Annotations for 1 Peter

1:1–2 Salutation. The book, in the form of a letter, begins with the author’s name and addresses the original readers of the letter. This was the conventional form of personal correspondence in the Greco-Roman world. Here, however, Peter enriches the greeting with deep Christian content. The people to whom Peter writes are God’s elect (i.e., chosen) exiles who are scattered across the five Roman provinces listed. Some from this area were present in Jerusalem on the day of Pentecost when Peter preached (Acts 2:9–11). All Christians, however, become spiritual exiles in this world because their new life as God’s children is shaped by principles and values that earthly societies do not necessarily share.

Israel is designated as God’s chosen people in the OT (Deut 4:37; 7:6–8; Ps 106:5; Isa 43:20–21; 45:4), but Peter identifies his Christian readers as God’s chosen people, showing the continuity of God’s work from OT into NT times. Since Peter is addressing primarily Gentile Christians, he implicitly claims that the church of Jesus Christ is the new Israel, made up of both Jewish and Gentile believers in Christ. “Scattered” (Greek diaspora) makes the same claim. Although the term was used to describe the scattering of the Jews in the OT (Deut 28:25; 30:4; Neh 1:9; Ps 147:2; Isa 49:6; Jer 41:17; cf. John 7:35; Jas 1:1), Peter sees a parallel in the church being literally scattered throughout the world.

1:1 Peter, an apostle of Jesus Christ. The letter’s claimed author. The name Peter in its Greek form means “rock” and is the nickname Jesus gave to Simon when Simon Peter was the first of Jesus’ disciples to recognize Jesus as “the Messiah, the Son of the living God” (Matt 16:16; cf. Mark 8:29; Luke 9:20). See 2 Pet 1:1.

1:2 chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ. All three persons of the Godhead are involved in the redemption of God’s chosen people. Using covenant language (cf. Exod 24; Mark 14:24), Peter describes his readers as those who have been chosen (1) by God’s foreknowledge, (2) through the sanctifying work of the Holy Spirit, and (3) for obedience to the covenant sealed by Jesus’ blood. God, according to his foreknowledge, not only has chosen the elect (Rom 8:29; Eph 1:4) but also chose Christ before the creation of the world to be the sacrificial lamb (vv. 19–20). The election of believers is achieved through the work of the Holy Spirit, who draws people to faith in Christ, seals their salvation, and empowers them to live godly lives. The Spirit does not call people to some generic spirituality; he calls them to enter into and live within the covenant that was sealed by Jesus’ blood.

1:3–12 Praise to God for a Living Hope. Peter begins his letter with praise to God, for redemption began in the Father’s love and mercy for fallen humanity. In the several verses that follow, Peter lists the blessings that have come to those who have put their faith in Jesus Christ.

1:3–5 Peter’s Doxology. Peter begins with a doxology of praise for what God has done by raising Jesus Christ from the dead, through which God gives Christians new birth into an eternal inheritance.

1:3 new birth. A sweeping concept alluding to the identity, citizenship, socioeconomic class, and innate potential that people receive at birth. New birth implies that Christians have a new identity and character that redefines their relationship with God and with society. Peter looks to what God has already done by raising Jesus from the dead (v. 3), to the present preservation of those who are God’s (v. 5), and to the future inheritance when salvation is fully revealed (v. 5).

1:4 kept in heaven for you. This inheritance is guarded in heaven, and as such it is untouched by troubles in this life.

1:5 who through faith are shielded by God’s power. God himself not only keeps this inheritance but also guards those for whom he has prepared salvation.

1:6–9 Suffering as Part of the Christian Life. Some people believe that it is God’s responsibility to prevent bad things from happening, and often this expectation is disappointed. Embracing the Christian faith does not provide an insurance policy against the suffering that is common to human existence. The profession of faith in Christ may in some situations cause suffering. And there is one form of suffering that God expects of his people—when suffering is necessary to avoid sinning.

1:6 suffer grief in all kinds of trials. Because of their new birth, Christian believers are to have different values, allegiances, and privileges—these bring great joy but also may cause believers to experience hardship within their society.

1:7 the proven genuineness of your faith. When Peter’s readers suffer without sinning, their faith, like gold, is purified as it is tested. Suffering because one believes in Christ proves the genuineness of one’s faith and the certainty of one’s salvation, which is the reason for joy. may result in praise, glory and honor when Jesus Christ is revealed. For Peter, conversion is an event that has already happened in the lives of his readers, but their full salvation is a future event not fully realized until Jesus returns.

1:9 the salvation of your souls. Does not exclude the body, but refers to the whole person.

1:10–12 The Privilege of Living in the Christian Era. Jesus Christ as the giver of eternal life is God’s fullest and final revelation of himself. This means that for most of human history, people who turned to God, such as the prophets, had only intriguing hints of what God would one day fully reveal. Although there is much wonder about the second coming of Christ, God has fully revealed all that we need to know of him for this life. God’s redemption of humankind is even of great interest to the angels. To live in this era with full access to the gospel is indeed a profound privilege!

1:10 prophets . . . searched intently. Even though the prophets were inspired, they were not omniscient, and there is much that we now know that they wished to know.

1:11 the Spirit of Christ. Christianity was not a new, upstart religion but rather the culmination of God’s plan from the beginning of time. For it was the Spirit of Christ who inspired the prophets of the OT, such as Isaiah (e.g., Isa 52:13—53:12), when they foresaw “the sufferings of the Messiah and the glories that would follow.” The suffering of the Messiah is a theme that runs through the Bible (e.g., Ps 22; Zech 9:9–10; 13:7; Matt 16:21–27; 17:22–23; 20:18–19; Luke 24:26, 46; John 2:19; Acts 3:17–21; Phil 2:5–11; 1 Tim 3:16; cf. Luke 9:26; 21:27), and it is the most prominent point about Jesus Christ in this letter (vv. 18–21; 3:17–22; 4:12–16; 5:1, 4, 9–10). Those who follow in the footsteps of Christ (2:21) should also expect to suffer for their obedience to God, but after suffering, they will enter into glory as Jesus did. Any present suffering becomes more bearable knowing the certainty of the hope that lies ahead (3:21–22).

1:12 things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. The apostle Peter was present on the day of Pentecost when the Holy Spirit descended on the infant church (Acts 2:1, 32–33). Since that time Christians enjoy a privileged position, because we who have received the gospel have knowledge of the very things the ancient prophets searched intently to understand. The prophecies of old were written to confirm the gospel once God had sent his Son. The sufferings and glories of Christ are of great interest even to the angels. Although Peter’s readers were being ostracized by their society because of the gospel, they nevertheless enjoyed, as do all Christians since, a very privileged status in comparison to the prophets and angels.

1:13—2:3 Be Holy. Because Christians have been given new birth into a new life, we must change the way we think and live to reflect the character of our divine Father. The old way of life is useless (1:18) and our new life was purchased with the precious blood of Jesus (1:19). Because that which people believe about the future determines how they live in the present, Peter exhorts his readers to set their minds on the grace that is yet to come (1:13), to live holy lives (1:15), and to love one another deeply (1:22) as they rid themselves of the attitudes and behaviors that destroy the bonds of community (2:1–3).

1:13–21 Be Children of the Father. There is an old saying: “Like father, like son.” Because Christians have been born again of God the Father, Peter exhorts them to be obedient children who bear a family resemblance to God.

1:13 with minds that are alert. The Greek is “gird the loins of your mind.” In the idiom of that time, a man had to gather up his long garments so he could work or run unhindered (cf. Heb 12:1). In order to live rightly, Christians must learn to think differently than in the past when they did not know Christ. This is the first of a long series of exhortations that extends through 5:11.

1:14 As obedient children. Peter continues the theme of the new birth by referring to those who have been given new birth as children of God the Father (cf. Matt 6:9). According to the NT, while all people are God’s creatures, only those who come to faith in Christ are considered his children.

1:15–16 Be holy . . . because I am holy. A way of saying that children of God should bear a family likeness to the character of their heavenly Father (Lev 11:44–45; 19:2; 20:7). God’s character was revealed in the OT as the basis of human morality and ethics (Exod 20:1–17; Deut 5:1–22). But the fullest and final revelation of God’s character is seen in Jesus Christ (John 1:18; Col 1:15; Heb 1:3). Christians are not expected to be like God in his deity but are to strive for human righteousness as demonstrated by Jesus. This call to holiness means that Christians will set themselves apart from the customs and values of their unbelieving society to live by the character and teachings of Jesus, no longer allowing their previous unbelief to define them.

1:17 a Father who judges each person’s work impartially. A caution against thinking that God will overlook the sin of his children when they continue to live as the world lives without reverent fear of him. reverent fear. Proper respect for and deference to God, which is necessary for godly living.

1:18–19 you were redeemed . . . with the precious blood of Christ. In the Bible, redemption refers to freedom gained by payment of a penalty or ransom (see, e.g., Exod 13:13; 21:30). The OT sacrifices foreshadowed the ultimate and true sacrifice of the Son of God, who redeems believers from the curse of the law, which is death (Gal 3:13), and from all wickedness (Titus 2:14). Our redemption was purchased not with money, but with Jesus’ blood, i.e., by his death (Matt 20:28; Mark 10:45; John 1:29; 1 Cor 5:7; Eph 1:7; Heb 9:15; Rev 5:9).

1:20 He was chosen. God planned for redemption even before he created the world. He knew ahead of time that Christ’s death would redeem his people just as God foreknew those who would be redeemed by it (see v. 2 and note). last times. See Acts 2:17; 1 Tim 4:1; 2 Tim 3:1; Heb 1:1–2; 1 John 2:18. for your sake. Christ did not come into the world for his own pleasure or self-interest (Matt 20:28; Mark 10:45); he came for the sake of the lost and fallen human race.

1:22—2:3 Become What You Are. Because a Christian is someone who has been born of God the Father and has the Holy Spirit within, Peter expects a transformation of character that is expressed in love for others. Such love is expressed by putting off all the things that damage our relationships with others.

1:22 you have purified yourselves . . . you have sincere love. Obeying the truth of the gospel of Jesus Christ requires a moral transformation that means believers are to love each other sincerely (John 13:34–35; Rom 12:9; 1 Thess 4:9–10). This does not denote emotional sentimentality, but entails relating to each other in ways that honor God.

1:23 perishable seed . . . imperishable. The conception of the new life that believers enjoy through the word of God, which is living and enduring. Human fathers conceive life that is mortal and will die, but because God is eternal, the life that he conceives is imperishable and eternal.

2:1 Therefore, rid yourselves. Because the Christian’s new life is to reflect the character of the heavenly Father, believers must end “all malice and all deceit, hypocrisy, envy, and slander”—things that are the opposite of sincere love.

2:2 Like newborn babies, crave pure spiritual milk. Instead of continuing in old vices, Christians are to crave what nourishes spiritual growth for themselves and others.

2:3 now that you have tasted. An allusion to Ps 34:8, which also speaks of the Lord delivering the righteous in their sufferings. Cf. 3:10–12; Ps 34:12–13.

2:4–10 The Living Stone and a Chosen People. After describing the new birth and the moral transformation of character necessary to sustain the new life in Christ, Peter presents an image of a spiritual house, or temple, with Jesus Christ as the foundational cornerstone into which believers are being built. Peter takes the stone imagery from the OT (Ps 118:22–23; Isa 8:14–15; 28:16), applies it to Jesus (cf. 1:11), and uses terms that previously described the OT people of God to refer to Christians (v. 9).

2:4–8 The Father’s House. The Greek word translated “house” provides a wonderful play on words. It can refer to a physical building or (in reference to a deity) a temple, as well as a household or family. Christian believers constitute the family of God by virtue of their new birth (1:3). Peter refers to “living stones” (see v. 5 and note) to evoke the image of a building in which God dwells, with each believer taking their place in it.

2:4 the living Stone. The resurrected Christ, who is himself alive forevermore and the giver of life to those who believe that he is the Son of God who atoned for sin.

2:5 living stones . . . being built into a spiritual house. An image of Christian believers taking their places in God’s great project of redemption. The placement of the living stones with the living Stone shows the close relationship between believers and Jesus Christ and their shared nature as human beings. The living stones are not isolated, heaped in a pile, or scattered across a field; each stone takes its place in the design of the Father’s spiritual house. As living stones within a spiritual house, believers are unified, each is significant, and each has a purpose. The Holy Spirit, who has given life to the living stones, also indwells the spiritual house. The OT temple is the background for this metaphor, for the temple was the place of God’s presence and of proper worship. Animals were sacrificed in the OT temple, but in this spiritual house, believers form a priesthood that offers “spiritual sacrifices acceptable to God” (cf. Rom 12:1). priesthood. The priesthood of all believers is not a reference to ecclesial authority. Rather, believers are to (1) reflect the holiness of God and that of their high priest (1:15; Heb 7:26; 10:10), (2) offer spiritual sacrifices (here; Rom 12:1; Heb 13:15; the NT also refers to offerings that include money or material goods [Phil 4:18; Heb 13:16]), (3) intercede for others before God (Rom 12:12; 15:30–31; Eph 6:18; Col 4:2; 1 Thess 5:17; 1 Tim 2:1; Jas 5:16; Rev 5:8; 8:3–4), and (4) represent God to others (2:12; Acts 13:47; Rom 15:9, 16).

2:6 a chosen and precious cornerstone. Christ (Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11). The cornerstone was the most important stone in an ancient building, it was the first stone to be set in the foundation, and all other blocks were plumbed to it. Believers take their place in God’s spiritual house by squaring their lives to the plans and purposes of Christ.

2:7 The stone the builders rejected has become the cornerstone. Quotes Ps 118:22 to show that Christ is rejected by many who mistakenly think they are building for God, and as a result of their rejection, they stumble and fall. See note on v. 8.

2:8 they were destined for. Some read this to mean that although stumbling is inevitable because of disbelief, God does not cause people to disbelieve. Others argue that God does cause people to disbelieve. What is clear is that disbelieving the gospel message leads to a downfall.

2:9–10 Now You Are the People of God. Those who have put their faith in Christ have the privilege of being counted among the people of God. Peter refers to Christians in words that previously described only God’s chosen nation of ancient Israel.

2:9 a chosen people, a royal priesthood, a holy nation, God’s special possession. Peter continues to describe his Christian readers in terms the OT uses only for the ancient nation of Israel. “Chosen,” “royal,” and “holy” describe collectively the nature of the relationship between Christian believers and God. a chosen people. See Isa 43:10, 20–21; see also Eph 1:4 and note. All who believe in Christ—whether Jew or Gentile, regardless of nationality or ethnicity—make up the chosen people. a royal priesthood, a holy nation, God’s special possession. See Exod 19:5–6. As God’s royal priesthood, all Christians are to be holy and set apart for the Lord’s service as priests were expected to be in the ancient world. Regardless of one’s nationality by birth, Christians, by new birth, form a new nation in the world that is set apart for God (Mark 12:17). This holy nation is “God’s special possession” in a way that the rest of humankind is not (Deut 4:20; 7:6; 14:2; Isa 43:20–21; Mal 3:17). Christians are set apart to declare the praises of God in a world that rejects him, and they are in some times and places despised for it.

2:10 now you are the people . . . now you have received mercy. See Hos 1:6, 9; 2:1, 23; Rom 9:25–26. A distinctive characteristic of God’s people is that they have accepted the mercy God offers in Christ.

2:11—3:7 Living Godly Lives in a Pagan Society. After describing the new identity of his Christian readers, Peter exhorts them to be faithful and winsome witnesses to the truth of the gospel by living in ways that do not unnecessarily offend the ethical and moral expectations of their society.

2:11–12 Live as Foreigners and Exiles. Peter is concerned that Christians live in a way that will not bring unnecessary suspicions about the gospel. He wants pagan neighbors to recognize his readers as good people as far as possible without disobeying the Lord.

2:11 foreigners and exiles. They typically abstained from participating in the customs and practices of their host culture, and they had neither the privileges nor the responsibilities of citizens. This phrase suggests that Christians should abstain from the customs and practices of unbelievers and live instead by values and practices of the holy nation.

2:12 see your good deeds. By God’s common grace, not all Christian practices and values are the opposite of social expectations. When Christians do good deeds, unbelievers understand better the transforming grace of the gospel (3:16). on the day he visits us. See Luke 19:44. May refer to the future day of judgment when Christ returns or to the day when God visits a person through an encounter with the gospel. In either case, the winsome witness of Christians may influence unbelievers to repent and believe.

2:13–17 Submit to Even Pagan Authority. Peter’s readers were to think of themselves as foreigners in their society, but that didn’t mean they could disrespect and disobey the authorities who governed it. Peter’s concern here is primarily for the witness and well-being of the infant church.

2:13 Peter exhorts his readers to submit to the authorities “for the Lord’s sake” so that any talk of following Christ as treasonous or socially disruptive might be silenced. How we live as Christians influences what others think of God and Christianity.

2:16 Live as free people . . . live as God’s slaves. People freed by the gospel freely submit to the authority of earthly institutions as long as such submission does not conflict with God’s authority. Genuine freedom is freedom from the tyranny of sin (John 8:36; Acts 13:39).

2:17 Show proper respect to everyone. Implies that every person is due respect as a bearer of God’s image, but expressing respect should be done in a way appropriate for Christians. honor the emperor. At this time the Roman emperor may have been the cruel and godless Nero, who ruled AD 54–68. Tradition says the apostle Peter was executed by Nero.

2:18—3:7 Living for Christ in the Household. After giving instructions about how Christians are to submit to their wider society, Peter continues to discuss how Christians are to live as winsome witnesses among the unbelievers in their households. Greco-Roman culture considered the family household to be the foundational unit of society and civilization. New religions were often suspected of having a corrupting influence on the family. Peter wants Christians to live within their households in ways that do not provoke unnecessary accusations against Christianity. At the same time, the gospel subverts the expectations of social order even within the household. Peter addresses both the slave and the wife as responsible moral agents, granting them more dignity and standing than was typically given in the Greco-Roman world. Jesus’ endurance in obedience to God despite undeserved suffering is the example for all Christian relationships.

2:18 Slaves . . . submit yourselves to your masters. By addressing Christian slaves directly as free moral agents, Peter dignifies the most vulnerable members of Greco-Roman society. In general, all Christian believers in the Greco-Roman world lost social status because of their faith in Christ, and so slaves, since they had the least social status and power of all, were fitting models for all. Even the most socially prominent believer must live as a slave to God, obeying him in every aspect of life, even at the risk of lost social standing.

2:19 bears up under the pain of unjust suffering. Slaves who had come to faith in Christ were in a difficult situation because slaves were expected to participate in the religion of their masters. Even though they may have been in a situation of unjust suffering, Christian slaves were to submit to their masters, except where doing so would violate their faith in Christ. conscious of God. A Christian’s relationship with God should motivate all that they do (v. 13; Eph 6:7–8.)

2:21 To this you were called. Unjust suffering because of faith in Christ is part of the Christian’s calling. Christ suffered for you. The Son of God became the suffering servant (i.e., slave) of Isa 52:13—53:12 in order to accomplish the Father’s purposes. Christ’s willingness to suffer rather than disobey God is the example for all Christians. Vicarious atonement does not mean that because Jesus suffered, his followers don’t have to. follow in his steps. The footsteps of Jesus lead through suffering and death, but they don’t stop at the grave. They lead us on to eternal glory with God.

2:22–25 These verses quote and allude to the suffering servant of Isa 52:13—53:12, a prophecy of Jesus’ suffering. Christ is the ultimate example of suffering for doing good. He was sinless but nevertheless suffered insults, wounds, and death. Jesus’ redemptive death cannot be repeated or imitated, but his example of entrusting himself to God rather than retaliating is an example Peter wants his readers to follow when they suffer unjustly.

2:24 in his body on the cross. Atonement for our sins was achieved by Jesus’ suffering and death on the cross, not by his teachings or even his miracles (3:18). that we might die to sins. The purpose of Jesus’ atoning death is that we might stop sinning, not that we might continue to sin with a false sense of well-being.

2:25 like sheep going astray . . . you have returned to the Shepherd. The image of people in need of God as sheep who need a shepherd arises here in connection with the wandering sheep of Isa 53:6 (cf. Ps 23:1; John 10:11, 14; Heb 13:20). Jesus’ request of Peter to care for his sheep in their final conversation (John 21:15–17) no doubt made a lasting impression on Peter’s thinking.

3:1 Wives, in the same way. Peter dignifies women by directly addressing wives and acknowledging them as free moral agents. As all believers are to submit to authority in reverent fear of God (2:13–17), a wife’s submission is motivated by her relationship to God. submit yourselves to your own husbands. Christian wives should submit even to unbelieving husbands unless doing so would violate obedience to Christ (Gen 3:16; 1 Cor 11:3; Eph 5:22–24; Col 3:18; Titus 2:5). In Greco-Roman society, wives were expected to follow the religion of their husbands. But Peter subverts that expectation by instructing wives on how their unbelieving husbands “may be won over without words.”

3:3 elaborate hairstyles and the wearing of gold jewelry or fine clothes. See 1 Tim 2:9. Peter does not forbid wearing fine clothing, jewelry, and going to the salon, but a Christian woman must recognize that the true source of her beauty in God’s sight is her inner spirit. In Greco-Roman society, extreme coiffures and excessive jewelry were stylish. Now, as then, Christ transforms a woman’s self-image from what society tells her is beautiful to what is beautiful in God’s sight.

3:7 Husbands, in the same way. While Peter’s words to Christian husbands are brief, they were subversive in first-century society. Rather than lording it over his wife, a husband must be “considerate,” living with her in reverent fear of God (2:17–18). This entails treating her with respect and acknowledging her as a spiritual equal. weaker partner. This refers primarily to a woman’s physical weakness relative to a man’s strength, not her moral character or mental capacity. A Christian man who lives in reverent fear of God will not beat or otherwise abuse a woman into submission. heirs with you of the gracious gift of life. Women and men share equally in the saving grace of God (Gal 3:28). so that nothing will hinder your prayers. A Christian man’s relationship with God is hindered if he fails to live with his wife in a godly way.

3:8–22 Suffering for Doing Good. Almost everyone suffers at some point in life, and many eventually ask, “Why me?” Suffering that one brings on oneself is understandable (4:15), but it is spiritually confusing when innocent and even righteous people suffer (see the book of Job). Peter addresses a particular kind of suffering that is unique to Christians who, through either the misunderstanding or malice of others, become targets of various forms of persecution because of their faith in Christ.

3:8–12 Christian Virtues for Righteous Living. Christian character must consist of virtues that build and sustain community, even when the wider society does not value those virtues. This is true especially in times and places where the dominant society is suspicious of or hostile to the Christian faith and Christians therefore become the victims of undeserved insult and evil, as they were at the time Peter wrote this letter.

3:8 be like-minded, be sympathetic, love one another, be compassionate and humble. Peter mentions five qualities that are hallmarks of a healthy Christian community, and each quality is necessary to preserve Christian community. Like-minded people share religious beliefs and ethical practices, which produce cohesion within a group. Right beliefs about Jesus Christ and the ethical system that flows from those beliefs are foundational for Christianity as a whole and for healthy local churches. Some societies value understanding, love, compassion, and humility differently than others. For instance, first-century Roman society disdained humility as an expression of weakness. But Jesus Christ humbled himself to serve others—even to death—not because he was weak, but precisely because he is the most exalted and powerful human being. Christians should do likewise, even when such values conflict with social expectations.

3:9 evil with evil or insult with insult. When someone is the target of evil or insult, perhaps the most natural reaction is to retaliate. Certain religious groups even approve such retaliation. A Christian not only refrains from retaliating in kind but repays evil and insult with blessing. Just as God extends grace to a rebellious world that does not deserve it, Christians are to respond graciously even to those who oppose them (2:23; Rom 12:17–21).

3:13–17 Righteous Living Deflects Harm. Peter apparently sees enough common ground between the values of society in first-century Asia Minor and those of the Christian life that he can exhort his readers to do good with the expectation that they will not suffer for it. The potential of suffering for one’s Christian faith is not necessarily a universal and inevitable reality of living for Christ.

3:16 ashamed of their slander. Baseless slander will ultimately be shown to be untrue, and the believer’s loving attitude shows the opponent’s attitude toward the Christian to be wrong.

3:17 if it is God’s will. God does not take pleasure when his people suffer, but it is his will that they do what is right, even if suffering is the result.

3:18–22 Christ’s Victory Over Unjust Suffering. Christ has defeated the power of evil by submitting to it in his death on the cross and then conquering it by the power of his resurrection and ascension. In the end he will destroy all who persist in evil without repentance. Therefore, it is ultimately better to suffer for doing good than to be destroyed as one who practices evil. The unjust suffering that Christians experience is not the final word since Christ has vindicated them.

3:18 put to death in the body. That is, in the realm of this life. but made alive in the Spirit. When Christ was raised from the grave, he inaugurated a new state of human existence, the realm of the Spirit that lies beyond this life. However, the benefits of eternal life can be enjoyed to some extent even now.

3:19–20a These difficult verses have been understood in three very different ways. Traditionally they have been used to support the idea that Jesus descended into hell on the Saturday between his crucifixion and resurrection—when his body was dead but his spirit remained alive (v. 18). At that time he preached either to the souls of people who were disobedient in the days of Noah or to fallen angels who had incited humans to such evil that God sent the flood at the time of Noah to destroy it (Gen 6:1–7). A second view is that the preincarnate Christ preached through Noah to the wicked generation destroyed by the flood. A third view is that Christ’s resurrection and ascension were the proclamation of victory over the most extreme powers of evil the earth has ever known, which these “imprisoned spirits” represent. With Jesus’ victory over death, their condemnation was sealed.

3:20b only a few people . . . were saved. The Noahic flood was the most severe judgment the earth has known because of the severe evil of the time. Yet in his mercy, God did not destroy the human race completely. The entire human race deserves to perish in sin, but God will save those who accept his mercy.

3:21 this water symbolizes baptism that now saves you. Baptism saves only in the sense that it represents what Christ has achieved. The waters of the Noahic flood symbolize baptism, and baptism is the sign and seal of salvation “by the resurrection of Jesus Christ” (see Rom 6:4). the pledge of a clear conscience. Baptism is not merely a religious ritual that washes the body; it is one’s pledge to God to live righteously from that time on, which results in a clear conscience before him. Peter reminds his readers of the pledge of their baptism at a time when they are facing suffering because of Christ and are tempted to turn away from the Lord.

4:1–11 Living for God. Christians, especially those living in societies that are not or are no longer based on the Judeo-Christian tradition, must decide if they will meet God’s expectations or society’s. Peter suggests that at least some of the time one can do both (2:12), but the more society is implicitly hostile to the gospel, the more distinct and countercultural Christian lifestyle decisions become. Previous to their commitment to Christ, Peter’s readers had spent their time living as their pagan society expected. Out of faithfulness to Christ, they now have ceased doing such things and consequently are suffering insults, misunderstanding, and various forms of ostracism (v. 4; 3:14). A Christian’s refusal to live as they formerly had implicitly indicts those who continue in those practices.

4:1–6 Living Out Christ’s Victory. Having explained in 3:18–22 that Jesus himself suffered unjustly while being obedient to God, even to death, Peter now exhorts Christians to arm themselves with that same resolve, so that they too might live victoriously. Although unbelieving family and friends might condemn a Christian’s obedience to God, Peter reassures Christians that it is God’s judgment, not human condemnation, that will vindicate the believer. Therefore, the Christian has joy and peace that comes only from being right with the Creator and Judge of all.

4:1 The only way Christians can live victoriously in society is to arm themselves “with the same attitude” as Christ, who resolved to obey God rather than sin—even if it meant suffering, “because whoever suffers in the body is done with sin.” Peter’s readers face the choice of either taking the path of least resistance (going along with the values, norms, and practices their society accepts and expects) or obeying God and suffering ostracism and judgment from unbelieving family and friends who criticize and condemn them (v. 4). Willingly suffering in this way, even as Christ suffered rejection, demonstrates that the believer has resolved to be done with sin.

4:6 preached even to those who are now dead. Some think this means there is an opportunity for conversion after death, but Heb 9:27 speaks against that possibility. Others interpret the “dead” as those who are spiritually dead but physically alive. But in the immediate context of v. 5, “the dead” forms half of an expression that refers to the whole human race. In the first century many believed that death removed a person from the judgment of the gods, which was operative only during one’s earthly life. Peter exposes this kind of thinking to be false. Because God will judge people after physical death (v. 5), the gospel message of God’s forgiveness for sins that was preached to those who are now dead—whether or not they became believers—is still in effect. Death does not invalidate either the promises or the warnings of the gospel of Jesus Christ. God is the judge of both the living and the dead.

4:7–11 Living in Light of the End of All Things. What a person believes about the future determines how they will live today. Peter reshapes his readers’ self-understanding by explaining that they must decide how to live now in light of the end. The sure hope of a meaningful and just future provides confidence for the Christian believer to live each day with that future in mind.

4:7 The end . . . is near. In the end, God the Father delegates judgment to the resurrected Christ (John 5:27; Acts 17:31). Because the resurrection of Jesus has already happened, the coming judgment is “near” in the sense that it is the next event in God’s plan of redemption. As people come to faith in Christ now, God is realizing his plan in this final stage, which will culminate in the return of Christ and the end of earthly history. Therefore. This knowledge should influence the way Christians think and act now.

4:12–19 Suffering for Being a Christian. In his final thoughts about suffering, Peter makes four points: (1) Suffering for being a Christian should not come as a surprise. Because evil and sinful people targeted Jesus, those who follow in Jesus’ footsteps should not be surprised to find themselves targets of similar opposition (v. 12). (2) Suffering because of Christ is a blessing because it confirms one will also enjoy all that Jesus has achieved (vv. 13–14). (3) In response to any suffering that may come because of faith in Christ, Christians should trust God by continuing to live righteously as an expression of their abiding trust (v. 19). Suffering should not be used as an excuse to sin. (4) God is sovereign over even our suffering and gives relief in his good time (v. 19; 5:10).

4:15 If you suffer, it should not be as a murderer . . . or even as a meddler. There is suffering that comes from following Christ and suffering that comes from one’s own bad behavior. There is no honor or glory in suffering because one has committed evil, even if that evil is simply being inappropriately involved in another’s business (“a meddler”). Being a Christian never gives a person license to do evil (3:10–12). There is no right way to do the wrong thing.

4:16 do not be ashamed. Christians should not be ashamed if they suffer for their faith in Christ because “it is time for judgment to begin with God’s household” (v. 17 and note; Jer 25:29; Ezek 9:5–6; Amos 3:2; Zech 13:9; Mal 3:1–5).

4:17 judgment. Here refers to the act of judging, not to condemnation. Suffering for Christ is a purifying judgment of God’s people because those who are truly believers will suffer for their faith rather than for their sin, and therefore they will be found to belong to God. Those unwilling to stand with Christ when tested by suffering belong to “those who do not obey the gospel of God,” who will be both judged and condemned. God’s household. Greek “house of God”; it referred to the temple in the OT, but now Christians collectively are his temple (2:4–5).

4:19 suffer according to God’s will. See note on 3:17.

5:1–11 To the Elders and the Flock. Peter’s final instructions to his readers encourage them to preserve Christian unity and identity by standing fast in the true grace of God. Despite the believer’s current suffering, God will set all things right in the end.

5:1 elders. Those spiritually responsible for the church. The early Christian church continued this structure of leadership from the Jewish synagogue, and “elder” is the most common title for church leadership in the NT. In the first century, elders were typically older believers who were respected and had standing in the community (1 Tim 3:1–7). The author refers to himself here as a “fellow elder,” which does not mean that he could not have been an apostle (1:1), for the apostles were certainly considered elders of the church at large in whatever Christian community they resided.

5:2 Be shepherds of God’s flock. The church needs this type of shepherd-leadership to survive in times of persecution. Responsible church structure and order is important for seeing the church through the fiery ordeal of testing.

5:4 when the Chief Shepherd appears. Jesus Christ is the Chief Shepherd under whom the elders shepherd the flock. Ps 23 begins with the comforting statement “The LORD is my shepherd.” The NT uses the shepherd metaphor to refer to Jesus (2:25; John 10:11, 14; Heb 13:20; Rev 7:17; see Matt 2:6; 9:36; 26:31; John 10:16). After his resurrection, Jesus’ parting words to Peter were to shepherd the Lord’s flock (John 21:15–17). Here Peter passes on that instruction to the elders, who are responsible for the church’s spiritual well-being. the crown of glory. In that culture, athletes who persevered to victory wore wreathlike crowns. Such crowns were typically made of laurel. The crown for elders who persevere will be the imperishable glory they will receive when the Lord returns.

5:6 Humble yourselves. See Luke 14:11.

5:7 Cast all your anxiety. This may be the way in which Christians can humble themselves (v. 6).

5:9 believers throughout the world. Peter encourages his readers by telling them they are not alone in their persecution and suffering. Other believers are facing the same things.

5:12–14 Final Greetings. Many letters of that time ended with personal greetings and closing remarks, such as are found here. Peter adds a major theological point: what he has written is the true grace of God in which Christians must stand (v. 12).

5:12 With the help of Silas. Silas was likely Paul’s courier who delivered the letter to its original recipients, and Silas may have also assisted Peter as a scribe, writing the letter under Peter’s direction. Acts mentions Silas many times as an associate of the apostle Paul (Acts 15:22, 27, 32, 40; 16:19, 22, 25, 29, 36, 38, 40; 17:4–5, 10, 14–15; 18:5) and Timothy (2 Cor 1:19; 1 Thess 1:1). encouraging you and testifying . . . the true grace of God. The letter exhorts its readers to begin to or continue to live faithfully for Jesus Christ, and it also provides the theological basis in which a life of obedience must be grounded. This letter sets forth the true grace that God offers through Jesus Christ. Because there is no other source of grace, forgiveness, and eternal life, Peter exhorts his readers to stand fast in it.

5:13 She who is in Babylon. Likely the Christian community in the location from which Peter writes. “Babylon” is probably a veiled reference to Rome (see Introduction: Place of Composition and Destination; Genre and Structure). my son Mark. Perhaps John Mark, son of a woman named Mary (Acts 12:12), cousin of Barnabas (Col 4:10), and perhaps the spiritual son of Peter. Like Silas, Mark was also associated with the apostle Paul (Acts 12:25; 15:37–39; 2 Tim 4:11; Phlm 24). Because of Peter’s long and apparently close association with Mark, many consider Peter’s story of Jesus to be derived from the Gospel of Mark.

5:14 kiss of love. See 1 Cor 16:20. This gesture of mutual love and respect was apparently a practice of the early church that had been carried over from the synagogue. Peace. Only those who are in Christ through faith in his atonement have the peace needed to live well in this life, for it is a peace that flows from a right relationship with God and with others.