[BACK TO 1:1] Peter. See Introduction: Author and Date ; see also notes on Mt 16:18 ; Jn 1:42 . apostle. See notes on Mk 6:30 ; 1Co 1:1 ; Heb 3:1 . elect. See note on Eph 1:4 . exiles. People temporarily residing on earth but whose home is in heaven (cf. 1Ch 29:15 ; Ps 39:12 and note; Heb 13:14 ). scattered throughout … Pontus … Bithynia. Jewish and Gentile Christians scattered throughout much of western Asia Minor (see map ). People from this area were in Jerusalem on the day of Pentecost (see Ac 2:9–11 and map ). Paul preached and taught in some of these provinces (see, e.g., Ac 16:6 ; 18:23 and notes; 19:10 , 26 ).
[BACK TO 1:2] chosen. See note on Eph 1:4 . foreknowledge. See note on Ro 8:29 . Father … Spirit … Jesus Christ. All three persons of the Trinity (see note on Mt 28:19 ) are involved in the redemption of the elect (see note on Eph 1:3–14 ). sanctifying work. See notes on 1Co 1:2 ; 2Th 2:13 . The order of the terms employed suggests that the sanctifying work of the Spirit referred to here is the influence of the Spirit that draws one from sin toward holiness. Peter says the Spirit’s sanctifying leads to obedient, saving faith and cleansing from sin (see note on 1Co 7:14 ). obedient to Jesus Christ. God’s choice is designed to bring this about. sprinkled with his blood. The benefits of Christ’s redemption are applied to his people (cf. Ex 24:4–8 ; Isa 52:15 ; Heb 9:11–14 , 18–28 ). Grace and peace. See note on Ro 1:7 .
[BACK TO 1:3] Praise be to the God and Father of our Lord Jesus Christ! See Eph 1:3 and note. Lord Jesus Christ. See note on 1Th 1:1 . mercy. See Ro 9:22–23 ; Titus 3:5 and notes. new birth. See Jn 3:3–8 and note on 3:3 . living hope. In spite of the frequent suffering and persecution mentioned in this letter (v. 6 ; 2:12 , 18–25 ; 3:13–18 ; 4:1 , 4 , 12–19 ; 5:1 , 7–10 ), hope is such a key thought in it (the word itself is used here and in vv. 13 , 21 ; 3:5 , 15 ) that it may be called a letter of hope in the midst of suffering (see Introduction: Themes ). In the Bible, hope is not wishful thinking but a confident expectation, much like faith that is directed toward the future (see note on Eph 1:18 ). resurrection of Jesus Christ. Secures for his people their new birth and the hope that they will be resurrected just as he was (see 1Co 15:20–23 and notes on 15:20 , 23 ).
[BACK TO 1:4] into an inheritance. Believers are born again not only to a hope but also to the inheritance that is the substance of that hope. The inheritance is eternal—in its essence (it is not subject to decay) and in its preservation (it is divinely kept for us). See Heb 9:15 and note.
[BACK TO 1:7] proven genuineness of your faith. See Ro 5:3 ; Jas 1:2–4 . Not only is the faith itself precious, but Peter’s words indicate that the trial of faith is also valuable. Believers will share in the “praise, glory and honor” of God (see 5:4 ; 1Co 4:5 ).
[BACK TO 1:8] though you do not see him now, you believe. Similar to Jesus’ saying in Jn 20:29 , on an occasion when Peter was present.
[BACK TO 1:9] souls. Implies the whole person. Peter is not excluding the glorified body from heaven.
[BACK TO 1:10] prophets … searched intently. Inspiration (see 2Pe 1:21 and note) did not bestow omniscience. The prophets probably did not always understand the full significance of all the words they spoke (see v. 11 ). grace that was to come to you. The “salvation” they were already experiencing (see also v. 9 ). For the “grace” of ultimate redemption, see v. 13 and note.
[BACK TO 1:12] Holy Spirit sent from heaven. By Christ, on the day of Pentecost (see Ac 2:33 ), at which Peter was present. God the Father also sent the Spirit (see Jn 14:16 , 26 ).
[BACK TO 1:13] with minds that are alert. A graphic call for mental action. In the language of the first century it meant that the readers should literally gather up their long, flowing garments and be ready for physical action (cf. Jer 1:17 and note). set your hope on. The first of a long series of exhortations (actually imperatives) that end at 5:11 (see Introduction: Themes ). grace to be brought to you. The final state of complete blessedness and deliverance from sin. Peter later indicates that a major purpose of this letter is to encourage and testify regarding “the true grace of God” ( 5:12 ; cf. also 5:10 ).
[BACK TO 1:14] children. Christians, born into the family of God (see v. 23 ), are children of their heavenly Father (v. 17 ) and can pray, “Our Father in heaven” ( Mt 6:9 ). Believers are also described as being adopted into God’s family (see Ro 8:15 and note).
[BACK TO 1:20] chosen. Some think the Greek for this word means “foreknown,” i.e., God knew before creation that it would be necessary for Christ to redeem human beings (cf. Rev 13:8 ), but he has revealed Christ in these last times. Others interpret the word as meaning that in eternity past God chose Christ as Redeemer. these last times. See note on Jas 5:3 .
[BACK TO 1:22] sincere love. See Ro 12:9 and note. love one another. A command no doubt based on Jn 13:34–35 (see notes there). See also 1Th 4:9–10 (and note on 4:9 ), where, like Peter, Paul commends his readers for their love of fellow believers and then urges them to love still more (see Mt 5:43–44 ; Jas 2:8 and notes). deeply. Fervently.
[BACK TO 1:25] the word … endures forever. The main point of the quotation here.
[BACK TO 2:1] Therefore. Connects the exhortations that follow with 1:23–25 ; compare “born again” ( 1:23 ) with “newborn babies” ( 2:2 ).
[BACK TO 2:2] crave. The unrestrained hunger of a healthy baby provides an example of the kind of eager desire for spiritual food that ought to mark the believer. spiritual milk. Probably referring to God’s word ( 1:23 , 25 ). The author is speaking figuratively. Milk is not to be understood here as in 1Co 3:2 ; Heb 5:12–14 —in unfavorable contrast to solid food—but as an appropriate nourishment for babies. grow up. The Greek for this phrase is the standard term for the desirable growth of children (cf. 2Pe 3:18 ).
[BACK TO 2:3] have tasted. The tense of the Greek verb used here suggests that an initial act of tasting is referred to. Since this taste has proved satisfactory, the believers are urged to long for additional spiritual food.
[BACK TO 2:4] living Stone. Christ (see vv. 6–8 and NIV text notes; cf. Mt 21:42 ; Mk 12:10–11 ; Lk 20:17 ; Ac 4:11 ; Ro 9:33 ). The Stone is living in that it is personal. Furthermore, he is a life-giving Stone. Christ as the Son of God has life in himself (see Jn 1:4 ; 5:26 and notes). See also “living water” ( Jn 4:10–14 [see note on 4:10 ]; 7:38 ), “living bread” ( Jn 6:51 [see note on 6:35 ]) and “living way” ( Heb 10:20 ). rejected by humans but chosen by God. Peter repeatedly makes a contrast in Acts between the hostility of unbelievers toward Jesus and God’s exaltation of him ( Ac 2:22–36 ; 3:13–15 ; 4:10–11 ; 10:39–42 ).
[BACK TO 2:6] precious cornerstone. See Ps 118:22 and note; Mt 21:42 ; Mk 12:10 ; Lk 20:17 ; Ac 4:11 and note. This is an obvious reference to Christ, as vv. 6b–8 make clear. The cornerstone, which determined the design and orientation of the building, was the most significant stone in the structure. The picture that Peter creates is of a structure made up of believers (“living stones,” v. 5 ), the design and orientation of which are all in keeping with Christ, the cornerstone. the one who trusts in him. Two attitudes toward the cornerstone are evident: (1) Some trust in him; (2) others reject him (v. 7 ) and, as a result, stumble and fall (v. 8 ).
[BACK TO 2:8] what they were destined for. Some see here an indication that some people are destined to fall and be lost. Others say that unbelievers are destined to be lost because God in his foreknowledge (cf. 1:2 and note) saw them as unbelievers. Still others hold that Peter means that unbelief is destined to result in eternal destruction.
[BACK TO 2:9] chosen people. See Eph 1:4 and note; Isa 43:10 , 20 ; 44:1–2 . As Israel was called God’s chosen people in the OT, so in the NT believers are designated as chosen, or elect. royal priesthood. See notes on v. 5 ; Ex 19:6 ; cf. Isa 61:6 . holy nation. Cf. Dt 28:9 . God’s special possession. See Ex 19:5 and note. Though once not the people of God, they are now the recipients of God’s mercy (cf. Hos 1:6–10 and note on 1:10 ; Ro 9:25–26 and note; 10:19 ). declare the praises of him. See Isa 43:21 ; Ac 2:11 .
[BACK TO 2:10] See notes on Hos 1:6 , 9 ; 2:1 , 22 ; Ro 9:25–26 . In Hosea it is Israel who is not God’s people; in Romans it is the Gentiles to whom Paul applies Hosea’s words; in 1 Peter the words are applied to both.
[BACK TO 2:12] see your good deeds. Deeds that can be seen to be good (cf. Mt 5:16 ). The Greek word translated “see” refers to a careful watching, over a period of time. The pagans’ evaluation is not a snap judgment. the day he visits us. Perhaps the day of judgment and ensuing punishment, or possibly the day when God visits a person with salvation. The believer’s good life may then influence the unbeliever to repent and believe.
[BACK TO 2:15] silence the ignorant talk. Good citizenship counters false charges made against Christians and thus commends the gospel to unbelievers (cf. Titus 2:7–8 ).
[BACK TO 2:17] proper respect to everyone. Because every human being bears the image of God. fear God. See note on 1:17 .
[BACK TO 2:18] Slaves. Household servants, whatever their particular training and functions. The context indicates that Peter is addressing Christian slaves. NT writers do not attack slavery as an institution (see note on Eph 6:5 ), but the NT contains the principles that ultimately uprooted slavery (see Phm 16 ). Peter’s basic teachings on the subject may apply to employer-employee relations today (see Eph 6:5–8 ; Col 3:22–25 ; 1Ti 6:1–2 ; Titus 2:9–10 ).
[BACK TO 2:19] conscious of God. As submission to duly constituted authority is “for the Lord’s sake” (v. 13 ; cf. Eph 6:7–8 ), so one will submit to the point of suffering unjustly if it is God’s will.
[BACK TO 2:22] Scripture declares the sinlessness of Christ in the clearest of terms, allowing for no exception (see 1:19 ; Ac 3:14 and note; 2Co 5:21 ; Heb 4:15 ; 7:26 ; 1Jn 3:5 ). no deceit. Cf. v. 1 ; 3:10 .
[BACK TO 2:23] Prominent examples of our Lord’s silent submission are found in Mt 27:12–14 , 34–44 (see also parallels in the other Gospels). entrusted himself. Cf. 4:19 .
[BACK TO 2:24] bore our sins. See Isa 53:12 . Although dealing with the example set by Christ, Peter touches also on the redemptive work of Christ, which has significance far beyond that of setting an example. Peter here points to the substitutionary character of the atonement. Christ, like the sacrificial lamb of the OT, died for our sins, the innocent for the guilty (see Ro 5:6 ; 1Jn 2:2 and notes). cross. See note on Ac 5:30 ; see also Ac 10:39 ; 13:29 ; Gal 3:13 and note. that we might die to sins and live for righteousness. Cf. Ro 6:3–14 . Peter stresses the bearing of the cross on our sanctification. As a result of Christ’s death on the cross, believers are positionally dead to sin so that they may live new lives and present themselves to God as instruments of righteousness (see note on Ro 6:11–13 ). you have been healed. See Isa 53:5 and note; not generally viewed as a reference to physical healing, though some believe that such healing was included in the atonement (cf. Isa 53:4 and note; Mt 8:16–17 ). Others see spiritual healing in this passage. It is another way of asserting that Christ’s death brings salvation to those who trust in him.
[BACK TO 2:25] Shepherd. A concept raised here in connection with the allusion to the wandering sheep of Isa 53 . The sheep had wandered from their shepherd, and to their Shepherd (Christ) they have now returned. See note on Ps 23:1 ; see also Eze 34:23–24 and notes; Jn 10:11 , 14 and note on Heb 13:20 . Overseer. Christ (cf. 5:2 , 4 and note on 5:2 ; Ac 20:28 ). Elders are to be both shepherds and overseers, i.e., they are to look out for the welfare of the flock. These are not two separate offices or functions; the second term is a further explanation of the first.
[BACK TO 3:1–6] Instructions to wives (cf. Ge 3:16 ; 1Co 11:3 and notes; Eph 5:22–24 and note on 5:22 ; Col 3:18 ; 1Ti 2:9–10 ; Titus 2:5 ).
[BACK TO 3:2] purity and reverence. Their lives are to be marked by a moral purity that springs from reverence toward God.
[BACK TO 3:3] elaborate hairstyles … jewelry. See 1Ti 2:9 and note; extreme coiffures and gaudy exhibits of jewelry. Christian women should not rely on such extremes of adornment for beauty. clothes. The Greek for this word simply means “garment,” but in this context expensive garments are meant (hence “fine clothes”).
[BACK TO 3:5] holy women of the past. The standards stated by Peter are not limited to any particular time or culture.
[BACK TO 3:6] called him her lord. An expression of the submission called for in v. 1 (see Ge 18:12 ). her daughters … fear. Christian women become daughters of Sarah as they become like her in doing good and in not fearing any potential disaster but trusting in God (cf. Pr 3:25–27 ).
[BACK TO 3:7] weaker partner. Not a reference to moral stamina, strength of character or mental capacity, but most likely to sheer physical strength. heirs with you of the gracious gift of life. Women experience the saving grace of God on equal terms with men (see Gal 3:28 and note). hinder your prayers. Spiritual fellowship, with God and with one another, may be hindered by disregarding God’s instruction concerning husband-wife relationships.
[BACK TO 3:8–12] In 2:11–17 Peter addressed all his readers, and in 2:18–25 he spoke directly to slaves; in 3:1–6 he addressed wives and in 3:7 husbands. Now he encourages all his readers to develop virtues appropriate in their relations with others (see “all of you,” v. 8 ).
[BACK TO 3:8] be like-minded. See Ro 12:16 ; Php 2:2 and note. be sympathetic. See Ro 12:15 ; 1Co 12:26 and notes. love one another. See 1Th 4:9 and note; Heb 13:1 . be compassionate. See Col 3:12 . humble. See Php 2:6–8 and notes.
[BACK TO 3:9] See 2:23 ; Ro 12:17–21 and notes.
[BACK TO 3:12] face of the Lord. See Ps 13:1 and note.
[BACK TO 3:13] Who … harm you …? As a general rule, people are not harmed for acts of kindness. This is especially true if one is an enthusiast (“eager”) for doing good.
[BACK TO 3:14] even if you should suffer. In the Greek, this conditional clause is the furthest removed from stating a reality. Suffering for righteousness is a remote possibility, but even if it does occur, it brings special blessing to the sufferer (see Mt 5:10–12 ). Do not fear their threats. In Isaiah’s context (see NIV text note) God’s people are not to view things as unbelievers do. They are not to make worldly judgments or be afraid of the enemies of God. Instead, they are to fear God (see Isa 8:13 ).
[BACK TO 3:16] ashamed of their slander. Because it is shown to be obviously untrue and because the believer’s loving attitude puts the opponent’s bitterness in a bad light.
[BACK TO 3:18] once. See Heb 9:28 . the righteous for the unrighteous. Peter, like Paul in Php 2:5–11 , refers to Jesus as an example of the type of conduct that should characterize the Christian. We are to be ready to suffer for doing good (vv. 13–14 , 17 ). The thought of Christ’s suffering and death, however, leads Peter to comment on what occurred after Christ’s death—which leads to tangential remarks about preaching to the spirits in prison and about baptism (see vv. 19–21 ). made alive in the Spirit. Referring to the resurrection. Elsewhere the resurrection is attributed to the Father ( Ac 2:32 ; Gal 1:1 ; Eph 1:20 ) and to the Son ( Jn 10:17–18 ). If the NIV text note is correct, the reference would be to Christ’s own spirit, through which also he “made proclamation to the imprisoned spirits” (v. 19 ).
[BACK TO 3:19–20a] Three main interpretations of this passage have been suggested: (1) Some hold that in his preincarnate state Christ went and preached through Noah to the wicked generation of that time. (2) Others argue that between his death and resurrection Christ went to the prison where fallen angels are incarcerated and there preached to the angels who are said to have left their proper state and married human women during Noah’s time (cf. Ge 6:1–4 ; 2Pe 2:4 ; Jude 6 ). The “sons of God” in Ge 6:2 , 4 are said to have been angels, as they are in Job 1:6 ; 2:1 (see NIV text notes there). The message he preached to these evil angels was probably a declaration of victory. (3) Still others say that between death and resurrection Christ went to the place of the dead and preached to the spirits of Noah’s wicked contemporaries. What he proclaimed may have been the gospel, or it may have been a declaration of victory for Christ and doom for his hearers.
The weakness of the first view is that it does not relate the event to Christ’s death and resurrection, as the context seems to do. The main problem with the second view is that it assumes sexual relations between angels and women, and such physical relations may not be possible for angels since they are spirits (see note on Ge 6:2 ). A major difficulty with the third view is that the term “spirits” is only used of human beings when qualifying terms are added. Otherwise the term seems restricted to supernatural beings.
Perhaps a more satisfactory view would be to translate v. 19 : “And in that [resurrection] state, by means of (his) ascension [see v. 22 , where the same Greek verb form is used of Christ’s ascension] he made proclamation to the imprisoned spirits.” The latter phrase most likely refers to the disobedient spirits (“angels, authorities and powers,” v. 22 ). Thus Christ’s ascension “into heaven” (v. 22 ) was itself a victory proclamation to them (cf. Eph 3:10 and note).
[BACK TO 3:21] water symbolizes baptism. There is a double figure here. The flood symbolizes baptism, and baptism symbolizes salvation achieved through “the washing of rebirth” ( Titus 3:5 ; see note there). The flood was a figure of baptism in that in both instances the water that spoke of judgment (in the flood the death of the wicked, in baptism the death of Christ and the believer) is the water that saves. Baptism is a symbol of salvation in that it depicts Christ’s death, burial and resurrection and our identification with him in these experiences (see Ro 6:4 ). now saves you also. In reality, believers are saved by what baptism symbolizes—Christ’s death and resurrection. The symbol and the reality are so closely related that the symbol is sometimes used to refer to the reality (see note on Ro 6:3–4 ). pledge of a clear conscience toward God. The act of baptism is a commitment on the part of believers in all good conscience to make sure that what baptism symbolizes will become a reality in their lives. saves you by the resurrection of Jesus Christ. In the final analysis people are saved not by any ritual but by the supernatural power of the resurrection.
[BACK TO 3:22] gone into heaven. See Ac 1:9–11 . at God’s right hand. See Heb 1:3 and note; 12:2 . angels, authorities and powers. See vv. 19–20a ; Eph 1:21 ; 6:12 and notes.
[BACK TO 4:2] for evil human desires … for the will of God. Now that Christ’s attitude prevails, God’s will is the determining factor in life.
[BACK TO 4:3] time in the past. The time before conversion (see Eph 2:1–3 and note on 2:1 ). pagans. Lit. “the Gentiles.” Along with the term “idolatry,” this suggests that at least some of the readers were Gentiles (see note on 1:1 ) who had been converted from a pagan lifestyle.
[BACK TO 4:5] have to give account. See Mt 12:36 ; Ac 17:31 ; Ro 2:5 , 16 and note on 2:5 . him who is ready to judge. In the NT both the Father and the Son are said to be judge on the great, final judgment day. The Father is the ultimate source of judgment, but he will delegate judgment to the Son (cf. Jn 5:27 ; Ac 17:31 and notes). the living and the dead. Those alive and those dead when the final judgment day dawns.
[BACK TO 4:6] For this is the reason. The reason referred to is expressed in the latter part of the verse (in the “so that” clause), not in the preceding verse. was preached even to those who are now dead. This preaching was a past event. The word “now” does not occur in the Greek, but it is necessary to make it clear that the preaching was done not after these people had died but while they were still alive. (There will be no opportunity for people to be saved after death; see Heb 9:27 .) that they might be judged according to human standards in regard to the body. The first reason that the gospel was preached to those now dead. Some say that this judgment is that to which all people must submit, either in this life (see Jn 5:24 ) or in the life to come (see v. 5 ). The gospel is preached to people in this life so that in Christ’s death they may receive judgment now and avoid judgment to come. Others hold that these people are judged according to human standards by the pagan world, which does not understand why God’s people no longer follow its sinful way of life (see vv. 2–4 ). So also the world misunderstood Christ (see Ac 2:22–24 , 36 ; 3:13–15 ; 5:30–32 ; 7:51–53 ). but live according to God in regard to the spirit. The second reason that the gospel was preached to those now dead. Some believe this means that all gospel preaching has as its goal that the hearers may live as God lives—eternally—and that this life is given by the Holy Spirit. Others maintain that it means that the ultimate reason for the preaching of the gospel is that God’s people, even though the wicked world may abuse them and put them to death, will have eternal life, which the Holy Spirit imparts.
[BACK TO 4:9] Offer hospitality. See Ro 12:13 and note; 1Ti 3:2 ; 5:10 ; Titus 1:8 ; Heb 13:2 and note; 3Jn 5–8 .
[BACK TO 4:10] use whatever gift you have received. See Ro 12:4–8 ; 1Co 12:7–11 and notes.
[BACK TO 4:11] very words. The Greek for this phrase is used to refer to the Scriptures or to words God has spoken (see Ac 7:38 ; Ro 3:2 and note). To him be the glory. See 1Co 1:26–31 and note; Jude 24–25 .
[BACK TO 4:12] do not be surprised at the fiery ordeal. See 1:6–7 and note on 1:7 ; 2:20–21 and note on 2:21 .
[BACK TO 4:13] rejoice inasmuch as you participate in the sufferings of Christ. See Col 1:24 and note. Peter once rebelled against the idea that Christ would suffer (see Mt 16:21–23 ).
[BACK TO 4:14] insulted because of the name of Christ. See Mt 5:11–12 ; Jn 15:18–20 ; Ac 5:41 ; 14:22 ; Ro 8:17 and note; 2Co 1:5 ; Php 3:10 and note; 2Ti 3:12 and note.
[BACK TO 4:16] Christian. See note on Ac 11:26 .
[BACK TO 4:17] judgment to begin with God’s household. The persecutions that believers were undergoing were divinely sent judgment intended to purify God’s people. the outcome … for those who do not obey the gospel. If God brings judgment on his own people, how much more serious will the judgment be that he will bring on unbelievers!
[BACK TO 5:3] not lording it over those entrusted to you. Cf. Mt 16:24–27 ; Mk 10:42–45 ; Php 2:6–11 ; 2Th 3:9 . Although Peter has full apostolic authority (see v. 1 ), he does not lord it over his readers in this letter but exemplifies the virtues he recommends.
[BACK TO 5:4] Chief Shepherd. Christ. When he returns, he will reward those who have served as shepherds under him. See photo . never fade away. See 1:4 and note.
[BACK TO 5:5] submit yourselves. The theme that runs throughout 2:13–3:6 . your elders. See v. 1 and note; or “those who are older.” clothe yourselves with humility toward one another. Peter may have had in mind the footwashing scene of Jn 13 , in which he figured prominently. Although he was at first rebellious, he writes now with understanding (see Jn 13:7 ). clothe … with. See note on Ps 109:29 .
[BACK TO 5:6] See Lk 14:11 and note. lift you up in due time. His help will come at just the right time (cf. Heb 4:16 and note).
[BACK TO 5:7] See Php 4:6–7 and notes; cf. Ps 55:22 .
[BACK TO 5:8] Be alert and of sober mind. Cf. 1:13 ; 4:7 ; 1Th 5:6 . devil. See 2Co 4:4 ; 1Jn 3:8 and notes.
[BACK TO 5:9] Resist him. See Jas 4:7 and note. family of believers. See note on Ac 11:1 . They are not isolated; they belong to a fellowship of suffering.
[BACK TO 5:10] , 12 , 14 grace … grace … Peace. See note on Ro 1:7 .
[BACK TO 5:10] God of all grace. Cf. 1:10 , 13 and notes.
[BACK TO 5:13] She. Perhaps a Christian congregation (see 2Jn 1 and note). Babylon. See Introduction: Place of Writing . chosen. See note on Eph 1:4 . my son Mark. Peter regards Mark with such warmth and affection that he calls him his son. It is possible that Peter had led Mark to faith in Christ (cf. 1Ti 1:2 and note). Early Christian tradition closely associates Mark and Peter (see Introduction to Mark: Author ).
[BACK TO 5:14] kiss. See note on 1Co 16:20 . Peace to all … in Christ. Spiritual well-being and blessedness to all who are united to Christ. Peter thus ends with a reference to the union of believers with Christ (see note on Eph 1:1 ), a concept fundamental to the understanding of the whole letter.
a quick look
