Study Notes

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. Since the letter is written primarily to Gentile Christians (see Introduction: Recipients), Peter’s description of them as “elect”—a term usually used of Israel’s chosen status—is striking. See also note on Eph 1:4. exiles. Cf. 1Ch 29:15; Ps 39:12 and note; Heb 13:14. Peter uses this language for his Christian audience to signal their displacement. They are exiles from their spiritual (and for some, their geographical) homeland as they wait for Christ’s return and “the end” (1:13; 4:7). Their end of exile will come with the new heaven and new earth (see 2Pe 3:13). scattered throughout . . . Pontus . . . Bithynia. See map. Jewish and Gentile Christians were scattered throughout much of Asia Minor (much of modern Turkey; see map). See also 1 Peter: Introduction: Recipients. 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). Cappadocia. See photo.

1:2 chosen. See notes on v. 1; 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 unusual order of the terms employed suggests that no set Trinitarian formula yet existed. 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. The purpose of God’s saving work. 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.

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).

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.

1:5 through faith . . . by God’s power. There are two sides to the perseverance of Christians. They are shielded (1) by God’s power and (2) by their own faith in what Christ has accomplished. salvation. See note on 2Ti 1:9. The Bible speaks of salvation as (1) past—when a person first believes (see, e.g., Titus 3:5), (2) present—the continuing process of salvation, or sanctification (see vv. 2,9 and note on v. 2; Lev 11:44 and note; 1Co 1:18) and (3) future—when Christ returns and salvation, or sanctification, is completed through glorification (here; see also Ro 8:23, 30; 13:11; Heb 9:28; Jas 1:21 and notes).

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 (5:4; 1Co 4:5).

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.

1:9 souls. Implies the whole person. Peter is not excluding the glorified body from the future glorification of believers.

1:10 prophets . . . searched intently. Inspiration (see 2Pe 1:21 and note) did not bestow omniscience. The prophets did not always understand the full significance of all the words they spoke (v. 11). grace that was to come to you. The “salvation” the Christians were already experiencing (see also v. 9). For the “grace” of ultimate redemption, see v. 13 and note.

1:11 Spirit of Christ. The Holy Spirit is called this because Christ sent him (Jn 16:7) and ministered through him (Lk 4:14,18). the sufferings of the Messiah and the glories. A theme running through the Bible (see, e.g., Ps 22; Isa 52:13—53:12; Zec 9:9–10; 13:7; Mt 16:21–27; 17:22–23; 20:18–19; Lk 24:26, 44,46 and note on 24:44; Jn 2:19; Ac 3:17–21; Php 2:5–11; 1Ti 3:16; cf. Lk 9:26; 21:27) and a basic concept in this letter (vv. 18–21; 3:17–22; 4:12–16; 5:1,4,9–10). Those who are united to Christ will also, after suffering, enter into glory. And they will benefit in the midst of their present sufferings from his having already entered into glory (3:21–22).

1:12 Holy Spirit sent from heaven. On the day of Pentecost (Ac 2:33), at which Peter was present (cf. Jn 14:16,26).

1:13 with minds that are alert. The Greek phrase involves an idiom for gathering up one’s long, flowing garments to be ready for action and movement (cf. Jer 1:17 and note). Here it is a vivid call for spiritual preparation and readiness for action. set your hope on. The first of a long series of exhortations (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).

1:14 children. Christians, born into the family of God (v. 23), are children of their heavenly Father (v. 17) and can pray, “Our Father in heaven” (Mt 6:9). Believers are also described elsewhere as being adopted into God’s family (see Ro 8:15 and note).

1:16 Be holy, because I am holy. To be holy is to be set apart—separated from sin and impurity and set apart to God (see notes on Ex 3:5; Lev 11:44; Ro 6:22; 1Co 1:2). The complete moral perfection of God, whose eyes are too pure to look with favor on evil (Hab 1:13), should move his people to strive for moral purity. 1 Peter is a letter of practical earnestness, filled with exhortations and encouragements.

1:17 impartially. See Ac 10:34 and note. time as foreigners. Peter refers again to the audience’s present status as displaced people (see v. 1 and note; 2:11). reverent fear. Not terror, but wholesome reverence and respect for God, which is the basis for all godly living (cf. Pr 1:7 and note).

1:18 redeemed. See article. empty way of life . . . from your ancestors. Some maintain that the recipients must have been Gentiles because the NT stresses the emptiness of their former life (see Ro 1:21; Eph 4:17 and note). But because the life of anyone without Christ could be referred to this way, the author could also be referring to Jews. In the light of the context of the whole letter, probably both Jews and Gentiles are addressed, with a majority probably Gentiles.

1:19 lamb. The OT sacrifices were types (foreshadowings) of Christ, depicting the ultimate and only fully effective sacrifice. Thus Christ is the Passover lamb (see 1Co 5:7 and note) who takes away the sin of the world (see Jn 1:29 and note). without blemish or defect. See Lev 22:19–21; Heb 9:14 and note; see also Introduction to Leviticus: Theological Themes.

1:20 chosen. Or “foreknown.” The expression here can mean that 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. these last times. See note on Jas 5:3.

1:22 purified yourselves by obeying the truth. Peter grounds Christian love for one another in two realities—their God-given rebirth (v. 23) and their own obedience (here). 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).

1:23 born again . . . through the . . . word of God. Already mentioned at 1:3, this new birth comes about through the direct action of the Holy Spirit (see Jn 3:5; Titus 3:5 and notes), but the gospel (“the word of the Lord;” see v. 25) also plays an important role (Jas 1:18), for it calls sinners to repent and believe in Christ (v. 25). perishable seed . . . imperishable. In this context the seed probably is the word of God, which is imperishable, living and enduring.

1:25 the word . . . endures forever. The main point of the quotation here. the word that was preached. Indicates that “the word of God” referenced in vv. 23–25 is the gospel itself.

2:1 Therefore. Connects the exhortations that follow (2:1–3) with 1:23–25; compare “born again” (1:23) with “newborn babies” (2:2).

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, i.e., the gospel (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. Cf. 2Pe 3:18.

2:3 tasted that the Lord is good. An allusion to Ps 34:8. An extended quotation of the same Psalm will be used at 3:10–12. The psalmist, like Peter’s audience, is experiencing persecution.

2:4 living Stone. Christ (see vv. 6–8 and NIV text notes; cf. Zec 3:9 and note; 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).

2:5 living stones. Believers derive their life from Christ, who is the original living Stone, the “life-giving spirit” (1Co 15:45) to whom they have come (v. 4). spiritual house. The house is spiritual in that it is formed and indwelt by the Spirit of God. Every stone in the house has been made alive by the Holy Spirit, sent by the exalted living Stone, Jesus Christ (cf. Ac 2:33). The OT temple provides the background of this passage (cf. Solomon’s Temple; Temple Furnishings; Herod’s Temple; 1Ki 6; Jn 2:19; 1Co 3:16; Eph 2:19–22 and notes). holy priesthood. The whole body of believers. As priests, believers are to (1) reflect the holiness of God and that of their high priest (see 1:15; Heb 7:26; 10:10,14 and note), (2) offer spiritual sacrifices (here), (3) intercede for others before God and (4) represent God before them. spiritual sacrifices. The NT refers to a variety of offerings: bodies offered to God (Ro 12:1), offerings of money or material goods (Php 4:18; Heb 13:16), sacrifices of praise to God (Heb 13:15) and sacrifices of doing good (Heb 13:16). acceptable to God. Through the work of our Mediator, Jesus Christ (cf. Jn 14:6).

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).

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) knew they would not believe. Most likely Peter is not being as specific as either of these views but saying rather that just as disobedience leads to stumbling, so unbelief leads to eternal destruction.

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 because they belong to Jesus, the chosen one (v. 6). 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.

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. Here, it seems to be applied to the primarily Gentile audience of 1 Peter (as in Romans).

2:11—3:12 Peter draws on the literary form of a household code (see article), well known in his cultural context, to instruct his audience to live exemplary lives while they are experiencing persecution, sometimes from those within the same household (e.g., “harsh” masters [2:18]; unbelieving husbands [3:1]). Peter instructs Christians to follow appropriate cultural expectations as much as possible without compromising their allegiance to Christ. The household code structure is as follows: Introduction (2:11–12); Living in Relationship to Governing Authorities (2:13–17); Slaves in Relation to Masters (2:18–25); Wives in Relation to Husbands (3:1–6); Husbands in Relation to Wives (3:7); Conclusion (3:8–12).

2:11 foreigners and exiles. See notes on 1:1,17. As foreigners and exiles in the present time and culture, believers are to be separated from the corruption of the world, not yielding to its destructive sinful desires.

2:12 see your good deeds. Deeds that are currently being perceived as wrong, especially as they transgress some cultural expectations (see article), but that will eventually be vindicated as good deeds (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. glorify God on the day he visits us. Drawing on an OT idiom, most likely the day of judgment for unbelievers and exoneration for believers. The day in view might possibly be the time when God visits a person with salvation, in which case the believer’s good life may then influence the unbeliever to repent and believe.

2:13 every human authority. Such authority depends on God for its existence (see Ro 13:1–2 and note on 13:1). Indirectly, when people disobey a human ruler they disobey God, who ordained the system of human government (cf. Ro 13:2). emperor. When Peter wrote, the emperor was Nero (who ruled from ad 54 to 68), who had not yet unleashed his brutal persecution on Christians (see Introduction: Author and Date; see also photo). Of course, obedience to the emperor must never be in violation of the law of God (to see this basic principle in action, cf. Ac 4:19; and 5:29 where Peter himself was speaking).

2:15 silence the ignorant talk. Good citizenship often counters false charges made against Christians and thus commends the gospel to unbelievers (cf. Titus 2:7–8).

2:16 Live as free people. Although this does not authorize rebellion against constituted authority, it does provide a theological perspective that prioritizes the freedom of believers to submit to God when having to choose between God and the governing authorities. as a cover-up for evil. Genuine freedom is the freedom to serve God, a freedom exercised under law. Liberty is not license to do as we please.

2:17 proper respect to everyone. Because every human being bears the image of God. fear God. See note on 1:17. honor the emperor. The same verb is used for respecting (honoring) everyone at the beginning of the verse. This democratizing of honor (from emperor to people in the lowest of positions) would have been quite striking in that context.

2:18 Slaves. Household servants, whatever their particular training and functions. The context indicates that Peter is addressing Christian slaves, and in particular those with masters who are not believers (note there is no corresponding exhortation to masters). NT writers do not attack slavery as an institution, but the NT contains the principles that ultimately uprooted slavery (see article). in reverent fear of God. Slaves are encouraged to act out of reverence for God (i.e., their trust in him), not in fear of their master.

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.

2:21 To this you were called. God commends patient endurance when Christians experience unjust suffering. It was an important feature of the true grace of God experienced by the readers (5:12). Christ suffered for you. Cf. Isa 52:13—53:12. Christ is the supreme example of suffering evil for doing good. His experience as the suffering Servant-Savior transforms the sufferings of his followers from misery into privilege (cf. Ac 5:41).

2:22 Scripture declares the sinlessness of Christ in the clearest of terms (see 2Co 5:21; Heb 4:15; 7:26; 1Jn 3:5). no deceit. Cf. v. 1; 3:10.

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.

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 to accomplish his righteous purposes (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.

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 5:4; also 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.

3:1–6 Instructions to wives, especially of unbelieving husbands (v. 1). These wives would be in a precarious position by maintaining their allegiance to Christ and not their husbands’ gods. Plutarch, a Greek writer, for example, exhorted wives to take only the gods of their husbands. By submitting to their husbands, as culturally expected, these Christian wives would minimize the possibility of retaliation or harm (v. 6).

3:1 in the same way. In a similar way that believers are to submit to government authorities (2:13–17) and as slaves are to submit to masters (2:18–25). The same phrase occurs at 3:7 for a husband’s behavior, suggesting that it marks out (some of) the distinct sections of the household code. submit yourselves. The same Greek verb as is used in 2:13,18, a term that calls for submission to a recognized authority. Inferiority is not implied by this passage. The submission in view is one of role or function required by the household codes of first-century culture (see article). do not believe the word. As with the slaves addressed in 2:18–25, Peter addresses particularly those whose masters or husbands are not believers and so whose situation was precarious. the word. The gospel message. without words. Since unbelieving husbands would expect their wives to follow the religious practices of the household, wives are cautioned about the way they share their faith in Christ, not with words but with the quality of their lives. “Actions speak louder than words.”

3:2 purity and reverence. Their lives are to be marked by a moral purity that springs from reverence toward God.

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 lavish adornment for beauty and status.

3:5 holy women of the past. Peter grounds his instructions on adornment that is internal rather than external in the example of women of the past and especially Sarah. hope in God. A theme in 1 Peter that holds out promise that God will eventually end the suffering his audience is experiencing (see also 1:3,13,21; 3:15).

3:6 called him her lord. An expression of submission in the ancient world (cf. 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 harm, even from an unbelieving husband, but trusting in God (cf. Pr 3:25–27).

3:7 weaker partner. Not a reference to moral stamina, strength of character or mental capacity, but to their greater social or physical vulnerability. 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. A warning in this domestic code reserved for the husband, the one with the most power in the household. Spiritual fellowship, with God and with one another, may be hindered by a husband (the paterfamilias) disregarding God’s instruction about honoring their wives.

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). This section forms the conclusion to Peter’s household code and includes a quote from Psalm 34 (see note on 2:3).

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.

3:9 See 2:23; Ro 12:17–21 and notes.

3:10–12 Peter introduces this quotation from Ps 34 with the explanatory “for,” showing that he views the quotation as giving reasons for obeying the exhortation of v. 9. According to the psalmist, (1) those who do such things will find life to be most gratifying (v. 10), (2) their days will be good (v. 10), (3) God’s eyes will ever be on them to bless them (v. 12) and (4) God’s ears will be ready to hear their prayer (v. 12).

3:12 face of the Lord. See Ps 13:1 and note.

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.

3:14 even if you should suffer. In the Greek, this conditional clause is the furthest removed from stating a reality. Peter seems to use this kind of conditional clause to encourage his readers to reflect carefully on their behavior to ensure that any suffering arises from right actions vs. wrong ones (v. 16; 4:15). If suffering for righteousness does occur, it brings special blessing to the sufferer (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 (Isa 8:13).

3:15 revere Christ as Lord. An exhortation to the readers to continually honor Christ with their lives. Then they need not be speechless when called on to defend their faith. Instead, there will be a readiness to answer. Always be prepared to give an answer. Among other things, this requires a knowledge of God’s word. hope. See Ro 5:5 and note. with gentleness and respect. Christians should always be attentive to their demeanor, not just the content of their answer. Our apologetic (“answer”) is always to be given with love, never in degrading terms. Cf. Pr 15:1 and note.

3:16 ashamed of their slander. Because it will (at least eventually) be shown to be obviously untrue (see 2:12 and note) and because the believer’s loving attitude puts the opponent’s bitterness in a bad light.

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 (vv. 19–21). made alive in the Spirit. Referring to Christ’s resurrection by the power of the Spirit. 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).

3:19–20a For the three main interpretations of this passage and its reference to Christ’s victory over “imprisoned spirits,” see article.

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 (Ro 6:4). now saves you also. 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). not the removal of dirt. It is not the act of washing that saves a person, but faith (the “pledge”). pledge of a clear conscience toward God. The act of baptism is a faith commitment resulting in a clear conscience before God (see NIV text note). 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.

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. Christ has ascended to have authority over all powers (see vv. 19–20a; Eph 1:21; 6:12 and notes).

4:1 Therefore. Since 3:19–22 is parenthetical, 4:1 ties directly back to 3:18. The aspect of Christ’s suffering that these passages stress is suffering unjustly because one has done good. Furthermore, it is physical suffering—“In his body.” arm yourselves also with the same attitude. Believers are to be prepared also to suffer unjustly and to face such abuse with Christ’s attitude—with his willingness to suffer for doing good. (For a similar principle in Paul’s writings, see Php 2:5–11.) because . . . is done with sin. Not a promise of absolute sinlessness, but the observation that suffering often enables believers to straighten out their priorities. Sinful desires and practices that once seemed important seem insignificant when one’s life is in jeopardy. Serious suffering for Christ advances the progress of sanctification (see article).

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.

4:3 time in the past. The time before conversion (see Eph 2:1–3 and note on 2:1). pagans. Or “the Gentiles,” though here used in the sense of idolaters. Along with the term “idolatry,” this suggests that most of the readers were Gentiles (see note on 1:1) who had been converted from a pagan lifestyle.

4:4 They are surprised . . . and they heap abuse on you. Godly living can bring persecution (see 2Ti 3:12 and note).

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.

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” is not represented by a distinct word 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 (Jn 5:24) or in the life to come (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 (vv. 2–4). So also the world misunderstood Christ (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.

4:7 The end . . . is near. See note on Jas 5:9. Therefore. Anticipating the end time, particularly Christ’s return, should influence believers’ attitudes, actions and relationships (see 2Pe 3:11–14 and notes). be alert and of sober mind. Thematic in 1 Peter (cf. 1:13; 5:8; 1Th 5:6). so that you may pray. Cf. 3:7 and note; 1Co 7:5.

4:8 love each other deeply. This is the second such exhortation in 1 Peter (1:22; see also 1Th 4:9; 2Pe 1:7 and notes; 1Jn 4:7–11). love covers over . . . sins. See Pr 10:12; Jas 5:20 and note. Love forgives again and again (see Mt 18:21–22 and note on 18:22; 1Co 13:5; Eph 4:32 and note).

4:9 Offer hospitality. A central Christian practice (see Ro 12:13 and note; 1Ti 3:2; 5:10; Titus 1:8; Heb 13:2 and note; 3Jn 5–8).

4:10 use whatever gift you have received. See Ro 12:4–8; 1Co 12:7–11 and notes.

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.

4:12 do not be surprised at the fiery ordeal. A reference to the persecution being experienced by the audience (see 1:6–7; 2:20–21 and note on 2:21).

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 (Mt 16:21–23).

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.

4:16 Christian. See note on Ac 11:26.

4:17 judgment to begin with God’s household. The persecutions that believers were undergoing were intended to purify God’s people, with this purification being referred to as a kind of judgment. the outcome . . . for those who do not obey the gospel. If God even brings cleansing judgment on his own people, how much more serious will the judgment be that he will bring on unbelievers!

5:1 fellow elder. See notes on Ex 3:16; 2Sa 3:17; Ac 20:17; 1Ti 3:1; 5:17. Peter, who identified himself as an apostle at the beginning of his letter (1:1), chooses now to identify himself with the elders of the churches (cf. 2Jn 1; 3Jn 1). This would be heartening to them in light of their great responsibilities and the difficult situation faced by the churches. The churches for which these elders were responsible were scattered across much of Asia Minor (see 1:1 and note). witness of Christ’s sufferings. Peter had been with Jesus from the early days of his ministry and was a witness of all its phases and aspects, including the climactic events of his suffering (cf. Mt 26:58; Mk 14:54; Lk 22:60–62; Jn 18:10–11,15–16). In this letter he bears notable witness to Christ’s sufferings (2:21–24) and obeys Jesus’ command in Ac 1:8. share in the glory to be revealed. See Ro 8:18. Peter witnessed Christ’s glory in his ministry in general (Jn 1:14; 2:11), and, as one present at the transfiguration (see 2Pe 1:16 and note; Mt 16:27; 17:8), he had already seen the glory of Christ’s coming kingdom. In God’s appointed time, just as Christ suffered and entered into glory, so all his people, after their sufferings, will participate in his future glory (vv. 4,10).

5:2 Be shepherds of God’s flock. A metaphor that our Lord himself had employed (Lk 15:3–7; Jn 10:1–18) and that must have been etched on Peter’s mind (see Jn 21:15–17; cf. 1Pe 2:25). Peter is fulfilling Christ’s command to feed his sheep as he writes this letter. What he writes to the elders is reminiscent of Paul’s farewell address to the Ephesian elders (especially Ac 20:28; see note there). The term “shepherd” is an OT metaphor as well (see Eze 34:1–10, where the Lord holds the leaders of Israel responsible for failing to care for the flock). watching over. Or “overseeing.” The same term is used in Ac 20:28; Php 1:1; 1Ti 3:2; Titus 1:7. See note on 1Ti 3:1. It is clear from this passage, as well as from Ac 20:17,28, that the terms “elder,” “overseer” and “shepherd” (pastor) all apply to one office (see note on Titus 1:7). But Eph 4:11 shows that being a shepherd or a pastor can also be a spiritual gift independent of an office.

5:3 not lording it over those entrusted to you. Christian leaders should serve and empower, not control or coerce (cf. Mt 16:24–27; Mk 10:42–45; Php 2:6–11; 2Th 3:9). Although Peter has full apostolic authority (v. 1), he does not lord it over his readers in this letter but exemplifies the virtues he recommends.

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.

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 (Jn 13:7). clothe . . . with. See note on Ps 109:29.

5:6 See Lk 14:11 and note. lift you up in due time. Likely a reference to God’s vindication of believers in the final day of God (“the end;” 4:7).

5:7 See Php 4:6–7 and notes; cf. Ps 55:22.

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.

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.

5:10,12,14 grace . . . grace . . . Peace. See note on Ro 1:7.

5:10 God of all grace. Cf. 1:10,13 and notes; 2Co 12:9.

5:12 With the help of Silas. Silas was probably the bearer of the letter to its destination. He may also have been an informed and intelligent secretary who recorded what Peter dictated or who aided in the phrasing of Peter’s thoughts, but the expression here does not necessarily mean this (see Introduction: Author and Date). encouraging . . . grace of God. See Introduction: Themes.

5:13 She. Perhaps a Christian congregation (see 2Jn 1 and note). Babylon. Likely, Rome (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).

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.