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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: 1Pe_1:3-9
3Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5who are protected by the power of God through faith for a salvation ready to be revealed in the last time. 6In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, 7so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, 8and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, 9obtaining as the outcome of your faith the salvation of your souls.
1Pe_1:3 "Blessed" This term (eulogçtos) is not like the one used in Matthew 5 (makarios). It is exclusively used of God in the NT. We get the English word "eulogy" from this word. This is similar to the praise to the Trinity found in Eph_1:3-14 : 1Pe_1:3-5 relate to the Father, 1Pe_1:6-9 to the Son, and 1Pe_1:10-12 the Spirit.
▣ "the God and Father of" Thomas Aquinas attempts to prove the existence of God by focusing on
1. design
2. logical necessity of a first cause or prime mover
3. cause and effect
However, these deal with human philosophical and logical necessities. The Bible reveals God in personal categories not available to human reason or research. Only revelation reveals God as the Father of our Lord Jesus Christ. See hyperlink at Mar_13:22.
▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" or "the full God-man" (cf. Joh_9:36; Joh_9:38). The OT usage of this term (Hebrew, adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exo_3:14). See Special Topic: Names for Deity at Mar_12:26. They were afraid of breaking the Commandment, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exo_20:7; Deu_5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So when they read the Scriptures they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was probably the public confession of faith and a baptismal formula of the early church (cf. Rom_10:9-13; 1Co_12:3; Php_2:11).
▣ "who according to His great mercy" This passage, extolling the character of God the Father (1Pe_1:3-5), may reflect an early hymn, poem, or catechismal liturgy. The main character of the Bible is God! It is His purpose, character, and actions which are fallen mankind's only hope for acceptance and perseverance (cf. Eph_2:4; Tit_3:5).
▣ "has caused us" This kind of phrase is used to assert God's sovereignty as the only biblical truth related to salvation (cf. Act_11:18; Jas_1:18; Eph_1:4), but this is only half of the covenant concept. See Special Topic at Mar_14:24.
▣ "to be born again" This is the same root (anagennaô, cf. 1Pe_1:23) as in Joh_3:3 (gennaô). It is an aorist action participle, which speaks of a decisive act. The NT also uses other metaphors to describe our salvation: (1) "quickened" (cf. Col_2:13; Eph_2:4-5; (2) "new creation" (cf. 2Co_5:17; Gal_6:15); and (3) "partaker of Divine Nature," (cf. 2Pe_1:4). Paul is fond of the familial metaphor "adoption" while John and Peter are fond of the familial metaphor "new birth."
Being "born again" or "born from above" is a biblical emphasis on the need for a totally new start, a totally new family (cf. Rom_5:12-21). Christianity is not a reformation or a new morality; it is a new relationship with God. This new relationship is made possible because of
1. the Father's mercy and grace
2. the Son's sacrificial death and resurrection from the dead
3. the work of the Spirit (cf. 1Pe_1:2)
This divine will and action gives believers a new life, a living hope, and a sure inheritance.
▣ "to a living hope" The adjective "living" is a recurring emphasis in 1 Peter (cf. 1Pe_1:3; 1Pe_1:23; 1Pe_2:4-5; 1Pe_2:24; 1Pe_4:5-6). All that God wills and does is "alive" and remains (i.e., word play on YHWH).
▣ "through the resurrection of Jesus Christ" Jesus is the Father's agent and means of redemption (as He is the Father's agent in creation as well as judgment). Jesus' resurrection is a central truth of the gospel (cf. Rom_1:4; 1 Corinthians 15). The resurrection is the aspect of the Christian message that the Greeks could not accept (cf. Act_17:16-34).
1Pe_1:4 "to obtain an inheritance which is" In the OT every tribe except Levi received a land inheritance. The Levites, as the tribe of priests, temple servants, and local teachers, were seen as having YHWH Himself as their inheritance (cf. Psa_16:5; Psa_73:23-26; Psa_119:57; Psa_142:5; Lam_3:24). NT writers often took the rights and privileges of the Levites and applied them to all believers. This was their way of asserting that the followers of Jesus were the true people of God and that now all believers were called to serve as priests to God (cf. 1Pe_2:5; 1Pe_2:9; Rev_1:6), as the OT asserts of all Israel (cf. Exo_19:4-6). The NT emphasis is not on the individual as a priest with certain privileges, but on the truth that all believers are priests, which demands a corporate servant attitude (cf. 1Co_12:7). The NT people of God have been given the OT task of world evangelization (cf. Gen_12:3; Exo_19:5 b; Mat_28:18-20; Act_1:8).
This is the concept of Jesus as owner of creation because He was the Father's agent of creation (cf. Joh_1:3; Joh_1:10; 1Co_8:6; Col_1:16; Heb_1:2-3). We are co-heirs because He is the heir (cf. Rom_8:17; Gal_4:7; Col_3:24).
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▣ "imperishable and undefiled and will not fade away" In 1Pe_1:4 three descriptive phrases are used to describe the believer's inheritance using OT historical allusions to the Promised Land. Palestine was geographically located on the only land bridge between the empires of Mesopotamia and Egypt. This led to many invasions and much political maneuvering. The believer's inheritance is not affected by earthly conflict.
1. it is "imperishable" or "secure from invasion"
2. it is "undefiled" or "not worn out"
3. it will "not fade away"; there is no time limit on its possession
▣ "reserved in heaven for you" This is a perfect passive participle, which means God has guarded and continues to guard believers' inheritance. This is a military term for a guarded or garrisoned fortress (cf. Php_4:7).
The term "heaven" is plural. This reflects the Hebrew plural. Ancient Hebrew had many plural nouns which may have been a way of emphasizing them (e.g. the later rabbinical use of the plural of Majesty used for God). The rabbis debated whether there were three levels of heaven (cf. Deu_10:14; 1Ki_8:27; Neh_9:6; 2Co_12:2) or seven heavens because seven is the perfect number (cf. Gen_2:1-3).
1Pe_1:5 "who are protected by the power of God" This is a present passive participle. As our inheritance (spiritual life) is guarded, so, too, is our person (physical life). God's person and promises encompass every aspect of our lives. This was such a needed and helpful word of encouragement in a time of persecution, suffering, and false teaching (cf. 2 Peter). This is not to imply that believers will not be killed and tortured; rather God was with them and for them and ultimately they are victors through Him. This is theologically similar to the message of the book of Revelation.
▣ "through faith" Notice the covenantal paradox. God is guarding them and their inheritance, but they must remain in faith. It is the tension between these biblical dialectical pairs (i.e., God's sovereignty and human free will) which has caused the development of theological systems emphasizing only one side of the paradox. Both sides are biblical; both sides are necessary! God deals with humans by means of unconditional (God providing) and conditional (individual's responding) covenants.
▣ "a salvation ready to be revealed" The Bible uses all Greek verb tenses to describe salvation. We will not be fully, completely saved until Resurrection Day (cf. 1Jn_3:2). This is often called our glorification (cf. Rom_8:29-30). See Special Topic below.
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▣ "in the last time" This is the later Jewish concept of two ages, but from the New Testament we realize that these two ages are overlapped. The last days began at the Incarnation in Bethlehem and will conclude at the Second Coming. We have been in the last days for almost two millennia. See hyperlink at Mar_13:8.
1Pe_1:6
NASB "In this you greatly rejoice"
NKJV "In this you rejoice"
NRSV
(footnote)"Rejoice in this"
TEV "Be glad about this"
NJB "This is great joy to you"
This is a present middle indicative (A. T. Robertson) or imperative (Barbara and Timothy Friberg). Believers continue to exalt because of their secure relationship with God (cf. 1Pe_1:3-5) even amidst a fallen world (cf. Jas_1:2-4; 1Th_5:16; Rom_5:3; Rom_8:18).
▣ "even though now for a little while" The trials and persecutions of the present cannot compare with eternity with our Lord (cf. Rom_8:18).
▣ "if necessary you have been distressed by various trials" This is the Greek term dei, which means required or necessary, connected to a conditional sentence. There is an assumed "to be" verb which would make it a periphrastic first class conditional, which is assumed to be true. Peter assumes that godly living will result in persecution. He repeats this theme of persecution often (cf. 1Pe_1:6-7; 1Pe_2:19; 1Pe_3:14-17; 1Pe_4:1; 1Pe_4:12-14; 1Pe_4:19; 1Pe_5:9).
▣ "you have been distressed" This is an aorist passive participle. The unexpressed agent of the passive voice is the evil one; God uses even evil for His good purposes. Even Jesus Himself was perfected by the things He suffered (cf. Heb_5:8-9). Suffering serves a needed goal in the life of faith!
The theological dilemma is that suffering has three possible sources
1. the evil one
2. a fallen world
3. God
a. for temporal punishment of sin
b. for Christlike maturity
The problem is I never know which one it is! So I choose to believe that if it comes, yea when it comes, God will use it for His purposes. My favorite book in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life.
▣ "by various trials" This Greek adjective means variegated or multicolored (cf. Jas_1:2). There are many types of trials, temptations, and persecutions. In 1Pe_4:10 the same term is used to describe the variegated graces of God. We never are tried and tempted beyond His provision (cf. 1Co_10:13).
1Pe_1:7 "so that the proof of your faith" This is a hina or purpose clause. Suffering does strengthen faith. Throughout the Bible, God has tested His children (cf. Gen_22:1; Exo_15:22-25; Exo_16:4; Deu_8:2; Deu_8:16; Deu_13:3; Jdg_2:22; 2Ch_32:31; Mat_4:1; Luk_4:1-2; Rom_5:2-4; Heb_5:8-9; Jas_1:2-4).
This verse has the noun dikimon and the participle of dikimazô, both of which have the connotation of testing with a view towards strengthening and thereby approval. See Special Topic on Greek Terms for "Testing" and their Connotations at Mar_1:13 b.
▣ "being more precious than gold" In this life our greatest gift to God is our faith (cf. Joh_20:27; 2Co_4:17). In eternity faith is changed to sight. God is honored and pleased when by faith we endure trials caused by our faith in Him (cf. 1Pe_4:12-16). Spiritual growth only comes through tested faith (cf. Rom_5:2-5; Heb_12:11; Jas_1:2-4).
▣ "the revelation of Jesus Christ" This same word (apokalupsis) is used as the title for the last book of the NT, Revelation. It means "to uncover," "fully disclose," or "make known." Here it refers to the Second Coming, a common theme in Peter's writings (cf. 1Pe_1:7; 1Pe_1:13; 1Pe_2:12; 1Pe_4:13; 1Pe_5:4).
1Pe_1:8 "and though you have not seen Him" Even amidst suffering believers are to trust in Him. Jesus prayed for those who believe in Him but have never seen Him in Joh_17:20; Joh_20:29.
▣ "but believe in Him" The etymological background of this term helps establish the contemporary meaning. Remember the NT authors were Hebrew thinkers writing in Koine Greek. In Hebrew it originally referred to a person in a stable stance, (his feet positioned so he could not be pushed over). It came to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent (pistis or pisteuô) is translated into English by the terms "faith," "believe," and "trust." Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God's trustworthiness, not ours, which is the focus. Fallen mankind trusts God's trustworthiness, faiths His faithfulness, believes in His Beloved and in His provision. The focus is not on the abundance or intensity of human faith, but the object of that faith (cf. 1Pe_1:8; 1Pe_1:21; 1Pe_2:6-7). See Special Topic at Mar_1:15.
▣ "you greatly rejoice with joy inexpressible" The term "greatly rejoice" was used earlier in 1Pe_1:6. It refers to an intense joy usually accompanied with physical expressions such as shouting, dancing, etc. (cf. Luk_1:44; Luk_1:47; Luk_10:21; Joh_5:35; Joh_8:56). This joy, which Peter speaks of, is found even amidst suffering (cf. 1Pe_4:13; Rom_5:3; 1Th_5:17). This joy is one of the unexpected blessings of the Spirit in times of testing and persecution.
▣ "full of glory" This is a perfect passive participle. Believers by faith (not sight yet) burst out with both inexpressible joy and full glory! This joy and glory cannot be hidden. It is a flowing fountain produced by the Spirit (cf. Joh_4:14; Joh_7:38). It is a witness to the power of the gospel to all who come into contact with gospel people under pressure. See hyperlink at Mar_10:37.
1Pe_1:9 "obtaining as the outcome of your faith" This is a present middle participle. This implies that our joy is not only a future consummation, but also a present reality even amidst suffering because of the Triune God's actions on our behalf (cf. 1Pe_1:2).
▣ "the salvation of your souls" This refers to our glorification. Salvation is viewed in the NT as a decision made (aorist tense, cf. Rom_8:24), but also as an ongoing process (present tense, cf. 1Co_1:18; 1Co_15:2; 1Th_4:14) with a future consummation (i.e., future tense, cf. Rom_5:9-10; Rom_10:9). See Special Topic at 1Pe_1:5. This future aspect is often characterized as "glorification" (cf. Rom_8:29-30). Believers will one day see Jesus as He is and be changed into His likeness (cf. 1Jn_3:2).
The Greek term psuchç (soul) is used often in Peter's writings (cf. 1Pe_1:9; 1Pe_1:22; 1Pe_2:11; 1Pe_2:25; 1Pe_3:20; 1Pe_4:19; 2Pe_2:8; 2Pe_2:14). It is used as a Hebraic idiom for the entire person. Humans are not two-part or three-part beings, but a single unity (cf. Gen_2:7). It is true that we as humans relate to this planet, because we are made in the image and likeness of God, we relate to the spiritual realm. We are citizens of two realms.
It is inappropriate to build a systematic theology on 1Th_5:23 and Heb_4:12 and thereby try to relate all biblical texts into these three categories (body, soul, and spirit). They simply refer to the whole person and the penetrating power of the word of God. Be careful of someone claiming that the key to the whole Bible is found in two oblique texts, proof-texted out of context and made into a theological grid through which to view all Scripture (Watchman Nee). If this was a key the Spirit would have placed it in a clear teaching context and would have repeated it often. The Bible is not a book of riddles or brain teasers! God wants to communicate with us and major truths are found in clear teaching contexts.
CONTEXTUAL INSIGHTS INTO 1 Peter 1 :1Pe_1:10-21
A. 1Pe_1:10-12 deals with the Old Testament prophets' knowledge of NT salvation in Christ.
B. "The Spirit" through the prophets, reveals three things to believers in 1Pe_1:11-12.
1. the suffering of the Messiah (Gen_3:15; Psalms 22; Isa_52:13 to Isa_53:12)
2. the glory that will follow (Isaiah 56-66)
3. the prophets were speaking of more than just their own day (i.e., Isaiah, Ezekiel, Daniel, Micah, Zechariah)
C. In 1Pe_1:13-17, Peter asks believers to do six things to protect themselves
1. gird their minds, 1Pe_1:13
2. keep sober in spirit, 1Pe_1:13
3. fix their hope on end-time grace, 1Pe_1:13
4. do not be conformed to present age, 1Pe_1:14
5. live holy lives, 1Pe_1:15
6. live in respect of God, 1Pe_1:17
7. fervently love one another (seventh added from 1Pe_1:22)