Chapter 1

1 He blesseth God for his manifold spiritual graces: 10 shewing that the salvation in Christ is no news, but a thing prophesied of old: 13 and exhorteth them accordingly to a godly conversation, forasmuch as they are now born anew by the word of God.

1. Peter. Gr. Petros, “a stone,” “a rock,” “a ledge” (see on Matt. 4:18).

Apostle. Gr. apostolos, “a delegate,” “a messenger,” “one sent forth with a message” (see on Mark 3:14; Acts 1:2; Rom. 1:1).

Of Jesus Christ. That is, appointed by Jesus Christ, commissioned by Him (cf. 2 Cor. 1:1). The apostle suggests for himself no superiority of any kind; he is simply an apostle, an ambassador, a missionary belonging to Jesus Christ and authorized by Him, as were the other apostles.

Strangers. Gr. parepideµmoi, “sojourners,” “exiles,” literally, “[ones] away from home.” Compare the use of parepideµmoi in Heb. 11:13; 1 Peter 2:11, the only other occurrences of the word in the NT. The word is here doubtless used metaphorically of both Gentile and Jewish Christians, who viewed heaven as their permanent home; for them, this earth was merely “a strange country” (Heb. 11:9).

Scattered. Literally, “of the Diaspora” (see on John 7:35). The word “Diaspora” (see Vol. V, pp. 59, 60) was and is used to refer to the Jews who were scattered among the nations outside of Palestine. However, it is not restricted to that specific meaning. Peter regarded as members of a “Diaspora” both Jew and Gentile Christians who were scattered throughout the Mediterranean area.

Throughout Pontus. Pontus, with the other provinces here listed, constitutes the northern and western portions of the country now known as Turkey (see The Journeys of Paul).

2. Elect. Gr. eklektoi, literally, “chosen ones” (see on Rom. 8:33). The Christians are here considered as chosen because they had responded to the call of God. For a discussion of election as related to salvation see on Rom. 8:29.

Foreknowledge. Gr. prognoµsis, “the act of knowing beforehand.” For a discussion of the related verb proginoµsko and for the relationship of foreknowledge to predestination see on Rom. 8:29.

God the Father. The first person of the Godhead is set forth as possessing foreknowledge, but Peter does not here suggest that this knowledge was restricted to the Father only. Although the exact nature and work of each member of the Godhead remain a mystery to man, Peter seems to suggest that, within the economy of the plan of salvation, certain specific functions are performed by each. See below for the work of the Spirit and of Christ.

Sanctification. Gr. hagiasmos (see on Rom. 6:19).

Of the Spirit. That is, by the agency of the Holy Spirit. Compare 2 Thess. 2:13.

Unto obedience. The Christian’s faithful response to the call of God, together with the sanctifying activity of the Holy Spirit, leads to obedience, which may be defined as perfect submission to the will of God (see on v. 22). God’s plan for a man, worked out in connection with the sanctifying energy of the Holy Spirit, produces the fruit of a Christlike life (see on Eph. 5:9).

Sprinkling. Gr. rhantismos, “sprinkling,” used elsewhere only in Heb. 12:24. The related verb rhantizoµ, “to sprinkle,” occurs four times (Heb. 9:13, 19, 21; 10:22). Peter is speaking of the application of the merit of Christ’s blood to the individual. The sprinkling of the blood of Jesus brings the peace of justification (see on Rom. 3:25; 5:1, 9) as well as the privileges of the new covenant (see on Matt. 26:28).

Grace unto you, and peace. For the meaning of this salutation see on Rom. 1:7; 2 Cor. 1:2.

Blessed. Gr. eulogeµtos, “worthy of blessing,” used only of God and of Jesus Christ in the NT. It is a term of adoration acknowledging their perfection of character and attributes. The English word “eulogy” is derived from the related word eulogia, “blessing.”

God and Father of our Lord. Or, “God, even the Father of our Lord.” The first person of the Godhead is thus pointed out, evidently from the viewpoint of Christ’s acquired, indissoluble union with human nature (cf. Rom. 15:6; 2 Cor. 1:3; Eph. 1:3; see on Luke 1:35). The term “Lord” denotes great dignity, and sets Christ forth as the One to whom man owes his allegiance. As a divine person and a member of the Godhead, Jesus Christ is unqualifiedly equal with the Father, who is often called the first person of the Godhead (see Additional Note on John 1).

Jesus Christ. The two names designate both the Lord’s humanity and His official capacity as the Anointed One (see on Matt. 1:1).

Which. Or, “who,” referring to God the Father.

Abundant mercy. Or, “great mercy.” Offered to man in unlimited instances, God’s mercy embodies His infinite concern for man’s welfare. His intense love for man is beyond calculation or comparison.

Hath begotten us. A reference to the new birth (see on John 3:3, 5) or the new creation (see on Gal. 6:15).

Unto a lively hope. Rather, “to a living hope.” Hope is the great force that continually beckons the Christian forward in conquering life’s problems. Without Christ there is no hope (Eph. 2:12); with Him hope is living and dynamic. Heathenism can offer only empty delusions. Peter here speaks of the inward, subjective hope that holds a man steadfast as he contemplates the end of the Christian journey and the eternal future. Compare the state of the non-Christian (Eph. 2:11, 12).

Resurrection of Jesus Christ. See on Rom. 1:4; 4:24, 25; 1 Peter 3:21. The resurrection of Christ emphasizes that death has been eternally conquered. It became the seal of God’s approval on the atoning work of Jesus Christ. The resurrected Christ is the guarantee of the eternal future of the redeemed.

4. Inheritance. See on Acts 20:32; Gal. 3:18; Eph. 1:14, 18.

Incorruptible. Gr. aphthartos, “not subject to decay [or, “dissolution,” “deterioration”],” and thus, “eternal.” Compare Rom. 1:23; 1 Cor. 15:52; 1 Tim. 1:17.

Undefiled. That is, incapable of pollution or defilement.

Fadeth not. Gr. amarantos, “nonperishable.” Amaranth, the name of an imaginary, unfading flower, is a transliteration of amarantos.

Reserved. The form of the Greek verb shows that the inheritance has been, and will continue to be, safeguarded. Compare Matt. 6:19, 20. The inheritance of the redeemed is as certain as the faithfulness of God.

In heaven. The dwelling place of God, who guards the saints’ “inheritance.” The full realization of this “inheritance” will be on the renovated earth (see on Matt. 5:5; Rev. 21:1; see PP 170).

5. Kept. Gr. phroureoµ, “to garrison” (see on Phil. 4:7), a military term indicating the protection provided by a garrison of troops (cf. 2 Cor. 11:32).

Power of God. The safety of the saints, the successful conquest of personal sin, depends on the power of the infinite God doing for man what he cannot accomplish for himself (see DA 466; MB 142). Without the constant protection and guidance of God, Christians will never personally realize the “inheritance” now guarded by God for the redeemed (see on v. 4).

Through faith. Literally, “by means of faith.” That which makes possible the enclosure of the saints within the protective care of Omnipotence is the individual faith of each believer. God can do little for the man who refuses to believe. Faith trusts God and is confident that His way of life will fully satisfy the deepest yearnings of the soul.

Unto salvation. Or, “for deliverance.” This is the goal of God’s power and man’s faith. Peter here looks forward to final deliverance from every consequence of sin (see on Rom. 13:11).

Ready. The consolation of the earnest Christian is that the object of his “hope” (v. 3), that is, the “inheritance” (v. 4) to be bestowed at the day of full “deliverance,” is ready for him and awaits only the wisdom of God as to the time of its actual reception.

To be revealed. Gr. apokaluptoµ (see on 2 Thess. 2:3). For the related noun, apokalupsis, see on Rev. 1:1; cf. 1 Cor. 1:7; 1 Peter 1:7.

Last time. Or, “final crisis,” a reference to the time of the restitution of all things. This will be at the second coming of Christ, when the redeemed are finally delivered from every contact with sin (see on Matt. 25:31; 1 Thess. 4:16, 17).

6. Wherein. That is, in the impending time of crisis (v. 5) when final deliverance will come, an event all earnest Christians have looked for throughout their warfare.

Rejoice. Gr. agalliaoµ, “to exult,” translated “leap for joy” in Luke 6:23. The “living hope” (see on 1 Peter 1:3) makes it possible for the believer to feel an exaltation of spirit amid the burdensome trials of life, knowing that God will have the last word in the great controversy between good and evil.

Season. Or, “little while,” that is, in comparison with the eternal privileges of the Christian’s “inheritance” (v. 4).

Need be. In a world influenced by the powers of evil, troubles of every type are unavoidable.

Are in heaviness. Or, “are sorrowful,” “are distressed.”

Through manifold temptations. Or, “in various kinds of tests.” For the word translated “temptations” (Gr. peirasmoi) see on James 1:2. The Christian is pictured as beset by a variety of annoyances, problems, disappointments, and griefs, all of which Satan uses in his attempts to destroy personal faith in God.

7. That. Or, “to the end that.”

Trial. Gr.dokimion, “proved quality,” “genuineness” (see on James 1:3). For the related adjective, dokimos, see on Rom. 14:18; 2 Tim. 2:15. The verity and quality of personal faith is revealed by the magnitude of the problems such faith can surmount.

Faith.See on v. 5.

Gold. Gold is tested and refined by fire. Personal faith also goes through the process of testing, so that its value may be fully displayed (cf. on 1 Cor. 3:13, 15; see Heb. 12:29; Rev. 1:14; 2:18; 19:12).

It. That is, the gold.

Tried. Gr.dokimazoµ, “to prove,” “to approve” (see on Rom. 2:18; 1 Tim. 3:10).

With fire. Literally, “by means of fire.”

Praise. The excellency of the mature Christian character calls forth the commendation of both God and devout men. Compare Matt. 25:21; Rom. 2:29; 1 Cor. 4:5.

Honour. The evaluation God places upon the redeemed will be disclosed at the second advent and throughout eternity.

Glory. Gr.doxa (see on John 1:14; Rom. 3:23; 1 Cor. 11:7). Here Peter refers to the glorious possessions of eternity that God will bestow upon His children “in the last time” (v. 5). Compare Rom. 2:7.

Appearing. Gr. apokalupsis, “revealing,” “unveiling,” “uncovering” (cf. 1 Peter 1:5; see on 1 Cor. 1:7). The second coming of Christ marks the beginning of the exalted state of the church. The hope of the church through the centuries has been the soon return of Jesus Christ. This glorious event ends the reign of sin and sorrow and inaugurates the day of everlasting joy, peace, and untrammeled pursuit of truth and fellowship with God.

8. Having not seen. Compare John 20:29. Apparently, Peter’s readers had never seen Jesus with the physical eye, yet by faith and trust they experienced a personal union with the Saviour that words could not adequately describe.

Love. Gr. agapaoµ (see on Matt. 5:43; John 21:15).

Believing. See John 20:29; 2 Cor. 5:7.

Rejoice. Gr. agalliaoµ (see on v. 6).

Unspeakable. Or, “unutterable,” that is, beyond the power of human language to express. The joy of spiritual union with Christ is beyond the comprehension of the unconverted and beyond the ability of the Christian believer to describe.

Full of glory. Although the fullness of a glorified experience is possible only after the second advent of Christ, the Christian now may taste (see Heb. 6:5) the sweetness of the presence of God as he allows his life to be directed by the Holy Spirit (see 1 Peter 4:14).

9. End. Gr. telos, “end,” “outcome,” “final end in view,” “goal” (see on Rom. 10:4; 1 Tim. 1:5). The outcome of faith is deliverance from sin (see 1 Peter 1:5) and the reception of the everlasting “inheritance” (see v. 4) that awaits every true Christian at the final judgment. Eden restored is God’s reward for all the redeemed.

Faith. See on v. 5.

Souls. Gr.psuchai (see on Matt. 10:28; cf. on Ps. 16:10). Compare Matt. 16:25, where psucheµ is translated “life” and where the subject of the salvation of the psucheµ is also under discussion. In 1 Peter “your souls” may be understood either as “your lives” or, idiomatically, as “yourselves.”

10. Salvation. That is, the “salvation of your souls” (v. 9).

Enquired. Or, “sought out,” a reference to the diligent study by the prophets of divine utterances, doubtless their own along with those of their fellow prophets, particularly with respect to the coming of the Redeemer. The possession of the prophetic gift does not imply full and complete knowledge on all matters. The prophet knows only that which God has revealed to him, and only this is he permitted to set forth as a “Thus saith the Lord.” Since the messages to one prophet often complement those given to others, it becomes necessary to compare the various revelations in order to get a balanced and comprehensive view of the messages from Heaven. This the ancient prophets did.

Searched diligently. Literally, “searched out.” The simple form of the verb is translated “search” in John 5:39.

The grace. The last part of the verse reads literally, “the unto you grace,” a reference to the more complete manifestation of God through Jesus Christ about which the prophets had written so much.

That should come. These words are supplied by the KJV. For the literal reading of this part of the verse see above under “the grace.” What had once been a subject of prophecy was a dynamic reality to those living since Christ’s death.

11. What. Or, “in regard to what.”

Manner. Or, “in regard to what kind.”

Time. Gr. kairos (see on Mark 1:15; Acts 1:7). The prophets were informed of some aspects of the promised incarnation of the Redeemer, even as the church today is informed of the second coming of Christ. However, they did not know the exact time of the first advent, though they diligently studied to discover all possible indications of the Messiah’s arrival (see on Luke 3:15).

Spirit of Christ. That is, the Holy Spirit (see on Rom. 8:9; cf. Gal. 4:6). Some suggest that this phrase means, “the Spirit who is Christ,” and compare this text with 2 Cor. 3:17, 18 (see comment there). Such a view presents Christ as the One who worked personally on the minds of OT prophets, enlightening them concerning present duties and coming events. Others hold that this phrase should read, “Spirit sent by Christ,” that is, the Holy Spirit (see on John 15:26; 2 Peter 1:21). Either view asserts the divinity and pre-existence of Christ and establishes the divine inspiration of the OT. The prophets were not motivated by personal whims but by the direct influence of the Spirit upon their minds. They spoke as the Spirit’s mouthpieces and wrote as His penmen.

Did signify. Gr. deµlooµ (see on 2 Peter 1:14). The tense of the Greek verb here implies that the Spirit kept on pointing out significant facts concerning Christ’s mission.

It. That is, “the Spirit of Christ,” the Holy Spirit.

Testified beforehand. Or, “was witnessing in advance.” Through the prophets, the Spirit frequently added further knowledge of Christ’s work, so that God’s plan became increasingly clear.

Sufferings of Christ. Literally, “sufferings unto [or, “for”] Christ,” that is, those destined for Christ. This establishes the Christian view that the Saviour’s suffering was a subject of OT prophecy (see on Isa. 53; Acts 3:18; 26:22, 23). Although the Jews mistook the import of such prophecies, early Christians readily grasped their true significance. See on Luke 24:25–27.

The glory that should follow. Literally, “the after these things [sufferings] glories,” that is, Christ’s resurrection, ascension, and all the events associated with His second coming and eternal reign.

12. Revealed. Certain of the prophets understood that the fulfillment of some of the things revealed to them was yet future (see on Num. 24:17; Deut. 18:15; Dan. 10:14). Every prophet realized that the coming of the world’s Redeemer was yet future and that the ultimate solution to the problem of sin lay beyond his own day.

Unto us. Textual evidence attests (cf. p. 10) the reading “unto you,” that is, to Peter’s readers, or, in a wider sense, to all the Christians of Peter’s day.

Did minister. Or, “were serving.” The OT prophets, in addition to serving their own generation, also served the men of Peter’s day through the prophecies that had so recently been fulfilled in the ministry of Christ and were still finding fulfillment in the growth of the Christian church.

Reported. Gr. anaggelloµ (see on Acts 20:20).

Preached the gospel. Gr. euaggelizomai (see on Acts 8:4). Peter does not identify those who took the gospel to the people of Asia Minor, neither does he disclose whether he was among their number.

With. Or, “by” or, possibly, “in connection with.”

Holy Ghost. Or, “Holy Spirit” (see on Matt. 1:18). The early preachers of the gospel were in close association with, and controlled by, the Holy Spirit. Peter apparently refers here to the manifestation of the Spirit at Pentecost (see on Acts 2:4), with the underlying thought that the preachers of the gospel proclaim a message fully in harmony with that of the prophets, for the same Spirit has controlled both.

Sent down from heaven. See on Acts 2:2.

Which things. That is, things that concern “salvation” (v. 10), “the sufferings of Christ,” “the glory” (v. 11), and “the gospel” (v. 12).

Angels. See on Heb. 1:14.

Desire. Gr. epithumeoµ, “to set one’s heart upon [a thing]” (see on Matt. 5:28). Angels are intensely interested in the revelation of God’s character as exhibited in the salvation of mankind. Each manifestation of God’s love and justice from the creation of Adam to the present has been a source of wonder and gratification to the angels (see PP 155).

To look into. Gr. parakuptoµ, “to stoop and look into,” from para, “by the side of,” and kuptoµ, “to bend over,” “to stoop over.” Compare the same verb in Luke 24:12; John 20:4, 5, 11, where “the other disciple” and Mary are described as peering into Christ’s tomb from the outside. Here Peter possibly thinks of the angels as earnestly studying the unfolding plan of salvation. They are intently interested in the outcome of this drama because their own future peace is dependent upon the results of the great controversy between good and evil.

13. Wherefore. In view of the blessings and hopes contained in the revealed splendor of gospel (vs. 3–12), Peter proceeds with his exhortation.

Gird up. Gr. anazoµnnumi, literally, “having girded up,” denoting an action already performed. Anazoµnnumi was used to describe the action of the Oriental in gathering up the long folds of his outer garment and tucking them into his waistband or girdle prior to such physical effort as walking or running (see on Ps. 65:6; cf. Luke 12:35; Eph. 6:14). In view of the priceless gift of salvation (1 Peter 1:9, 10) Peter exhorts his hearers similarly to prepare their minds for diligent activity.

Loins. Or, “waist,” where a girdle is worn. The word is here used metaphorically to complete the picture suggested by “gird up.”

Mind. Gr. dianoia (see on Luke 1:51). The Christian should gather up the loose ends of his thinking, should cease speculating on unprofitable topics, and should exercise his mind on the great truths of salvation revealed by the Spirit of Christ (1 Peter 1:11).

Be sober. Gr. neµphoµ, used in classical Greek for abstention from intoxicating drink, but consistently employed in a metaphorical sense in the NT to indicate intellectual and spiritual sobriety and balance (cf. on 1 Thess. 5:6; 2 Tim. 4:5; 1 Peter 4:7; 5:8).

End. Gr. teleioµs, “fully,” “perfectly,” an adverb that may qualify the previous verb, neµphoµ, giving the thought “be perfectly sober”; or it may qualify “hope,” with the sense “hope fully,” that is, persevere in hope.

Grace. Gr.charis (see on John 1:14; Rom. 3:24). Here, “grace” refers to blessings conferred by the gospel.

Is to be brought. Literally, “is being brought,” implying a continual reception of grace.

Revelation. Gr. apokalupsis (cf. vs. 5, 7). Peter here sets forth the Christian walk as a growing realization of the presence of Jesus Christ, a deepening fellowship that surpasses the closest earthly friendship. Day by day the life and work of the Saviour will be increasingly revealed to the child of God until the final “revelation” occurs at the second coming. Those who adoringly view Him then will be those who have already come to know Him in this life.

14. Obedient children. Literally, “as children of obedience,” with the emphasis here on “obedience” (see on v. 2). Compare “children of wrath” (Eph. 2:3), “children of light” (Eph. 5:8), and similar expressions (Eph. 2:2; 5:6; Col. 3:6; 1 Thess. 5:5). For comment on “children” (Gr. tekna) see on 1 John 3:1.

Fashioning. Gr. suscheµmatizoµ (see on Rom. 12:2).

Lusts. See on Rom. 7:7; cf. on Matt. 5:28.

Ignorance. That is, the self-centered, world-loving experience of a man before his conversion, when he knows not God and His law, or Christ and His sacrifice (see on Acts 3:17; 17:30; Eph. 4:18). Newly converted Christians must have often been faced with the temptation to return to their old licentious ways of living. Peter acknowledges the force of the temptation, but strengthens his readers against its lure.

15. But. Gr. alla, a strong adversative that contrasts the “former lusts” with the holy life required of Christians.

Called. See on Rom. 8:28, 30; 1 Cor. 1:9.

Holy. Gr. hagios (see on Rom. 1:7). The first clause of this verse may be paraphrased, “But contrarily, in harmony with that Holy One who called you.” God is absolutely holy; no sin or defilement can exist in His presence (cf. Lev. 11:44; 19:2; 20:7).

Be ye holy. That is, for your part be ye holy once for all. The earnest Christian decisively settles his standard of conduct; no future unholiness is contemplated. Man was made in the image of God (Gen. 1:26, 27) but lost the likeness through sin. The purpose of the gospel is to restore the divine image in man, that he may be holy as his Creator is holy.

Conversation. Gr. anastropheµ, “conduct” (see on Eph. 4:22). Note the comprehensive nature of the standard held before the Christian—he is to be holy in all his conduct; every aspect of his life must be sanctified (cf. 1 Thess. 5:23).

16. It is written. The ultimate authority to which the NT writers uniformly appeal is the OT (cf. on Matt. 2:5; Acts 2:16; Rom. 1:17; etc.).

Be ye holy. Quoted from Lev. 11:44; 19:2; 20:7. Textual evidence is here divided (cf. p. 10) between the use of the imperative “be ye” and the future “ye shall be,” but the intent is the same in that Peter is calling all Christians to holy living.

17. If. The Greek construction implies, not doubt, but reality. The author is confident that his audience now calls upon the Father and will continue to do so.

Father. See on Matt. 6:9; 7:11; 1 Peter 1:2.

Without respect of persons. Gr. aprosoµpoleµmptoµs, from a, “without,” and prosoµpoleµmpteµs, “one who receives the face” (see on Acts 10:34; Rom. 2:11; James 2:1).

Judgeth. The Father judges through the Son (see on John 5:22; 2 Cor. 5:10).

Every man’s work. Or, “each one’s work” (see on Rom. 2:6).

Pass. Gr. anastrephoµ, “to conduct [oneself]” (see on 2 Cor. 1:12). The noun form, anastrophe is used in 1 Peter 1:15.

Sojourning. Gr. paroikia, “a dwelling near [someone],” hence, “dwelling in a strange land.” Compare on parepideµmoi, v. 1, where Peter refers to the Christian’s temporary residence in this world and recognizes that his true home is with God and Christ in the new earth.

In fear. That is, reverently (see on Acts 9:31; Rom. 3:18; 2 Cor. 5:11; Eph. 5:21). A realization of his relationship to God will lead the Christian to live reverently, knowing that his daily conduct reflects his attitude toward God. A reverential fear of God serves to counterbalance the fear of men, thus enabling the loyal believer to stand firm when Christian principles are threatened.

18. Forasmuch as ye know. Or, “because you know,” stating an additional ground for godly fear.

Redeemed. Gr. lutrooµ, “to release on receipt of ransom.” For a discussion of the closely related noun lutron, “ransom,” see on Matt. 20:28.

Corruptible. Or, “perishable,” in contrast with the eternal nature of Christ’s offering.

Silver and gold. Precious minerals are examples of “perishable” things that can have no part in the price of man’s redemption. Although earthly slaves were purchased and freed by means of silver or gold, man’s spiritual ransom depends on an infinitely more precious payment (v. 19).

Vain. Gr. mataios, “useless” (see on 1 Cor. 15:17). Apart from Christianity man stands helpless in his attempts to eradicate personal and social evils. He finds no satisfying meaning in this present life and no certain hope for the future.

Conversation. Gr. anastropheµ (see on v. 15).

By tradition from your fathers. Or, “handed down from your fathers.” A distinctly new way of life was needed to supplant the aimless, futile philosophy of paganism.

19. But with. The Greek makes a strongly pointed contrast between vs. 18 and 19—between “corruptible things” and “the precious blood of Christ.”

Precious blood of Christ. Christ’s “precious blood” is without peer, and makes His redemption immeasurably greater than any other could be (see on Rom. 3:25). Indeed, only Christ’s blood is able to redeem us from sin.

Lamb. For a discussion of Christ as the Lamb provided by God for the redemption of men see on John 1:29.

Without blemish. Gr. amoµmos. See on Eph. 1:4, where the plural form, amoµmoi, is translated “without blame.”

Without spot. Gr. aspilos, “without moral blemish” (see James 1:27; see on 1 Tim. 6:14). While the physical perfection of the sacrificial lamb is spoken of in the OT (see Lev. 22:19–21; see on Ex. 12:5), that condition was stressed as a type of the moral perfection of Christ that fitted Him to be the sacrificial Lamb of God, worthy and able to atone for the human race.

20. Foreordained. Gr. proginoµskoµ, “to know beforehand,” “to foreknow” (see on Rom. 8:29).

Before the foundation. See on John 17:24. The presentation of Christ as the redeeming Lamb was not an emergency plan introduced to meet an unforeseen change of circumstances, but was part of God’s eternal purpose (cf. Matt. 13:35; 25:34; see on Rom. 16:25; Eph. 3:11; Rev. 13:8). Here and elsewhere the Scriptures teach the pre-existence of Christ (see Additional Note on John 1).

Was manifest. Gr. phanerooµ (see on 1 John 1:2). Although the foreknowledge of God and the determined provision of a Saviour reaches back into the eternal past, the incarnation made God’s thought a historical fact (see on John 1:14; 1 John 1:1, 3). The fact that Christ was “manifested” implies His previous existence (cf. 1 Tim. 3:16; 2 Tim. 1:10; 1 John 3:5, 8; 1 John 4:9).

In these last times. Textual evidence favors (cf. p. 10) the literal rendering “at the end of the times.” See on Joel 2:28; Rom. 13:11; Heb. 1:2; see Additional Note on Rom. 13.

For you. Literally, “for your sake.” Peter’s readers would be both awed and inspired by the realization that God’s eternal purpose, as revealed in the incarnation of our Lord and Saviour Jesus Christ, had operated on their behalf.

21. By him. Jesus is the agent through whom faith in God is made possible. Without His revelation of the character of God, men in Peter’s day and ours would know no more about God than did people in OT times. Christ’s life, death, and resurrection are the only basis for man’s hope of deliverance.

Raised him up. See on Acts 3:15. The resurrection of Jesus Christ is a supreme exhibition of divine power. Without His personal resurrection from the dead Christ could scarcely have been revealed as the conqueror of death (Rev. 1:18); His resurrection is an earnest of the future resurrection of the saints (1 Cor. 15:51–54; 1 Thess. 4:14). The invincibility of Christianity centers in a resurrected Christ (see on 1 Cor. 15:14–20).

Glory. Gr.doxa (see on John 1:14; Rom. 3:23). The Son had always possessed “glory” (John 17:5), but after His resurrection and exaltation the Father caused this glory to be recognized by men. It was in this sense that God “gave him glory.”

That. This last clause may be paraphrased, “with the result that your faith and hope are directed toward God.” One of the consequences of the exhibition of God’s mighty power in the resurrection and exaltation of Christ should be the strengthening of the Christian’s trust in God. The One who could work so mightily for Jesus can exercise similar power on the believer’s behalf.

22. Purified. This first phrase reads literally, “having purified your souls.” The Greek implies that Peter’s hearers had consecrated themselves in the past and that the cleansed condition continued. See on 1 John 3:3. The cleansing work is done under the guidance, and with the aid, of the Holy Spirit (see on 1 Peter 1:2).

Souls. Gr.psuchai, plural of psucheµ (see on Matt. 10:28), here the seat of the will, of the desires, and of the passions.

In obeying. Literally, “in the obedience.” The definite article points to that very obedience which the truth of the gospel demands. The purification of the total man can be accomplished only by his submission to God’s will.

Truth. Literally, “of the truth,” that is, directed to the truth. For a definition of “truth” see on John 8:32; see also on John 1:17; 17:17. Truth is not only to be known, it must be practiced before it becomes effective.

Through the Spirit. Textual evidence favors (cf. p. 10) the omission of these words. However, that the Holy Spirit is the enabling power in man’s obedience, is frequently taught in the Scriptures (see on Rom. 8:4).

Unfeigned. Gr. anupokritos, “undisguised,” “without hypocrisy.” The positive noun form, hupokriteµs, is transliterated into our English word “hypocrite.”

Love of the brethren. Gr. philadelphia (see on Rom. 12:10). Obedience to the truth must result in love for the brethren. See on John 13:34; 1 John 2:9–11; 3:10–18.

Love. Gr. agapaoµ, the affection that is governed by reason and understanding, and which seeks the best good of the one so loved (see on Matt. 5:43; John 21:15).

With. Or, “out of,” “stemming from,” stressing the depth of the source of Christian love.

Pure. Textual evidence is divided (cf. p. 10) between retaining and omitting this word.

Fervently. Gr. ektenoµs, “extendedly,” “earnestly” (see on Acts 12:5), from which we derive the English “extend.” Christian affection must extend over many areas in another’s life that may not be lovable in themselves. It covers all incidents and includes all people (see on 1 Cor. 13:7).

23. Being born again. Literally, “having been born again,” with probable reference to the readers’ past conversion through the power of the Word of God. For comment on the new birth see on John 3:3–8.

Corruptible. Gr. phthartos, “subject to decay.” See on v. 18.

Seed. Perhaps a reference to the parable of the Sower, where the “seed” represents “the word of God” sown in the hearts of men (see on Matt. 13:3–9, 18–23). Or, Peter may here refer to the physical birth of each individual.

Incorruptible. Gr. aphthartos (see on v. 4).

Word of God. That is, the word which proceeds from God. Compare “the word of the kingdom” (Matt. 13:19). The Scriptures constitute God’s word for man (see on 2 Tim. 3:16). By adhering to its principles any man will experience a “new birth” of hope, strength, and character. Apart from the “word of God” man can expect no moral transformation, no spiritual regeneration.

Liveth and abideth. Peter may here refer either to the “word” or to “God.” Both are true (cf. Heb. 4:12). Perhaps “living and abiding Lord” is more harmonious with the context.

For ever. Textual evidence favors (cf. p. 10) the omission of these words.

24. For. Gr. dioti, commonly used by Peter to introduce quotations from the OT.

All flesh. The apostle here quotes Isa. 40:6–8. He speaks of humanity in its natural, frail state aside from the sustaining grace of God.

Glory of man. Textual evidence favors (cf. p. 10) the reading “all its glory.”

Withereth. Peter stresses the brevity of human life as compared with the eternity of the government of God. Without the hope of God’s gift of eternal life man has but a few short years of existence.

25. Word. Gr. rheµma, “word,” “message,” here any statement of divine truth.

Endureth. Gr. menoµ, “to remain.” The pronouncements of God abide forever; nothing God says needs to be altered or corrected (see on Ps. 89:34). The principles of God’s government will endure as long as God Himself continues to exist (see on Matt. 5:17, 18).

Preached. That God’s eternal word about sin and salvation constitutes the “good news” of the Christian church is Peter’s eloquent climax. Thus, “obeying the truth” (v. 22) ensures the Christian of everlasting fellowship with the eternal God.

Ellen G. White comments

1    AA 517

3     GC 423

3–5AA 517

4     COL 253; FE 235; PP 170; 2T 495

4, 5 6T 60

5     AA 530; Ev 316; ML 85; PP 460; 6T 396

5–7EW 28

6     SR 318

6–9AA 518

7     EW 46, 111; PK 589; 5T 104, 474

7, 8 5T 578

8     Ev 180; GC 423; PP 341; 3T 458; 4T 357; 9T 286

10, 11  PP 367

10–12Ed 182; GC 344; PK 731

11   DA 234; MB 41

11, 12  5T 702

12   COL 133; DA 19; Ed 127; ML 360; MM 334; PP 155; SC 88; 6T 19, 456

13   AH 54, 57; FE 87; ML 83; MYP 149; TM 310; 4T 457

13–15CT 330; PP 460

13–16MH 455; MM 147; 1T 507; 3T 474; 8T 315

13–18FE 457

13–21AA 518

14   SC 58

15   GW 124; MM 145

15, 16  COL 102; Ev 207; 1T 261

16   CH 341; CS 143; 5T 743

18   MH 502; 4T 458

18, 19  COL 326; FE 127; SC 51; 3T 390

19   DA 50, 653; MH 51; PP 352; 4T 625

22   AA 519; EW 27, 71; ML 263; TM 443; 1T 156, 339; 2T 91, 136, 191; 3T 475; 4T 307; 5T 110

23   AA 520; COL 38; MB 34; ML 24; PK 464

24   COL 350

24, 25  AA 521; FE 445; 7T 249

25   GC 350; MB 148