Study Notes for 1 Peter

1 PETER—NOTE ON 1:1–2 Opening. Peter identifies himself as the author. The geographical location of the recipients is indicated (see Introduction: Purpose, Occasion, and Background), and they are greeted with “grace” and “peace.” The introduction is theologically weighty, for the readers are identified as “elect exiles” and the salvation accomplished is attributed to the work of the Father, Spirit, and Son.

1 PETER—NOTE ON 1:1 Peter designates himself as an apostle, an authoritative messenger of Jesus Christ (see note on Rom. 1:1). The people receiving his letter are elect exiles of the dispersion. Peter is not speaking of a literal exile (cf. 1 Pet. 1:17; 2:11). Believers long for their true home in the new world that is coming and for their end-time inheritance, for they do not conform to the values and worldviews of this present evil age. Believers are not only exiles but God’s “elect exiles.” They are his chosen people, just as Israel is designated as God’s chosen people in the OT (Deut. 4:37; 7:6–8; Ps. 106:5; Isa. 43:20; 45:4). Since the recipients of his letter were primarily Gentiles, Peter explicitly teaches that the church of Jesus Christ is the new Israel—God’s new chosen people. “Dispersion” (Gk. diaspora) points to the same truth. It is typically used to describe the scattering of the Jews throughout the world (Deut. 28:25; 30:4; Neh. 1:9; Ps. 147:2; Isa. 49:6; Jer. 15:7; 41:17; cf. also John 7:35; James 1:1; note on Acts 2:9–11), but Peter sees a parallel in the church being dispersed throughout the world. (Another view is that these verses show that the church is like Israel but that the ultimate fulfillment of these OT prophecies pertains mainly to future ethnic Israel rather than to the church; this also applies to the notes on 1 Pet. 1:22–2:10; 2:9; 2:10.)

1 PETER—NOTE ON 1:2 Peter celebrates the work of the triune God in saving his people; the descriptive phrases in v. 2 modify “elect exiles” in v. 1 (the Gk. has no verb in v. 1; the esv supplies “are” to make the sense more clear). They are God’s people because of his foreknowledge. This does not merely refer to God’s foreknowing that they would belong to him but also means that he set his covenantal affection upon them in advance, foreordaining that they would belong to him (cf. Rom. 8:29). In the sanctification of the Spirit may refer here either to conversion or to gradual progress in the Christian life, or possibly to both. The Spirit sets apart God’s people into the sphere of the holy, so that believers are now holy and righteous in their standing before God, and they grow in actual holiness in their lives. For obedience to Jesus Christ may also refer either to conversion, when Christians confessed Jesus as Lord (Rom. 10:9; cf. 1 Pet. 1:22), or to God’s purpose for their lives, that they obey Christ. For sprinkling with his blood refers to Christ’s atoning work on the cross, where all the believers’ sins were washed away, just as the old covenant was inaugurated with the shedding of blood (cf. Ex. 24:3–8). Peter sees believers “sprinkled” with the blood of Christ, referring either to their initial entrance into a covenant with God (similar to Ex. 24:3–8) or to their subsequent cleansings by the blood of Christ (i.e., growth in holiness) or possibly to both (similar to Lev. 14:6–7; cf. Ps. 51:7; 1 John 1:7).

1 PETER—NOTE ON 1:3–2:10 Called to Salvation as Exiles. Those who have trusted in Christ are to praise God for his promised salvation and live out that salvation in their daily lives.

1 PETER—NOTE ON 1:3–12 Praise for Salvation. Peter begins the body of the letter by blessing God because he has given believers new life and guaranteed their future glory (vv. 3–5). Believers rejoice in their sufferings because they are designed for their purity (vv. 6–9). Christians are wonderfully blessed, for they know the fulfillment of OT prophecies, all of which point to Christ (vv. 10–12).

1 PETER—NOTE ON 1:3 Salvation is due to God’s mercy, grace, and sovereignty, for he miraculously gave sinners new life (caused us to be born again, cf. v. 23). Peter may be connecting “born again” to through the resurrection of Jesus Christ, meaning that the new birth was made possible because God thought of those who believe in Christ as being united to him in his resurrection (cf. Rom. 6:4; Eph. 1:19–20; 2:5–6; Col. 3:1). Or he may be linking the resurrection to the living hope of believers, since that hope immediately follows the resurrection. In the latter case, the hope of Christians is their future resurrection. Believers have an unshakable hope for the future, for Christ’s resurrection is a pledge of their own future resurrection.

1 PETER—NOTE ON 1:4 The “hope” of v. 3 is now described as an inheritance, which in the OT typically describes the Promised Land and Israel’s place in it (Num. 32:19; Deut. 2:12; 12:9; 25:19; 26:1; Josh. 11:23; Ps. 105:11). But the OT inheritance points ahead to an even greater inheritance, reserved in heaven for the people of the new covenant. imperishable. Nothing can tarnish or extinguish that secure inheritance.

1 PETER—NOTE ON 1:5 Salvation in this context is a further description of the inheritance of v. 4 and the hope of v. 3. Peter lifts his readers’ minds to what will be revealed in the last time. They will certainly receive this future salvation, for God will protect them through his power by sustaining their faith to the end.

1 PETER—NOTE ON 1:6–7 Peter realizes that joy is mingled with grief as Christians in Asia Minor suffer various trials. Little while denotes the whole of their earthly life before they inherit future salvation. if necessary. These sufferings are God’s will for his people, so that their faith might be purified and shown to be genuine. Such faith has a great reward, for at the revelation (that is, the return) of Jesus Christ, honor and praise will belong both to Christians and to Christ.

1 PETER—NOTE ON 1:8–9 Joy is not reserved only for the future when Jesus will be clearly seen at his revelation (v. 7). Even now, his followers love him, believe in him, and rejoice with an inexpressible joy. The end result is eternal salvation—the completion of God’s saving work.

1 PETER—NOTE ON 1:10–11 Even though the OT prophets did not see clearly when their prophecies would be realized, they did foretell that Christ would suffer and then be glorified. See Overview of the Bible. The Spirit of Christ is the Holy Spirit, who was speaking through the prophets.

1 PETER—NOTE ON 1:12 Christians have received astounding blessings, for the OT prophets were serving not themselves but you, that is, NT believers, and angels long to understand fully what has been accomplished. Christians have heard this good news in the gospel proclaimed to them.

1 PETER—NOTE ON 1:13–21 The Future Inheritance as an Incentive to Holiness. The inheritance promised to followers of Christ should motivate them to set their hope entirely on their future reward (vv. 13–16) and to live in fear of the God who redeemed them at the cost of his own Son (vv. 17–21).

1 PETER—NOTE ON 1:13 set your hope fully. The fullness of grace and its complete work will come only when Jesus returns, and believers are to long for that day. They do so by thinking rightly about reality and by living sober-minded and sensible lives in this present evil age.

1 PETER—NOTE ON 1:14–15 While living on this earth, Christians have to fight the desires of sin, so they are called to be obedient children, separated from evil in all that they do. They are to be holy (cf. Lev. 18:2–4), for that accords with the character of God who is holy and has called believers to himself.

1 PETER—NOTE ON 1:17 Father who judges impartially may refer only to the final judgment, when believers will be judged according to their deeds (cf. Rom. 2:6, 16; 2 Cor. 5:10). More likely, Peter has in mind both this present life and the last day as well. God is not only the Father of his people but also their judge. Fear is not a paralyzing terror but a fear of God’s discipline and fatherly displeasure; it is a reverence and awe that should characterize the lives of believers during their exile (cf. 1 Pet. 1:1) on this earth.

1 PETER—NOTE ON 1:18–19 The reason for the call to fear (v. 17) is given in vv. 18–19. Believers were ransomed by Christ’s precious blood. “Ransom” recalls Israel’s deliverance from Egypt (Deut. 7:8; 9:26; 15:15; 24:18), which in turn points to the greater deliverance accomplished by Jesus Christ. Believers are delivered from a life of futility and meaninglessness to one of great significance. you were ransomed from the futile ways inherited from your forefathers. Christ’s sacrifice breaks the inevitability and power of “generational sin,” the idea that the sins of parents and grandparents are often repeated in later generations (cf. Ex. 20:5–6). Christ’s sacrifice is compared to a lamb without blemish or spot. The references to “lamb” and “blood” point to the OT sacrifices and especially to Christ as the Passover Lamb (Exodus 12) and the servant of the Lord (cf. “lamb,” Isa. 53:7). As the perfect sacrifice, Christ atoned for the sins of the unrighteous (cf. John 1:29; 1 Pet. 3:18).

1 PETER—NOTE ON 1:20–21 Christians should live in holy fear (v. 17) because they are deeply loved and should not despise that love. God planned (Christ was foreknown, cf. v. 2) from eternity past when he would send Christ, and he chose to reveal him at the time in history when these believers lived (for the sake of you) so that they would enjoy the inexpressible privilege of living in the days of fulfillment (cf. vv. 10–12). They should be full of hope (hope functions as an inclusio—a literary envelope—beginning and ending this section; vv. 13, 21), for Christ’s being raised reminds them of their future reward.

1 PETER—NOTE ON 1:22–2:10 Living as the New People of God. Since Christians have been given new life by the Word of God, they are to love one another fervently (1:22–25). They are to long for God’s Word so that they will continue to grow in faith (2:1–3). They are like living stones which together build up a spiritual house, with Jesus as the cornerstone (2:4–8). Believers are chosen by God to be his people (2:9–10).

1 PETER—NOTE ON 1:22 Peter’s call for his readers to love one another is grounded in their conversion, which occurred when they were obedient to the truth (i.e., the gospel) and therefore were purified and cleansed (see note on v. 2 for “obedience” and “sprinkling”).

1 PETER—NOTE ON 1:23 Believers were born anew through the living and abiding word of God, meaning the whole of written Scripture (cf. v. 25) but especially the saving message of the gospel. The exhortation to love (v. 22) flows from their new life as members of God’s family.

Regeneration in the New Testament

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1 PETER—NOTE ON 1:24–25 Peter cites Isa. 40:6, 8 to contrast the weakness of human flesh with the power of the word of the Lord that has granted new life to believers.

1 PETER—NOTE ON 2:1–2 In comparing believers to newborn infants, Peter is not saying that they are immature in their faith but that all Christians are to be like infants in their longing for pure spiritual milk, which likely refers to God’s Word (cf. 1:23–25). “Spiritual” comes from Greek logikos, which echoes “word” (logos) of 1:23.

1 PETER—NOTE ON 2:3 Christians will continue to long for the Word if they have tasted that the Lord is good, which they did in conversion. Cf. Ps. 34:8; in writing this letter, Peter likely meditated at length upon this psalm, which is about how the Lord delivers the righteous in their sufferings (cf. 1 Pet. 3:10–12 and Ps. 34:12–13).

1 PETER—NOTE ON 2:4 As you come to him indicates a daily personal relationship with Christ, beginning at but not limited to the time of conversion. As believers continue in fellowship with Christ, they “are being built up as a spiritual house” (v. 5). Just as his followers suffer persecution, Jesus also was rejected by men. Still, he is risen from the dead and hence is the living stone—the foundation of God’s new temple. He is God’s elect (chosen) one, and as the exalted Lord he is honored above all.

1 PETER—NOTE ON 2:5 Believers are living stones in God’s new temple (i.e., spiritual house). Since the components that make up the house are “living,” the house itself is also growing: you yourselves … are being built up. Peter sees that the OT temple anticipated the new temple where God dwells (i.e., in his people). But believers are not only God’s temple but are also a holy priesthood, which offers spiritual sacrifices (cf. Rom. 12:1; Phil. 4:18; Heb. 13:15–16) by the power of the Holy Spirit.

1 PETER—NOTE ON 2:6 In support of the idea that Jesus is the cornerstone (see note on Eph. 2:20) of God’s temple, Peter cites Isa. 28:16 (cf. Rom. 9:33; 10:11). Jesus is the elect Messiah whom God has honored by raising him from the dead. Those who put their trust in him will enjoy vindication on the last day.

1 PETER—NOTE ON 2:7 Eschatological (i.e., end-time) honor belongs to believers, but unbelievers will find the prophecy from Ps. 118:22 fulfilled. The stone the builders repudiated is the foundation of God’s temple, his new people.

1 PETER—NOTE ON 2:8 In stumbling, unbelievers fulfill the prophecy in Isa. 8:14, where the stone God has established becomes the means of their falling. Their stumbling, however, is their own fault, for they are tripped up because of their refusal to obey the “word” of the gospel. They stumble because they disobey the word, as they were destined to do. Some understand this to teach that God has predestined not who will disobey but only what the result of disobedience will be for those who disobey (i.e., that those who disobey will stumble). It is more likely that Peter teaches that God appoints all that will occur (cf. note on Eph. 1:11). In teaching this, Peter does not deny human responsibility, for he emphasizes that people are guilty if they fail to believe (they “stumble because they disobey”).

1 PETER—NOTE ON 2:9 a chosen race. God’s grace rather than human choice is the ultimate explanation for why some people come to faith and others do not. God has elected (“chosen”) some to be his people, therefore no one can boast of being included. Peter views the church as a new Israel, for he picks up what is said of Israel in Ex. 19:5–6 and applies it to the church. The church is a royal priesthood and God’s holy nation. As God’s chosen ones, Christians are to proclaim the excellencies of the one who summoned them from darkness and ushered them into his marvelous light (cf. Isa. 43:20b–21).

1 PETER—NOTE ON 2:10 Peter alludes to texts in Hosea that refer to Israel (Hos. 1:6, 9, 10; 2:23) and sees them fulfilled in the church.

1 PETER—NOTE ON 2:11–4:11 Living as Aliens to Bring Glory to God in a Hostile World. Peter explains how believers should live as exiles amid a world that rejects their message. They bear witness to the gospel when they live in a way that pleases God.

1 PETER—NOTE ON 2:11–12 The Christian Life as a Battle and a Witness. These verses introduce 2:11–4:11, emphasizing that those who have trusted in Christ bear witness to the gospel by their conduct.

1 PETER—NOTE ON 2:11 Beloved signals a major new section in the letter (cf. 4:12). Believers are sojourners and exiles (cf. 1:1, 17), awaiting their end-time inheritance. The pleasures of the world are tempting and enticing nonetheless, hence there is a great struggle and warfare against such desires. Believers are to abstain from sinful passions, for they wage war against your soul: holding on to sinful desires brings spiritual harm.

1 PETER—NOTE ON 2:12 Peter refers to unbelievers as Gentiles, which is in keeping with his understanding of believers being a new Israel (see note on 1:1). Believers are to live godly lives even though they will often be criticized by unbelievers. When believers do good deeds, some unbelievers will repent and believe and thus glorify God. Peter clearly alludes to Matt. 5:16 here (“let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven”). On the day of visitation may refer to the initial conversion of the believer through the regenerating work (“visitation”) of the Holy Spirit, or it may refer to the way in which those who become believers will glorify God on the last day, the day of judgment. To “glorify God” should probably be understood in the broad sense that the believer will glorify God in many ways—e.g., by believing (cf. Acts 13:48; Rom. 15:7, 9), through the doing of “good deeds” (cf. Matt. 5:16), and at the end of the age (cf. Rev. 14:7; 19:7).

1 PETER—NOTE ON 2:13–3:12 Testifying to the Gospel in the Social Order. Peter exhorts Christians to goodness as citizens (2:13–17), slaves (2:18–25), wives (3:1–6), and husbands (3:7). The section is summed up in 3:8–12: those who imitate Christ and pursue goodness will receive an eternal reward.

1 PETER—NOTE ON 2:13–14 Christians are to be subject to every civil authority (cf. Rom. 13:1–7). To punish (Gk. ekdikēsis, “justice, punishment, retribution”) includes not just deterring evil but carrying out retribution against those who do evil (see note on Rom. 13:4). By contrast, governments are to praise or reward those who do good, thus encouraging more good behavior.

1 PETER—NOTE ON 2:15 The godly lives of believers will put to silence any false charges raised against them.

1 PETER—NOTE ON 2:16 Freedom in Scripture is not a license to sin but expresses itself in devotion to what is good (cf. Gal. 5:13–14).

1 PETER—NOTE ON 2:17 everyone. All people deserve the same honor and respect as the emperor. Only God is to be feared. Believers should have a tender love for each other as members of the same family.

1 PETER—NOTE ON 2:18 On slavery in the Greco-Roman world, see note on 1 Cor. 7:21. Masters had extensive authority over slaves, and slaves were often mistreated by their masters. Still, Peter calls on slaves to be subject even to evil masters, with all respect.

1 PETER—NOTE ON 2:19–20 Gracious thing comes from “grace” (Gk. charis) and in this context seems to be synonymous with credit. Both words indicate that God’s people will receive a reward from him if they endure suffering righteously. Cf. Luke 6:34–35, where charis is translated “credit” and is parallel with “reward” (Gk. misthos). “Gracious thing” could also mean that patient endurance of suffering is evidence of God’s grace at work. The two interpretations are compatible, for along with God’s enabling grace come his favor and blessing.

1 PETER—NOTE ON 2:21 Christ’s substitutionary sacrifice in which he gave his life for sinners is unique, and yet those he has saved may follow Christ’s example when they suffer unjustly, even though their sufferings do not atone for sin.

1 PETER—NOTE ON 2:22 This crucial verse underscores the sinlessness of Christ (committed no sin) and his substitutionary death for sinners (cf. 3:18). Jesus’ freedom from deceit alludes to Isa. 53:9. Isaiah 52:13–53:12 especially emphasizes that the servant of the Lord died as a substitute to remove the sins of his people.

1 PETER—NOTE ON 2:23 when he suffered, he did not threaten. It is common to long for retaliation in the face of unjust criticism or suffering, but Jesus behaved like the meek lamb of Isa. 53:7. He could do so because he continued entrusting both himself and those who mistreated him entirely to God, knowing that God is just and will make all things right in the end. Likewise believers, knowing that God judges justly, are able to forgive others and to entrust all judgment and vengeance to God (cf. Rom. 12:19). Every wrong deed in the universe will be either covered by the blood of Christ or repaid justly by God at the final judgment.

1 PETER—NOTE ON 2:24 Tree was often used as a synonym for “cross” in first-century Judaism, possibly due to association with Deut. 21:22–23 (cf. Gal. 3:13; also Acts 5:30; 10:39; 13:29; and see note on crucifixion at Matt. 27:35). The unique, substitutionary, sin-bearing death of Jesus is described here, with allusions to Isa. 53:4, 5, 11. healed. The healing in the atonement does not refer to physical healing in this context (though cf. Matt. 8:17) but to the forgiveness of sins. Jesus’ death should lead to a profound change in the lives of believers, so that they now sever all ties with evil (die to sin) and devote themselves to living in a holy manner (live to righteousness).

1 PETER—NOTE ON 3:1–2 Husbands are to be the leaders in their homes (cf. Eph. 5:22–33; Col. 3:18–19), and wives are to be subject to (cf. 1 Pet. 3:5–6) and follow their leadership. If a wife has an unbelieving husband who is disobedient to the word (i.e., the gospel), she should not try to pressure him into converting. Instead, her godly conduct will testify without a word to the truth of the gospel. your own husbands. Scripture never says that women in general are to be subject to men in general, but it does affirm male headship in the home (see also Titus 2:5) and in the church (see notes on 1 Tim. 2:11–15; 3:2–3–3). Scripture also affirms the equality of man and woman as being made in the image of God (Gen. 1:27; cf. 1 Pet. 3:7).

1 PETER—NOTE ON 3:1 For a Christian wife to have a different religion than her husband was quite astonishing for that culture. For example, the Greek historian Plutarch (c. A.D. 46–127) said, “A wife should not acquire her own friends, but should make her husband’s friends her own. The gods are the first and most significant friends. For this reason, it is proper for a wife to recognize only those gods whom her husband worships” (Advice to Bride and Groom 19, Moralia 140D). Even though Peter calls on wives to submit to their husbands, it was a different submission than was common in that culture, for the wives’ devotion was first and foremost to Christ.

1 PETER—NOTE ON 3:3–4 Do not let your adorning be external. Peter’s instructions here were common in his day (see Seneca, Epistles, To Helvia 16.3–4; Dio Chrysostom, Orations 7.117; Juvenal, Satire 6.457–463; 490–511; Plutarch, Advice to Bride and Groom, Moralia 141E; Epictetus, Handbook 40). Such “external … adorning” can be witnessed in portraits and sculptures from the first century, where the elaborate braiding of women’s hair and the wearing of ostentatious jewelry was common in upper-class Roman society. In contrast to this, the Christian woman should focus on inner (hidden) beauty of the heart. What matters to God is the godly character of the wife, characterized by a gentle and quiet spirit. It is clear that Peter is not literally prohibiting all braiding of hair or all wearing of gold jewelry, because if this were the case the same prohibition would apply also to wearing clothing! Instead, Peter warns against both an inordinate preoccupation with personal appearance and material excess in such matters.

1 PETER—NOTE ON 3:5 Hope in God is expressed in a wife honoring her husband by submitting to him, as the venerable women in the OT did.

1 PETER—NOTE ON 3:6 Sarah obeyed Abraham. Peter describes Sarah’s submission in terms of obedience. Such obedience does not mean the relationship between husbands and wives is like that of parents and children, but it does show that a wife is to follow her husband’s direction and leadership. In the culture of her day, Sarah expressed her submission by respectfully referring to Abraham as lord (see Gen. 18:12). do not fear. Peter calls on wives to model themselves after such godly women, not fearing that harm will come to them, but trusting God as Sarah did.

1 PETER—NOTE ON 3:7 Peter’s advice to husbands is compressed, perhaps because he addresses at more length those under authority who are more likely to be mistreated (slaves and wives). The word likewise is merely a transition (cf. v. 1; 5:5); it does not mean husbands should submit to their wives, since Scripture never teaches this (see Eph. 5:21–33). To live … in an understanding way probably focuses on living in accord with God’s will, which includes understanding the needs of a wife. Interpreters differ over whether weaker vessel means weaker in terms of delegated authority, emotions, or physical strength. Peter is probably thinking of the general truth that men are physically stronger than women and may be tempted to threaten their wives through physical or verbal abuse. Women and men share an equal destiny as heirs … of the grace of life. Peter does not think women are inferior to men, for both are equally made in God’s image (cf. Gal. 3:28). If husbands do not treat their wives in a godly way, the Lord will pay no heed to their prayers.

1 PETER—NOTE ON 3:8–9 Finally, all of you provides a transition from the preceding specific instructions to a list of godly virtues that all believers are called to exemplify at all times. Those who bless others will receive a blessing from God, which Peter explains in the following verses.

1 PETER—NOTE ON 3:10–12 Peter draws on Ps. 34:12–16 (see note on 1 Pet. 2:3). To love life and see good days is the result of the “blessing” (3:9) of God in one’s life. Peter says this will come to the person who will keep his tongue from evil and who will turn away from evil and do good. Obedience to God in daily life is the path to experiencing God’s blessing (cf. Ps. 34:4–10), and by implication disobedience will lead to God’s discipline (cf. Ps. 34:16, 21; Heb. 12:4–11). Peter continues his quotation of Psalm 34: For the eyes of the Lord are on the righteous (to observe and care for them) and his ears are open to their prayer (for various needs and cares). This does not mean that God keeps obedient believers from suffering (cf. 1 Pet. 2:19–23; 3:14, 17; 4:12–19) but that God will provide his grace “to strengthen and establish” believers in the midst of suffering (5:10) and in times of great need (cf. 2 Cor. 12:9; Heb. 4:16).

1 PETER—NOTE ON 3:13–4:11 Responding to Suffering in a Godly Way. Believers are to endure hardship, knowing that they will receive a final reward (3:13–17). Christ suffered at his death but was raised from the dead, and thus has triumphed over all demonic powers (3:18–22). Christians are urged to give themselves wholly to God, being willing to suffer and do what is right (4:1–6). Expectation of the end times should motivate believers to live in a way that pleases God and to exercise their spiritual gifts (4:7–11).

1 PETER—NOTE ON 3:13–14 even if. Peter is writing to Christians already suffering for their faith, therefore he is not saying that such suffering is improbable. His point is that no one will ultimately or finally harm Christians, “even if” they suffer now, for God will reward them (cf. Rom. 8:31). Indeed, they will be blessed by God in their sufferings (cf. Matt. 5:10).

1 PETER—NOTE ON 3:15–17 Believers should always be ready to provide a rationale for their faith, but they should do so winsomely and righteously. And if they keep a good conscience, any accusations against them will prove groundless, and their accusers will be put to shame. It is sometimes God’s will that Christians suffer for doing good.

1 PETER—NOTE ON 3:18 A key statement on the substitutionary atonement of Christ. He suffered and died as the righteous one in place of the unrighteous, in order to bring us to God. One interpretation of being put to death in the flesh but made alive in the spirit is that “in the flesh” means in the visible, physical realm in which Jesus was crucified and “in the spirit” (as in 4:6) means in the invisible, spiritual realm where Christ now lives. Another view is that Jesus died physically but was raised from the dead by the Holy Spirit.

1 PETER—NOTE ON 3:19 spirits in prison. There is much debate about the identity of these spirits. The Greek term pneuma (“spirit”), in either singular or plural, can mean either human spirits or angels, depending on the context (cf. Num. 16:22; 27:16; Acts 7:59; Heb. 12:23; etc.). Among the three most common interpretations, the first two fit best with the rest of Scripture and with historic orthodox Christian doctrine. These are:

(1) The first interpretation understands “spirits” (Gk. pneumasin, plural) as referring to the unsaved (human spirits) of Noah’s day. Christ, “in the spirit” (1 Pet. 3:18), proclaimed the gospel “in the days of Noah” (v. 20) through Noah. The unbelievers who heard Christ’s preaching “did not obey … in the days of Noah” (v. 20) and are now suffering judgment (they are “spirits in prison,” v. 19). Several reasons support this view: (a) Peter calls Noah a “herald of righteousness” (2 Pet. 2:5), where “herald” represents Greek kēryx, “preacher,” which corresponds to the noun kēryssō, “proclaim,” in 1 Pet. 3:19. (b) Peter says the “Spirit of Christ” was speaking through the OT prophets (1:11); thus Christ could have been speaking through Noah as an OT prophet. (c) The context indicates that Christ was preaching through Noah, who was in a persecuted minority, and God saved Noah, which is similar to the situation in Peter’s time: Christ is now preaching the gospel through Peter and his readers (v. 15) to a persecuted minority, and God will save them.

(2) In the second interpretation, the spirits are the fallen angels who were cast into hell to await the final judgment. Reasons supporting this view include: (a) Some interpreters say that the “sons of God” in Gen. 6:2–4 are angels (see note on Gen. 6:1–2) who sinned by cohabiting with human women “when God’s patience waited in the days of Noah” (1 Pet. 3:20). (b) Almost without exception in the NT, “spirits” (plural) refers to supernatural beings rather than people (e.g., Matt. 8:16; 10:1; Mark 1:27; 5:13; 6:7; Luke 4:36; 6:18; 7:21; 8:2; 10:20; 11:26; Acts 5:16; 8:7; 19:12, 13; 1 Tim. 4:1; 1 John 4:1; Rev. 16:13–14; cf. Heb. 1:7). (c) The word “prison” is not used elsewhere in Scripture as a place of punishment after death for human beings, while it is used for Satan (Rev. 20:7) and other fallen angels (2 Pet. 2:4; Jude 6). In this case the message that Christ proclaimed is almost certainly one of triumph, after having been “put to death in the flesh but made alive in the spirit” (1 Pet. 3:18).

(3) In a third view, some have advocated the idea that Christ offered a second chance of salvation to those in hell. This interpretation, however, is in direct contradiction with other Scripture (cf. Luke 16:26; Heb. 9:27) and with the rest of 1 Peter and therefore must be rejected on biblical and theological grounds, leaving either of the first two views as the most likely interpretation.

1 PETER—NOTE ON 3:21 A comparison is drawn between salvation in the ark and baptism. In both instances, believers are saved through the waters of judgment, since baptism portrays salvation through judgment. The mere mechanical act of baptism does not save, for Peter explicitly says, “not as a removal of dirt from the body,” meaning that the passing of water over the body does not cleanse anyone. Baptism saves you because it represents inward faith, as evidenced by one’s appeal to God for the forgiveness of one’s sins (for a good conscience). Furthermore, baptism “saves” only insofar as it is grounded in the death and resurrection of Jesus Christ. Baptism is a visual representation of the fact that Christians are clothed with Christ (cf. Gal. 3:27), and in union with Christ they share his victory over sin. Though Christians have disagreed about the proper mode of water baptism beginning in the early history of the church, Christians have generally agreed (irrespective of denominational differences) that water baptism is an outward sign of the inward reality of regeneration, which is the result of the work of the Holy Spirit (cf. John 3:5, 8; Titus 3:5), and which may be received only by grace through faith (see Eph. 2:8).

1 PETER—NOTE ON 3:22 The central truth of vv. 18–22 is that Christ has triumphed over his enemies. He is now ascended to the right hand of God, and all angels and demonic powers are subjected to him since he is Lord and Christ. Christians can therefore rejoice in their sufferings, knowing that Christ has triumphed.

1 PETER—NOTE ON 4:1–2 Since therefore Christ suffered. The suffering of Christ again functions as a model and inspiration for the readers. Concerning the phrase whoever has suffered in the flesh has ceased from sin, three different interpretations have been suggested: (1) Some suggest that this could refer to the suffering of Christ (“the one who has suffered”)—who, though he was not himself a sinner, took sin upon himself and then triumphed over it forever through his suffering and death. This interpretation seems unlikely, however, because “whoever” seems too broad and imprecise to be a clear reference to Christ. (2) Others have suggested that this is a reference to the believer being dead to the power of sin, as a result of having died with Christ (similar to Paul’s concept in Rom. 6:1–11). (3) More likely, Peter’s point is that when believers are willing to suffer, the nerve center of sin is severed in their lives. Although believers will never be totally free from sin in this life (cf. James 3:2; 1 John 1:8), when believers endure suffering for the sake of Christ they show that their purpose in life is not to live for their own pleasures but according to the will of God and for his glory.

1 PETER—NOTE ON 4:3–4 living in sensuality … drinking parties, and lawless idolatry. The lives of unbelievers have not fundamentally changed from the first century to the twenty-first; believers should have nothing to do with such behavior, even when their nonparticipation means that others will malign them.

1 PETER—NOTE ON 4:5 Unbelievers do not have the last word; they will give account and face God’s judgment.

1 PETER—NOTE ON 4:6 the gospel was preached even to those who are dead. Although some maintain that Peter offers a second chance after death for those who rejected Christ, this view is untenable since it contradicts both the clear teaching of Scripture throughout the rest of the Bible (e.g., Luke 16:26; Heb. 9:27; see note on 1 Pet. 3:19) and the immediate context, concerning the importance of perseverance of believers (4:1–6) and the coming judgment of “the living and the dead” (v. 5). Given the immediate context, “those who are dead” refers to Christians to whom “the gospel was preached” when they were alive but who have since died. This fits with the meaning of “dead” in v. 5. Even though believers will experience physical death (i.e., they are judged in the flesh the way people are), believers who have died live in the spirit the way God does (that is, they live in heaven now, and they will live as well at the resurrection when Christ returns).

1 PETER—NOTE ON 4:7 The end of all things is at hand does not mean Peter was expecting Christ to return in a few weeks or months. It means, rather, that all the major events in God’s great salvation plan—culminating in the death, resurrection, and ascension of Christ and the outpouring of the Spirit at Pentecost—had already occurred. Therefore Christ’s return could happen at any time: it was “at hand” in Peter’s day, and it still is today. But the imminent arrival of the end is not a call simply to look into heaven and wait for Jesus’ return. Instead, believers are to be self-controlled and sober-minded, so that they may be devoted to prayer and maximize their usefulness in God’s kingdom.

1 PETER—NOTE ON 4:8–9 Enduring love for others testifies that a person is living in light of the future. True love covers a multitude of other people’s sins (Prov. 10:12). Where love abounds, offenses are frequently overlooked and quickly forgotten. Hospitality, much admired in both Greco-Roman and Jewish sources (cf. 1 Tim. 3:2; Titus 1:8), was much needed in an era when inns could be dangerous and unpleasant.

1 PETER—NOTE ON 4:10 All believers have received at least one spiritual gift from God, and they are not to hoard these gifts but use them faithfully as stewards of God’s grace (cf. 1 Corinthians 12–14).

1 PETER—NOTE ON 4:11 whoever speaks … whoever serves. Peter divides spiritual gifts generally into speaking and serving gifts (for more detailed lists, see Rom. 12:6–8; 1 Cor. 12:8–10, 28–30; and Eph. 4:11). Those who speak must not propound their own ideas but faithfully declare God’s words (oracles). Similarly, those who serve must not depend on their own strength but draw their strength from God, so that God alone may be glorified through Jesus Christ.

1 PETER—NOTE ON 4:12–5:11 Persevering in Suffering. As the letter draws to a close, Peter reminds his readers that they should not be astonished when they suffer. God is using the suffering to purify the church; therefore they should unreservedly give themselves to God in their sufferings (4:12–19). Peter concludes his letter with exhortations for the leaders and the congregation as a whole to continue in the faith, knowing that their final reward is certain (5:1–11).

1 PETER—NOTE ON 4:12–13 Beloved marks the beginning of a new section of the letter (cf. 2:11). Suffering is the norm for Christians, not a surprising exception. To suffer as a Christian is a call to rejoice as a disciple of Christ, and such joy is the prelude to the joy that is to come at the return of Christ (when his glory is revealed).

1 PETER—NOTE ON 4:14 To be insulted because one belongs to Christ is to be blessed by God, because in such times the Spirit of glory, the Holy Spirit, rests upon believers in an especially powerful way. Further, it is the same Spirit that rested on Jesus (Isa. 11:2; cf. Matt. 3:16) who now rests upon the believer.

1 PETER—NOTE ON 4:16 The term Christian in the NT is always (except in this case) used by opponents of believers. The term was coined in Antioch (Acts 11:26), and Agrippa used it in his conversation with Paul (Acts 26:28). The term means “follower of Christ.” Christians are to suffer in such a way that they bring honor to God instead of disrepute.

1 PETER—NOTE ON 4:17–18 In the OT, household of God (lit., “house of God”) refers to the temple but now God’s people are his temple (see 2:4–10). “Judgment beginning with God’s house” alludes to Ezek. 9:1–6 and Mal. 3:1–4, where the Lord purifies his people. Judgment here is not punitive, however, but purifying and cleansing. The suffering of God’s people refines them (1 Pet. 1:6–7). what will be the outcome … ? If the people of God need purifying, then surely the judgment of those who do not obey the gospel will be much more severe (cf. vv. 3–5). Peter reinforces this point by quoting Prov. 11:31 from the Septuagint (Greek OT). Scarcely saved does not mean that the righteous just barely receive salvation. “Scarcely” (Gk. molis, “with difficulty”) means that the righteous are saved in the midst of suffering; their salvation is not easy and simple.

1 PETER—NOTE ON 4:19 This verse encapsulates the message of 1 Peter: Believers suffer in accord with the will of God, for he rules over everything that happens to them. As the sovereign Creator, God is also loving and faithful, therefore they should entrust their lives entirely to him, just as Jesus did when he suffered (2:23). Such trust manifests itself in doing what is good.

1 PETER—NOTE ON 5:1 The most common NT term for church leaders is elders (see notes on Acts 14:23; 1 Tim. 3:1). Apparently elders served as leaders in all the churches, including those in the northern part of Asia Minor, showing that this was the typical form of leadership in NT churches. Peter, who is an apostle (1 Pet. 1:1), also serves as a fellow elder and an authoritative witness of Christ’s ministry, especially his sufferings. Peter often reminds those to whom he writes that suffering precedes glory (cf. 1:6–7, 11, 21; 2:4, 7, 19–20; 3:13–14, 18; 4:6, 13; 5:4, 6, 10).

1 PETER—NOTE ON 5:2–3 Elders (v. 1) are entrusted with the responsibility to shepherd the flock (Gk. poimainō, “to tend sheep; to act as a shepherd”; cf. John 21:16; Acts 20:28; Eph. 4:11), from which the English verb and noun “pastor” is derived (Latin pastor means “shepherd”). Elders are also entrusted with exercising oversight (translating Gk. episkopeō), which is the verb form of the noun “overseer” (Gk. episkopos), which is another title for those who serve as elders (cf. Acts 20:28). The terms “shepherd” and “exercising oversight” emphasize the function of elders (i.e., they are to feed and watch over “the flock”), while the title “elder” focuses on the office. Peter now gives three exhortations to elders as to how they are to carry out the responsibilities entrusted to them: (1) elders are to “shepherd” the church gladly or willingly, in accord with God’s will, instead of doing it out of a sense of compulsion; (2) they are to do the work eagerly and not out of greed or for shameful gain (Gk. aischrokerdōs, “in fondness for dishonest gain, greedily”); (3) they are to serve as examples to the congregation, and not use their place of leadership as a means to be domineering.

1 PETER—NOTE ON 5:4 The chief Shepherd is Jesus Christ, and when he comes again he will reward with glory every pastor who has served faithfully.

1 PETER—NOTE ON 5:5 You who are younger probably means younger members of the congregation, who are more likely to be headstrong and resistant to leadership. They are to subject themselves to the elders. all of you. Christians, as well as nonbelievers, are self-oriented by nature and therefore need to relate with humility toward one another. Peter cites Prov. 3:34 (cf. James 4:6) to remind his readers that God is against the proud but will lavish his favor upon those who are humble.

1 PETER—NOTE ON 5:6 Humble yourselves. In their suffering, God’s people are to give themselves entirely to him, submitting to his wise ordering of their lives. Mighty hand of God brings to mind the exodus, where the Lord delivered Israel from Egypt “by a mighty hand” (e.g., Ex. 3:19; 32:11; Deut. 4:34; 5:15; Dan. 9:15). Those who suffer can likewise be confident that the day of humiliation will not last forever. Whether later in this earthly life or on the last day, God will exalt his people at the proper time.

1 PETER—NOTE ON 5:7 casting all your anxieties on him. The participle “casting” modifies the main verbal phrase “humble yourselves” from v. 6. Worry is a form of pride because it involves taking concerns upon oneself instead of entrusting them to God. Believers can trust God because, as their Father, he cares for them.

1 PETER—NOTE ON 5:8 Be sober-minded; be watchful. Christians need to be spiritually vigilant, watching for attacks from the devil, their great enemy and opponent. Peter uses the graphic image of a lion to describe Satan’s destructive threat: he prowls around … seeking someone to devour, hoping that believers will be terrified in their hardship and persecutions, or that they will be deceived and fall into sin. Though the devil may threaten to “devour” Christians, they nonetheless have assurance that they will be guarded by God’s power (1:5).

1 PETER—NOTE ON 5:9 Resist him. Christians need not fear the devil, for the Lord has given them power to stand against him by being firm in your faith (cf. Eph. 6:12–18). Trusting in God’s promises, believers know that suffering is not the final word and that ultimately they will be exalted (cf. James 4:7). The suffering experienced by the believers in northern Asia Minor is not unique to them, for it is the portion of believers everywhere (your brotherhood throughout the world). Hence, they can take courage that they are not alone. Though “throughout the world” does not indicate an empire-wide decree against Christians in Peter’s day (see Introduction: Purpose, Occasion, and Background), Christians who suffer in any age can be assured that they are not alone in their distress.

1 PETER—NOTE ON 5:10 a little while (cf. 1:6). This includes the period of time beginning with Christ’s ascension (cf. Acts 1:6–11) until Christ comes again at the end of the age. From God’s perspective, one’s time in this world is notably brief (cf. James 4:14; 2 Pet. 3:8). Thus, no matter how long or intense one’s suffering may be, it will be short compared to the joys of eternity. Four verbs (restore, confirm, strengthen, establish) remind believers that God will eventually restore whatever they have lost for the sake of Christ. Though suffering will come first, it will be followed by eternal glory. The God who effectually called believers by his grace will fortify them with his strength, so that they are able to endure to the end.

1 PETER—NOTE ON 5:11 Because God is sovereign and rules over all, believers have nothing to fear.

1 PETER—NOTE ON 5:12–14 Concluding Words. The letter concludes with greetings and a final exhortation to stand firm.

1 PETER—NOTE ON 5:12 Some scholars have suggested that by Silvanus … I have written designates Silvanus as the secretary who helped compose the letter, but the Greek construction here (dia plus genitive of a person’s name) would indicate instead that Silvanus delivered the letter (see, e.g., Acts 15:23, where the same construction occurs with this meaning). Silvanus is elsewhere called “Silas” (e.g., Acts 15:22; 16:19; 17:4; 2 Cor. 1:19; 1 Thess. 1:1). Peter sums up his letter by emphasizing that this is the true grace of God, urging his readers, in the midst of persecution and suffering, not to forsake the faith and to stand firm in that grace.

1 PETER—NOTE ON 5:13 She who is at Babylon, who is … chosen almost certainly refers to the church in Rome, not a literal woman (cf. “elect lady,” 2 John 1, 13). Although the Babylon of the OT was in ruins, the reference resonates with the OT, where “Babylon” represents a center of earthly power opposed to God (cf. Isaiah 13–14; Jeremiah 50–51; see also Revelation 17–18), and in Peter’s day that city would be Rome. The language of “Babylon” and “chosen” forms an inclusio (a literary envelope) with the first verse of the book: the OT background to “Babylon” reminds believers that though they are exiles, they are “elect exiles” (1 Pet. 1:1) who will receive the promised inheritance. Mark is the same John Mark who traveled with Paul and Barnabas on their first missionary journey (cf. Acts 12:25; 13:5, 13; 15:36–39). Though he left Paul and Barnabas, he was later restored to his former usefulness (Col. 4:10; 2 Tim. 4:11; Philem. 24). Peter would have known Mark from the earliest days, because the church met in his mother’s home (Acts 12:12). In addition, this verse shows a close relationship between Peter and Mark (my son) and is one indication of the validity of the early church tradition that Mark wrote his Gospel at Peter’s direction (see Introduction to Mark: Author and Title).

1 PETER—NOTE ON 5:14 kiss of love. See note on 1 Cor. 16:20; cf. also Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26. Peter closes his letter with a final prayer that his readers will know peace, which will be their portion because they are in Christ (cf. 1 Pet. 1:2 and note on John 14:27).