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1Pe_1:5. As the basis of the thought: τετηρημένην … εἰς ὑμᾶς , the apostle subjoins to ὑμᾶς the additional τοὺς ἐν δυνάμει φρουρουμένους … εἰς σωτηρίαν , by which is expressed not the condition on which the readers might hope for the heavenly κληρονομία , but the reason why they possess expectations of it. The chief emphasis lies not on ἐν δυνάμει Θεοῦ (Schott), but on φρουρουμένους … εἰς σωτηρίαν , inasmuch as the former expression serves only to define the φρουρεῖσθαι more precisely. Gerhard incorrectly makes the accusative depend on ἀναγεννήσας . The prep. ἐν (as distinguished from the following διά ) points out the δύναμις Θεοῦ as the causa efficiens (Gerhard), so that Luther’s: “out of God’s power” is in sense correct; the φρουρεῖσθαι is based on the δύν . Θεοῦ . Steinmeyer wrongly explains, referring to Gal_3:23, the δύναμις Θεοῦ as the φρουρά within which the Christians as believers ( διὰ πίστεως equal to πιστεύοντες !) are kept, velut sub vetere T. lex carcerum instar exstitit, in quibus οἱ ὑπὸ νόμον ὄντες custodiebantur. To assume an antithesis between the δύν . Θεοῦ and the law in explanation of this passage, is entirely unjustifiable. By δύν . Θεοῦ is not to be understood, with de Wette and Weiss (p. 189), the Holy Spirit; He is never in any passage of the N. T. (not even in Luk_1:35) designated by these words. The means by which the power of God effects the preservation is the πίστις ,[55] the ultimate origin of which nevertheless is also the gracious will of God.
On φρουρουμένους , Vorstius rightly remarks: notatur talis custodia, quae praesidium habet adjunctum.[56] The word by which the apostle even here makes reference to the subsequent ἘΝ ΠΟΙΚΊΛΟΙς ΠΕΙΡΑΣΜΟῖς , 1Pe_1:6, has its nearer definition in the following ΕἸς ΣΩΤΗΡΊΑΝ ἙΤΟΊΜΗΝ ἈΠΟΚΑΛΥΦΘῆΝΑΙ , which by Calvin (haec duo membra appositive lego, ut posterius sit prioris expositio, rem unam duobus modis exprimit), Steiger, and others is joined to ἈΝΑΓΕΝΝΉΣΑς as a co-ordinate adjunct to ΕἸς ΚΛΗΡΟΝΟΜΊΑΝ . It is preferable to connect them with ΦΡΟΥΡΟΥΜΈΝΟΥς ; the more so that ΚΛΗΡΟΝΟΜΊΑ , “with its predicates, so fully characterizes the object of hope, that ΕἸς ΣΩΤΗΡΊΑΝ Κ . Τ . Λ . would add nothing further” (Wiesinger). The introduction of ὙΜᾶς , too, is decidedly opposed to the former construction. There is nothing to support the connection with ΠΊΣΤΕΩς , in which ΣΩΤΗΡΊΑ would be regarded as the object of faith. According to the correct construction, the verbal conception is more nearly defined by the addition of the origin, means, and end, cf. 1Pe_1:2-3.[57] The word ΣΩΤΗΡΊΑ is here—as the conjoined ἙΤΟΊΜΗ ἈΠΟΚΑΛΥΦΘῆΝΑΙ shows—a positive conception; namely: the salvation effected and completed by Christ, not simply a negative idea, “deliverance from ἀπώλεια ” (Weiss, p. 79). It does not follow from the circumstance that ΚΛΗΡΟΝΟΜΊΑ and ΣΩΤΗΡΊΑ are synonymous terms, that the former is “only the negative side of the completed salvation.”
The verb ἈΠΟΚΑΛΥΦΘῆΝΑΙ is here, as elsewhere, used to denote the disclosure of what is already in existence (with God ἘΝ ΟὐΡΑΝΟῖς , 1Pe_1:4), but as yet hidden. ἝΤΟΙΜΟς is here, like ΜΈΛΛΩΝ often, joined cum. inf. pass. (see Gal_3:23. On the use of the inf. aor. in this connection, see Winer, p. 311 f. [E. T. 419 f.]); ΜΈΛΛΩΝ nevertheless has a less strong force. The future salvation lies ready to be revealed, that is to say: ἐν καιρῷ ἐσχάτῳ , by which is denoted the time when the world’s history will be closed (not “the relatively last; Bengel: in comparatione temporum V. T.; but absolutely the last time ἘΝ ἈΠΟΚΑΛΎΨΕΙ Ἰ . ΧΡ ., 1Pe_1:7.” Wiesinger[58]). When this time will be, the apostle does not say; but his whole manner of expression indicates that in hope it floated before his vision as one near at hand; cf. chap. 1Pe_4:7.
[55] πίστις implies the entire and full Christian faith; not simply confidence in God (Weiss), nor the mere “confident assurance of the salvation which is ready to be revealed” (Hofmann); these are single elements which it includes, but which do not exhaust the idea. According to Schott, the apostle has omitted the article, in order to emphasize the fact that he means “that faith which, as to its inmost nature, is not dependent on sight”(!).
[56] Aretius rightly observes: militare est vocabulum φρουρά : praesidium. Pii igitur, dum sunt in periculis, sciant totidem eis divinitus parata esse praesidia: millia millium custodiunt eos. Finis est salus.—Bengel also aptly says: haereditas servata est; haeredes custodiuntur, neque ilia his, neque hi deerunt illi.
[57] Schott justly calls attention to the relation of φρουρουμένους to τετηρημένην : “If the reserving of the inheritance for Christians is not to be fruitless, it must be accompanied by a … preserving of them on earth for that inheritance.” He states the difference between the two expressions thus: “As regards the inheritance, it is only necessary that its existence should not cease. Christians, on the other hand, must be guarded and preserved from influences endangering their state of salvation,”
[58] Schott unjustifiably supposes that the want of the article indicates that “the σωτηρία would take place at a time which, from this very fact, must be regarded as the last.”