Bible Commentaries
1 Peter 1

Verse 1

Peter, an apostle of Jesus Christ, To God's elect, exiles scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia, 1 Peter 1:1

This letter is from Peter (Simon), the Galilee fisherman, son of Jonah and brother of Andrew. Peter was born at Bethsaida in the northeast corner of the Sea of Galilee, but later made his home in Capernaum. Jesus called him to be the chief of the disciples and renamed him as we see in Matthew 16:18, "And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it." His new name "Peter" was the Greek form of the Aramaic name "Cephas" which meant "stone" or "pebble." It appears that Peter's apostleship was never questioned in the early church.^(F1)

Peter was a key person in the church. He was the primary leader from Pentecost onward. Although he had a mission to the Jews (Galatians 2:8), he nevertheless opened up the church to the Gentiles. In a real sense he possessed the "keys" to the kingdom of God (Matthew 16:19). He realized the unity of God's new people through his vision and experience in Acts chapters 10 and 11. Like Paul, in Ephesians 2 and 3, he developed the concept of Christians coming together to make up God's spiritual house and temple (2:19-22).

The apostle here describes God's new people as "strangers" who are "scattered" throughout the world. William Barclay, the Glasgow Professor of Divinity, remarks here, "…the outstanding thing about this passage is that it takes words and conceptions which had originally applied only to the Jews, the Chosen Nation, and applies them to the Gentiles, who had once been believed to be outside the mercy of God."^(F2) These concepts of being chosen are seen in early verses like Deuteronomy 7:6 and 14:2. Although there were undoubtedly some Jewish people in the congregations, they were made up largely of Gentiles.^{1 Peter 4:14)...Jewish scruples about sexual indulgence and excesses in drinking, alone make it unlikely that this could refer to Jews, but the inclusion of 'abominable idolatries' clinches the case. The addresses' former way of life is a Gentile way of life...the author describes the addresses as formerly ignorant (1 Peter 1:14), as having inherited a 'futile way of life' from their forebears (1:18), as only recently having come to believe in God (1:21), and as having formerly lived in darkness (2:9). (DeSilva, p. 290).">(F3)}

These Christians were described as the "elect" (Gk. eklektois) as "sojourners" (Gk. paredipemoi) and as people who were "scattered" (Gk. diasporas) throughout the nations. Interestingly, the word "diaspora" to this day still describes the Jewish people who are dispersed to all the nations of the earth, as was spoken of in Deuteronomy 28:25. Likely, during the time of Peter there were perhaps a million Jews living in the Holy Land and from two to four million living outside of it.^(F4)

While some have sought to describe "sojourners" used here as an underprivileged and dispossessed people in the natural sense, the obvious truth is that God's people are sojourners in a metaphorical and spiritual sense. This was the case with our spiritual forefathers, Abraham (Genesis 23:4) and Jacob (Genesis 47:9). We can say with all the confidence of the old gospel song, "This world is not my home I'm just a passing through…" As Lutheran commentator, Paul Kretzmann, says, "…the entire life of all believers here on earth is but a time of preparation for the citizenship in the real Homeland above."^(F5)

We see that these scattered strangers were located in the areas of Pontus, Galatia, Cappadocia, Asia and Bithynia. Today these provinces mostly make up the northern areas of the modern country of Turkey. Since Pontus was located on the Black Sea at the northeastern section of today's Turkey, several commentators have pointed out that these ancient provinces were likely covered in a journey from Rome as they are listed here in a clockwise manner. So, the bearer of the epistle would likely have traveled from Pontus in a circuitous route all the way back to Bithynia, which is also on the Black Sea, but on the western side, near today's Bosporus strait.^(F6)

Verse 2

GOD'S CHOSEN AND SANCTIFIED

who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood - Grace and peace be yours in abundance. 1 Peter 1:2

Like God's people of old, believing Gentiles have now become "chosen." There is a possibility for great error in our interpretation here. It has been fashionable from the early centuries of the church to exclude the Jewish people and to adopt some form of replacement theology. Such a theology basically says that God is through with the Jews and has replaced them with Gentiles. However, this does not fit with the many scriptures which claim that God will never forsake his chosen people (Jeremiah 31:36-37; Leviticus 26:44-45; Romans 11:1-2). In Romans 11:17, we find that we Gentiles are actually "grafted" into the old olive tree of Israel. Also in Ephesians chapters 2 and 3 we learn that God's new house or temple will be made up of both Jewish and Gentile believers.

God chose us according to his own foreknowledge. The Greek word here is prognosis, and it simply means that God foresaw those whom he would elect or choose. This was a choice God made before the creation of the world (v. 1:20).^(F7) Peter tells us that choice was not the only factor in the process. After salvation, God determined that we should be totally sanctified and obedient to his will. Let us examine these two things.

Sanctification (Gk. hagiasmos) is first of all part of the saving process. When we are saved, the Holy Spirit of God sanctifies us completely (cf. 1 Corinthians 1:2; Hebrews 10:14). The blood of Jesus covers all our sins. We might call this positional sanctification. However, we must add to this what we might call progressive sanctification. God does not just want to declare us holy but he wants to really make us holy. We see this lifelong process of being made holy in a number of places, even in this little epistle (cf. 1:14-16; 2:1-2; 9-10, 11-12, 4:3-4).^(F8) The process God uses is by his word (John 17:17) and by the continuing actions of his Holy Spirit (1 Peter 1:2; 2 Thessalonians 2:13). It is for good reason that the Spirit within us is called "Holy." I can think of several times in my life where the Spirit has strongly urged me to stop some certain sin. In each of these occasions I have found myself saying, "Yes Sir!" to Jesus. So we see that obedience is connected with sanctification.

Modern and postmodern Christianity both have a lot to learn about obedience. When we come to Jesus he not only becomes Savior but he becomes Lord. Since he is Lord, he wants total control of our lives. To bring this down to every-day experience, Jesus wants the steering wheel of our lives. Obedience is very central in God's saving work. Jesus himself had to "learn" obedience through all his suffering (Hebrews 5:8). We must follow his example and become "obedient children" (1 Peter 1:14). In the Book of Romans we see what is called "the obedience of faith" (Romans 1:5; 16:19,26). This is the other side of faith and it is not so well known or understood today.

Fuller Professor, Thomas R. Schreiner, says here, "Conversion involves obedience and submission to the gospel…Sanctification, obedience, and the sprinkling of blood are three different ways of describing the conversion of believers in this context."^(F9) The sprinkling (Gk. hrantismos) of blood is a picture direct from the Old Testament (Exodus 24:1-11; 29:20-21; Leviticus 8:30; 14:6-7). We see the fulfillment of this type or pattern in Hebrews 9:13-14. The Old Covenant was established with the sprinkling of blood and the New Covenant is established the same way as we read in Hebrews 9:23-24. We Christians are a blood splattered people and we must take great care today that the concept of the blood covenant is not taken away from us. As the old hymn of Robert Lowry (1826-1899) says:

What can wash away my sin?
Nothing but the blood of Jesus;
What can make me whole again?
Nothing but the blood of Jesus.
Oh! precious is the flow
That makes me white as snow;
No other fount I know,
Nothing but the blood of Jesus.

With the glorious and saving thought of Jesus' blood, Peter wishes grace and peace to his hearers. Both these things can only be possible after the sprinkling of the blood. English Baptist commentator, Peter Pett, describes grace this way – "(G-R-A-C-E = God's Riches At Christ's Expense)."^(F10)

Verses 3-5

OUR LIVING HOPE

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, 1 Peter 1:3

Because of the great theology of this section, Peter breaks forth into doxology. He praises or blesses God (Gk. eulogetos), as Jewish people are still prone to do today. No doubt Peter's Hebrew blessing would have been with words like, barukh atah Adonai Elohenu melek ha olam…(Blessed are you O Lord our God King of the Universe…!). Barclay says of this section, "It will take us a long time to appropriate the riches of this passage, for there are few passages in the New Testament where more of the great fundamental Christian ideas come together…. [it is] doxology with a difference."^(F11)

Peter praises God who has given to his people a living hope. It seems that he is very fond of this Greek word "living" (zaō). He uses the word in its various forms in 1:23; 2:4 & 5; 2:24; 4:5.^(F12) One cynical editor, H. L. Mencken, dared to define hope as "a pathological belief in the occurrence of the impossible."^(F13) We know today that all things are possible if we can only believe (Matthew 19:26; Mark 9:23). Because Christ was resurrected from the dead our hope is living.

In this verse Peter speaks of the new birth (Gk. anagennaō). This word appears only here in the New Testament, although it corresponds well with other words like those found in John 3:3,7; 2 Timothy 1:10; and 1 Thessalonians 4:14.^(F14)

God's saints are born again, "and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you, 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" (1:4-5). We have an inheritance that can never perish or be corrupted (Gk. aphthartos). It cannot be ravaged by an invading army.^(F15) We live in a world that is under a curse from God. Everything in it is in the process of being corrupted or fading away. The scientists claim they can tell the age of organic matter by measuring the degree to which it has degenerated over the centuries. As the old hymn by Henry Francis Lyte(1793-1847) states it so well:

Swift to its close ebbs out life's little day;
Earth's joys grow dim, its glories pass away;
Change and decay in all around I see:
O thou who changest not, abide with me!

This verse tells us that we are shielded or protected (Gk. phrourein) by God's power unto the coming salvation (Matthew 5:10-12). This is a military term meaning that our lives are garrisoned as God acts as a sentinel over us until the end of our days.^(F16) The thing that makes possible God's shielding is our simple faith in him. Even that, in the last analysis, is a gift from God (Ephesians 2:8).

In these two verses we get a clear understanding of how the earliest Christians viewed eschatology or the last things. They believed that they were saved but that the saving process would not be complete until the revelation of Christ at the last day (1 John 3:2; Romans 8:29-30). They believed that there were two ages, the present evil age and the age to come. The age to come was God's golden age.^(F17) Although they lived in the present age dominated by Satan, they were anxious for the coming age to arrive. They knew that this present age would end with great trouble and judgment and that God would somehow keep them through it all. They well knew that Christians might suffer or even be martyred, but they believed it would all be worth it all when Christ appeared and that they would be glorified and made like him. Their foremost desire was to greet their coming Master in victory.

The goal was for these last-day saints to continue faithful until the end as Christ had said, "…the one who stands firm to the end will be saved" (Mark 13:13). It is amazing that modern and postmodern Christians have almost totally lost and forsaken this understanding of the end-days. We are victims of bad theology which falsely assures us that we will be snatched away before we are required to stand or suffer for Christ on that day.

Verses 6-7

ALL KINDS OF TRIALS

In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. 1 Peter 1:6

Obviously Peter is referring back to the previous verse that speaks of the coming salvation that is ready to be revealed in us on that last day. In light of this we can rejoice right along with the earliest Christians, that is, providing we get our theology all straightened out. In light of the glorious event of Christ's coming again, our small amount of suffering should be considered as nothing.

We need to be aware that all the suffering we encounter is under God's control. The Canadian professor, Peter H. Davids, says of it, "Suffering may not be God's desire, but it is not outside his sovereignty."^(F18) Popular commentator, Warren Wiersbe, adds, "When God permits his children to go through the furnace, he keeps his eye on the clock and his hand on the thermostat…It has been said that the Eastern goldsmith kept the metal in the furnace until he could see his face reflected in it."^(F19) We remember the words of the ancient sufferer Job who said, "…when he has tested me, I will come forth as gold" (Job 23:10).

We in our western world we may not be able to comprehend Peter's message of suffering for Jesus. Chicago Professor, Scott McKnight, has a good deal to say about our situation. He says that our age of toleration and pluralism certainly retards the chances of our getting persecuted. He continues, saying that our lack of suffering is because we do not have the backbone to challenge our contemporary society with the message of the cross, nor do we have the courage to live up to the teachings of Jesus in this era. He maintains that suffering should be like the wake following after salvation's boat.^(F20)

The New Testament makes no bones about it and says that we must suffer to enter into the kingdom of God (Acts 14:22; Romans 5:3-5; & James 1:2-4). Peter says that we must suffer "all kinds" of grief. The Greek word used here is poikilos, and it has the meaning of many-colored.^(F21) In other words, we will not get bored with the trials facing us if we are valiant Christians. They will come in many colors, shapes and sizes. God will allow these varied trials to come upon us to prove us. It is not that God does not know whether we can stand the test, but the truth is that we need to know that we can stand the test. We can say, "I've been there and done that, and with God's help I can get through it again."

We must not forget the fact that trials come in many kinds as Peter mentions. Satan can test us in our physical bodies; he can test us on our jobs; he can test us in family relationships. Many of these are small trials, but when we successfully deal with them we gradually become prepared to face the really big, and even life-threatening trials.

Today Christianity is not predominately white and English-speaking as it once was. Christianity now is made up of many skin colors and languages. John Allen Jr. says, "Three-quarters of the world's population, meaning 5.25 billion people, live in countries with significant restrictions on religious freedom." He adds that "Christians are the target of 80 percent of all discrimination."^(F22) Allen notes "While all sorts of different religious communities suffered in these countries…only one group found itself under attack in all sixteen of the world's worst offenders - Christians."^(F23)

"These have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honor when Jesus Christ is revealed" (1:7). Here again we have an analogy comparing the testing of faith with the refining of gold. It is obvious in this verse that faith is worth a lot more than gold. True faith remains, but even the most precious gold can perish. Gold that is minted into coins can obviously wear away with usage. Scientists tell us that while gold is unaffected by most of our corrosive agents it can still be dissolved in aqua regia or solutions of sodium or potassium cyanide.^(F24) Of course, even gold will not survive through the end of this age.

Our faith is proved genuine and is strengthened by testing and by suffering. We see this many places in scripture (cf. Genesis 22:1; Exodus 15:22-25; 16:4; Deuteronomy 8:2,16; 13:3; 2 Chronicles 32:31; Matthew 4:1; Luke 4:1-2; Romans 5:2-4; Hebrews 5:8-9; James 1:2-4). The Greek words "proven genuineness," "refining" or "testing" used here are the nouns dikimon and the participle dikimazō. Both of these Greek words present the idea of testing with the view of strengthening and in the end being finally approved.^(F25)

Once again the Bible conveys the clear idea that God's saints must endure great tribulation and that they will be found faithful in the last day. Wiersbe says there is something about the Christian philosophy that "carries with it a present dynamic that can turn suffering into glory today."^(F26) We should not forget that the great desire of New Testament saints was to endure through the end-days and meet the Lord in victory. Today a lethargic and self-indulgent church waits to be rescued from defeat.

Verses 8-9

BELIEVING IS SEEING

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, for you are receiving the end result of your faith, the salvation of your souls. 1 Peter 1:8-9

Thomas was a doubter and would not believe in the risen Christ until he could see the nail marks in Jesus' hands. Jesus said to him, "…Because you have seen me, you have believed; blessed are those who have not seen and yet have believed" (John 20:29). Today it is rather astounding that hundreds of millions and even billions of Christians have believed in Jesus without seeing him. The early Christian bishop Oecumenius (writing c. 990) said, "If you love him now when you have not seen him but have only heard about him, think how much you will love him when you finally do see him and when he appears in his glory!"^(F27)

So, we Christians walk by faith and not by sight (2 Corinthians 5:7). Yet, while we so walk we are "filled with an inexpressible and glorious joy." The great preacher, Charles Spurgeon, used to say, "Little faith will take your soul to heaven, but great faith will bring heaven to your soul."^(F28) Someone once asked an elderly person if he was going to heaven. He replied in surprise, "Why man, I live there!"

Peter speaks here about the goal of the Christian faith. The goal is the full salvation of the soul. We see throughout the New Testament that salvation is not only an immediate heavenly grant to the individual but it is a process that is only complete when Jesus appears and the body is resurrected in glory. This is the end (Gk. telos) of our faith. From that point on we will have arrived at spiritual reality and mere faith will no longer be needed. We will be like him and we will see him as he is (1 John 3:2). We will be with him forever.

In that day the salvation of our souls will be complete. Perhaps we should clear up a matter that has caused some confusion in the church. The Greek word for soul (psuch") is defined as, "a Hebraic idiom for the entire person. Humans are not two-part or three-part beings, but a single unity (cf. Genesis 2:7)."^(F29) Some have defined persons as made up of body, soul and spirit, but the word of God simply does not fully bear this out.

Verses 10-11

THE PROPHETS' UNANSWERED QUESTIONS

Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, 1 Peter 1:10

The prophets were often dealing with profound mysteries. They were sometimes dealing with types, shadows and patterns of the reality that was to come. We see here that they searched through these mysteries and no doubt intently questioned God as to their meaning. Still it was hidden from them because the time of the pouring out of God's grace in the gospel had not come. Paul speaks of this in Ephesians 3:4-5. He says, "In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit to God's holy apostles and prophets." What was hidden to Old Testament prophets was made known to New Testament prophets and to the apostles as well.

What a blessing we have today, in that the mysteries of long ago are now revealed to every Christian (1 Corinthians 2:9-10). Jesus said to his disciples, "But blessed are your eyes because they see, and your ears because they hear. For I tell you the truth, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it" (Matthew 13:16-17).

Calvary Chapel pastor and prolific commentator, David Guzik, asks, "Can you imagine how excited Isaiah would have been to read the Gospel of John? The Old Testament prophets knew so much, yet much was hidden to them, including the character of the church (Ephesians 3:4-6) and the very essence of life and immortality (2 Timothy 1:10)."^(F30)

Nevertheless, we should note that the prophets diligently searched the word of God about these things. There are two Greek words used here. The first is exezetesan, which means to seek out or inquire. The second is exereunaō, which means to search diligently.^(F31) This should be an encouragement to Bible students today, knowing that people in ancient times searched diligently to find out the wondrous truths that are freely revealed to us today.

Peter says that they were "trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow" (1:11). It is interesting that the prophets of Israel understood that the Messiah would have to suffer (cf. Psalm 2:1-12; 16:8-11; 22:1-31; Isaiah 52:13-15; 53:1-12). Yet, for some strange reason Israel did not understand this and crucified the Lord.

Verse 12

THE ANGELS ARE SEARCHING TOO

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. 1 Peter 1:12

Apparently the prophets eventually understood that the revelation passed through them belonged to the church that would only come about centuries downstream in history. This truth is made clear many places in scripture (cf. Romans 15:4; 1 Corinthians 9:9-10; 10:6-11). Wesleyan-holiness evangelist, William Godbey, says of this, "The antediluvian world had skylight, the patriarchal age starlight, and the Mosaic church moonlight. Day dawned with John the Baptist, the sun rose when Jesus was born, and the glorious noonday culminated at Pentecost, never to wane, but to brighten into the perennial glory of God's millennial day."^(F32)

In this verse we have an astounding truth. Angels long to look into the mysteries revealed to the church. The Greek word used here (parakupsai) is very descriptive. The word means to stoop forward with head and body bent and to carefully and curiously inspect the church. It is almost like the cherubim bending over the Ark or the Mercy Seat. Greek scholar, Kenneth Wuest, goes on to remark how the church is teacher of the angels and that the church is actually a university for the angels.^(F33) There are several other scriptures that bring out this truth (cf. 1 Corinthians 4:9; Ephesians 2:7; 3:10). McKnight says that the angels are "like wedding attendees attempting to steal a glance at the bride before her appearance."^(F34) We thus see that angels are not omniscient. They are learning things from the church. Of course, at the same time they are serving the church (Hebrews 1:14). We see that in the end we Christians will judge the angels (1 Corinthians 6:3). No doubt this refers to the evil angels. There may be a sense in which this is already happening. We Christians are faithful – the evil angels were not.

Verses 13-16

PREPARING OURSELVES FOR ACTION

Therefore, with minds that are alert and fully sober, set your hope on the grace to be brought to you when Jesus Christ is revealed at his coming. 1 Peter 1:13

In some older translations, like the King James Version, this verse reads, "Wherefore gird up the loins of your mind…" There is an ancient picture of dress represented in this verse. In Bible times, persons normally wore long flowing robes. When any type of strenuous action was required, they would shorten the robe by pulling it up under the broad belt that was also worn. This would give them freedom of movement to run or to fight (cf. 1 Kings 18:46; 2 Kings 4:29; 9:1; Jeremiah 1:17; Luke 17:8). Today's equivalent would be something like the expressions, "rolling up one's sleeves" or "taking off one's jacket."^(F35)

This expression reminds us of Jesus' words in Luke 12:35, "Be dressed ready for service and keep your lamps burning…" We see something like this in the story of the Passover supper long ago. As they ate the supper they had to do so with their shoes on, with their loins girded and with a staff in hand (Exodus 12:11). They had to be ready to travel.

In a similar sense Peter tells us that we need to gird up our minds and be prepared for action. Pett says that this involves "gathering yourselves together and tightening up the discipline of your minds and wills, thus avoiding all loose thinking."^(F36) It might well involve adding some knowledge to our faith (2 Peter 1:5). McKnight says it involves a "loose grip on this world and a tight grip on the world to come."^(F37) The word self-controlled or sober (Gk. nephontes) means "to be calm and collected in spirit, to be temperate, dispassionate, circumspect."^(F38)

Peter tells us that we must set our hope on the grace that is coming to us when Christ is revealed. Here it is again. It is the thing that really excited early Christians, that they would be able to endure tribulation and meet the Lord in victory on that last day. Then they would be changed to be like Christ and to receive the crown of righteousness. As I have said, we have almost totally lost that hope today. We have lost it because of a faulty theology of the end days.

"As obedient children, do not conform to the evil desires you had when you lived in ignorance" (1:14). The ancient world was a cruel world. There was much horror and unhappiness in it because of sated lusts. Barclay, who was very familiar with the Roman and Greek worlds gives us a quick summary:

Chastity was forgotten. Martial speaks of a woman who had reached her tenth husband; Juvenal of a woman who had eight husbands in five years; and Jerome tells us that in Rome there was one woman who was married to her twenty-third husband, she herself being his twenty-first wife. Both in Greece and in Rome homosexual practices were so common that they had come to be looked on as natural. It was a world mastered by desire, whose aim was to find newer and wilder ways of gratifying its lusts…. Catullus writes… "Suns can rise and set again; but once our brief light is dead, there is nothing left but one long night from which we never shall awake." If a man was to die like a dog, why should he not live like a dog?^(F39)

Christianity was a breath of fresh air, indeed a breath of life to the ancient polluted and hopeless world. Peter warns that Christians should in no way return to such a lifestyle. How foolish it is for Christians to say, "When in Rome, do as the Romans do."^(F40) We should always be careful in adopting the fashions of the past, or those of this present evil age.

"But just as he who called you is holy, so be holy in all you do; for it is written - 'Be holy, because I am holy'" (1:15-16). It is really an astounding idea that the God of the universe is holy. This was quite untrue of the pagan gods. Many times they were unholy and were sometimes just as evil and depraved as humankind. Certainly, their worship generally led people to much evil and depravity.

The word for "holy" in the Greek has a root meaning of "different." It is that kind of difference that was seen in the Holy Temple of old or in the Holy Sabbath. Thus the Christian is called to be holy and different from other people. Others should notice this difference. For the true Christian is a "shadow of eternity" for all to see.^(F41)

Then the Bible gives us an awesome command, that we should be holy because our God is holy. St. Augustine once said, "Let the acts of the offspring indicate similarity to the Father."^(F42) This command refers us back to Leviticus 11:44-45; 19:2; 20:7,26 (cf. Exodus 19:6; 22:31; Deuteronomy 14:2,21; 26:19). Kelcy says, "Thus it is seen that holiness is basic to true religion in both the Old Testament and the New Testament; without it, no one shall see the Lord (Hebrews 12:14)."^(F43) There is a well-known rule of religion that we tend to become like that which we worship (Psalm 115:8). Idols have a "dumbing down" effect upon humanity. They make us senseless, faithless, heartless and ruthless, etc.

Verses 17-19

GOD'S GREAT REDEMPTION

Since you call on a Father who judges each person's work impartially, live out your time as foreigners here in reverent fear. 1 Peter 1:17

The Father is judge of the whole earth but he is our Father, providing we know Jesus his Son. God will judge the world with righteousness and truth (Psalm 96:13; Romans 2:2). But we children of God are not to be terrified with his judgment. Stephen Travis says, "The final judgment means God's underlining and ratification of the relationship or non-relationship with him which men have chosen in this life."^(F44)

We so seldom see truly righteous judgment in our polluted world. It is clear from scripture that all of us will be judged. The Christian will stand before the judgment seat of Christ (cf. Romans 14:10-12; 2 Corinthians 5:9-10). In this judgment we will see our lives in their true perspectives. We will be rewarded for the works we have performed in Christ. There is no idea of abject fear and terror with this judgment. It seems to be more on the style of a debriefing (for our benefit) than of a court setting.

Once again in this book we are referred to as "strangers," and we are instructed to live our lives on earth in this fashion. Davids describes the life of being a stranger or sojourner saying, "it is used in the Old Testament to indicate those who do not have the rights of citizenship but are temporary foreign residents of an area (Leviticus 25:23; 1 Chronicals 29:15)."^(F45) We met this idea in the first verse of this chapter and we mentioned how certain scholars try to describe this as some sort of social dislocation. However, the idea Peter is bringing out is that we are spiritual pilgrims in the present world. It is always a bad sign when we settle in and get too comfortable here. Wiersbe notes, "It was when Lot stopped being a sojourner and became a resident in Sodom that he lost his consecration and his testimony. Everything he lived for went up in smoke!"^(F46)

In view of all this we are to live our lives in reverent fear of God. Again, this has no idea of terror that the lost may experience but is more of a reverent awe of God and his Messiah.

"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 ancestors, but with the precious blood of Christ, a lamb without blemish or defect" (1:18-19). We have already spoken how precious metals, even the most precious gold, can perish. But here we are told that we were not redeemed with such perishable things.

We are redeemed from our own sin and Peter makes clear that we are also redeemed from "the empty way of life" handed down by tradition from our ancestors or forefathers. James Burton Coffman, the prolific writer and churchman, exclaims here, "Handed down from your fathers … Ah, here is the secret of most of the error on earth."^(F47) Long ago the prophet Ezekiel railed against Israel saying, "…Do not follow the statutes of your parents or keep their laws or defile yourselves with their idols" (Ezekiel 20:18). Tradition is a two-sided thing. There are evil traditions of our fathers and there are good traditions of the apostles.

The apostle reminds us that we are redeemed with the precious blood of Christ. The word "redeemed" is elutrōthēte in the Greek. It is taken from the old verb lutroo and it has the meaning of being ransomed from slavery (Matthew 20:28). There are abundant examples of this in ancient writings and in the Bible (cf. Luke 24:21; Titus 2:14).^(F48) It could be a picture of a near kinsman coming and paying off the debt of one held for ransom (Leviticus 25:47-48).

Unfortunately, the true human condition is much worse than mere slavery. We are slaves to our sin and lost beyond any natural means of recovery. Really, how can a lost human soul be ransomed? Jesus asks in Matthew 16:26 "What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?" It would have to be something precious beyond our understanding. The answer is the precious sacrificial Lamb of God who shed his blood for us all. In the pattern of the Old Testament offerings, he was without blemish and perfect in every way (Exodus 12:5; Leviticus 22:19-20; Deuteronomy 15:21; Hebrews 7:26). Albert Barnes, the 19th century Presbyterian theologian, says, "The universe had nothing more valuable to offer, of which we can conceive, than the blood of the Son of God."^(F49)

We recall a section of scripture that has been long hidden from Israel. Isaiah 53:1-12 makes clear that the Suffering Servant (whom we know as the Son of God) would come to earth and give his life to redeem all those who would believe in him. His royal blood would become our redemption (Matthew 20:28; Mark 10:45; Romans 3:24; Ephesians 1:7).

Coffman mentions all the ways that Christ redeemed us - He came to save us from our sins (Matthew 1:21); to give his life a ransom for many (Mark 10:45); to suffer and rise again (Luke 24:46); to take away the sins of the world (John 1:29); to be a propitiation for sin (Romans 3:25). He came that we might receive the reconciliation (Romans 5:11); to buy us with a price (1 Corinthians 6:19); to give himself a ransom for all (1 Timothy 2:5-6); that he might redeem us from all iniquity (Titus 2:14); that he might purify unto himself a people (Titus 2:14). He came to bear the sins of many (Hebrews 9:27-28); to put away sins by the sacrifice of himself (Hebrews 9:26); to offer one sacrifice for sins forever (Hebrews 10:12). He came to redeem us with his blood (1 Peter 1:18); to bear our sins in his body on the tree (1 Peter 2:24); to suffer for sins that he might bring us to God (1 Peter 3:18); He came to take away sins (1 John 3:5) - to loosen us from our sins by his blood (Revelation 1:5).^(F50)

Coffman goes on to add, "Therefore, salvation by the blood of Christ is the crimson thread that runs from Matthew to Revelation, and there is no adequate theology that fails to take this into consideration.^(F51)

Verses 20-25

JESUS, CHOSEN BEFORE THE WORLD BEGAN

He was chosen before the creation of the world, but was revealed in these last times for your sake. 1 Peter 1:20

The Bible says a great deal about our being chosen. First of all it tells us that Christ was chosen from before the creation of the world. In Revelation 13:8, we see that he was and is "…the Lamb that was slain from the creation of the world." In a very real sense, the solution to the sin problem was arranged by God before sin ever came into existence. This is a deep secret hidden in the universe but it is now made plain to us through the gospel.

There is more about the mystery of being chosen. In Ephesians 1:4-6 we read, "For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves." So not only Christ was predestined to give his life as the Lamb of God, but we were predestined to believe in him and be saved. We may not understand these deep mysteries, but we certainly must not dismiss them. Godbey says here, "This statement settles forever the absolute and unconditional foreknowledge of God."^(F52)

"Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God" (1:21). Here is the gospel plain and simple. Jesus through his sacrifice, resurrection and glorification has opened the way for us to believe in God. It is the way of faith and hope in him for our salvation. There is no other way and no other name by which we can be saved (Acts 4:12).

"Now that you have purified yourselves by obeying the truth so that you have sincere love for each other, love one another deeply, from the heart" (1:22). Peter, like Paul never neglects to bring in the ethical implications of his deep theology. In the New Testament, orthodoxy and orthopraxy always go together. Because we have been purified through believing and obeying the gospel we must go on to express sincere love for our brothers and sisters. This love must be a deep love and it must come from the heart.

Interestingly, the Greek words for sincere love or brotherly love (phileō) and godly sacrificial love (agapaō) are both used here. Sometimes these words are used interchangeably, and sometimes they convey different aspects of love (John 21:15-17).^(F53) The matter of sincerely loving our brothers and sisters is a real challenge. The reformer, John Calvin, says, "nothing is more difficult than to love our neighbors in sincerity."^(F54)

"For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God" (1:23). Here the word of God is compared to a seed, to an imperishable seed. We know in the natural world that some seed can last for hundreds of years and still germinate. In this verse we have the living word of God as a seed that will always germinate and produce fruit.

In the Bible we know that Jesus is the eternal Word of God (John 1:1,14). However, in this verse it seems to be referring to the gospel, which is often the meaning in the New Testament (e.g. Ephesians 1:13; Philippians 2:16; Colossians 1:5; 4:3; and 1 Thessalonians 1:8).^(F55)

Perhaps it would be good for us at this point to think on some things concerning the word of God and how it is different from other words. In John 1:1 we see that God and his word are one and the same. God does not get separated from his word like we do. God's word is eternal. It will stand forever. Jesus says in Matthew 24:35,"Heaven and earth will pass away, but my words will never pass away."Paul once based his teaching about the compensation of God's ministers (1 Corinthians 9:9) on the dusty ancient law of Deuteronomy 25:4. This law forbids the muzzling of an ox as it is treading out the grain. No, God's word does not pass away, but it continues on to be profitable for all teaching and instruction in righteousness(2 Timothy 3:16-17).

God's word is alive (Hebrews 4:12). How different this is from all other words we read and hear. How this contrasts with yesterday's newspaper. We would scarcely waste our time reading it since it is already outdated and a thing of the past. God's word is never a thing of the past, outdated or dead. Again, in one sense, God cannot even speak in the past tense since he is ever living. What he said he is saying; what he commanded he is commanding, what he hated he still hates and what he loved he still loves. Sometimes it may appear that a certain word of God is dead. But we must not be fooled. God's word is like a seed. It can lie dormant for a thousand years but when it is mixed with faith – poof! Suddenly new life springs forth.

God's word is contemporary and relevant, as is any other living thing. For something to be true in the deepest sense it must be contemporary and relevant. God's word is literally bursting with creative energy. In the Hebrew language, the expression for "word" is "davar"(dbr). How interesting thatdavaralso means "thing." There is a very close connection between the word and all created things. God spoke, and all things came into existence. When God speaks, things happen. This was true in the creation of the world, and it is true for us today.

We are begotten again by this eternal word of God. The 17th Century Anglican commentator, John Trapp, says of this, "a man shall never have the occasion to curse the day of his new birth."^(F56)

"For, 'All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.' And this is the word that was preached to you" (1:24-25). Here Peter is quoting from Isaiah 40:6-8. Man and his great philosophical opinions are like grass that withers (cf. Psalm 37:2; 119:89; James 1:10-11). Man is like a Morning Glory, the little flower that blooms early but fades in the hot noonday sun. In Isaiah 40:7, we see that the grass and flower fade because the Spirit blows upon them. Indeed, the Spirit of God is like a hot desert wind that blows upon all the fair opinions and works of humankind. They promptly fade away and disappear.