Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - 1 Peter 1:4 - 1:4
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
1Pe_1:4. εἰς κληρονομίαν ] co-ordinate with the conception ἐλπίδα ; it is nevertheless not dependent on it, but on ἀναγεννήσας , although it denotes the objective blessing to which the ἐλπίς has regard. It is added by way of apposition, in order to describe more nearly the substance of the hope with respect to its aim.
κληρονομία means, no doubt, in the O. and N. T. (Mat_21:38; Luk_12:13) sometimes inheritance; but more frequently it has the signification of “possession.” In the O. T. it often serves to denote the land of Canaan and its separate parts, promised and apportioned to the people of Israel (Deu_12:9; Lam_5:2; Jos_13:14, and other passages): ἡ γῆ , ἣν κύριος ὁ θεός σου δίδωσί σοι ἐν κλήρῳ , Deu_24:2, or ἣν … δίδωσί σοι κληρονομῆσαι . In the N. T., and so here also, by the term is to be understood the completed βασιλεία τοῦ Θεοῦ with all its possessions, as the antitype of the land of Canaan (cf. in particular, Heb_9:15). As this use of the word is not based on the signification “inheritance,” it cannot be maintained, with Wiesinger (Schott agreeing with him), that κληρονομία stands here with reference to ἀναγεννήσας , “to designate that of which the Christians as children of God have expectations.”[51] The following words: ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον ] state the gloriousness of the κληρονομία .[52] ἄφθαρτος (cf. chap. 1Pe_3:4), opposite of φθαρτός (1Pe_1:18 equal to ἀπολλύμενος , 1Pe_1:7), cf. 1Pe_1:23; Rom_1:23; 1Co_9:25; 1Co_15:53-54; “not subject to the φθορά .” ἀμίαντος (Jam_1:27; Heb_7:26), “undefiled, undefilable.” ἀμάραντος ἅπ . λεγ . ( ἀμαράντινος is similar, chap. 1Pe_5:4), “unfading;” in the last expression prominence is given to the imperishable beauty of the κληρονομία . Steinmeyer’s opinion is incorrect, that ἀ μίαντος has nearly the same meaning as πολύτιμος and τίμιος , 1Pe_1:19.
It is not to be assumed that Peter alludes to the character “of the earthly κληρονομία (Weiss, p. 74) of the people of Israel,” especially as there is nothing in the expressions ἀμάραντος and ἄφθαρτος which can without artificial straining admit of such a reference.[53]
ΤΕΤΗΡΗΜΈΝΗΝ ἘΝ ΟὐΡΑΝΟῖς ΕἸς ὙΜᾶς ] The apostle having up to this time spoken generally, makes a transition, and addresses his readers directly: ἈΝΑΓΕΝΝ . ἩΜᾶς ; he thereby assures them that that ΚΛΗΡΟΝΟΜΊΑ is a possession intended and reserved for them. For the conception here expressed, cf. especially Col_1:5, and Meyer in loc. The perf. τετηρημένην (Luth. inexactly: “which is kept”) stands here with reference to the nearness of the time when their κληρονομία will be allotted to believers; 1Pe_1:5 : ἙΤΟΊΜΗΝ ἈΠΟΚΑΛΥΦΘῆΝΑΙ .[54]
[51] No doubt Rom_8:17 might be appealed to in support of this interpretation, yet it would be unwarrantable to maintain that the idea there expressed belongs also to Peter. It must also be observed that even Paul, where he makes use of the term κληρονομία , never alludes to that idea,—a circumstance which has its reason in the current usage of the word.
[52] Calvin inaccurately: tria epitheta quae sequuntur ad gratiae Dei amplificationem posita sunt.
[53] In ἀμίαντος , Weiss sees an allusion to the pollution of Judea by the people of Israel itself or its enemies (Jer_2:7; Lev_18:28; Num_35:34; Eze_36:17; Psa_79:1, where the LXX. has μιαίνειν ); and in ἀμάραντος to the scorching of the country by the simoom. Weiss thinks that ἄφθαρτος may allude to the φθείρειν τὴν γῆν , Isa_24:3; still he himself does not consider this probable.
[54] Hofmann, in disputing this by saying that the perf. partic. is not explained by the nearness of the time when the believers will be in possession of the inheritance, calls in question an assertion which is nowhere here made.