0 THE FIRST EPISTLE GENERAL
OF PETERABOUT A.D. 65BY WAY OF INTRODUCTIONTHE AUTHORThe Epistle is not anonymous, but claims to be written by "Peter, an apostle of Jesus Christ" (1Pe 1:1), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter's name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. "There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius (H.E. iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Rom 16:22). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Pe 5:12), the obvious meaning of the language ( δια, through). He may also have been the bearer of the Epistle. It happens that we know more of Peter's life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the Student's Chronological New Testament I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Act 12:3) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Act 15:6-14; Gal 2:1-10). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Gal 2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Gal 2:9) with his wife (1Co 9:5), and went to Asia Minor (1Pe 1:1) and as far as Babylon or Rome (1Pe 5:13). Besides Silvanus he had John Mark with him also (1Pe 5:13), who was said by the early Christian writers to have been Peter's "interpreter" in his preaching, since Peter was not expert in the Greek (Act 4:13), and who also wrote his Gospel under the inspiration of Peter's preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in A.D. 67 or 68, but some think that he was executed in Rome in A.D. 64.THE DATEThis question is tied up with that of the genuineness of the Epistle, the time of Peter's death, the use of Paul's Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about A.D. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about A.D. 65.THE USE OF PAUL'S EPISTLESThere are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul's denunciation of Peter's cowardice in Antioch (Gal 2:11-21) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter's Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Gal 1:18), but was independent of his ecclesiastical authority (Gal 2:1-10) and Peter championed Paul's cause in the Jerusalem Conference (Act 15:7-13). Peter was certainly not a Judaizer (Act 11:1-18), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in 2Pe 3:15. There is no reason for doubting that Peter was familiar with some of Paul's Epistles as there indicated. There is some indication of Peter's use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.THE PERSECUTION PICTURED IN THE EPISTLEPeter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written A.D. 65, there was time enough for the persecution of Nero in Rome in A.D. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul's life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from A.D. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Pe 4:16) can be true of this period. So we locate the persecution at this time as an echo from Rome.THE PLACE OF WRITINGPeter states that he is in Babylon (1Pe 5:13), apparently with his wife (1Co 9:5). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero's persecution of the Christians after the burning of Rome. The Christians were called "evil-doers" (1Pe 2:12) in the time of Nero (Tacitus, Ann. XV. 44). So we can think of Rome as the place of writing and that Peter uses "Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul (Col 4:10). "At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the tunica ardens, or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).THE READERSPeter writes "to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Pe 1:1). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Gal 21:7), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul's idea that Christianity is the true Judaism of God's promise (1Pe 2:4-10)THE PURPOSEEvidently Peter's object is to cheer and strengthen the Christians in these five provinces who are undergoing fiery trials (1Pe 1:7). There is every reason why Peter, as the leading apostle to the circumcision, should write to these believers in the provinces, especially since Paul's long imprisonment in Caesarea and Rome had removed him from his accustomed activities and travel.THE STYLE AND VOCABULARYLike Peter's discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the LXX and the Greek is decent Koine with little of the uncouth Aramaic of the Galilean (Mat 26:73), or of the vernacular Koine as seen in the papyri or in II Peter (Act 4:13). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in II Peter. "One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man's view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.SOME BOOKSAlford, H., Vol. IV. 1 of his Greek Testament (1870). Baldwin, The Fisherman of Galilee (1923). Barnes, St. Peter in Rome and His Tomb on the Vatican Hill. Beck, J. T., Erklarung der Briefe Petri (1895). Bennett, W. H., New-Century Bible (1901). Bigg, C., Intern. Crit. Comm. (1901). Birks, Studies in the Life and Character of St. Peter (1887). Blenkin, The First Ep. General of St. Peter (1915). Camerlinck, Commentarius in epistolas catholicas (1909). Cooke and Lumby, Speaker's Comm. (1881). Couard, Commentaire (1895). Couard, Simon Petrus der Apostel des Herrn. Davidson, St. Peter and His Training. Elert, Die Religiositat des Petrus (1911). Erbes, Die Todestage der Apostels Paulus and Petrus (1899). Foakes-Jackson, F. J., Peter Prince of Apostles (1927). Foster, Ora D., The Literary Relations of the First Epistle of Peter (1913). Fouard, C., St. Peter and the First Years of Christianity (1892). Gallagher, M., Was the Apostle Peter Ever at Rome? (1894). Goutard, Essai critique et historique sur la prem. e'pitre de S. Pierre (1905). Green, S. G., The Apostle Peter: His Life and Letters (1880). Guignebert, La Primaute' de Pierre et la Venue de Pierre a Rome (1909). Gunkel, H., Die Schriften d. N.T. 3 Aufl. (1917). Hart, J. H. A., Expos. Greek Test. (1910). Henriott, Saint Pierre (1891). Hort, F. J. A., The First Epistle of St. Peter 1:1-2:17 (1898). Howson, J., Horae Petrinae (1883). Jenkins, R. C., The Apostle Peter. Claims of Catholics (1875). Johnstone, The First Epistle of Peter (1888). Kasteren, Van, De Eerste Brief Van d. Ap. Petrus (1911). Keil, C. F., Comm. uber die Briefe des Petrus und Juda (1883). Knopf, R., Die Briefe Petri und Juda (1912). Kogel, J., Die Gedankenheit des Ersten Briefes Petri (1902). Kuhl, E., Die Briefe Petri und Judae (Meyer Komm., 6 Aufl., 1897). Lietzmann, Petrus and Paulus in Rom. Lumby, J. R., Expositor's Bible (1893). Masterman, J. H. B., Epistles of St. Peter (1900). McInnis, J.M., Simon Peter Fisherman and Philosopher (1928). Meyer, F. B., Peter: Fisherman, Disciple, Apostle (1920). Moffatt, James, Moffatt Comm. on N.T. (1930). Monneir, J., La premiere e'pitre de l'apotre Pierre (1900). Perdelwitz, Die Mysterienreligion und das Problem des ersten Petrusbriefes (1911). Plumptre, Cambridge Bible (1879). Reagan, The Preaching of Peter, the Beginning of Christian Apologetics (1922). Robinson, C. G., Simon Peter: His Life and Times (1889). Ross, J. M. E., The First Epistle of Peter (1913). Salmond, A. D. F., Schaff's Comm. (1883). Scharfe, Die petrinische Stromung der neut. Literatur (1893). Schmid, Petrus in Rome (1879). Seeley, The Life and Writings of St. Peter. Soden, Von, H., Hand-Komm. (3 Aufl., 1899). Taylor, W. M., Peter the Apostle (1876). Thomas, W. H., Griffith, The Apostle Peter (2nd ed., 1905). Thompson, Life-Work of Peter the Apostle. Upham, Simon Peter Shepherd (1910). Usteri, J. M., Wiss. und prakt. Komm. uber den I Petrus- brief (1887). Volter, D., Der I Petrusbrief (1906). Weiss, B., Die erste Petrusbrief und die Kritik (1906). Der petrinische Lehrbegriff (1855). Williams, N. M., American Comm. Windisch, H., Die Katholische Briefe. Handbuch zum N.T. (2 Aufl., 1930). Wohlenberg, G., Der erste und zweite Petrusbrief und der Judasbrief. (Zahn Komm., 2 Aufl., 1915.)1 Peter
( Πετρος). Greek form for the Aramaic (Chaldaic) Χηφας, the nickname given Simon by Jesus when he first saw him (Joh 1:42) and reaffirmed in the Greek form on his great confession (Mat 16:18), with an allusion to πετρα, another form for a rock, ledge, or cliff. In 2Pe 1:1 we have both Σιμων and Πετρος. Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in Jas 1:1, but without χαιρειν as there, the usual form of greeting in letters (Act 23:26) so common in the papyri.An apostle of Jesus Christ ( αποστολος Ιησου Χριστου). This is his official title, but in 2Pe 1:1 δουλος is added, which occurs alone in Jas 1:1. In II and III John we have only ο πρεσβυτερος (the elder), as Peter terms himself συνπρεσβυτερος in 1Pe 5:1. Paul's usage varies greatly: only the names in I and II Thessalonians, the title αποστολος added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only " δουλος (slave) Χριστου Ιησου," like James and Jude. In Romans and Titus Paul has both δουλος and αποστολος, like II Peter, while in Philemon he uses only δεσμιος (prisoner) Ιησου Χριστου.To the elect ( εκλεκτοις). Without article (with the article in Mat 24:22; Mat 24:24; Mat 24:31) and dative case, "to elect persons" (viewed as a group). Bigg takes εκλεκτοις (old, but rare verbal adjective from εκλεγω, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like γενος εκλεκτον in 1Pe 2:9. See the distinction between κλητο (called) and εκλεκτο (chosen) in Mat 22:14.Who are sojourners ( παρεπιδημοις). Late double compound adjective ( παρα, επιδημουντες, Act 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in LXX only twice (Gen 23:4; 38 or 39 12), in N.T. only here, 1Pe 2:11; Heb 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion ( διασπορας). See Joh 7:35 for literal sense of the word for scattered (from διασπειρω, to scatter abroad, Act 8:1) Jews outside of Palestine, and Jas 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Col 1:6; Col 1:23.2 According to
( κατα). Probably to be connected with εκλεκτοις rather than with αποστολος in spite of a rather loose arrangement of words and the absence of articles in verses 1Pe 1:1; 1Pe 1:2.The foreknowledge ( προγνωσιν). Late substantive (Plutarch, Lucian, papyri) from προγινωσκω (1Pe 1:20), to know beforehand, only twice in N.T. (here and Act 2:23 in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Rom 8:29).Of God the Father ( θεου πατρος). Anarthous again and genitive case. See πατηρ applied to God also in 1Pe 1:3; 1Pe 1:17 as often by Paul (Rom 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).In sanctification of the Spirit ( εν αγιασμω πνευματος). Clearly the Holy Spirit, though anarthrous like θεου πατρος. Late word from αγιαζω, to render holy ( αγιος), to consecrate, as in 1Th 4:7. The subjective genitive here, sanctification wrought by the Spirit as in 2Th 2:13 (where the Trinity mentioned as here).Unto obedience ( εις υπακοην). Obedience (from υπακουω, to hear under, to hearken) to the Lord Jesus as in 1Pe 1:22 "to the truth," result of "the sanctification."And sprinkling of the blood of Jesus Christ ( ραντισμον αιματος Ιησου Χριστου). Late substantive from ραντιζω, to sprinkle (Heb 9:13), a word used in the LXX of the sacrifices (Num 19:9; Num 19:13; Num 19:20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Heb 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Heb 9:19; Heb 12:24 with allusion to Exo 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Mat 26:28; Mar 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Rev 7:14; Rev 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις θεου, αγιασμος πνευματοσ, αιμα Χριστου (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied ( πληθυνθειη). First aorist passive optative (volitive) of πληθυνω, old verb (from πληθυς, fulness), in a wish. So in 2Pe 1:2; Jdg 1:2, but nowhere else in N.T. salutations. Grace and peace ( χαρις κα ειρηνη) occur together in 2Pe 1:2, in 2Jn 1:2 (with ελεος), and in all Paul's Epistles (with ελεος added in I and II Timothy).3 Blessed be
( ευλογητος). No copula in the Greek ( εστω, let be, or εστιν, is, or ειη, may be). The verbal adjective (from ευλογεω) occurs in the N.T. only of God, as in the LXX (Luk 1:68). See also 2Co 1:3; Eph 1:3.The God and Father of our Lord Jesus Christ ( ο θεος κα πατηρ του κυριου ημων Ιησου Χριστου). This precise language in 2Co 1:3; 2Co 1:3; and part of it in 2Co 11:31; Rom 15:6. See Joh 20:17 for similar language by Jesus.Great ( πολυ). Much.Begat us again ( αναγεννησας ημας). First aorist active articular ( ο, who) participle of αναγενναω, late, and rare word to beget again, in Aleph for Sirach (Prol. 20), in Philo, in Hermetic writings, in N.T. only here and verse 1Pe 1:23. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used αναγεννησις for παλινγενεσια (Tit 3:5). If ανωθεν in Joh 3:3 be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow.Unto a living hope ( εις ελπιδα ζωσαν). Peter is fond of the word "living" (present active participle of ζαω) as in 1Pe 1:23; 1Pe 2:4; 1Pe 2:5; 1Pe 2:24; 1Pe 4:5; 1Pe 4:6. The Pharisees cherished the hope of the resurrection (Act 23:6), but the resurrection of Jesus gave it proof and permanence (1Co 15:14; 1Co 15:17). It is no longer a dead hope like dead faith (Jas 2:17; Jas 2:26). This revival of hope was wrought "by the resurrection of Jesus Christ" ( δια αναστασεως). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.4 Unto an inheritance
( εις κληρονομιαν). Old word (from κληρονομος, heir) for the property received by the heir (Mat 21:38), here a picture of the blessedness in store for us pilgrims (Gal 3:18).Incorruptible ( αφθαρτον). Old compound adjective (alpha privative and φθειρω, to corrupt), imperishable. So many inheritances vanish away before they are obtained.Undefiled ( αμιαντον). Old verbal adjective (note alliteration) from alpha privative and μιαινω, to defile, without defect or flaw in the title, in N.T. only here, Jas 1:27; Heb 13:4.That fadeth not away ( αμαραντον). Alliterative and verbal adjective again from alpha privative and μαραινω (to dry up, to wither, as in Jas 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved ( τετηρημενην). Perfect passive participle of τηρεω, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Mat 6:19; Joh 17:11). Cf. Col 1:5, where laid away" ( αποκειμενην) occurs.For you ( εις υμας). More graphic than the mere dative.5 By the power of God
( εν δυναμε θεου). No other δυναμις (power) like this (Col 1:3).Are guarded ( φρουρουμενους). Present (continuous process) passive articular ( τους) participle of φρουρεω, to garrison, old verb (from φρουρος sentinel), a military term (Act 9:24; 2Co 11:32), used of God's love (Phi 4:7) as here. "The inheritance is kept; the heirs are guarded" (Bengel).Through faith ( δια πιστεως). Intermediate agency ( δια), the immediate being ( εν, in, by) God's power.Unto a salvation ( εις σωτηριαν). Deliverance is the goal ( εις) of the process and final salvation here, consummation as in 1Th 5:8, from σωτηρ (Saviour, from σωζω, to save).Ready ( ετοιμην). Prepared awaiting God's will (Gal 3:23; Rom 8:18).To be revealed ( αποκαλυφθηνα). First aorist passive infinitive of αποκαλυπτω, to unveil. Cf. Col 3:4 for φανεροω (to manifest) in this sense.In the last time ( εν καιρω εσχατω). This precise phrase nowhere else, but similar ones in Joh 6:39; Act 2:17; Jas 5:3; 2Ti 3:1; 2Pe 3:3; Heb 1:2; Jdg 1:18; 1Jn 2:18. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.6 Wherein
( εν ω). This translation refers the relative ω to καιρω, but it is possible to see a reference to Χριστου (verse 1Pe 1:3) or to θεου (verse 1Pe 1:5) or even to the entire content of verses 1Pe 1:3-5. Either makes sense, though possibly καιρω is correct.Ye greatly rejoice ( αγαλλιασθε). Present middle indicative (rather than imperative) of αγαλλιαομα, late verb from αγαλλομα, to rejoice, only in LXX, N.T., and ecclesiastical literature as in Mat 5:12.Now for a little while ( ολιγον αρτ). Accusative case of time ( ολιγον) probably as in Mar 6:31, though it can be used of space (to a small extent) as in Luk 5:3.If need be ( ε δεον). Present active neuter singular participle of δε (it is necessary). Some MSS. have εστιν after δεον (periphrastic construction). Condition of first class.Though ye have been put to grief ( λυπηθεντες). First aorist passive participle (concessive circumstantial use) of λυπεω, to make sorrowful (from λυπη, sorrow), old and common verb. See 2Co 6:10.In manifold temptations ( εν ποικιλοις πειρασμοις). Just the phrase in Jas 1:2, which see for discussion. "Trials" clearly right here as there. Seven N.T. writers use ποικιλος (varied).7 The proof of your faith
( το δοκιμιον υμων της πιστεως). The identical phrase in Jas 1:3 and probably derived from there by Peter. See there for discussion of το δοκιμιον (the test or touchstone of faith).Being more precious ( πολυτιμοτερον). No word for "being" ( ον) in the Greek. The secondary uncials have πολυ τιμιωτερον. The text is the comparative of πολυτιμος, late adjective (Plutarch) from πολυ and τιμη (of great price) as in Mat 13:46.Than gold ( χρυσιου). Ablative case after the comparative adjective.That perisheth ( του απολλυμενου). Present middle articular participle of απολλυμ to destroy. Even gold perishes (wears away).Though it is proved by fire ( δια πυρος δε δοκιμαζομενου). Present passive articular participle (in the ablative like χρυσιου) of δοκιμαζω (common verb for testing metals) with δε, which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found ( ινα ευρεθη). Purpose clause with ινα and the first aorist passive subjunctive of ευρισκω, common verb, to find. As in 2Pe 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour ( εις επαινον κα δοξαν κα τιμην). Here probably both to God and man in the result. Cf. Mat 5:11; Rom 2:7; Rom 2:10; 1Ti 1:17.At the revelation of Jesus Christ ( εν αποκαλυψε Ιησου Χριστου). So also in 1Pe 1:13; 1Pe 4:13; 2Th 1:7; 1Co 1:7; Luk 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg).8 Whom
( ον). Relative referring to Christ just before and accusative case, object of both ιδοντες and αγαπατε (ye love).Not having seen ( ουκ ιδοντες). Second aorist active participle of οραω, to see, with ουκ rather than μη because it negatives an actual experience in contrast with μη ορωντες (though not seeing, hypothetical case). On whom ( εις ον) with πιστευοντες common construction for "believing on" ( πιστευω εις). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in Joh 20:29 ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel.Ye rejoice greatly ( αγαλλιατε). Same form as in verse 1Pe 1:6, only active here instead of middle.With joy ( χαρα). Instrumental case (manner).Unspeakable ( ανεκλαλητω). Late and rare double compound verbal (alpha privative and εκλαλεω), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" ( ανεκδιηγητος) gift (2Co 9:15, here alone in N.T.).Full of glory ( δεδοξασμενη). Perfect passive participle of δοξαζω, to glorify, "glorified joy," like the glorified face of Moses (Exo 34:29; 2Co 3:10.9 Receiving
( κομιζομενο). Present middle participle of κομιζω, old verb, to receive back, to get what is promised (1Pe 5:4; Heb 10:36).The end of your faith ( το τελος της πιστεως). The conclusion, the culmination of faith (2Co 3:13; Rom 2:21; Rom 10:4). See Heb 12:2 of Jesus as "Pioneer and Perfecter of Faith."Even the salvation of your souls ( σωτηριαν ψυχων). No "even" in the text, just the accusative of apposition with τελος, viz., final salvation.10 Concerning which salvation
( περ ης σωτηριας). Another relative clause (taking up σωτηρια from verse 1Pe 1:9 and incorporating it) in this long sentence (verses 1Pe 1:3-12, inclusive, all connected by relatives). Peter lingers over the word σωτηρια (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace.Sought ( εξεζητησαν). First aorist active indicative of εκζητεω, to seek out (Act 15:17), late and rare compound, only in LXX and N.T. save once in Aristides.Searched diligently ( εξηραυνησαν). First aorist active indicative of εξεραυναω, old and common compound ( εξερευναω), to search out diligently, here only in N.T. Both of these words occur together in I Macc. 9:26.Of the grace that should come unto you ( περ της εις υμας χαριτος). "Concerning the for you grace" (meant for you).11 Searching
( εραυνωντες). Present active participle of εραυναω, late form for older ερευναω (both in the papyri), uncompounded verb (Joh 7:52), the compound occurring in verse 1Pe 1:10 above.What time or what manner of time ( εις τινα η ποιον καιρον). Proper sense of ποιος (qualitative interrogative) kept here as in 1Co 15:35; Rom 3:27, though it is losing its distinctive sense from τις (Act 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.The Spirit of Christ which was in them ( το εν αυτοις πνευμα Χριστου). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Rom 8:9), who spoke to the prophets as he would speak to the apostles (Joh 16:14).Did point unto ( εδηλου). Imperfect active of δηλοω, to make plain, "did keep on pointing to," though they did not clearly perceive the time.When it testified beforehand ( προμαρτυρομενον). Present middle participle of προμαρτυρομα, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to Act 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ ( τα εις Χριστον παθηματα). "The sufferings for (destined for) Christ" like the use of εις in verse 1Pe 1:10 ( εις υμας for you).The glories that should follow them ( τας μετα ταυτα δοξας). "The after these things (sufferings) glories." The plural of δοξα is rare, but occurs in Exo 15:11; Hos 9:11. The glories of Christ followed the sufferings as in 1Pe 4:13; 1Pe 5:1; 1Pe 5:6.12 To whom
( οις). Dative plural of the relative pronoun. To the prophets who were seeking to understand. Bigg observes that "the connexion between study and inspiration is a great mystery." Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said.It was revealed ( απεκαλυφθη). First aorist passive indicative of αποκαλυπτω, old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research.Did they minister ( διηκονουν). Imperfect active of διακονεω, old verb, to minister, "were they ministering."Have been announced ( ανηγγελη). Second aorist passive indicative ofanaggello , to report, to bring back tidings (Joh 4:25).Through them ( δια των). Intermediate agent ( δια), "the gospelizers" ( των ευαγγελισαμενων, articular first aorist middle participle of ευαγγελιζω, to preach the gospel).By the Holy Ghost ( πνευματ αγιω). Instrumental case of the personal agent, "by the Holy Spirit" (without article).Sent forth from heaven ( αποσταλεντ). Second aorist passive participle of αποστελλω in instrumental case agreeing with πνευματ αγιω (the Spirit of Christ of verse 1Pe 1:11.Desire ( επιθυμουσιν). Eagerly desire (present active indicative of επιθυμεω, to long for).To look into ( παρακυψα). First aorist active infinitive of παρακυπτω, old compound to peer into as in Luk 24:12; Joh 20:5; Joh 20:11; Jas 1:25, which see. For the interest of angels in the Incarnation see Luk 2:13.13 Wherefore
( διο). "Because of which thing," the glorious free grace opened for Gentiles and Jews in Christ (verses 1Pe 1:3-12).Girding up ( αναζωσαμενο). First aorist middle participle of αναζωννυμ, late and rare verb (Jdg 18:16; Pro 29:35; Pro 31:17), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey.The loins ( τας οσφυας). Old word for the part of the body where the girdle ( ζωνη) was worn. Metaphor here as in Luk 12:35; Eph 6:14.Mind ( διανοιας). Old word for the faculty of understanding, of seeing through a thing ( δια, νοεω) as in Mat 22:37.Be sober ( νηφοντες). "Being sober" (present active participle of νηφω, old verb, but in N.T. always as metaphor (1Th 5:6; 1Th 5:8, etc., and so in 1Pe 4:7).Perfectly ( τελειως). Adverb, old word (here alone in N.T.), from adjective τελειος (perfect), connected with ελπισατε (set your hope, first aorist active imperative of ελπιζω) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter's usual custom with the preceding verb, νηφοντες ("being perfectly sober," not "hope perfectly").That is to be brought ( την φερομενην). Present passive articular participle of φερω, picturing the process, "that is being brought." For "revelation" ( αποκαλυψε) see end of verse 1Pe 1:7.14 As children of obedience
( ως τεκνα υπακοης). A common Hebraism (descriptive genitive frequent in LXX and N.T., like υιο της απειθειας, children of disobedience, in Eph 2:2) suggested by υπακοην in verse 1Pe 1:2, "children marked by obedience."Not fashioning yourselves ( μη συνσχηματιζομενο). Usual negative μη with the participle (present direct middle of συνσχηματιζω, a rare (Aristotle, Plutarch) compound ( συν, σχηματιζω, from σχημα from εχω), in N.T. only here and Rom 12:2 (the outward pattern in contrast with the inward change μεταμορφοω). See Phi 2:6 for contrast between σχημα (pattern) and μορφη (form).According to your former lusts ( ταις προτερον επιθυμιαις). Associative instrumental case after συνσχηματιζομενο and the bad sense of επιθυμια as in 1Pe 4:2; 2Pe 1:4; Jas 1:14.In the time of your ignorance ( εν τη αγνοια υμων). "In your ignorance," but in attributive position before "lusts." Αγνοια (from αγνοεω, to be ignorant) is old word, in N.T. only here, Act 3:17; Act 17:30; Eph 4:18.15 But like as he which called you is holy
( αλλα κατα τον καλεσαντα υμας αγιον). This use of κατα is a regular Greek idiom (here in contrast with συνσχηματιζομενο). "But according to the holy one calling you or who called you" (first aorist articular participle of καλεω, to call). God is our standard or pattern ( κατα), not our lusts.Be ye yourselves also holy ( κα αυτο αγιο γενηθητε). First aorist (ingressive) passive imperative of γινομα, to become with allusion ( κα also) to κατα (God as our example), "Do ye also become holy." For αναστροφη (manner of life) see verse 1Pe 1:18; 1Pe 2:12; 1Pe 3:1-16; Jas 3:13; 2Pe 2:7. Peter uses αναστροφη eight times. The original meaning (turning up and down, back and forth) suited the Latin word conversatio (converto), but not our modern "conversation" (talk, not walk).16 Because it is written
( διοτ γεγραπτα). "Because ( διοτ stronger than οτ below) it stands written" (regular formula for O.T. quotation, perfect passive indicative of γραφω). The quotation is from Lev 11:44; Lev 19:2; Lev 20:7. Reenforced by Jesus in Mat 5:48. The future εσεσθε here is volitive like an imperative.17 If ye call
( ε επικαλεισθε). Condition of first class and present middle indicative of επικαλεω, to call a name on, to name (Act 10:18).As Father ( πατερα). Predicate accusative in apposition with τον--κρινοντα.Without respect of persons ( απροσωπολημπτως). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτης (Act 10:34. See Jas 2:9 for προσωπολημπτεω and 1Pe 1:1 for προσωπολημψια) from προσωπον λαμβανω (in imitation of the Hebrew).According to each man's work ( κατα το εκαστου εργον). "According to the deed of each one" God judges ( κρινοντα) just as Christ judges also (2Co 5:10).Pass ( αναστραφητε). Second aorist passive imperative of αναστρεφω, metaphorical sense as in 2Co 1:12; 2Pe 2:18.The time ( τον χρονον). Accusative case of extent of time.Of your sojourning ( της παροικιας υμων). A late word, found in LXX (Psa 119:5) and in N.T. only here and Act 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικεω, old verb, to dwell beside (in one's neighbourhood), and so of pilgrims or strangers ( παροικος Act 7:6) as of Jews away from Palestine or of Christians here on earth, then of a local region (our "parish"). Peter here recurs to 1Pe 1:1 ("sojourners of the Dispersion").In fear ( εν φοβω). Emphatic position at beginning of the clause with αναστραφητε at the end.18 Knowing
( ειδοτες). Second perfect active participle of οιδα, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg).Ye were redeemed ( ελυτρωθητε). First aorist passive indicative of λυτροω, old verb from λυτρον (ransom for life as of a slave, Mat 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luk 24:21; Tit 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isa 52:3.Not with corruptible things ( ου φθαρτοις). Instrumental case neuter plural of the late verbal adjective from φθειρω to destroy or to corrupt, and so perishable, in N.T. here, verse 1Pe 1:23; 1Co 9:25; 1Co 15:53; Rom 1:23. Αργυριω η χρυσιω (silver or gold) are in explanatory apposition with φθαρτοις and so in the same case. Slaves were set free by silver and gold.From your vain manner of life ( εκ της ματαιας υμων αναστροφης). "Out of" ( εκ), and so away from, the pre-Christian αναστροφη of verse 1Pe 1:15, which was "vain" ( ματαιας. Cf. Eph 4:17-24).Handed down from your fathers ( πατροπαραδοτου). This adjective, though predicate in position, is really attributive in idea, like χειροποιητου in Eph 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective ( πατερ, παρα, διδωμ), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Mat 15:2), but the reference here seems mainly to Gentiles (1Pe 2:12).19 But with precious blood
( αλλα τιμιω αιματ). Instrumental case of αιμα after ελυτρωθητε (repeated from verse 1Pe 1:18). Peter here applies the old adjective τιμιος (from τιμη, of Christ in 1Pe 2:7) to Christ as in 1Pe 1:7 πολυτιμοτερον to testing of faith. The blood of anyone is "precious" (costly), far above gold or silver, but that of Jesus immeasurably more so.As of a lamb ( ως αμνου). This word occurs in Lev 12:8; Num 15:11; Deu 14:4 of the lamb prescribed for the passover sacrifice (Exo 12:5). John the Baptist applies it to Jesus (Joh 1:29; Joh 1:36). It occurs also in Act 8:32 quoted from Isa 53:7. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. αρνιον is used of Christ (Rev 5:6; Rev 5:12). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin.Without blemish ( αμωμου). Without (alpha privative) spot ( μωμος) as the paschal lamb had to be (Lev 22:21). So Heb 9:14.Without spot ( ασπιλου). Without (alpha privative) stain ( σπιλος spot) as in Jas 1:27; 2Pe 3:14; 1Pe 6:14.Even the blood of Christ ( Χριστου). Genitive case with αιματ, but in unusual position for emphasis and clearness with the participles following.20 Who was foreknown indeed
( προεγνωσμενου μεν). Perfect passive participle (in genitive singular agreeing with Χριστου) of προγινωσκω, old verb, to know beforehand (Rom 8:29; 2Pe 3:17). See προγνωσιν θεου in verse 1Pe 1:2.Before the foundation of the world ( προ καταβολης κοσμου). This precise curious phrase occurs in Joh 17:24 in the Saviour's mouth of his preincarnate state with the Father as here and in Eph 1:4. We have απο καταβολης κοσμου in Mat 25:34 ( κοσμου omitted in Mat 13:35); Luk 11:50; Heb 4:3; Heb 9:26; Rev 13:8; Rev 17:8. Καταβολη (from καταβαλλω) was originally laying the foundation of a house (Heb 6:1). The preincarnate Messiah appears in the counsels of God also in 1Co 2:7; Col 1:26; Eph 1:9; Eph 3:9-11; Rom 16:25; 1Ti 1:9.But was manifested ( φανερωθεντος δε). First aorist (ingressive) passive participle of φανεροω, referring to the Incarnation in contrast with the preexistence of Christ (cf. Joh 1:31; 1Jn 3:5; 1Jn 3:8).At the end of the times ( επ' εσχατου των χρονων). Like επ' εσχατου των ημερων (Heb 1:2). The plural χρονο, doubtless referring to successive periods in human history until the fullness of the time came (Gal 4:4).For your sake ( δι' υμας). Proof of God's love, not of their desert or worth (Act 17:30; Heb 11:39).21 Who through him are believers in God
( τους δι' αυτου πιστους εις θεον). Accusative case in apposition with υμας (you), "the through him (that is Christ as in 1Pe 1:8; Act 3:16) believers ( πιστους correct text of A B) in God."Which raised ( τον εγειραντα). Accusative singular articular (agreeing with θεον) first aorist active participle of εγειρω (cf. δι' αναστασεως Ιησου in verse 1Pe 1:3).Gave glory to him ( δοξαν αυτω δοντα). Second aorist active participle of διδωμ agreeing also with θεον. See Peter's speech in Act 3:13 about God glorifying ( εδοξασεν) Jesus and also the same idea by Peter in Act 2:33-36; Act 5:31.So that your faith and hope might be in God ( ωστε την πιστιν υμων κα ελπιδα εις θεον). Hωστε with the infinitive ( εινα) and the accusative of general reference ( πιστιν κα ελπιδα) is used in the N.T. as in the Koine for either purpose (Mat 10:1) or usually result (Mar 4:37). Hence here result (so that is) is more probable than design.22 Seeing ye have purified
( ηγνικοτες). Perfect active participle of αγνιζω, old verb from αγνος (pure), here with ψυχας (souls), with καρδιας (hearts) in Jas 4:8 as in 1Jn 3:3 of moral cleansing also. See the ceremonial sense of the word as in LXX in Joh 11:55; Act 21:24; Act 21:26; Act 24:18.In your obedience ( εν τη υπακοη). With repetition of the idea in 1Pe 1:2; 1Pe 1:14 (children of obedience).To the truth ( της αλεθειας). Objective genitive with which compare Joh 17:17; Joh 17:19 about sanctification in the truth and 2Th 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned ( ανυποκριτον). Late and rare double compound, here alone in Peter, but see Jas 3:17; 2Co 6:6, etc. No other kind of φιλαδελφια (brotherly love) is worth having (1Th 4:9; Heb 13:1; 2Pe 1:7).From the heart fervently ( εκ καρδιας εκτενως). Late adverb (in inscriptions, Polybius, LXX). The adjective εκτενης is more common (1Pe 4:8).23 Having been begotten again
( αναγεγεννημενο). Perfect passive participle of αναγενναω, which see in verse 1Pe 1:2.Not of corruptible seed ( ουκ εκ σπορας φθαρτης). Ablative with εκ as the source, for φθαρτος see verse 1Pe 1:18, and σπορας (from σπειρω to sow), old word (sowing, seed) here only in N.T., though σπορος in Mar 4:26, etc. For "incorruptible" ( αφθαρτου) see verse 1Pe 1:4; 1Pe 3:4.Through the word of God ( δια λογου θεου). See Jas 1:18 for "by the word of truth," verse 1Pe 1:25 here, and Peter's use of λογος in Act 10:36. It is the gospel message.Which liveth and abideth ( ζωντος κα μενοντος). These present active participles (from ζαω and μενω) can be taken with θεου (God) or with λογου (word). In verse 1Pe 1:25 μενε is used with ρημα (word). Still in Dan 6:26 both μενων and ζων are used with θεος. Either construction makes sense here.24 1Pe 1:24; 1Pe 1:25 Quotation from Isa 40:6-8 (partly like the LXX, partly like the Hebrew).For
( διοτ). As in verse 1Pe 1:16 ( δια and οτ), "for that." So in 1Pe 2:6. See a free use of this imagery about the life of man as grass and a flower in Jas 1:11. The best MSS. here read αυτης (thereof) after δοξα (glory) rather than ανθρωπου (of man).Withereth ( εξηρανθη). First aorist (gnomic, timeless) passive indicative of ξηραινω (see Jas 1:11).Falleth ( εξεπεσεν). Second aorist (gnomic, timeless) active indicative of εκπιπτω (see Jas 1:11). In verse 1Pe 1:25 note εις υμας (unto you) like εις υμας in 1Pe 1:4 ( υμιν dative).1 Putting away therefore
( αποθεμενο ουν). Second aorist middle participle of αποτιθημ, old and common verb, in metaphorical sense either to cleanse defilements (1Pe 3:21; Jas 1:21) or to put off clothing (Rom 13:12; Col 3:5; Eph 4:22). Either sense suits here. Therefore ( ουν) because of the new birth (1Pe 1:23) and the new life demanded.Wickedness ( κακιαν). This old word, from κακος (evil), in the ancients meant vice of any kind and note πασαν (all) here.Guile ( δολον). Old word (from δελω, to catch with bait), deceit.Hypocrisies ( υποκρισεις). Singular ( υποκρισιν) in the best MSS. See 1Pe 1:22 ( ανυποκριτον) and Mar 7:6 for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Mat 15:16).Envies ( φθονους). Genuine here, not φονους (murders), as B has it. For the word see Mat 27:18.Evil speakings ( καταλαλιας). Late word (from καταλαλος, defamer, Rom 1:30), in N.T. only here and 2Co 12:20. "Backbitings." For verb see 1Pe 2:12.2 As newborn babes
( ως αρτιγεννητα βρεφη). Βρεφος, old word, originally unborn child (Luk 1:41-44), then infant (Luk 2:12), here figuratively, like νηπιο. Αρτιγεννητα is a late and rare compound (Lucian, imperial inscription) from αρτ and γενναω, with evident allusion to αναγεγεννημενο in 1Pe 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl).Long for ( επιποθησατε). First aorist (constative) active imperative of επιποθεω, old verb for intense yearning (Phi 2:26).The spiritual milk which is without guile ( το λογικον αδολον γαλα). Γαλα is old word for milk as in 1Co 9:7 and as metaphor in 1Co 3:2. Αδολος is an old compound (here alone in N.T.) adjective (alpha privative and δολος deceit), unadulterated milk which, alas, is so hard to get. Λογικον is an old adjective in -ικος, from λογος (reason, speech), in N.T. only here and Rom 12:1, used here with allusion to λογου (1Pe 1:23) and ρημα (1Pe 1:25), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Rom 12:1 Paul uses λογικον in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου (the spiritual or rational sheep of Christ).That ye may grow thereby ( ινα εν αυτω αυξηθητε). Purpose clause with ινα and the first aorist passive subjunctive of αυξανω, old and common verb to grow. See this same metaphor in Col 2:19; Eph 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food ( βρωμα) made in 1Co 3:2; Heb 5:13. Salvation ( σωτηριαν) here is final salvation.3 If ye have tasted
( ε εγευσασθε). Condition of first class with ε and first aorist middle indicative of γευω in figurative sense as in Heb 6:4. "A taste excites the appetite" (Bengel).Gracious ( χρηστος). Quotation from Psa 34:8. The Hebrew for the LXX χρηστος is simply tobh (good). Plato used the word for food also, and Peter carries out the metaphor in γαλα (milk) as in Luk 5:39.4 Unto whom
( προς ον). The Lord, carrying on the imagery and language of the Psalm.Coming ( προσερχομενο). Present middle participle masculine plural of προσερχομα ( προσελθατε in the Psalm) agreeing with the subject of οικοδομεισθε.A living stone ( λιθον ζωντα). Accusative case in apposition with ον (whom, the Lord Christ). There is apparent an intentional contradiction between "living" and "stone." Cf. "living hope" in 1Pe 1:3 and "living word" in 1Pe 1:23.Rejected indeed of men ( υπο ανθρωπων μεν αποδεδοκιμασμενον). Perfect passive participle of αποδοκιμαζω, old verb to repudiate after test (Luk 9:22), in the accusative case agreeing with λιθον.But with God ( παρα δε θεω). "By the side of God," as he looks at it, in contrast with the rejection "by men" ( υπο ανθρωπων).Elect ( εκλεκτον). From Isa 28:6 as in εντιμον (precious, for which see Luk 7:2) rather than δοκιμον (proved) expected after αποδεδοκιμασμενον as meaning far more in God's sight, "a pre-eminence of position with" (Hort).5 Ye also as living stones
( κα αυτο ως λιθο ζωντες). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also."Are built up a spiritual house ( οικοδομεισθε οικος πνευματικος). Present passive indicative second person plural of οικοδομεω, the very verb used by Jesus to Peter in Mat 16:18 ( οικοδομησω) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1Co 3:16) and for the kingdom of God in general (Eph 2:22), as does the author of Hebrews (Heb 3:6). This "spiritual house" includes believers in the five Roman provinces of 1Pe 1:1 and shows clearly how Peter understood the metaphor of Christ in Mat 16:18 to be not a local church, but the church general (the kingdom of Christ).To be a holy priesthood ( εις ιερατευμα αγιον). Late word (from ιερατευω, to serve as priest, Luk 1:8 alone in N.T.), in LXX (Exo 19:6), in N.T. only here and verse 1Pe 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Rev 1:6 ( ιερεις, priests) that all believers are priests (Heb 4:16) and can approach God directly.To offer up ( ανενεγκα). First aorist active infinitive (of purpose here) of αναφερω, the usual word for offering sacrifices (Heb 7:27). Only these are "spiritual" ( πνευματικας) as pictured also in Heb 13:15.Acceptable ( ευπροσδεκτους). Late (Plutarch) double compound verbal adjective ( ευ, προσ, δεχομα) as in 2Co 6:2.6 It is contained
( περιεχε). Present active (here intransitive, to contain, only N.T. example) of περιεχω, old verb, to surround, transitive in Luk 5:9 to seize (only other N.T. example). The formula with περιεχε is in Josephus (Ant. XI. 7). This Scripture ( εν γραφη) is Isa 28:16 with some changes. Peter had in verse 1Pe 2:4 already quoted εκλεκτον and εντιμον. Now note ακρογωνιαιον (a chief corner stone), a word apparently invented by Isaiah (from ακρος, highest, and γωνιαιος, Attic word for corner stone). Paul in Eph 2:20 uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd).On him ( επ' αυτω). That is, "on it" (this corner stone, that is, Christ).Shall not be put to shame ( ου μη καταισχυνθη). Strong negatives ου μη with first aorist passive subjunctive of καταισχυνω, old verb, to put to shame (Rom 5:5).7 The preciousness
( η τιμη). Or "the honour." Explanation of εντιμον and ου μη καταισχυνθη and only true "for you which believe" ( τοις πιστευουσιν ethical dative of articular present active participle of πιστευω to believe).But for such as disbelieve ( απιστουσιν δε). Dative present active participle again of απιστεω, opposite of πιστευω (Luk 24:11).Was made the head of the corner ( εγενηθη εις κεφαλην γωνιας). This verse is from Psa 118:22 with evident allusion to Isa 28:16 ( κεφαλην γωνιασ=ακρογωνιαιον). See Mat 21:42; Mar 12:10; Luk 20:17, where Jesus himself quotes Psa 118:22 and applies the rejection of the stone by the builders ( ο οικοδομουντες, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Act 4:11). Here he quotes it again to the same purpose.8 And
( κα). Peter now quotes Isa 8:14 and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling ( λιθος προσκομματος) and rock of offence ( πετρα σκανδαλου)," quoted also by Paul in Rom 9:32, which see for discussion. Προσκομμα (from προσκοπτω, to cut against) is an obstacle against which one strikes by accident, while σκανδαλον is a trap set to trip one, but both make one fall. Too much distinction need not be made between λιθος (a loose stone in the path) and πετρα (a ledge rising out of the ground).For they ( ο). Causal use of the relative pronoun.Stumble at the word, being disobedient ( προσκοπτουσιν τω λογω απειθουντες). Present active indicative of προσκοπτω with dative case, λογω, and present active participle of απειθεω (cf. απιστουσιν in 1Pe 2:7) as in 1Pe 3:1. Τω λογω can be construed with απειθουντες (stumble, being disobedient to the word).Whereunto also they were appointed ( εις ο κα ετεθησαν). First aorist passive indicative of τιθημ. See this idiom in 1Ti 2:7. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.9 But ye
( υμεις δε). In contrast with the disobedient ones.An elect race ( γενος εκλεκτον). From Isa 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1Pe 1:23).A royal priesthood ( βασιλειον ιερατευμα). From Exo 19:6 (cf. Rev 1:6; Rev 5:10). The official in Christian churches is πρεσβυτεροσ=επισχοπος, not ιερευς. We are all ιερεις (priests). Cf. 1Pe 2:5.A holy nation ( εθνος αγιον). Also from Exo 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God's own possession ( λαος εις περιποιησιν). The idea here occurs in Exo 19:5; Deu 7:6; Deu 14:2; Deu 26:18, where we have λαος περιουσιος as in Tit 2:14 (alone in the N.T.), and in Mal 3:17 we find εις περιποιησιν (for a possession). Περιουσιος λαος is a people over and above the others and περιποιησις is a possession in a special sense (Eph 1:14). See Paul's use of περιεποιησατο in Act 20:28. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from pecus (Latin for flock).That ye may shew forth ( οπως εξαγγειλητε). Purpose clause with οπως, rather than ινα, with the first aorist active subjunctive of εξαγγελλω, old verb, to tell out, here alone in N.T.The excellencies ( τας αρετας). From Isa 43:21. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2Pe 1:3; 2Pe 1:5; Phi 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isa 42:12. See Act 2:11 τα μεγαλεια του θεου (the mighty works of God).Darkness ( σκοτους). Heathenism.His marvellous light ( το θαυμαστον αυτου φως). Christianity. For θαυμαστον (from θαυμαζω) see Mat 21:42. For the change from heathenism to Christianity see Col 1:12; Eph 5:8-14.10 Which in time past
( ο ποτε). "Who once upon a time."No people ( ου λαος). This phrase from Hos 2:23. Note use of ου (not ουδεις) with λαος like Hebrew negative.Which had not obtained mercy ( ο ουκ ελεημενο). Perfect passive articular participle of ελεεω and the emphatic negative ου, with which compare Paul's use of 1Pe 2:1; 1Pe 2:2 in Rom 9:25, which may have been known to Peter or not.But now have obtained mercy ( νυν δε ελεηθεντες). Change to first aorist passive participle from "the long antecedent state" to "the single event of conversion which ended it" (Hort).11 As sojourners and pilgrims
( ως παροικους κα παρεπιδημους). This combination from the LXX (Gen 33:4; Psa 39:13). See 1Pe 1:1 for παρεπιδημος and 1Pe 1:17 for παροικια and Eph 2:19 for παροικος (only there and here in N.T., Christians whose fatherland is heaven).To abstain from ( απεχεσθα). Present middle (direct) infinitive of απεχω, old verb, to hold back from (1Th 4:3). In indirect command (to keep on abstaining from) after παρακαλω (I beseech). With the ablative case των σαρκικων επιθυμιων, the grosser sins of the flesh (for σαρκικος see 1Co 3:3) like the list in 1Pe 4:3.Which ( αιτινες). "Which very ones." Like Latin quippe qui.War against the soul ( στρατευοντα κατα της ψυχης). Present middle indicative of στρατευω, to carry on a campaign (Jas 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Gal 5:16-24.12 Seemly
( καλην). Predicate adjective with αναστροφην, for which see 1Pe 1:15; 1Pe 1:18. The Gentiles are on the watch for slips in moral conduct by the Christians.That ( ινα). Final conjunction with δοξασωσιν (they may glorify, first aorist active subjunctive of δοξαζω, the purpose of the Christians about the Gentiles.Wherein ( εν ω). "In what thing."As evil-doers ( ως κακοποιων). As they did and do, old word (from κακον and ποιεω, Joh 18:30), in N.T. only here and verse 1Pe 2:14 in correct text. Heathen talk against us ( καταλαλουσιν) gleefully.By your good works ( εκ των καλων εργων). "Out of (as a result of) your good (beautiful) deeds."Which they behold ( εποπτευοντες). Present active participle of εποπτευω, old verb (from, εποπτης, overseer, spectator, 2Pe 1:16), to be an overseer, to view carefully, in N.T. only here and 1Pe 3:2.In the day of visitation ( εν ημερα επισκοπης). From Isa 10:33. Cf. its use in Luk 19:44, which see for the word επισκοπη (from επισκοπεω, to inspect (Heb 12:15). Clear echo here of Mat 5:16.13 Be subject to
( υποταγητε). Second aorist passive imperative second person plural of υποτασσω, to subject to, as in 1Pe 3:22.Every ordinance of man ( παση ανθρωπινη κτισε). Dative case of old and common word κτισις (from κτιζω, to create, to found), act of creation (Rom 1:20), a creature or creation (Rom 1:25), all creation (Col 1:15), an institution as here (in Pindar so). For ανθρωπινος (human) see Jas 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Rom 13:1-8) unless it steps in between God and man (Act 4:20).For the Lord's sake ( δια τον κυριον). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Mat 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg).As supreme ( ως υπερεχοντ). Dative singular of present active participle of υπερεχω, old verb (intransitive), to stand out above (to have it over), as in Rom 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler.14 Unto governors
( ηγεμοσιν). Dative again of ηγεμων, a leader (from ηγεομα, to lead), old and common word (Mat 10:18).As sent by him ( ως δι' αυτου πεμπομενοις). Present passive participle of πεμπω. Δι' αυτου is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (Joh 18:11).For vengeance on evil-doers ( εις εκδικησιν κακοποιων). Objective genitive with εκδικησιν, for which see Luk 18:7.For praise to them that do well ( επαινον αγαθοποιων). Objective genitive again, αγαθοποιος, a late word (Plutarch, Sirach) from αγαθον and ποιεω here only in N.T. Found in a magical papyrus.15 By well-doing
( αγαθοποιουντας). Present active participle of αγαθοποιεω, only in LXX and N.T. (Mar 3:4). In accusative case agreeing with υμας understood, accusative of general reference with φιμοιν, present active infinitive (epexegetic infinitive after το θελημα του θεου, the will of God), late and rare verb (from φιμος muzzle), as in Mat 22:12.The ignorance of foolish men ( την των αφρονων ανθρωπων αγνωσιαν). Αγνωσια is late and rare word (in the papyri) from alpha privative and γνωσις (knowledge), in N.T. only here and 1Co 15:24 (disgraceful ignorance in both instances). Note alliteration.16 As free
( ως ελευθερο). Note nominative again connected with υποταγητε in verse 1Pe 2:13, not with φιμοιν in verse 1Pe 2:14 (a parenthesis in fact). For this ethical sense of ελευθερος see Gal 4:26.And not using your freedom ( κα μη εχοντες την ελευθεριαν). "And not holding your liberty" (present active participle of εχω, with usual negative μη with participle.For a cloke of wickedness ( ως επικαλυμμα της κακιας). Επικαλυμμα (from επικαλυπτω Rom 4:7) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens.But as bondservants of God ( αλλ' ως θεου δουλο). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. Rom 6:22 "enslaved to God."17 Honour all men
( παντας τιμησατε). Not with the same honour. Constative use of the aorist imperative.Love the brotherhood ( την αδελφοτητα αγαπατε). Present active imperative of αγαπαω, keep on doing it. Note the abstract αδελφοτης (from αδελφος, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. 12:10; IV Macc. 10:3, and in late papyri. It is a word for all Christians.Fear God ( τον θεον φοβεισθε). In both senses of reverence and dread, and keep it up (present middle imperative).Honour the king ( τον βασιλεα τιματε). Keep that up also. A fine motto in this verse.18 Servants
( ο οικετα). Note article with the class as with ανδρες (1Pe 3:7), though not with γυναικες (1Pe 3:1). Οικετης, old word from οικος (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος (slave). "Ye domestics." See similar directions to Christian servants (slaves) in Col 3:22-25; Eph 6:5-7; 1Ti 6:1; Tit 2:9. Οικετης in N.T. occurs only here, Luk 16:13; Act 10:7; Rom 14:4.Be in subjection ( υποτασσομενο). Present middle participle of υποτασσω, common late compound to subject oneself to one (Luk 2:51). Either the participle is here used as an imperative (so in 1Pe 3:1; 1Pe 3:7) as in Rom 12:16, or the imperative εστε has to be supplied (Robertson, Grammar, p. 945).To your masters ( τοις δεσποταις). Dative case of δεσποτης, old word for absolute owner in contrast with δουλος. It is used also of God (Luk 2:29; Act 4:24; Act 4:29) and of Christ (2Pe 2:1; Jdg 1:4). Κυριος has a wider meaning and not necessarily suggesting absolute power.To the good and gentle ( τοις αγαθοις κα επιεικεσιν). Dative case also with the article with class. For επιεικης see on Jas 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward ( τοις σκολιοις). "To the crooked." Old word, also in Luk 3:5; Act 2:40; Phi 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.19 For this is acceptable
( τουτο γαρ χαρις). "For this thing (neuter singular τουτο, obedience to crooked masters) is grace" ( χαρις is feminine, here "thanks" as in Rom 7:25). "Acceptable" calls for ευπροσδεκτον (1Pe 2:5), which is not the text here.If a man endureth griefs ( ε υοφερε τις λυπας). Condition of first class with ε and present active indicative of υποφερω, old verb, to bear up under, in N.T. only here, 1Co 10:13; 2Ti 3:11. Note plural of λυπη (grief).For conscience toward God ( δια συνειδησιν θεου). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Act 4:20), then one can meet it with gladness of heart. Θεου (God) is objective genitive. For συνειδησις (conscience) see on Act 23:1; 1Co 8:7. It occurs again in 1Pe 3:16.Suffering wrongfully ( πασχων αδικως). Present active participle of πασχω and the common adverb αδικως, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Mat 5:10-12, where Jesus has also "falsely" ( ψευδομενο). See also Luk 6:32-34.20 For what glory
( ποιον γαρ κλεος). Qualitative interrogative (what kind of glory). "What price glory?" Κλεος is old word from κλεω ( καλεω, to call), report, praise, glory, here only in N.T.If ye shall take it patiently ( ε υπομενειτε). First-class condition with ε and future active indicative of υπομενω, for which see Jas 1:12. Same condition also in next sentence ( αλλ' ε, etc.).When ye sin ( αμαρτανοντες). Present active participle of αμαρτανω (continued repetition).And are buffeted for it ( κα κολαφιζομενο). Present passive participle of κολαφιζω, late word (from κολαφος fist), only in N.T. (cf. Mat 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Mat 5:10-12).When ye do well ( αγαθοποιουντες). Present active participle of αγαθοποιεω as in verse 1Pe 2:15.And suffer for it ( κα πασχοντες). Present active participle of πασχω (verse 1Pe 2:19). No "for it" in the Greek here or in the previous sentence.This is acceptable with God ( τουτο χαρις παρα θεω). "This thing (neuter) is thanks (verse 1Pe 2:19) by the side of ( παρα) God (as God looks at it)."21 For hereunto were ye called
( εις τουτο γαρ εκληθητε). First aorist indicative of καλεω, to call. They were called to suffer without flinching (Hort), if need be.Because ( οτ). The fact that Christ suffered ( επαθεν) lifts their suffering to a new plane.Leaving you an example ( υμιν υπολιμπανων υπογραμμον). Present active participle of the late Ionic verb υπολιμπανω (in the papyri) for the common υπολειπω, to leave behind (under), here only in N.T. Hυπογραμμος is also a late and rare word (from υπογραφω, to write under), a writing-copy for one to imitate, in II Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραφη and υπογραφω in the sense of copying a letter.That ye should follow his steps ( ινα επακολουθησητε τοις ιχνεσιν αυτου). Purpose clause with ινα and first aorist active subjunctive of επακολουθεω, old verb, to follow closely upon, with the associative-instrumental (1Ti 5:10; 1Ti 5:24) or the locative here. Ιχνος is old word (from ικω, to go), tracks, footprints, in N.T. only here, 2Co 12:18; Rom 4:12. Peter does not mean that Christ suffered only as an example (1Pe 1:18), but he did leave us his example for our copying (1Jn 2:6).22 Who did no sin
( ος αμαρτιαν ουκ εποιησεν). Quotation from Isa 53:9. He has already expressed the sinlessness of Christ in 1Pe 1:19. The next clause is a combination of Isa 53:9; Zep 3:13. For "guile" ( δολος) see verse 1Pe 2:1.Was found ( ευρεθη). First aorist passive indicative of ευρισκω. Christ's guilelessness stood the test of scrutiny (Vincent), as Peter knew (Mat 26:60; Joh 18:38; Joh 19:4; Joh 19:6).23 When he was reviled
( λοιδορουμενος). Present passive participle of λοιδορεω, old verb (from λοιδορος, reviler, 1Co 5:11) as in Joh 9:28.Reviled not again ( ουκ αντελοιδορε). Imperfect active (for repeated incidents) of αντιλοιδορεω, late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan's Vocabulary), here only in N.T. Idiomatic use of αντ (in turn, return, back).Threatened not ( ουκ ηπειλε). Imperfect again (repeated acts) of απειλεω, old compound (from απειλη, threat, Act 9:1), in N.T. only here and Act 4:17.But committed himself ( παρεδιδου δε). Imperfect active again (kept on committing himself) of παραδιδωμ, to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply εαυτον), for Jesus uses this very idea in Luk 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously ( τω κρινοντ δικαιως, dative of present active articular participle of κρινω).24 Who his own self
( ος αυτος). Intensive pronoun with the relative referring to Christ (note relatives also in verses 1Pe 2:22; 1Pe 2:23).Bare our sins ( ανηνεγκεν τας αμαρτιας ημων). Second aorist active indicative of αναφερω, common verb of bringing sacrifice to the altar. Combination here of Isa 53:12; Deu 21:23. Jesus is the perfect sin offering (Heb 9:28). For Christ's body ( σωμα) as the offering see 1Co 11:24. "Here St. Peter puts the Cross in the place of the altar" (Bigg).Upon the tree ( επ το ξυλον). Not tree here as in Luk 23:31, originally just wood (1Co 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Act 5:30; Act 10:39; and by Paul in Gal 3:13 (quoting Deu 21:23).Having died unto sins ( ταις αμαρτιαις απογενομενο). Second aorist middle participle of απογινομα, old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness ( ινα τη δικαιοσυνη ζησωμεν). Purpose clause with ινα and the first aorist active subjunctive of ζαω with the dative (cf. Rom 6:20). Peter's idea here is like that of Paul in Rom 6:1-23, especially verses 1Pe 2:2; 1Pe 2:10).By whose stripes ye were healed ( ου τω μωλωπ ιαθητε). From Isa 53:5. First aorist passive indicative of ιαομα, common verb to heal (Jas 5:16) and the instrumental case of μωλωπς, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1Pe 1:18. Writing to slaves who may have received such stripes, Peter's word is effective.25 For ye were going astray like sheep
( ητε γαρ ως προβατα πλανωμενο). Brought from Isa 53:6, but changed to periphrastic imperfect indicative with ητε and present middle participle of πλαναω, to wander away. Recall the words of Jesus in Luk 15:4-7.But are now returned ( αλλα επεστραφητε). Second aorist passive indicative of επιστρεφω, old verb, to turn, to return (Mat 10:13).Unto the Shepherd and Bishop of your souls ( επ τον ποιμενα κα επισκοπον των ψυχων υμων). Jesus called himself the Good Shepherd (Joh 10:11, and see also Heb 13:20). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in Eze 34:11. Philo calls God Επισχοπος. Jesus is also Αποστολος Heb 3:1) and he deserves all other titles of dignity that we can give him.1 In like manner
( ομοιως). Adverb closely connected with υποτασσομενο, for which see 1Pe 2:18.Ye wives ( γυναικες). Without article. About wives see also Col 3:18; Eph 5:22; Tit 2:4.To your own husbands ( τοις ιδιοις ανδρασιν). Ιδιοις occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις. Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word ( κα ε τινες απειθουσιν τω λογω). Condition of first class and dative case of λογος (1Pe 1:23; 1Pe 1:25; 1Pe 2:8), that is, remain heathen.That they be gained ( ινα κερδηθησοντα). Purpose clause with ινα and first future passive indicative of κερδαινω, old verb, to gain (from κερδος, gain, interest) as in Mat 18:15. See the future with ινα also in Luk 20:10; Rev 3:9.Without the word ( ανευ λογου). Probably here "word from their wives" (Hart), the other sense of λογος (talk, not technical "word of God").By the behaviour of their wives ( δια της των γυναικων αναστροφης). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace.2 Beholding
( εποπτευσαντες). First aorist active participle of εποπτευω, for which see 1Pe 2:12. See 1Pe 2:12 also for αναστροφην manner of life).Chaste ( αγνην). Pure because "in fear" ( εν φοβω), no word in the Greek for "coupled," fear of God, though in Eph 5:33 fear (reverence for) of the husband is urged.3 Whose adorning
( ων κοσμος). Genitive plural of the relative referring to γυναικων (wives). Κοσμος has here its old meaning of ornament (cf. our cosmetics), not the common one of world (Joh 17:5) considered as an orderly whole. Mundus in Latin is used in this double sense (ornament, world).Let it be ( εστω). Imperative third singular of ειμ. Not the outward adorning of plaiting the hair ( ουχ ο εξωθεν εμπλοκης τριχων). The use of ουχ here rather than μη (usual negative with the imperative) because of the sharp contrast in verse 1Pe 3:4 ( αλλ'). The old adverb εξωθεν (from without) is in the attributive position like an adjective. Εμπλοκη is a late word (from εμπλεκω, to inweave, 2Ti 2:4; 2Pe 2:20) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T.Of wearing ( περιθεσεως). Late and rare word (Galen, Arrian) from περιτιθημ (Mat 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle.Or of putting on ( ενδυσεως). Old word from ενδυω (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1Ti 2:9-13; Isa 3:16.4 But the hidden man of the heart
( αλλ' ο κρυπτος της καρδιας ανθρωπος). Here ανθρωπος is in contrast with κοσμος just before. See Paul's use of ανθρωπος for the outer and old, the inner and new man (2Co 4:16; Rom 7:22; Col 3:9; Eph 3:16; Eph 4:22; Eph 4:24). See also the Jew εν κρυπτω (Rom 2:29) and what Jesus said about God seeing "in secret" (Mat 6:4; Mat 6:6).In the incorruptible apparel of a meek and quiet spirit ( εν τω αφθαρτω του ησυχιου κα πραεως πνευματος). No word in the Greek for "apparel" ( κοσμω). For αφθαρτος see 1Pe 1:4; 1Pe 1:23. For πραυς see Mat 5:5; Mat 11:29. Πνευμα (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1Pe 3:18; 1Pe 3:19; 1Pe 4:6 it means the whole inner man as opposed to σαρξ or σωμα, very much as ψυχη is used as opposed to σωμα.Which ( ο). Spirit just mentioned.Of great price ( πολυτελες). Old word (from πολυ and τελος, cost), in N.T. only here, Mar 14:3; 1Ti 2:9.5 Adorned themselves
( εκοσμουν εαυτας). Imperfect active of customary action, "used to adorn themselves." Κοσμεω is old verb from κοσμος in the sense in verse 1Pe 3:3. See Heb 11:11; Heb 11:35 for like tribute to holy women of the O.T. The participle υποτασσομενα repeats verse 1Pe 3:1.6 As Sarah
( ως Σαρρα).Obeyed Abraham ( υπηκουεν τω Αβρααμ). Imperfect active of υπακουω, "used to obey" (with dative).Calling him lord ( κυριον αυτον καλουσα). Present active participle of καλεω. See Gen 18:12.Whose children ye now are ( ης εγενηθητε τεκνα). First aorist passive indicative of γινομα, "whose children ye became."If ye do well ( αγαθοποιουσα). Present active feminine plural participle of αγαθοποιεω (1Pe 2:15), "doing good."And are not put in fear by any terror ( κα μη φοβουμενα μηδεμιαν πτοησιν). Free quotation from Pro 3:25, "and not fearing any terror" (cognate accusative of πτοησις, after φοβουμενα, present middle participle, late and rare word from πτοεω, to terrify, as in Luk 21:9, here only in N.T.). Perhaps Peter regards Sarah's falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize "daughters of Sarah" societies.7 Ye husbands likewise
( ο ανδρες ομοιως). Probably "likewise" here refers to honouring all men (1Pe 2:17), not "likewise" of 1Pe 3:1.Dwell with ( συνοικουντες). Present active participle of συνοικεω, old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1Pe 2:18; 1Pe 3:1.According to knowledge ( κατα γνωσιν). "With an intelligent recognition of the nature of the marriage relation" (Vincent).Giving honour unto the woman as unto the weaker vessel ( ως ασθενεστερω σκευε τω γυναικειω απονεμοντες τιμην). Present active participle of απονεμω, old verb, to assign, to portion out (or off), here only in N.T. Σκευος is an old and common word for vessel, furniture, utensil (Mat 12:29; 2Ti 2:20). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of σκευος for ministers (2Co 4:7). Γυναικειω here is an adjective (female, feminine) from γυνη (woman, wife). She is termed "the weaker" ( τω ασθενεστερω), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness.Joint-heirs of the grace of life ( συνκληρονομο χαριτος ζωης). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Rom 8:17; Eph 3:6; Heb 11:9. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered ( εις το μη εγκοπτεσθα τας προσευχας υμων). Purpose clause with εις το and the present passive infinitive (with negative μη) of εγκοπτω, to cut in, to interrupt, late verb (Polybius), as in Rom 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.8 Finally
( το τελος). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb ( εστε imperative, be) here.Likeminded ( ομοφρονες). Old compound ( ομοσ, φρην), here only in N.T.Compassionate ( συμπαθεις). Old adjective ( συν, πασχω), in N.T. only here and Rom 12:15. Our "sympathetic" in original sense.Loving as brethren ( φιλαδελφο). Old compound ( φιλοσ, αδελφος), here only in N.T.Tender-hearted ( ευσπλαγχνο). Late and rare compound ( ευ and σπλαγχνον), in Hippocrates, Apocrypha, in N.T. only here and Eph 4:32.Humble minded ( ταπεινοφρονες). Late compound ( ταπεινοσ, φρην), in Plutarch, Pro 29:23, here only in N.T.9 Not rendering evil for evil
( μη αποδιδοντες κακον αντ κακου). Μη and the present active participle of αποδιδωμ, to give back. The same phrase in Rom 12:17 and the same idea in 1Th 5:15. Peter may have obtained it from Paul or both from Pro 17:13; Pro 20:22, "an approximation to Christ's repeal of the λεξ ταλιονις (Mat 5:38) which Plato first opposed among the Greeks" (Hart). Common use of αντ for exchange.Reviling for reviling ( λοιδοριαν αντ λοιδοριας). Allusion to 1Pe 2:23 (Christ's own example).But contrariwise blessing ( τουναντιον δε ευλογουντες). Adverbial accusative and crasis ( το εναντιον) of the neuter article and the adjective εναντιος ( εν, αντιος, opposite, Mat 14:24), "on the contrary." For ευλογουντες (present active participle of ευλογεω) see Luk 6:28; Rom 12:14 (imperative ευλογειτε).For hereunto were ye called ( οτ εις τουτο εκληθητε). See 1Pe 2:21 for this verb and use of εις τουτο (pointing to the preceding argument).That ye should inherit a blessing ( ινα ευλογιαν κληρονομησητε). Purpose clause with ινα and the first aorist active subjunctive of κληρονομεω, a plain reference to Esau, who wanted "to inherit the blessing" (Heb 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Gal 4:22).10 For
( γαρ). Reason for the entire exhortation in verses 1Pe 3:8; 1Pe 3:9 and introducing in verses 1Pe 3:10-12 a quotation from Psa 34:13-17 with some slight changes.Would love life ( θελων ζωην αγαπαιν). "Wishing to love life." This present life. The LXX expressions are obscure Hebraisms. The LXX has αγαπων (participle present active of αγαπαω, not the infinitive αγαπαιν.Let him refrain ( παυσατω). Third person singular first aorist active imperative of παυω to make stop, whereas the LXX has παυσον (second person singular).His tongue ( την γλωσσαν). See Jas 3:1-12.That they speak no guile ( του μη λαλησα δολον). Purpose clause with genitive article του (negative μη) and the first aorist active infinitive of λαλεω. But it can also be explained as the ablative case with the redundant negative μη after a verb of hindering ( παυσατω) like Luk 4:42. See Robertson, Grammar, p. 1061. "Let him refrain his lips from speaking guile."11 Let him turn away
( εκκλινατω). First aorist active imperative third person singular of εκκλινω, where the LXX has εκκλινον (second person singular). Old verb, in N.T. only here, Rom 3:12; Rom 16:17. Peter adapted the passage all through to his own construction and use. So as to ποιησατω (let him do) for ποιησον (do thou), ζητησατω (let him seek) for ζητησον (do thou seek), διωξατω (let him pursue) for διωξον (do thou pursue), all first aorist active imperatives (of ποιεω, ζητεω, διωκω). See Heb 12:14 for "pursuing peace." If men only did!12 Upon
( επ). In the case of righteous ( δικαιους, in the O.T. sense like δικαιον Λοτ in 2Pe 2:7) for their good, but in the case of men "that do evil" ( επ ποιουντας κακα, "upon men doing evil things") "the face of the Lord" ( προσωπον κυριου) is not for their good, επ here approaching "against" in idea.13 That will harm you
( ο κακωσων υμας). Future active articular participle of κακοω, old verb (from κακος, bad) as in Act 7:6; Act 7:19. Any real hurt, either that wishes to harm you or that can harm. See the words in Isa 50:9.If ye be ( εαν γενησθε). Rather, "if ye become" (condition of third class with εαν and second aorist middle subjunctive of γινομα).Zealous of that which is good ( του αγαθου ζηλωτα). "Zealots for the good" (objective genitive after ζηλωτα (zealots, not zealous), old word from ζηλοω (1Co 12:12).14 But and if ye should suffer
( αλλ' ε κα πασχοιτε). "But if ye should also (or even) suffer." Condition of the fourth class with ε and the optative (undetermined with less likelihood), a rare condition in the vernacular Koine, since the optative was a dying mode. If matters, in spite of the prophetic note of victory in verse 1Pe 3:13, should come to actual suffering "for righteousness' sake" ( δια δικαιοσυνην) as in Mat 5:10 ( ενεκεν, not δια), then "blessed" ( μακαριο, the very word of Jesus there which see, a word meaning "happy," not ευλογητο) "are ye" (not in the Greek). If the conclusion were expressed regularly, it would be ειητε αν (ye would be), not εστε (ye are). It is interesting to note the third-class condition in verse 1Pe 3:13 just before the fourth-class one in verse 1Pe 3:14.Fear not their fear ( τον φοβον αυτων μη φοβηθητε). Prohibition with μη and the first aorist (ingressive) passive subjunctive of φοβεομα, to fear, and the cognate accusative φοβον (fear, terror). "Do not fear their threats" (Bigg). Quotation from Isa 8:12.Neither be troubled ( μηδε ταραξθητε). Prohibition with μηδε and the first aorist (ingressive) subjunctive of ταρασσω, to disturb (Mat 2:6; Joh 12:27). Part of the same quotation. Cf. 1Pe 3:6.15 Sanctify
( αγιασατε). First aorist active imperative of αγιαζω. This instead of being afraid.Christ as Lord ( κυριον τον Χριστον). Τον Χριστον, direct object with article and κυριον predicate accusative (without article). This is the correct text, not τον θεον of the Textus Receptus. An adaptation to Christ of Isa 8:13.Being ready always ( ετοιμο αε). No participle in the Greek, old adjective (Tit 3:1).To give answer ( προς απολογιαν). "For an apology," the old sense of απολογια, an answer back, a defence (not excuse), as in Act 22:1, from απολογεομα to defend (not to apologize).A reason concerning the hope that is in you ( λογον περ της εν υμιν ελπιδος). Original sense of λογον (accusative of the thing with αιτουντ with υμας, accusative of the person) "concerning the in you hope." Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs.Yet with meekness and fear ( αλλα μετα πραυτητος κα φοβου). Of God (1Pe 2:18; 1Pe 3:2; 1Pe 3:4), not of man.16 Having a good conscience
( συνειδησιν εχοντες αγαθην). Present active participle of εχω. See 1Pe 2:18 for συνειδησιν and 1Pe 3:21 for συνειδησις αγαθη again ("a quasi-personification," Hart).That they may be put to shame ( ινα καταισχυνθωσιν). Purpose clause with ινα and the first aorist passive subjunctive of καταισχυνω, old verb, to put to shame (Luk 13:17; 1Pe 2:6).Wherein ye are spoken against ( εν ω καταλαλεισθε). Present passive indicative of καταλαλεω, for which see 1Pe 2:12 with εν ω also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Act 2:13; Act 2:37).Who revile ( ο επηρεαζοντες). Articular present active participle of επηρεαζω, old verb (from επηρεια, spiteful abuse), to insult, in N.T. only here and Luk 6:28.In Christ ( εν Χριστω). Paul's common mystical phrase that Peter has three times (here, 1Pe 5:10; 1Pe 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1Pe 2:12) to αναστροφη (manner of life). "Constantly the apostle repeats his phrases with new significance and in a new light" (Bigg).17 Better
( κρειττον). Comparative of κρατυς as in 2Pe 2:21; Heb 1:4. Patient endurance not only silences calumny (verse 1Pe 3:16), is Christlike (verse 1Pe 3:18), but it has a value of its own (verse 1Pe 3:17).If the will of God should so will ( ε θελο το θελημα του θεου). Condition of the fourth class again ( ει--θελο) with ε and the optative. For a like pleonasm see Joh 7:17.For well-doing than for evil-doing ( αγαθοποιουντας η κακοποιουντας). Accusative plural agreeing with υμας understood (accusative of general reference with the infinitive πασχειν (to suffer) of the participles from αγαθοποιεω (see 1Pe 2:15) and κακοποιεω (Mar 3:4, and see 1Pe 2:14 for κακοποιος).18 Because Christ also died
( οτ κα Χριστος απεθανεν). So the best MSS.; later ones επαθεν (suffered). The example of Christ should stir us to patient endurance.For sins ( περ αμαρτιων). "Concerning sins" (not his, but ours, 1Pe 1:18). Περ (around, concerning) with αμαρτιας in the regular phrase for the sin offering (Lev 5:7; Lev 6:30), though υπερ αμαρτιας does occur (Eze 43:25). So in the N.T. we find both περ αμαρτιων (Heb 5:3) and υπερ αμαρτιων (Heb 5:1).Once ( απαξ). Once for all (Heb 9:28), not once upon a time ( ποτε).The righteous for the unrighteous ( δικαιος υπερ αδικων). Literally, "just for unjust" (no articles). See 1Pe 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God ( ινα ημας προσαγαγη τω θεω). Purpose clause with ινα, with second aorist active subjunctive of προσαγω and the dative case τω θεω. The MSS. vary between ημας (us) and υμας (you). The verb προσαγω means to lead or bring to (Mat 18:24), to approach God (cf. προσαγωγην in Eph 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Rom 3:25; Heb 10:19.)Being put to death in the flesh ( θανατωθεις μεν σαρκ). First aorist passive participle of θανατοω, old verb (from θανατος death), to put to death. Σαρκ is locative case of σαρξ.But quickened in the spirit ( ζωοποιηθεις δε πνευματ). First aorist passive participle of ζωοποιεω rare (Aristotle) verb (from ζωοποιος making alive), to make alive. The participles are not antecedent to απεθανεν, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See 1Co 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματ (locative case) in contrast with σαρκ starts Peter's mind off in a long comparison by way of illustration that runs from verses 1Pe 3:19-22. The following verses have caused more controversy than anything in the Epistle.19 In which also
( εν ω κα). That is, in spirit (relative referring to πνευματ). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either Νωε κα (Noah also), or Ενωχ κα (Enoch also), or εν ω κα Ενωχ (in which Enoch also) which an early scribe misunderstood or omitted Ενωχ κα in copying ( ομοιοτελευτον). It is allowed in Stier and Theile's Polyglott. It is advocated by J. Cramer in 1891, by J. Rendel Harris in The Expositor (1901), and Sidelights on N.T. Research (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's Descensus ad Inferos in Act 2:27 (with which he compares Mat 27:52; Luk 23:34; Eph 4:9). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? So the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it?He went and preached ( πορευθεις εκηρυξεν). First aorist passive (deponent) participle of πορευομα and first aorist active indicative of κηρυσσω, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 1Pe 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ω here tells something suggested by the word πνευματ (in spirit) just before, so in verse 1Pe 3:21 the relative ο (which) tells another illustration of the words δι' υδατος (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit?Unto the spirits in prison ( τοις εν φυλακη πνευμασιν). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν φυλακη can be illustrated by 2Pe 2:4; Jdg 1:6; Rev 20:7 (the final abode of the lost). See Heb 12:23 for the use of πνευματα for disembodied spirits.20 Which aforetime were disobedient
( απειθησασιν ποτε). First aorist active participle of απειθεω (for which verb see 1Pe 3:20) in the dative plural agreeing with πνευμασιν. These spirits now in prison once upon a time ( ποτε) were disobedient (typical rebels, Hart calls them).Waited ( απεξεδεχετο). Imperfect middle of the double compound απεκδεχομα, late verb, probably first by Paul (1Co 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions ( απο, εκ) to wait out to the end, as for Christ's Second Coming (Phi 3:20). A hundred years apparently after the warning (Gen 5:32; Gen 6:3; Gen 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2Pe 2:5) forewarned the people, who disregarded it.While the ark was a preparing ( κατασκευαζομενης κιβωτου). Genitive absolute with present passive participle of κατασκευαζω, old compound (Mat 11:10), for κιβωτος (ark) see on Mat 24:38.Wherein ( εις ην). "Into which" (the ark).That is ( τουτ' εστιν). Explanatory expression like our English idiom (Rom 10:6, etc.).Souls ( ψυχα). Persons of both sexes (living men) as in Act 2:41; Act 27:37, etc.Were saved ( διεσωθησαν). First aorist passive indicative of διασωζω, old compound, to bring safe through as in Act 27:44.Through water ( δι' υδατος). "By means of water" as the intermediate agent, an apparent change in the use of δια in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Heb 11:7) for the sake of the following illustration.21 Which also
( ο κα). Water just mentioned.After a true likeness ( αντιτυπον). Water in baptism now as an anti-type of Noah's deliverance by water. For βαπτισμα see on Mat 3:7. For αντιτυπον see on Heb 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding ( αντιτυπα) to the heavenly, which is the pattern ( τυπον Heb 8:5) for the earthly. So here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful.Doth now save you ( υμας νυν σωζε). Simplex verb ( σωζω, not the compound διασωζω). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Rom 6:2-6), not actual as Peter hastens to explain.Not the putting away of the filth of the flesh ( ου σαρκος αποθεσις ρυπου). Αποθεσις is old word from αποτιθημ (1Pe 2:1), in N.T. only here and 2Pe 1:14. Ρυπου (genitive of ρυπος) is old word (cf. ρυπαρος, filthy, in Jas 2:2; Rev 22:11), here only in N.T. (cf. Isa 3:3; Isa 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Heb 9:13). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God ( αλλα συνειδησεως αγαθης επερωτημα εις θεον). Old word from επερωταω (to question as in Mar 9:32; Mat 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις θεον (toward God) be taken with επερωτημα or συνειδησεως.Through the resurrection of Jesus Christ ( δι' αναστασεως Ιησου Χριστου). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Rom 6:2-6). See 1Pe 1:3 for regeneration made possible by the resurrection of Jesus.22 Having gone
( πορευθεις). First aorist (deponent) participle (not periphrastic) of πορευομα.Being made subject ( υποταγεντων). Second aorist passive participle of υποτασσω (see 1Pe 2:18; 1Pe 3:1) in the genitive absolute construction.Unto him ( αυτω). Christ. See 1Co 15:28.1 For as much then as Christ suffered in the flesh
( Χριστου ουν παθοντος σαρκ). Genitive absolute with second aorist active participle of πασχω, to suffer, and the locative case of σαρξ (flesh). The ουν (then, therefore) draws and applies the main lesson of 1Pe 3:18-22, the fact that Christ suffered for us.Arm ye yourselves also ( κα υμεις οπλισασθε). Direct middle first aorist imperative of οπλιζω, old verb from οπλον (weapon, Joh 18:3), in metaphorical sense, here only in N.T.With the same mind ( την αυτην εννοιαν). Accusative of the thing (content), εννοιαν, old word (from εν, νους), putting in mind, thinking, will, in N.T. only here and Heb 4:12. "Here again Christus Patiens is our υπογραμμος" (Bigg).For ( οτ). Reason for the exhortation.Hath ceased from sin ( πεπαυτα αμαρτιας). Perfect middle indicative of παυω to make cease and the ablative singular αμαρτιας, but B reads the dative plural αμαρτιαις (cf. Rom 6:1). Temptation has lost its appeal and power with such a man.2 That ye no longer should live
( εις το μηκετ βιωσα). Purpose clause with εις το (negative μη) and the first aorist (for the Attic second aorist βιωνα) active infinitive of βιοω, old verb, to spend a life (from βιος, course of life, Luk 8:14), here only in N.T.The rest of your time in the flesh ( τον επιλοιπον εν σαρκ χρονον). Accusative of time ( χρονον, period of time). Επιλοιπον is old adjective ( επι, λοιπος, remaining in addition), here only in N.T. But εις το here can be result (so that) as in Rom 1:20; Rom 4:18.3 Past
( παρεληλυθως). Perfect active participle of the compound verb παρερχομα, old verb, to go by (beside) as in Mat 14:15 with ωρα (hour).May suffice ( αρκετος). No copula in the Greek, probably εστιν (is) rather than δυνατα (can). Late and rare verbal adjective from αρκεω, to suffice, in the papyri several times, in N.T. only here and Mat 6:34; Mat 10:25, apparently referring to Christ's words in Mat 6:34 (possibly an axiom or proverb).To have wrought ( κατειργασθα). Perfect middle infinitive of κατεργαζομα, common compound ( κατα, εργον work) as in 1Co 5:3.The desire ( το βουλημα). Correct text, not θελημα. Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Rom 2:21-24; Rom 3:9-18; Eph 2:1-3) as today some Christians copy the ways of the world.And to have walked ( πεπορευμενους). Perfect middle participle of πορευομα in the accusative plural of general reference with the infinitive κατειργασθα. Literally, "having walked or gone."In lasciviousness ( εν ασελγειαις). All these sins are in the locative case with εν. "In unbridled lustful excesses" (2Pe 2:7; 2Co 12:21).Lusts ( επιθυμιαις). Cf. 1Pe 2:11; 1Pe 4:2.Winebibbings ( οινοφλυγιαις). Old compound ( οινος, wine, φλυω, to bubble up), for drunkenness, here only in N.T. (also in Deu 21:20).Revellings ( κομοις). Old word (from κειμα, to lie down), rioting drinking parties, in N.T. here and Gal 5:21; Rom 13:13.Carousings ( ποτοις). Old word for drinking carousal (from πινω, to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their "personal liberty" to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries ( αθεμιτοις ειδωλολατριαις). To the Christian all "idolatry," ( ειδωλον, λατρεια), worship of idols, is "abominable," not allowed (alpha privative and θεμιτος, θεμιστος the old form, verbal of θεμιζω, to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of αθεμιτος is by Peter also (Act 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274).4 Wherein
( εν ω). "In which thing" (manner of life).They think it strange ( ξενιζοντα). Present passive indicative of ξενιζω, old verb (from ξενος, stranger), to entertain a guest (Act 10:23), to astonish (Act 17:20). See also 1Pe 4:12. "They are surprised or astonished."That ye run not with them ( μη συντρεχοντων υμων). Genitive absolute (negative μη) with present active participle of συντρεχω, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks").Into the same excess of riot ( εις την αυτην της ασωτιας αναχυσιν). Αναχυσιν (from αναχεω to pour forth) is a late and rare word, our overflowing, here only in N.T. Ασωτιας is the character of an abandoned man ( ασωτος, cf. ασωτως in Luk 15:13), old word for a dissolute life, in N.T. only here, Eph 5:18; Tit 1:6.Speaking evil of you ( βλασφημουντες). Present active participle of βλασφημεω as in Luk 22:65. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).5 Who shall give account
( ο αποδωσουσιν λογον). Future active indicative of αποδιδωμ. For this use with λογον (account) see Mat 12:36; Luk 16:2; Act 19:40; Heb 13:17. For the sudden use of the relative ο see Rom 3:8.To him that is ready to judge ( τω ετοιμως κρινοντ). Dative, "to the one readily judging," correct text, not ετοιμως εχοντ κρινα, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1Pe 1:13; 2Co 5:10), but the Father in 1Pe 1:17.The quick and the dead ( ζωντας κα νεκρους). "Living and dead." Those living at the time and those already dead (1Th 4:15).6 Was the gospel preached
( ευηγγελισθη). First aorist passive indicative of ευαγγελιζω. Impersonal use.Even to the dead ( κα νεκροις). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in Col 2:13; Eph 2:1), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of ψυχη (life) in Mat 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.That they might be judged ( ινα κριθωσιν μεν). Purpose clause with ινα and the first aorist passive subjunctive of κρινω, to judge, whereas ζωσιν δε (by contrast) is the present active subjunctive of ζαω, to live. There is contrast also between κατα ανθρωπους (according to men) and κατα θεον (according to God).7 But the end of all things is at hand
( παντων δε το τελος ηγγικεν). Perfect active indicative of εγγιζω, to draw near, common late verb (from εγγυς), same form used by the Baptist of the Messiah's arrival (Mat 3:2) and by James in 1Pe 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1Pe 1:5; 1Pe 4:6) as Jesus did (Mar 14:38) and Paul (1Th 5:6), though it is drawing nearer all the time (Rom 12:11), but not at once (2Th 2:2).Be ye therefore of sound mind ( σωφρονησατε ουν). In view of the coming of Christ. First aorist (ingressive) active imperative of σωφρονεω ( σως, sound, φρην, mind) as in Mar 5:15.Be sober unto prayer ( νηψατε εις προσευχας). First aorist (ingressive of νηφω (see 1Pe 1:13) and plural προσευχας, (prayers). Cf. Eph 6:18.8 Above all things
( προ παντων). See this phrase in Jas 5:12.Being fervent ( εκτενη εχοντες). Present active participle of εχοντες and predicate accusative of adjective εκτενης (from εκτεινω, to stretch out), stretched out, here only in N.T., "holding intent you love among yourselves."For love covereth a multitude of sins ( οτ αγαπη καλυπτε πληθος αμαρτιων). See Jas 5:20 for meaning, sins of the one loved, not of the one loving.9 Using hospitality
( φιλοξενο). "Friendly to strangers," old word (from φιλοσ, ξενος), in N.T. only here and 1Ti 3:2; Tit 1:8. No verb here in the Greek.Without murmuring ( ανευ γογγυσμου). Like χωρις γογγυσμων in Phi 2:14. Complaint spoils hospitality. Jesus enjoined the entertainment of strangers (Mat 25:35). Inns were rare and very poor. Hospitality made mission work possible (3Jn 1:5).10 Gift
( χαρισμα). Late N.T. word (in late papyri) from χαριζομα, to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1Co 12:4; 1Co 12:9; 1Co 12:29-31; Rom 12:6).Ministering ( διακονουντες). Present active participle plural of διακονεω, common verb (Mat 20:28), though εκαστος (each) is singular.As good stewards ( ως καλο οικονομο). For "steward" ( οικονομος, house-manager) see Luk 16:1; 1Co 4:1 (used by Paul of himself) and of any bishop (Tit 1:7), but here of any Christian. See καλος used with διακονος in 1Ti 4:6.Of the manifold grace of God ( ποικιλης χαριτος θεου). For ποικιλος (many-colored) see on 1Pe 1:6; Jas 1:2.11 If any man speaketh
( ε τις λαλε). Condition of first class, assumed as a fact.Speaking as it were oracles of God ( ως λογια θεου). No predicate in this conclusion of the condition. For λογια θεου see Act 7:38 (Mosaic law); Rom 3:2 (the Old Testament); Heb 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον (old word) is a diminutive of λογος (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth ( ε τις διακονε). First-class condition again. See Act 6:2-4 for the twofold division of service involved here.Which God supplieth ( ης χορηγε ο θεος). Ablative case ( ης) of the relative attracted from the accusative ην, object of χορηγε (present active indicative of χορηγεω, old verb, to supply from χορηγος, chorus leader, in N.T. only here and 2Co 9:10). Peter has the compound επιχορηγεω in 2Pe 1:5; 2Pe 1:11. God is the supplier of strength.That God may be glorified ( ινα δοξαζητα ο θεος). Purpose clause with ινα and the present passive subjunctive of δοξαζω. See Joh 15:8.Whose is ( ω εστιν). "To whom (dative) is," that is to Jesus Christ the immediate antecedent, but in Rom 16:27; Jdg 1:25 the doxology is to God through Christ. For other doxologies see 1Pe 5:11; 2Pe 3:18; Gal 1:5; Rom 9:5; Rom 11:36; Phi 4:20; Eph 3:21; 1Ti 1:17; 1Ti 6:16; 2Ti 4:18; Heb 13:21; Rev 1:6; Rev 5:13; Rev 7:12. The others addressed to Christ are 2Pe 3:18; 2Ti 4:18; Rev 1:6.12 Think it not strange
( μη ξενιζεσθε). Prohibition with μη and the present passive imperative of ξενιζω, for which verb see 1Pe 4:4. "Be not amazed."Concerning the fiery trial among you ( τε εν υμιν πυρωσε). Instrumental case, "by the among you burning," metaphorical sense of old word (since Aristotle), from πυροω, to burn ( πυρ fire). See 1Pe 1:7 for the metaphor. See Rev 18:9; Rev 18:18 only other N.T. examples. It occurs in Pro 27:21 for the smelting of gold and silver and so in Psa 56:10 (LXX 65:10): "Thou didst smelt us as silver is smelted" ( επυρωσας ημας ως πυρουτα το αργυριον).Which cometh upon you ( υμιν γινομενη). Present middle participle of γινομα (already coming) with dative case υμιν.To prove you ( προς πειρασμον). "For testing."As though a strange thing happened unto you ( ως ξενου υμιν συμβαινοντος). Genitive absolute with ως, giving the alleged reason, and υμιν, dative case with συμβαινοντος (present active participle of συμβαινω, to go together, to happen (Mar 10:32), agreeing with ξενου (strange, Heb 13:9).13 Inasmuch
( καθο). "In so far forth as" ("according to which thing"), old conjunction, in N.T. only here and 2Co 8:12; Rom 8:26.Ye are partakers of ( κοινωνειτε). Present active indicative of κοινωνεω, old verb (from κοινωνος, partner), to share in either with genitive (Heb 2:14) or dative as here ( παθημασιν).That ye may rejoice with exceeding joy ( ινα χαρητε αγαλλιωμενο). Purpose clause with ινα and second aorist passive subjunctive of χαιρω, with the present middle participle of αγαλλιαω to exult (1Pe 1:8), "that ye may rejoice exulting." See 1Pe 1:6-8 for this same idea associated with the second coming of Christ as here.14 If ye are reproached
( ε ονειδιζεσθε). Condition of first class assumed as true with ε and present passive indicative of ονειδιζω, for which verb see Jas 1:5.For the name of Christ ( εν ονοματ Χριστου). "In the matter of the name of Christ." For the idea see Mat 5:11; Mat 19:29; Act 5:41; Act 9:16; Act 21:13. This is the only N.T. example of just ονομα Χριστου, here used because of the use of Χριστιανος in verse 1Pe 4:16. For the beatitude μακαριο see Mat 5:11.The Spirit of glory and the Spirit of God ( το της δοξης κα το του θεου πνευμα). Note repetition of the article ( το) though πνευμα only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.Resteth upon you ( εφ' ημας αναπαυετα). Quotation from Isa 11:2. Present middle indicative of αναπαυω, to give rest, refresh (Mat 11:28). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. 1Pe 1:8; Mat 3:16.15 Let no one of you suffer
( μη τις υμων πασχετω). Prohibition with μη and present active imperative (habit prohibited).As ( ως). Charged as and being so. Two specific crimes (murderer, thief) and one general phrase ( κακοποιος, evildoer, 1Pe 2:12; 1Pe 2:14), and one unusual term αλλοτριεπισχοπος (a meddler in other men's matters). Note η ως (or as) = or "also only as" (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from αλλοτριος (belonging to another, 2Co 10:15) and επισκοπος, overseer, inspector, 1Pe 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann (Bible Studies, p. 224) gives a second-century papyrus with αλλοτριων επιθυμητης a speculator alienorum. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to "things forbidden." Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (Church in the Roman Empire, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in 1Th 4:11; 2Th 3:11 and women as gossipers in 1Th 5:13. It is interesting to note also that επισκοπος here is the word for "bishop" and so suggests also preachers meddling in the work of other preachers.16 But if as a Christian
( ε δε ως Χριστιανος). Supply the verb πασχε (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Act 11:26; Act 26:28; 1Pe 4:16). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Act 11:26). Each instance bears that idea. It is not the usual term at first like μαθητα (disciples), saints ( αγιο), believers ( πιστευοντες), etc. The Jews used Ναζωραιο (Nazarenes) as a nickname for Christians (Act 24:5). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled Χρηστιανο ( ι, ε and η pronounced alike).Let him not be ashamed ( μη αισχυνεσθω). Prohibition with μη and present passive imperative of αισχυνω. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mar 14:68). See the words of Jesus in Mar 8:38 and Paul's in 2Ti 1:12. Peter is not ashamed now. In this name ( εν τω ονοματ τουτω). Of Christian as in Mar 9:41, "because ye are Christ's."17 For the time is come
( οτ ο καιρος). No predicate, probably εστιν (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter 1Pe 4:9). The construction is unusual with του αρξασθα (genitive articular aorist middle infinitive of αρχω), not exactly purpose or result, and almost in apposition (epexegetic), but note του ελθειν used as subject in Luk 17:1. The persecution on hand (1Pe 1:7) was a foretaste of more to come. By "house of God" he can mean the same as the "spiritual house" of 1Pe 2:5 or a local church. Biggs even takes it to refer to the family.And if it begin first at us ( ε δε πρωτον αφ'ημων). Condition of first class again, with the verb αρχετα understood. "From us" ( αφ' ημων) more exactly.End ( τελος). Final fate.Of them that obey not the gospel of God ( των απειθουντων τω του θεου ευαγγελιω). "Of those disobeying the gospel of God." See the same idea in Rom 2:8. See Mar 1:14 for believing in the gospel.18 And if the righteous is scarcely saved
( κα ε ο δικαιος μολις σωζετα). First-class condition again with ε and present passive indicative of σωζω. Quotation from Pro 11:31. See 1Pe 3:12; 1Pe 3:14; Mat 5:20. But the Christian is not saved by his own righteousness (Phi 3:9; Rev 7:14). For μολις see Act 14:18 and for ασεβης (ungodly, without reverence) see Rom 4:5; 2Pe 2:5.Will appear ( φανειτα). Future middle of φαινω, to show. For the question see Mar 10:24-26.19 Wherefore
( ωστε). Picking up the thread of consolation again (Bigg).Commit their souls ( παρατιθεσθωσαν τας ψυχας). Present (continuous) middle imperative third plural of παρατιθημ, old word, a banking figure, to deposit, as in 1Ti 1:18; 2Ti 2:2, the word used by Jesus as he died (Luk 23:46).In well-doing ( εν αγαθοποιια). Late and rare word, only here in N.T., from αγαθοποιεω (1Pe 2:15; 1Pe 2:20).1 Who am a fellow-elder
( ο συνπρεσβυτερος). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word πρεσβυτερος in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see Act 11:30; Act 20:17. It is noteworthy that here Peter the Apostle (1Pe 1:1) calls himself an elder along with ( συν) the other "elders."A witness ( μαρτυς). This is what Jesus had said they must be (Act 1:8) and what Peter claimed to be (Act 3:15; Act 10:39). So Paul was to be a μαρτυς (Act 22:15).Who am also a partaker ( ο κα κοινωνος). "The partner also," "the partaker also." See Luk 5:10; 2Co 1:7; 2Pe 1:4. See same idea in Rom 8:17. In Gal 3:23; Rom 8:18 we have almost this about the glory about to be revealed to us where μελλω as here is used with the infinitive.2 Tend
( ποιμανατε). First aorist active imperative of ποιμαινω, old verb, from ποιμην (shepherd) as in Luk 17:7. Jesus used this very word to Peter in the interview by the Sea of Galilee (Joh 21:16) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Act 20:28). See 1Pe 2:25 for the metaphor.Flock ( ποιμνιον). Old word, likewise from ποιμην, contraction of ποιμενιον (Luk 12:32).Exercising the oversight ( επισκοπουντες). Present active participle of επισκοπεω, old word (in Heb 12:15 alone in N.T.), omitted here by Aleph B.Not by constraint ( μη αναγκαστως). Negative μη because of the imperative. Old adverb from verbal adjective αναγκαστος, here alone in N.T.But willingly ( αλλα εκουσιως). By contrast. Old adverb, in N.T. only here and Heb 10:26.Nor yet for filthy lucre ( μηδε αισχροκερδως). A compound adverb not found elsewhere, but the old adjective αισχροκερδης is in 1Ti 3:8; Tit 1:7. See also Tit 1:11 "for the sake of filthy lucre" ( αισχρου κερδους χαριν). Clearly the elders received stipends, else there could be no such temptation.But of a ready mind ( αλλα προθυμως). Old adverb from προθυμος (Mat 26:41), here only in N.T.3 Lording it over
( κατακυριευοντες). Present active participle of κατακυριευω, late compound ( κατα, κυριος) as in Mat 20:25.The charge allotted to you ( των κληρων). "The charges," "the lots" or "the allotments." See it in Act 1:17; Act 1:25 in this sense. The old word meant a die (Mat 27:25), a portion (Col 1:12; 1Pe 1:4), here the charges assigned (cf. Act 17:4). From the adjective κληρικος come our cleric, clerical, clerk. Wycliff translated it here "neither as having lordship in the clergie."Making yourselves ensamples ( τυπο γινομενο). Present active participle of γινομα and predicate nominative τυπο (types, models) for which phrase see 1Th 1:7. Continually becoming. See 1Pe 2:21 for υπογραμμος (writing-copy).To the flock ( του ποιμνιου). Objective genitive.4 When the chief Shepherd shall be manifested
( φανερωθεντος του αρχιποιμενος). Genitive absolute with first aorist passive participle of φανεροω, to manifest, and genitive of αρχιποιμην, a compound ( αρχι, ποιμην) after analogy of αρχιερευς, here only in N.T., but in Testam. of Twelve Patrs. (Jud. 8) and on a piece of wood around an Egyptian mummy and also on a papyrus A.D. 338 (Deissmann, Light, etc., p. 100). See Heb 13:20 for ο ποιμην ο μεγας (the Shepherd the great).Ye shall receive ( κομιεισθε). Future of κομιζω (1Pe 1:9, which see).The crown of glory that fadeth not away ( τον αμαραντινον της δοξης στεφανον). For "crown" ( στεφανος) see Jas 1:12; 1Co 9:25; 2Ti 4:8; Rev 2:10; Rev 3:10; Rev 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Heb 2:9). In all these passages it is the crown of victory as it is here. See 1Pe 1:4 for αμαραντος, unfading. Αμαραντινος is made from that word as the name of a flower αμαρανθ (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), "composed of amaranth" or "amarantine," "the amarantine (unfading) crown of glory."5 Be subject
( οποταγητε). Second aorist passive imperative of υποτασσω.Unto the elder ( πρεσβυτεροις). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in 1Pe 5:1. See a like change in meaning in 1Ti 5:1; 1Ti 5:17.All ( παντες). All ages, sexes, classes.Gird yourselves with humility ( την ταπεινοφροσυνην εγκομβωσασθε). First aorist middle imperative of εγκομβοομα, late and rare verb (in Apollodorus, fourth cent. B.C.), here only in N.T., from εν and κομβος (knot, like the knot of a girdle). Εγκομβωμα was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (Joh 13:4) when he girded himself with a towel and taught the disciples, Peter in particular (Joh 13:9), the lesson of humility (Joh 13:15). Peter had at last learned the lesson (Joh 21:15-19).The proud ( υπερηφανοις). Dative plural of υπερηφανος (Jas 4:6; Rom 1:30) after αντιτασσετα (present middle indicative of αντιτασσω as in Jas 4:6 (quoted there as here from Pro 3:34).6 Humble yourselves therefore
( ταπεινωθητε ουν). First aorist passive imperative of ταπεινοω, old verb, for which see Mat 18:4. Peter is here in the role of a preacher of humility. "Be humbled."Under the mighty hand of God ( υπο την κραταιαν χειρα του θεου). Common O.T. picture (Exo 3:19; Exo 20:33, etc.).That he may exalt you ( ινα υψωση). Purpose clause with ινα and first aorist active subjunctive of υψοω. Cf. Luk 14:11; Phi 2:9.In due time ( εν καιρω). Same phrase in Mat 24:45.7 Casting
( επιριψαντες). First aorist active participle of επιριπτω, old verb, to throw upon, in N.T. only here and Luk 19:35 (casting their clothes on the colt), here from Psa 55:22. For μεριμνα see Mat 6:25; Mat 6:31; Mat 6:34.He careth ( αυτω μελε). Impersonal verb μελε (present active indicative) with dative αυτω, "it is a care to him." God does care (Luk 21:18).8 Be watchful
( γρηγορησατε). First aorist active imperative of γρηγορεω, late present imperative from perfect εγρηγορα (to be awake) from εγειρω (to arouse), as in Mat 24:42. For νηψατε see 1Pe 1:13; 1Pe 4:7.Your adversary ( ο αντιδικος υμων). Old word for opponent in a lawsuit (Mat 5:25).The devil ( διαβολος). Slanderer. See on Mat 4:1.As a roaring lion ( ως ωρυομενος λεων). But Jesus is also pictured as the Lion of the tribe of Judah (Rev 5:5). But Satanroars at the saints. Present middle participle ωρυομα, old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psa 22:13.Whom he may devour ( καταπιειν). Second aorist active infinitive of καταπινω, to drink down. B does not have τινα, Aleph has τινα (somebody), "to devour some one," while A has interrogative τινα, "whom he may devour" (very rare idiom). But the devil's purpose is the ruin of men. He is a "peripatetic" ( περιπατε) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luk 22:31).9 Whom withstand
( ω αντιστητε). Imperative second aorist active (intransitive) of ανθιστημ; same form in Jas 4:7, which see. Dative case of relative ( ω). For the imperative in a subordinate clause see verse 1Pe 5:12; 2Th 3:10; 2Ti 4:15; Heb 13:7. Cowardice never wins against the devil (2Ti 1:7), but only courage.Steadfast in your faith ( στερεο τη πιστε). Locative case πιστε. Στερεος is old adjective for solid like a foundation (2Ti 2:19).The same sufferings ( τα αυτα των παθηματων). An unusual construction with the genitive rather than the usual τα αυτα παθηματα, perhaps as Hofmann suggests, "the same tax of sufferings" ("the same things in sufferings"). Probably this is correct and is like Xenophon's phrase in the Memorabilia (IV. 8. 8), τα του γηρως επιτελεισθα (to pay the tax of old age).Are accomplished ( επιτελεισθα). Present (and so process) middle (you are paying) or passive (is paid) infinitive of επιτελεω, old verb, to accomplish (2Co 7:1).In your brethren who are in the world ( τη εν τω κοσμω υμων αδελφοτητ). Associate-instrumental case αδελφοτητ (in N.T. only here and 1Pe 2:17, which see) after τα αυτα (like 1Co 11:5) or dative after επιτελεισθα. Even so ειδοτες (second perfect active participle of οιδα) with an infinitive usually means "knowing how to" (object infinitive) as in Luk 12:56; Phi 3:18 rather than "knowing that" (indirect assertion) as taken above.10 The God of all grace
( ο θεος της χαριτος). See 1Pe 4:10 for ποικιλης χαριτος θεου (of the variegated grace of God).In Christ ( εν Χριστω). A Pauline phrase (2Co 5:17-19), but Petrine also. For God's "calling" us ( καλεσας) see 1Th 5:23; 1Co 1:8; Rom 8:29.After that ye have suffered a little while ( ολιγον παθοντας). Second aorist active participle of πασχω, antecedent to the principal verbs which are future active ( καταρτισε, to mend, Mar 1:19; Gal 6:1, στηριξε, for which see Luk 9:51; Luk 22:32, σθενωσε from σθενος and so far a απαξ λεγομενον like ενισχυω according to Hesychius). For ολιγον see 1Pe 1:6.11 To him
( αυτω). To God (dative case). Note κρατος in the doxology as in 1Ti 6:16 and briefer than the doxology in 1Pe 4:11, to Christ.12 By Silvanus
( δια Σιλουανου). Probably this postscript (1Pe 5:12-14) is in Peter's own handwriting, as Paul did (2Th 3:17; Gal 6:11-18). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle.As I account him ( ως λογιζομα). Peter uses Paul's phrase (1Co 4:1; Rom 8:18) in giving approval to Paul's former companion (Act 15:40).I have written ( εγραψα). Epistolary aorist applying to this Epistle as in 1Co 5:11 (not 1Co 5:9); 1Co 9:15; Gal 6:11; Rom 15:15; Phm 1:19; Phm 1:21.Briefly ( δι' ολιγων). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. Heb 13:22.Testifying ( επιμαρτυρων). Present active participle of επιμαρτυρεω, to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω in Heb 2:4.That this is the true grace of God ( ταυτην εινα αληθη χαριν του θεου). Infinitive εινα in indirect assertion and accusative of general reference ( ταυτην) and predicate accusative χαριν. Peter includes the whole of the Epistle by God's grace (1Pe 1:10) and obedience to the truth (Joh 1:17; Gal 2:5; Col 1:6).Stand ye fast therein ( εις ην στητε). "In which (grace) take your stand" (ingressive aorist active imperative of ιστημ).13 She that is in Babylon, elect together with you
( η εν Βαβυλων συνεκλεκτη). Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about A.D. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether η συνεκλεκτη (found here alone), "the co-elect woman," means Peter's wife (1Co 9:5) or the church in "Babylon." The natural way to take it is for Peter's wife. Cf. εκλεκτη κυρια in 2Jn 1:1 (also verse 2Jn 1:13).Mark my son ( Μαρκος ο υιος μου). So this fact agrees with the numerous statements by the early Christian writers that Mark, after leaving Barnabas, became Peter's "interpreter" and under his influence wrote his Gospel. We know that Mark was with Paul in Rome some years before this time (Col 4:10).14 With a kiss of love
( εν φιληματ αγαπης). As in 1Co 16:20. The abuse of this custom led to its confinement to men with men and women with women and to its final abandonment (Apost. Const. ii. 57, 12).That are in Christ ( τοις εν Χριστω). This is the greatest of all secret orders and ties, one that is open to all who take Christ as Lord and Saviour.