Encouragement to Suffering Saints

A Brief Exposition of 1 Peter

by

Malcolm Webber, Ph.D.

Published by:

Strategic Press

Division of Strategic Global Assistance, Inc.

2601 Benham Avenue

Elkhart, IN 46517

U.S.A.

(219) 295-4357

www.sgai.org

All Scripture references are from the New International Version of the Bible, unless otherwise noted.

The Purpose of This Exposition

“The Levites…instructed the people in the Law while the people were standing there. They read from the Book of the Law of God, making it clear and giving the meaning so that the people could understand what was being read.” (Neh. 8:7-8)

The Levites, under Ezra’s oversight, did not take it upon themselves to make exhaustive interpretation and application of every word in the text, but instead simply read the Word of God, “making it clear and giving the meaning so that the people could understand what was being read.”

This is the simple purpose of this exposition: to make the Scriptures clear and to give their sense. It is not our purpose to exhaust every possible interpretation or to make lengthy application of the text. We will leave that up to the local leaders into whose care the Holy Spirit has entrusted His flock.

Malcolm Webber, Ph.D.

Strategic Press

Elkhart, Indiana

1 Peter

Introduction

Author

Peter was a man who was much like us. He had a genuine and personal revelation of Jesus Christ (Matt. 16:13-18). Yet he resisted Jesus’ plan of suffering (Matt. 16:21-26; John 18:10-11), and even went so far as to deny Jesus to avoid rejection and persecution himself (Matt. 26:69-75). But God restored Peter, filled him with His Spirit and sent him to encourage his brethren (Luke 22:32).

Silvanus may have helped Peter write the letter (5:12). He perhaps wrote down Peter’s thoughts in better literary Greek than Peter (an unlearned fisherman from Galilee) may have been capable of.

For his sources, Peter uses the sayings of Jesus (e.g., 1:4 with Luke 12:33; 1:13 with Luke 12:35; 1:18 with Mark 10:45; 3:14 with Matt. 5:10), the Old Testament Scriptures (both in quotation and allusion), and the common teachings of the early church (regarding doctrine, ethics and conduct).

Date

The letter was written around 63 AD, before Nero’s persecution – in which Peter was martyred.

Recipients

The letter was written to “God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia…” (1:1) – regions that comprise most of modern-day Turkey. These communities probably had some Jewish believers, since Jews from Cappadocia, Pontus and Asia were saved on the day of Pentecost (Acts 2:9), but Peter wrote mainly to Gentile believers:

…you were redeemed from the empty way of life handed down to you from your forefathers, (1:18)

Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. (2:10)

They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you. (4:4)

Themes

Teaching given to young Christians lies at the root of 1 Peter. The letter could profitably be used as a manual for basic instruction for young (and old) believers. Most of the central Christian doctrines are addressed in the book.

Peter describes his readers as “strangers” who are “scattered” (1:1). Christians are strangers in a hostile place (Phil. 1:2:15; 3:20). We are “holy ones” in a dark and sinful world.

Moreover, this world lies under the control of the evil one (2 Cor. 4:4; 1 John 5:19) and it hates all those who love God (John 15:18-20; 17:14-16).

Therefore, just as Jesus suffered, we will suffer. And just as He endured His sufferings, so we too must endure ours.

However, our sufferings will end one day, when we follow Jesus from suffering to glory. This future glory is our great hope now – in the midst of our sufferings.

The kind of suffering addressed in the book is not so much severe state persecution, but it was more in the nature of social ostracism, unfriendly acts by neighbors, pressure on Christian wives by husbands, masters mistreating Christian slaves, etc. Thus, the book’s teachings are relevant to all believers and not only to those facing severe organized persecution.

The Book

1:1-2. Peter’s greeting.

1:1 Peter, an apostle of Jesus Christ, To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,

Peter. Simon was the brother of Andrew and one of the first disciples. Jesus gave him the Aramaic name Cephas, which means “rock,” but he came to be generally known in the church by the corresponding Greek word Petros.

an apostle. Sets forth his authority and credentials to give such a message from God to the church. Peter was personally commissioned by Jesus Christ as an apostle. Like Paul (e.g., Eph. 1:1), Peter uses the word “apostle” as a statement of his office and function; it is not a title (as in “the apostle Peter”).

God’s elect. Contrast: Believers are God’s “elect.” God has chosen them; the world has rejected them – in it they’re “strangers.”

strangers. Gr. = sense of transitoriness; people who are passing through to something beyond. They are resident aliens in a foreign land, committed to a different way of life and regarded as strange by their neighbors. Peter here establishes a major theme of the book: Christians live in a place where they do not belong, and from which they should expect a hostile reaction.

Pontus, Galatia, Cappadocia, Asia and Bithynia. These Christians lived in the Roman provinces which occupied the area of modern Turkey. This general area may have been more prone to attacks on Christians than others. Pliny, the Roman governor of Bithynia early in the second century, dealt with prosecutions brought against people who were Christians.

2 who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance.

Peter confirms that the readers truly are God’s people – different from the world, rejected by the world, but belonging to God in such a relationship that the hostile world cannot break.

This is a wonderful statement of the triune nature of God. Distinct roles of the Members of the Godhead: the Father elected us (origin of salvation), the Son came and died for us (means of salvation), and now the Holy Spirit applies both our election and salvation through His power in conversion (effecting of salvation). The entire triune Godhead is involved in salvation: the Father chooses, the Son atones, and the Spirit applies.

chosen. Repetition of “elect” (v. 1). God chose us (John 15:16[1]).

according to. In accordance with.

foreknowledge. This does not mean that God chose them because He knew in advance that they would respond to His call, but simply that God took the initiative and chose them before they had done anything to deserve it. Greek word (“prognosis”) is found in LXX at Judith 9:6 with reference to the predeterminative knowledge of God.

sanctifying work. Cf. 2 Thess. 2:13.[2] The state of sanctification into which they are brought at the time of salvation. Holiness in every aspect of their lives.

sprinkling. Cf. Ex. 24:8[3] – the only OT occasion when blood was sprinkled on people – at the time of the inauguration of the covenant.

according to…through…for. The origin (the Father’s election), manner (the Spirit’s ministry) and end goal (obedience to Jesus) of sanctification.

Grace. The unmerited love of God toward His people.

peace. Reconciliation with God and also the peace He gives His people.

1:3-12. Peter gives thanks to God for the greatness of the blessings of salvation.

1:3-12 falls naturally into three divisions. The central figure of vv. 3-5 is the Father, of vv. 6-9 is the Son, and of vv. 10-12 is the Holy Spirit.

Two time distinctions: vv. 3-9 look forward to the future, and vv. 10-12 look backward into the past.

Peter begins with thanking God for the greatness of the blessings of salvation, thus paving the way for the exhortations which are to follow.

1:3-5. Praise to God for the living hope of salvation into which the Christian has been born.

3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead,

In his great mercy. God acts out of His great love and compassion.

has given us new birth. Aorist tense – once and for all. Regeneration. Peter includes himself in this.

a living hope. Believers now have a life of hope; a life in which hope is the energizing principle. Hope is one of the most characteristic terms in 1 Peter (1:13, 21; 3:5, 15) – the strong element of looking forward to what God will do in the future.

through the resurrection of Jesus Christ from the dead. Peter sees the resurrection of Jesus as the saving event that guarantees our future. Cf. 3:21; Rom. 4:25[4]; 1 Cor. 15:13-17. Jesus’ resurrection vindicated the saving power of His physical death and can, therefore, be said to save men. Furthermore, if God raised Jesus, He will also raise those who trust in Jesus. Thus, the hope of future salvation rests on the fact that God raised Jesus from the dead.

4 and into an inheritance that can never perish, spoil or fade – kept in heaven for you,

and into. The new birth (v. 3) is also into this inheritance.

inheritance. This inheritance has been promised to us. It is ours right now, waiting for us in heaven. God gave Israel an inheritance in the promised land of Canaan; it was theirs long before they actually possessed it.

can never perish. Incorruptible, not liable to decay. Expensive cars rust and their value is lost; our eternal inheritance will never “perish.” It can never perish.

spoil. Unstained. Beautiful dresses get stained and their beauty is lost; our eternal inheritance will never “stain.” It can never stain.

fade. In its beauty; will not wither like a flower. Beautiful flowers are here today and withered and gone tomorrow; our eternal inheritance will never “fade.” It can never fade.

kept. Reserved, preserved, guarded – since the beginning of time!

Which would you prefer: to receive $1 now (i.e., the trivial things of this life) or to wait for an hour and receive $1,000,000,000 (i.e., the riches of our eternal inheritance)? The choice is yours. But you can only have one or the other! You are a stranger here. How could trade the eternal glories of eternity for a momentary bowl of pottage?

5 who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time.

God, not only guards their inheritance, but He also guards them, so they can receive their inheritance.

through faith. As they trust God, they will experience His protecting power.

shielded. You are shielded from falling away, but not from every suffering (v. 6).

by God’s power. He will keep you. He Himself is guarding those who love and obey Him (John 10:29).

until. God will keep you to the end. He will not guard you for a little while and then leave you to your own strength.

salvation. The final manifestation (revelation) of salvation.

ready. A state of waiting and anticipation.

God could have hidden our rewards from us, required us to serve Jesus simply because He is God, and then revealed our eternal rewards to us in eternity. But He has revealed them to us now – to encourage us and to motivate us to faithfulness.

1:6-9. The joy of the Christian at the realization of the glorious end of his faith, in spite of the trials he endures which are for an eternal purpose.

6 In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials.

In this. In this state of blessing and hope (vv. 3-5). A tension of greatly rejoicing now despite the suffering.

greatly rejoice. Strong term: the external expression and exuberant triumph of joy.

for a little while. Temporary, contrasted with their everlasting inheritance. Also, this suffering is not continuous, but periodically, from time to time. God’s ultimate purpose for the believer is not suffering, but blessing.

you may have had to suffer. The suffering only takes place because it is necessary.

suffer grief. Normal, but they must not indulge this.

all kinds. Diversity of trials; not just a great number.

of trials. These are tests of character. A trial is a test to see if something can stand up to strain. In persecution, for example, the devil entices men to give up their faith for fear of suffering ridicule or physical harm. A temptation is a trial to see if you will choose holiness over sin. Suffering is a trial to see if you will serve God even when things go wrong (cf. Job). Praise can even be a test (Prov. 27:21[5]).

7 These have come so that your faith – of greater worth than gold, which perishes even though refined by fire – may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed.

True faith is tested by trials just as gold (far inferior to faith) is proved by fire. Gold is a precious metal but it can be mixed with impurities that lower its value and spoil its beauty. So it needs to be refined. In the intense heat of fire in a crucible, the impurities rise to the surface of the melted gold and are skimmed off by the goldsmith.

If gold that perishes must be tried by fire, how much more does your faith, which is being proved for eternity, need to be tried and purified by fire? Cf. Dan. 11:35; 12:10; Rev. 2:10; 3:18.

These have come. God sovereignly oversees all your trials for His own glory and for your perfection.

so that. The purpose of God. Not random or arbitrary. God does not roll a dice or spin a wheel.

may be proved. In the judgment of the Last Day.

proved genuine. God’s purpose is to prove your faith as genuine. His intention is not to disprove your faith, or defeat you.

praise, glory and honor. For the believer. Cf. 1 Cor. 4:5[6]; 2 Cor. 4:17.[7] Because this is the glorious purpose of trials, Christians can rejoice despite their tests.

8 Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy,

Though you have not seen him. These people had been saved through the testimony of those who had seen Jesus, but themselves had not.

even though you do not see him now, you believe in him. Definition of true faith.

glorious joy. Their joy now is an earnest of the glory which shall be revealed. God wants us to be joyful in trials – not sad (although cf. v. 6).

9 for you are receiving the goal of your faith, the salvation of your souls.

Cf. Luke 21:19.[8]

you are receiving the goal. Salvation is the ultimate goal; as well as a present enjoyment.

your souls. Hebraism: the people themselves.

1:10-12. This salvation is so great, the OT prophets (who announced it) and even the angels have desired to understand it.

10 Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care,

the prophets, who spoke. The OT prophets who predicted the time when the Messiah would come, bringing the general salvation of men of all nations.

the grace that was to come to you. This was a mystery in the OT: that the Gentiles would be saved. There was no “Great Commission” in the OT.

searched. They sought God to understand the fullest meaning of their words.

11 trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow.

the time and circumstances. These are what the OT prophets tried to find out (from God): the identity of the Messiah as well as the time and circumstances of His coming.

the Spirit of Christ. The Holy Spirit in the OT. In the context of speaking of the Messiah, Peter uses this title of the Holy Spirit.

in them. The Holy Spirit was “in” the OT saints, but He was only given to a few and then only temporarily (cf. John 7:39).

was pointing. All along throughout the OT through successive prophets (Luke 24:44).

the sufferings of Christ and the glories that would follow. Both the Messiah’s suffering and glory were predicted by the OT prophets. Peter draws their attention to the ways of God – suffering and then glories that follow – that apply to them too.

12 It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.

It was revealed to them. They had some comprehension of the fulfillment of their words.

by the Holy Spirit. They preached the Gospel “by the Holy Spirit” (cf. Acts 1:8).

the Holy Spirit sent from heaven. Contrasts with the prior verse (“the Spirit of Christ in them”): after Jesus’ resurrection the Holy Spirit was given in a way that He had not been before (John 7:39[9]).

angels long to look into these things. The angels contemplate the things of salvation from without, as spectators and not as participants. The angels are ignorant of some things (Mark 13:32), yet they are intimately involved in certain aspects of salvation (Luke 15:10). These words emphasize the blessing of those who have personally received this great salvation (Matt. 13:16-17[10]; Luke 10:23-24).

Peter, here, emphasizes their privileged position. Their salvation is so great that the OT prophets and even the angels have desired to understand it. Also, the fact that the OT prophecies have now been fulfilled confirms their Christian experience and gives them a firm foundation for their future hope. Just as the prophecies of God’s salvation through the Messiah coming to the nations have been fulfilled, so too will the prophecies of the future deliverance and glory of God’s people in His kingdom. What an encouragement!

1:13 – 2:10. Exhortations based upon the gloriousness of the Christian’s salvation. The basic characteristics of Christian living.

The mood of the letter changes at this point. To this point, Peter has stated the facts of the Christian life as believers experience the grace of God that leads to salvation. Now the mood changes to imperative: Peter exhorts them to fulfill their great calling. You have this great calling; therefore, live in such a way that is worthy of it (Col. 1:10).

1:13. First exhortation: to watchfulness and endurance of hope, in view of Christ’s imminent return.

13 Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed.

Therefore. On the basis of the gloriousness of the Christian’s salvation.

prepare your minds for action. Gr. = “gird up the loins of your mind.” Metaphor is the girding up of the loose eastern robes in preparation for running or other exertion. Prepare for the coming of the Lord (Luke 12:35[11]).

be self-controlled. Gr. = be sober. From drunkenness, and also meaning self-control. Spiritual alertness: recognize temptations, evaluate your life and establish your priorities according to eternal truth, etc.

set your hope fully. Without doubt or despondency. You do it! Don’t be moved by present distress.

the grace to be given you. The final manifestation of your salvation.

when Jesus Christ is revealed. Jesus’ return.

1:14-21. Second exhortation: to obedience, holiness and the fear of God, in view of God’s holiness and the value of Jesus’ redemption.

14 As obedient children, do not conform to the evil desires you had when you lived in ignorance.

The new life to which you have been called is incompatible with the ways of the old (Rom. 12:2[12]).

obedient children. You are born of God; therefore live like Him, obedient to Him.

ignorance. The lost are “ignorant” of the grace and wisdom of God (Acts 17:30; Eph. 4:17-18[13]).

15 But just as he who called you is holy, so be holy in all you do;

Contrast: Do not be conformed to the world (v. 14), but be holy.

Reason: Because God is holy.

Sphere of holiness: “in all you do.” Holiness affects all you do – because God is entirely holy.

16 for it is written: “Be holy, because I am holy.”

E.g., Lev. 11:45.[14] Gives the Scriptural authority for what Peter asserts. The Old Testament was the only “Bible” Peter had, so he, along with all the other New Testament writers, based everything they taught on its authority.

Be separate because God is separate and holy.

17 Since you call on a Father who judges each man’s work impartially, live your lives as strangers here in reverent fear.

Continues the theme of separation from the world and its ways.

a Father who judges. God is not only “Father” but also “Judge.”

who judges each man’s work. Including yours.

impartially. Cf. Rom. 2:11.[15] There will be no “good old boy” mentality at the Judgment.

as strangers here. If God is their Father, and heaven is their home, then they are merely “strangers” here. Therefore, they should live in such a way that reflects this reality.

reverent fear. Gr. = phobos. The fear of God. Cf. 2 Cor. 5:9-11.[16] Luke 12:4-5.[17]

18 For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers,

For. This emphasizes the duty of godly fear in view of the price that was paid for your salvation.

silver or gold. Redemption in the ancient world could involve the emancipation of slaves from their masters or the release of prisoners of war. This was accomplished through the payment of a price: “perishable…silver or gold.”

redeemed. Set free from captivity through the payment of a price. Through Jesus’ blood we were delivered from to: the penalty of sin, God’s eternal wrath, the power of Satan, having to obey the law to achieve righteousness.

the empty way of life handed down to you from your forefathers. For the Romans, human traditions were praiseworthy, but not so for Peter. This also indicates they were Gentile Christians. Peter would not speak of the traditions of Israel in this manner.

19 but with the precious blood of Christ, a lamb without blemish or defect.

but. But you were redeemed.

precious blood. The worth (value) of His blood. Contrasted with v. 18: Jesus’ blood was not “corruptible.”

a lamb without blemish or defect. Fulfillment of the OT sacrificial types (e.g., Ex. 12:5; Lev. 22:20[18]; Is. 53:7; John 1:29). This also shows that Jesus’ death was sacrificial in nature and not merely exemplary.

The Savior of the world had to be God, man and holy. All three qualities are in this verse: “precious” (God), “blood” (man), “a lamb without blemish or defect” (holy).

20 He was chosen before the creation of the world, but was revealed in these last times for your sake.

chosen before the creation. Just as the Passover Lamb was chosen on the tenth day of the month and killed on the fourteenth day (Ex. 12:3-6), so Jesus was foreordained by the Father before creation and then revealed (and killed) in time (cf. Rev. 13:8[19]).

for your sake. Jesus died for them (you) personally. Also intensifies their duty toward Him.

21 Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God.

Through him you believe. Through Jesus’ death and resurrection, through our union with Him. Jesus is the medium of our faith in God (Heb. 12:2).

God, who raised him from the dead and glorified him. God accepted the sacrifice made by Jesus and showed His acceptance by raising Jesus from the dead and then to the place of supreme honor.

so your faith and hope are in God. God resurrected and glorified Jesus (Acts 2:22-36). Our faith and hope, although resting on Jesus’ death and resurrection, are in God.

1:22 – 25. Third exhortation: to love one another, in view of their new birth by the word of God.

22 Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.

Walking worthy of their calling means to walk in love. Moreover, this brotherhood of love in the community of faith will help them all to endure.

you have purified yourselves. Through the new birth, they have purified themselves (cf. the “sanctifying work of the Spirit” in v. 2). Inner nature is purified – new motives, thoughts and actions.

by obeying the truth. In receiving salvation (cf. “obedience to Jesus Christ and sprinkling by his blood” in v. 2).

so that. This purification from the old sinful nature sets them free to love one another genuinely.

love for your brothers. Gr. = form of “Philadelphia,” fraternal affection, brotherly love.

love one another deeply. God’s command to His church. The purpose of the new birth experience. Love all believers; not only those of your own little group, or only those who are like you in culture, social status or wealth. This also forbids dividing over peripheral issues.

deeply. Strenuously, persistently.

from the heart. Repetition of genuineness and zeal of love. This is possible because of the supernatural work of God in your hearts.

23 For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.

For. The ground of the exhortation of v. 22. Your new birth is imperishable and living and enduring; therefore, your love for one another should be too.

through the living and enduring word of God. Cf. Jam. 1:18.[20]

24 For, “All men are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall,

For. Scriptural proof that the word of God lives and abides forever. Is. 40:6-8.

25 but the word of the Lord stands forever.” And this is the word that was preached to you.

this is the word. The NT preachers used the OT Scriptures to preach Jesus Christ. Also, the NT is the same eternal word of God as the OT.

2:1 – 10. Exhortations to nourish and perfect this new life, under the images of new babies (vv. 1 – 3), and of God’s spiritual temple and priesthood (vv. 4 – 10).

2:1 Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.

Therefore. Since you have new and enduring life (1:23-25). And, since you’re seeking genuine love between the saints.

rid yourselves. Imperative. Do it! This verb can be used for taking off one’s clothes. Cf. Rom. 13:12.[21] Rid yourselves of all that is contrary to this new life of brotherly love.

all…all…of every kind. Three groups of vices. They all belong to this world which is passing away (1:24).

malice. Anger retained and growing in a man’s heart until it inflames the man to do evil or delight in evil that happens to another. Rid yourselves of it all!

deceit. Guile, so that it uses flattery or falsehood to impose on another’s ignorance or weakness, to his damage. The deliberate attempt to mislead by telling lies. This was conspicuously absent from the behavior of Christ (2:22). Rid yourselves of it all!

hypocrisy . Plural: hypocrisies. All kinds of hypocrisies. Counterfeit religious piety in spiritual relationships. Counterfeit friendship in general relationships. Rid yourselves of it all!

envy. Grieving at the good and welfare of another. Rid yourselves of it all!

slander. Speaking against another or defaming him. Back-biting. Rid yourselves of it all!

2 Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,

Like newborn babies. Reference to their regeneration. A new life requires suitable food. Infants desire milk, and they crave it fervently and frequently. So, to grow, the believers must put off the old life (v. 1) and be nourished in their new life (v. 2).

pure. In contrast to the deceit of v. 1.

spiritual milk . This is Christ (v. 3). The revelation of Him contained in the Word of God as revealed by the Holy Spirit.

3 now that you have tasted that the Lord is good.

now that you have. You know you have already tasted the goodness of the Lord. So, continue in Him! Their first taste is an incentive to subsequent ones.

tasted. Experience of God – not an idea or concept or theory – we actually “taste” of God. From Ps. 34:8.[22]

4 As you come to him, the living Stone – rejected by men but chosen by God and precious to him –

As you come to him. The daily Christian life as the believer seeks continual fellowship with Jesus; not a one time event. Also indicates a close and intimate approach.

him. This identifies Jesus (the living Stone of v. 4) with “the Lord” (v. 3 and Ps. 34:8). Clear statement of the deity of Christ.

the living Stone. From Gen. 49:24[23]; Ps. 118:22[24]; Is. 28:16.[25]

rejected. Gr. = indicates rejection after trial. Is. 53:3.

but. Contrast: man rejected Him, but God has chosen Him.

precious to him. The Son is precious to the Father (Matt. 3:17).

5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.

you also, like living stones. Jesus is The Living Stone – believers are living stones. He has life in Himself; our life is given to us by Him.

like living stones. Jesus is the Prototype for believers.

living stones. Alive to God by regeneration and the indwelling Holy Spirit.

living stones…being built…spiritual house. This image is the simultaneous union of stability, life, growth and activity in the church. So, as the believers “come to Him” (v. 4) it is in the context of the church (v. 5), and not merely as individuals. When believers come to Christ, they are, at the same time, coming into the church. At the new birth, the believer becomes a part of this “spiritual house.”

a spiritual house. John 2:19-22; Eph. 2:20-22.[26] The temple in which God dwells.

a holy priesthood. The believers are not only the stones that compose the building but also the priests who minister in it.

spiritual sacrifices. These sacrifices are not for sin; Jesus’ sacrifice dealt with sin once and for all. These are spiritual sacrifices: their lives, affections, prayers, praises, thanksgiving, obedience, worship, giving, service, etc.

through Jesus Christ. Our only approach to God is through Jesus. OT sacrifices had to be physically perfect to be accepted by God; ours are made spiritually acceptable through Christ, and not through their own inherent perfection or acceptability.

“Living stones” speaks of a balance in the church between structure (“stones” – heritage, maturity, disciplined organization, strength of doctrine and leadership, etc.) and life (“living” – spontaneity, reality, the presence of God, freshness, activity, zeal, excitement, growth, etc.). This yields a healthy church. Structure without life may be more stable, but it is boring and fruitless. Life without structure may be more fun, but it becomes out of control and rapidly yields confusion and damage.

6 For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.”

For. Verse 4 is substantiated in its form and content by OT prophecy: Is. 28:16.[27] In this passage, God speaks against Israel’s rulers, who have ignored God but think they are safe from trouble because of their political alliances. God likens Himself to a builder who begins a new building in Zion (Jerusalem). He is about to lay a foundation stone, which will be of His own choice and of high quality. Isaiah goes on to say that the Lord’s building will be built with justice and righteousness. Anybody who trusts this solid foundation will be like a builder whose building stands firmly; he will not suffer the shame of seeing his building fall to ruins (cf. Luke 14:28-30). Isaiah is declaring the need to depend on the Lord and submit to what He is doing, and to live in righteousness and justice.

7 Now to you who believe, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the capstone,”

From Ps. 118:22-23.[28]

this stone is precious. Cf. Matt. 13:45-46.[29] This stone is precious to us, just as it is precious to God (v. 4).

The stone the builders rejected. Image of a stone that has been dressed or cut and sits ready for use in a building. The builders have passed over it, seeing it as being unfit for the task. They cannot see that it is the right stone.

the capstone. The builders (Israel’s religious leaders) may have rejected this Stone, but the Architect (God) has not. The rejected Stone is not merely laid as a part of the building, but as the main foundation stone on which the whole building depends.

8 and, “A stone that causes men to stumble and a rock that makes them fall.” They stumble because they disobey the message – which is also what they were destined for.

Is. 8:13-15[30] – this Stone is the Lord Himself! Another statement of Jesus’ deity. Also quoted in Rom. 9:32-33.

stumble and…fall. They don’t stumble and rise again; they stumble and ultimately fall. They are lost.

they were destined for. Gr. = appointed, ordained. The plain sense of the Greek is that those who disobey and stumble were appointed to do that. Same Greek word is used in v. 6 “lay”: the Stone that God laid in Zion. God appointed the Stone and the stumbler to fulfill their functions in His purpose. Rom. 9:10-22. They were not ordained to this by either themselves or Satan, but by God. This stands in contrast with the “chosen people” of v. 9. Cf. Ps. 118:23 – “the Lord has done this” (the rest of the verse just quoted).

9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.

A series of five phrases, drawn from two passages in the Greek version of the OT: Ex. 19:5-6[31] and Is. 43:20-21.[32] God’s people are a chosen nation, a royal priesthood, a holy nation, a people belonging to God, and the ones chosen by God to declare His praises.

But you. Contrasted with those who stumble and fall.

people. Gr. = a common origin and unity of related life. Some translate “race.”

royal priesthood. Ex. 19:5-6; Rev. 1:6.[33] They constitute a group of priests belonging to a king. All believers are priests; not only a few.

a people belonging to God. Ex. 19:5; Deut. 7:6.[34] A people who are peculiarly God’s own. God owns believers; He is responsible for us.

declare. Gr. = proclaim, tell abroad.

praises. Gr. = virtues: i.e., God’s gracious dealings, excellent and glorious attributes. Believers were not redeemed to stay silent, but to declare God’s praises.

10 Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

Once. Contrast between their former and present states. From Hos. 2:23[35]; Rom. 9:25-26.

had not received mercy. Unpitied objects of enmity and wrath.

Brings this section of the letter to an end.

2:11 – 4:6. Exhortations to walk in a Christian way and worthily towards and among those without who speak and act in a hostile manner.

Previously Peter had exhorted them to walk worthily of their calling in contrast to their former life. His exhortations focused primarily on the community of Christians – their relations to God and to one another and their spiritual growth and development. Now he exhorts them to glorify God before an ungodly and persecuting world.

V. 11 is a negative exhortation to abstinence from the lusts of the flesh. V. 12 is a positive one to cause the lost Gentiles around to glorify God by their godly walk.

11 Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul.

Dear friends. A signal that a new section is beginning.

aliens and strangers. Because you are aliens (cf. 1:17) and strangers (cf. 1:1) in the world now (you once were a part of it), you should live like it. You should remain separate from its customs and ways. You are a citizen of God’s kingdom; your loyalty is to Him alone. You are only here temporarily – you are merely passing through.

sinful desires. Gr. = fleshly lusts. Our bodies are made of flesh, and the word became synonymous in the NT for the “old man” which was dominated by temptations, often those of a physical nature (e.g., gluttony, drunkenness, sexual sin), but by no means exclusively so (e.g., selfishness, violence, jealousy, hatred).

war. Military metaphor.

against your soul. Persecutions and afflictions only hurt your body, but sin will destroy your eternal soul.

12 Live such good lives among the s that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

The positive results of the abstinence of v. 11. Cf. Matt. 5:16.[36]

among the s. Peter does not tell the believers to retreat from the world, but to live “among” the s.

they accuse you of doing wrong. Rumors circulated that the Christians engaged in incest (love feasts) and even cannibalism (communion of the bread and cup) at their meetings. Tacitus, a Roman historian, commented that they were “loathed for their vices.” The simple antidote for this slander is to live godly and exemplary lives – not to bring lawsuits and fight for their “rights.”

the day he visits us. When God visits mankind with His mercy and grace. Cf. Luke 19:44.[37] Through the witness of the believers’ godly lives, the s around them may be saved.

2:13 – 3:6. Exhortations to be subject to secular rule of every kind: rulers, masters, husbands.

2:13 – 14. The duty of the Christian toward the State.

13 Submit yourselves for the Lord’s sake to every authority instituted among men: whether to the king, as the supreme authority,

Teaching about the Christian and the state is found in the NT in Mark 12:14-17 (and parallel passages), Rom. 13:1-7; 1 Tim. 2:1-3; Tit. 3:1-3 and here.

If Christians are going to live exemplary lives before the s (v. 12), they must be law-abiding and fulfill all their responsibilities towards the state. But obedience is also “for the Lord’s sake”; God has appointed the authorities to carry out His will.

Submit. Means “to place oneself below another person” out of respect that is expressed in obedience appropriate to the relationship.

for the Lord’s sake. Because Jesus commanded it (Mark 12:17[38]), and because it brings Him glory (v. 12); not merely for self-preservation.

every authority instituted among men. They are all God’s ordained institutions: Rom. 13:1[39]; Tit. 3:1[40]; Mark 12:14-17.

the king. The Roman Emperor: he was called the “King” by Greek writers.

the supreme authority. With reference to the nation.

14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right.

by him. Refers to the Emperor.

to commend those who do right. Peter implies that Christians should not only not break the law, but they should also contribute to the society in which they live in a positive way. This brings God glory and furthers the salvation of the lost (v. 12).

15 For it is God’s will that by doing good you should silence the ignorant talk of foolish men.

it is God’s will. A clear revelation of His will. We need no prophetic insight for this!

by doing good you should silence. Again implies active and positive involvement by Christians in the world.

silence. Gr. = muzzle or gag.

the ignorant talk. The scandals that are circulating; everyone enjoys a good scandal, whether or not they bother to find out the truth of the matter.

foolish men. Gr. = the foolish men. The ones just mentioned who accuse the believers of doing wrong (v. 12).

16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God.

free men. Christians are free (John 8:36[41]; Gal. 2:4): from the law (Rom. 6:14[42]; 7:3), from sin (Rom. 6:7[43]), and from earthly subjection (Matt. 17:26[44]; 1 Cor. 9:19[45]). Believers submit to authority from a position of freedom (Matt. 17:24-27).

do not use your freedom. You are free to do what is right, not merely what you want. Your redemption is a change of master and not the conferring of absolute liberty (cf. 1 Cor. 7:22-23). Christian freedom is not a license for sin.

a cover-up. Gr. = a veil. Using Christian freedom as a mask for ungodly license. Cf. Gal. 5:13.[46]

servants of God. Cf. 1 Cor. 9:19-22.[47] Believers are totally free and totally bound to God at the same time. Since we are God’s servants, we must obey Him as well as those God has appointed to act as lawful authorities.

17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.

General sweeping exhortation. Cf. Rom. 13:7-8[48]; Matt. 22:21[49]; Prov. 24:21.[50]

proper respect. Has the sense of: give to every man the respect that is his due. All men were created in God’s image (1 Cor. 11:7; Jam. 3:9; Gen. 9:6), and so deserve some measure of “respect.” Cf. Rom. 13:7.

Love the brotherhood of believers. Cf. 1:22.

honor the king. We fear God and we honor (not “fear”) the king.

Then Peter transitions from the general to the particular.

2:18 – 25. Exhortation to slaves to be obedient to their masters.

18 Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh.

Cf. Luke 6:27-36; Matt. 5:38-48.

Slaves. There were many slaves in both the public and private worlds. People were enslaved for various reasons: being the children of slaves, being prisoners of war, falling into debt. Their conditions of slavery also varied.

with all respect. Not grudgingly.

considerate. Those who ask for no more than what is reasonable. Cf. 1 Tim. 6:2.[51]

harsh. Gr. = perverse, crooked. Submit to masters who are harsh (cf. Gen. 16:6-9).

Then the reason for being subject to the perverse is given: it pleases God when the believer suffers for well-doing.

19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God.

commendable. When Jesus comes and rewards the righteousness. Cf. Matt. 5:46.

bears up. Endures.

the pain of unjust suffering. Peter is not speaking of persecution for the sake of the Gospel here. He is simply referring to unjust suffering.

conscious of God. The conscious sense of one’s relation to God and of His presence. God is your true Master, and sometimes He requires this. Cf. Rom. 13:5.[52] This does not mean you should look for suffering. If you can avoid it, you should (Matt. 10:23). There are times, however, when it will be unavoidable and in those times, you should endure it before God; He is pleased with that.

20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God.

how is it to your credit. Cf. Matt. 5:47.[53]

beating. A physical beating.

doing wrong. Jesus never spoke of this aspect of persecution – when it is deserved. He only spoke of suffering for righteousness’ sake and the blessing that comes from God for that.

you endure it. The reluctant but resigned, dull endurance of the criminal who cannot avoid his punishment.

commendable. Repeated from v. 19.

Then Peter moves into 2:21-25 which is the theological center of the letter. The basis for all Christian behavior, including the endurance of sufferings, is the example of Jesus. Peter draws heavily from the Suffering Servant portrait in Is. 53.

21 To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.

To this you were called. You were called by God to suffer unjustly, and to endure it patiently. Cf. 1 Cor. 6:7.[54]

because. Proof that undeserved suffering is commendable before God – by the example of Jesus’ sufferings.

Christ suffered. Peter does not refer to Jesus’ death here but to His sufferings, to make the direct comparison with the believers he addresses.

an example. Gr. = a copy. A pattern to write or paint by. Technically, this was a pattern given by writing-masters to their pupils, containing all the letters of the alphabet, to be traced over. The Greek word was also used of an architect drawing a building so that the builders can copy it.

follow. Gr. = follow upon. Follow closely behind. From writers and painters, the metaphor now changes to a guide.

22 “He committed no sin, and no deceit was found in his mouth.”

Is. 53:9. Cf. 3:18. Provides the proof that Jesus’ suffering was undeserved; it was an act of injustice.

committed no sin. Gr. = aorist tense. “Never in a single instance.”

found. Gr. = more than “was.” A guilelessness that had stood the test of scrutiny. Cf. Matt. 26:60[55]; John 18:38[56]; John 19:4, 6.

23 When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.

Is. 53:7. Cf. Matt. 5:11.

he entrusted himself. Instead of attacking His opponents, He directed His attention, in faith, to God.

him who judges justly. The Father, in contrast to these unjust judges. Cf. 1:17.

24 He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.

Jesus was not only a Well-doer; He was also a Benefactor. Moves from the example of Jesus’ death to the purpose of His death: to bear our punishment. Both produce righteousness in the believer – through following His example, and through dying to sins and living for righteousness.

bore our sins. Is. 53:5,[57] 10,[58] 12.[59] Jesus was our Sacrifice for sin. He bore the punishment of our sins. His suffering was more than an example to be followed: His purpose was to bear our sins.

his body. Gr. = His own body. This means that Jesus died physically (not spiritually) and His physical death paid the penalty for our sins.

the tree. Gr. = wood. Jesus’ death on the cross paid the full penalty for our sins.

might die to sins. Gr. = verb sense is “having ceased to exist as regards sins.” Cf. Rom. 6:18a. Believers have died to sin.

die to sins and live for righteousness. Cf. Rom. 6:18,[60] 11.[61] Believers are not only free from the punishment of sins, but also from sin itself.

wounds. Gr. = bruise. A bloody weal or scar that arises under a blow (Matt. 27:26[62]). Jesus’ body was so horribly mangled and disfigured that it appeared to Peter’s eyes like one single bruise. Is. 53:5.

25 For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.

For. Justifies the last assertion.

sheep going astray. Is. 53:6.