying to the church a term appropriate for Israel doesn’t make Israel = the church. The term Israel is used about sixty times in the New Testament, always referring to physical descendants of Jacob. That nation is eter¬nal and has divine promises that will be fulfilled (see Acts 1:6; Romans 11:25–26). However, it will not be separate from Messiah’s final assembly (the ekklesia predicted in Matthew 16:18) but part of it.
In Acts 5:32 Peter spoke of “the Holy Spirit, whom God has given to those who obey Him.”
The syntax of Titus 2:13 could distinguish between the blessed hope and the glorious appearing. But NIV is right in taking them as the same thing (a hendiadys). Several passages clearly refer to the Lord’s glorious appearing as our hope. For an example, see 2 Thessalonians 1:5–10. Some interpret 1 Thessalonians 4:13–18 to refer to a separate coming not seen by most of the world. If so, it is a distinct hope but not the main one.
See my earlier explanations of kingdom of heaven under “The Author,” Matthew 16:13–19.
It is misguided to interpret Matthew 16:18 by the similar figures in 1 Peter 2:7–8, Ephesians 2:20, or even 1 Corinthians 3:11. In Matthew 16:18 the “rock” for the future ekklesia is not the foundation but the bedrock (Gr. petra). Furthermore, Messiah there pictures Himself not as that bedrock but as the builder. The picture of Him is different in both 1 Peter 2 and Ephesians 2; He is one among many stones. In 1 Corinthians 3:11, indeed, He is the only “foundation”—but not for the universal church but for ministry. On it a minister can build with lasting and honorable materials or unworthy materials that will be burned up. That will not happen to the church.
As finite creatures, we are all tied to something or someone. Phil Hook quoted a psychologist that “free-dom is the length of the rope to the stake to which you choose to tie yourself.”
Absolute for relative is a common figure of speech in the Bible. (Also common, but less so, is the con-verse: relative for absolute.) Consider what would be prohibited if 1 Peter 3:3 were wrongly taken as absolute: “braiding the hair, and wearing gold jewelry, or putting on dresses.” The last word would prohibit clothes; for that is its meaning.
Consider some examples. (a) Abraham sent a gold nose ring and gold bracelets for his son’s future wife, Genesis 24:22, 30, 44. (b) God dressed up young Jerusalem with costly garments and adorned her, Ezekiel 16:10–13, 17. (c) By custom a bride’s adornment included jewels, Isaiah 61:10; 49:18; Jeremiah 2:32. (d) The King’s bride will have embroidered garments interwoven with gold, Psalm 45:13–14 (cf. Rev. 21:2).
The new heavens and new earth will begin when Jesus comes in glory. But there will be a thousand-year transitional period in which they will be perfected. See my website, www.kingdominbible.com, for more.
Most Baptist churches are unfamiliar with “elders” but quite aware of their “pastor.”
Overseer is episcopos, from which we get episcopal. New Testament church government by elders quickly developed into the episcopal form, adding a hierarchy of bishops. Those accustomed to episcopal polity—like the King James translators—preferred to translate episcopos not as overseer but as bishop. That translation is misleading. It imposes a later development on the New Testament.
This may mean that Silas helped Peter as secretary. His help could explain why the Greek in 1 Peter is so polished and why so many expressions are like the apostle Paul’s. Silas had been with Paul a lot (Acts 15:27, 32, 34, 40). However, the NET Bible thinks it more likely that Silas delivered this epistle, as in Acts 15:22–23.
J. H. Moulton, Grammar of New Testament Greek, III:153.
Salvation is future throughout Peter, always referring to the coming kingdom. The same is true in Hebrews (see 1:8, 11–12, 14; 2:3, 5, 10; 3:6, 14; 6:18–19; 9:28; 10:12–13, 36–37; et al.).
When the principal verb is truly in the present tense (as here), the relative time of a “present” participle is ambiguous. It can either be present or future. That is true for komidzómenoi in 1: 9. However, if the principal verb is future, a dependent participle is definitely future. Selwyn (First Peter) says that may have been the case in 1:8–9. He says that “rejoice” was read as future by Irenaeus, Augustine, Bede, the Peshitta, and the Armenian version. That resulted in a contrast between the present (“now”) and the future (“you will rejoice”):
Though you do not see Him NOW, you WILL greatly REJOICE.
but believe in Him,
Perhaps such variations reveal attempts to make verse 9 agree with its context. But they are not needed for my argument.
J. H. Moulton, Grammar, III:87.
Other examples include Acts 21:2 (“crossing over”); 21:3 (“to unload”); and 26:17 (“am sending”).
Although NASB says “died for sins,” the verb is more likely “suffered for sins.” Aside from this pas¬sage, 1 Peter uses the verb for “suffered” eleven times but the similar verb for “died” not at all.
The NET Bible comments: “Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states ‘It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of “poetic license”: poetry is replete with exam-ples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).’”
Most, if not all, early writers mention the Lord’s descent to hell (Hades). So does the so-called “Apos¬tles’ Creed” (from the second century), as seen below. Notice how that descent is related in time to His death and resurrection.
I believe in God, the Father Almighty,
the Creator of heaven and earth,
and in Jesus Christ, His only Son, our Lord:
Who was conceived of the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended into hell.
The third day He arose again from the dead.
He ascended into heaven
and sits at the right hand of God the Father Almighty,
whence He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic [universal] church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting.
Amen.
This would agree with Peter’s earlier comment that “the Spirit of Messiah within them” spoke through the ancient prophets (1 Peter 1:11).
(I quote the NET Bible note on 1 Peter 3:19.) “And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Chris¬tians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.”
“He was…made alive by the Spirit, through whom he went.…”
Even the flood was part of the type. Its waters carried those in the ark from the doomed old world to the cleansed new world.