Albert Barnes Commentary 1 Peter 1

1 Peter.

INTRODUCTION.

The first epistle of Peter has never been doubted to be the production of the apostle of that name. While there were doubts respecting the genuineness of the second epistle (see Introduction to that epistle, section 1), the unvarying testimony of history, and the uniform belief of the church, ascribe this epistle to him. Indeed, there is no ancient writing whatever of which there is more certainty in regard to the authorship.

The history of Peter is so fully detailed in the New Testament that it is not necessary to go into any extended statement of his biography for an exposition of his epistles. No particular light would be reflected on them from the details of his life; and therefore, for their exposition, it is not necessary to have any further information about him than what is contained in the New Testament itself. Those who may wish to obtain all the knowledge of his life which is now available may find ample details in Lardner, vol. vi. pp. 203–254, ed. London, 1829; Koppe, Prolegomena; and Bacon's Lives of the Apostles, pp. 43–286. There are some questions, however, which it is important to consider for an intelligent understanding of his epistles.

I. The Persons to Whom the First Epistle Was Addressed.

This epistle purports to have been addressed "to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Peter 1:1). All these were provinces of Asia Minor; and there is no difficulty, therefore, in regard to the places where those to whom the epistle was written resided. The only question is, who they were who are thus designated as "strangers scattered abroad," or strangers of the dispersion (parepidēmois diasporas). (Compare Notes on 1 Peter 1:1). In regard to this, various opinions have been held.

1. That they were native-born Jews, who had been converted to the Christian faith. Of this opinion were Eusebius, Jerome, Grotius, Beza, Mill, Cave, and others. The principal argument for this opinion is the appellation given to them (1 Peter 1:1), "strangers scattered abroad," and what is said in 1 Peter 2:9 and 1 Peter 3:6, which it is supposed is language that would be applied only to those of Hebrew extraction.

2. A second opinion has been that the persons to whom it was sent were all of Gentile origin. Of this opinion were Procopius, Cassiodorus, and more recently Wetstein. This belief is founded chiefly on such passages as the following: 1 Peter 1:18; 1 Peter 2:10; 1 Peter 4:3—which are supposed to show that those who were thus addressed were formerly idolaters.

3. A third opinion has been that they were Gentiles by birth, but had been Jewish proselytes, or "proselytes of the gate," and had then been converted to Christianity. This sentiment was defended by Michaelis, chiefly on the ground that the phrase in 1 Peter 1:1, "strangers of the dispersion," when followed by the name of a heathen country or people, in the genitive case, denotes the Jews who were dispersed there, and yet that there is evidence in the epistle that they were not native-born Jews.

4. A fourth opinion has been that the persons referred to were not Jews in general, but those of the ten tribes who had wandered from Babylon and the adjacent regions into Asia Minor. This opinion is mentioned by Michaelis as having been entertained by some persons, but no reasons are assigned for it.

5. A fifth opinion has been that the persons referred to were Christians, converted from both Jews and Gentiles, with no particular reference to their extraction; that there were those among them who had been converted from the Jews, and those who had been Gentiles, and that the apostle addresses them as Christians, though employing language such as the Jews had been accustomed to, when speaking of those of their own nation who were scattered abroad. This is the opinion of Lardner, Estius, Whitby, Wolff, and Doddridge.

That this last opinion is the correct one seems to me to be clear from the epistle itself. Nothing can be plainer than that the apostle, while in the main he addresses Christians as such, whether they had been Jews or pagans, yet occasionally makes such allusions, and uses such language, as to show that he had his eye, at one time, on some who had been Jews, and again on some who had been pagans. This is clear, I think, from the following considerations:

1. The address of the epistle is general, not directed particularly either to the Jews or to the Gentiles. Thus in 1 Peter 5:14, he says, "Peace be with you all that are in Christ Jesus." From this it would seem that the epistle was addressed to all true Christians in the region designated in 1 Peter 1:1.

   But no one can doubt that there were Christians there who had been Jews, and also those who had been Gentiles. The same thing is apparent from the second epistle; for it is certain, from 2 Peter 3:2, that the second epistle was addressed to the same persons as the first.

   But the address in the second epistle is to Christians residing in Asia Minor, without particular reference to their origin. Thus in 1 Peter 1:1 (as cited by the author, though the quote is from 2 Peter 1:1), "To them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ." The same thing is apparent also from the address of the first epistle: "To the elect strangers scattered throughout Pontus," etc.; that is, "to the strangers of the dispersion who are chosen, or who are true Christians, scattered abroad." The term "elect" is one which would apply to all who were Christians; and the phrase, "the strangers of the dispersion," is that which one who had been educated as a Hebrew would be likely to apply to those whom he regarded as the people of God living outside of Palestine.

   The Jews were accustomed to use this expression to denote their own people who were dispersed among the Gentiles; and nothing would be more natural than that one who had been educated as a Hebrew, and then converted to Christianity, as Peter had been, should apply this phrase indiscriminately to Christians living outside of Palestine.

   See the Notes on the passage. These considerations make it clear that in writing this epistle he had reference to Christians as such, and meant that all who were Christians in the parts of Asia Minor which he mentions (1 Peter 1:1) should regard the epistle as addressed to them.

2. Yet there are some allusions in the epistle which look as if a part of them at least had been Jews before their conversion, or such as a Jew would better understand than a Gentile would. Indeed, nothing is more probable than that there were Jewish converts in that region.

   We know that there were many Jews in Asia Minor; and, from the Acts of the Apostles, it is morally certain that not a few of them had been converted to the Christian faith under the labours of Paul. Of the allusions of the kind referred to in the epistle, the following may be taken as specimens: "But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people," (1 Peter 2:9).

   This is such language as was commonly used by the Jews when addressing their own countrymen as the people of God; and would seem to imply that to some of those at least to whom the epistle was addressed, it was language which would be familiar. See also 1 Peter 3:6.

   It should be said, however, that these passages are not positive proof that any among them were Hebrews. While it is true that it is such language as would be naturally employed in addressing those who were, and while it supposes an acquaintance among them with the Old Testament, it is also true that it is such language as one who had himself been educated as a Hebrew would not unnaturally employ when addressing any whom he regarded as the people of God.

3. The passages in the epistle which imply that many of those to whom it was addressed had been Gentiles or idolaters, are still more clear. Such passages are the following: "As obedient children, not fashioning yourselves according to your former lusts in your ignorance," (1 Peter 1:14). "This," says Dr. Lardner, "might be very pertinently said to men converted from Gentilism to Christianity; but no such thing is ever said by the apostles concerning the Jewish people who had been favoured with the Divine revelation, and had the knowledge of the true God." So in 1 Peter 2:9, Peter speaks of them as "having been called out of darkness into marvellous light." The word "darkness" is one which would be naturally applied to those who had been heathens, but would not be likely to be applied to those who had had the knowledge of God as revealed in the Jewish Scriptures.

   So in 1 Peter 2:10, it is expressly said of them, "which in time past was not a people, but are now the people of God"—language which would not be applied to those who had been Jews. So also 1 Peter 4:3, "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries." Though the apostle here uses the word "us," grouping himself with them, yet it cannot be supposed that he means to charge himself with these things.

   It is a mild and gentle way of speech, adopted not to give offence, and is such language as a minister of the gospel would now use, who felt that he was himself a sinner, in addressing a church made up of many individuals. Though it might be true that he had not been guilty of the particular offences which he specifies, yet in speaking in the name of the church, he would use the term "we," and use it honestly and correctly.

   It would be true that the church had been formerly guilty of these things; and this would be a much more mild, proper, and effective method of address, than to say "you." But the passages adduced here prove conclusively that some of those whom Peter addresses in the epistle had been formerly idolaters, and had been addicted to the sins which idolaters are accustomed to commit.

These considerations make it clear that the epistle was addressed to those Christians in general who were scattered throughout the various provinces of Asia Minor which are specified in 1 Peter 1:1, whether they had been Jews or Gentiles. It is probable that the great body of them had been converted from the heathen, though there were doubtless Jewish converts intermingled with them; and Peter uses such language as would be natural for one who had been a Jew himself in addressing those whom he now regarded as the chosen of God.

II. The Time and Place of Writing the Epistle.

On this point also there has been no little diversity of opinion. The only designation of the place where it was written which occurs in the epistle is in 1 Peter 5:13: "The church that is at Babylon, elected together with you, saluteth you." From this it is clear that it was written at Babylon, but still there has been no little difference of opinion as to what place is meant here by Babylon. Some have supposed that it refers to the well-known place of that name on the Euphrates; others to a Babylon situated in Lower Egypt; others to Jerusalem or Rome, represented as Babylon. The claims of each of these places it is proper to examine. The order in which this is done is not material.

1. The opinion that the "Babylon" mentioned in the epistle refers to a place of that name in Egypt, not far from Cairo. This opinion was held by Pearson and Le Clerc, and by most of the Coptic interpreters, who have endeavoured to vindicate the honour of their own country, Egypt, as a place where one of the books of Scripture was composed. (See Koppe, Prolegomena, 12).

   That there was such a place in Egypt, there can be no doubt. It was a small town to the north-east of Cairo, where there was a strong castle in the time of Strabo (i. 17, p. 807), in which, under Tiberius, there were quartered three Roman legions, designed to keep the Egyptians in order.

   But there is little reason to suppose that there were many Jews there, or that a church was early collected there. The Jews would have been little likely to resort to a place which was merely a Roman garrison, nor would the apostles have been likely to go early to such a place to preach the gospel. (Compare Basnage, Antiquitates Judaicae, 36, num. xxvii).

   As Lardner well remarks, if Peter had written an epistle from Egypt, it would have been likely to have been from Alexandria. Besides, there is not, for the first four centuries, any notice of a church at Babylon in Egypt; a fact which can hardly be accounted for, if it had been supposed that one of the sacred books had been composed there. (Lardner, vol. vi. 265).

   It may be added, also, that as there was another place of that name on the Euphrates, a place much better known, and which would be naturally supposed to be the one referred to, it is probable that if the epistle had been composed at the Babylon in Egypt, there would have been something said clearly to distinguish it.

   If the epistle was written at the Babylon on the Euphrates, so well known was that place that no one would be likely to understand that the Babylon in Egypt was the place referred to; on the other supposition, however, nothing would be more likely than that a mistake should occur.

2. Others have supposed that Jerusalem is intended, and that the name was given to it on account of its wickedness, and because it resembled Babylon. This was the opinion of Capellus, Spanheim, Hardouin, and some others. But the objections to this are obvious:

   1. There is no evidence that the name Babylon was ever given to Jerusalem, or so given to it as to make it commonly understood that that was the place intended when the term was employed. If not so, its use would be likely to lead those to whom the epistle was addressed into a mistake.

   2. There is every reason to suppose that an apostle in writing a letter, if he mentioned the place at all where it was written, would mention the real name. So Paul uniformly does.

   3. The name Babylon is not one which an apostle would be likely to give to Jerusalem; certainly not as the name by which it was to be familiarly known.

   4. If the epistle had been written there, there is no conceivable reason why the name of the place should not have been mentioned.

3. Others have supposed that Rome is intended by the name Babylon. This was the opinion of many of the Fathers, and also of Bede, Valesius, Grotius, Cave, Whitby, and Lardner. The principal reasons for this are, that such is the testimony of Papias, Eusebius, and Jerome; and that at that time Babylon on the Euphrates was destroyed. (See Lardner). But the objections to this opinion seem to me to be insuperable.

   1. There is no evidence that at that early period the name Babylon was given to Rome, nor were there any existing reasons why it should be. The name is generally supposed to have been applied to it by John, in the book of Revelation (Revelation 16:19; Revelation 17:5; Revelation 18:10, 21); but this was probably long after this epistle was written, and for reasons which did not exist in the time of Peter.

      There is no evidence that it was given familiarly to it in the time of Peter, or even at all until after his death. Certain it is, that it was not given so familiarly to it that when the name Babylon was mentioned it would be generally understood that Rome was intended. But the only reason which Peter could have had for mentioning the name Babylon at all, was to convey some definite and certain information to those to whom he wrote.

   2. As has been already observed, the apostles, when they sent an epistle to the churches, and mentioned a place as the one where the epistle was written, were accustomed to mention the real place.

   3. It would be hardly consistent with the dignity of an apostle, or any grave writer, to make use of what would be regarded as a nickname, when suggesting the name of a place where he then was.

   4. If Rome had been meant, it would have been hardly respectful to the church there which sent the salutation—"The church that is at Babylon, elected together with you"—to have given it this name. Peter mentions the church with respect and kindness; and yet it would have been scarcely regarded as kind to mention it as a "church in Babylon," if he used the term Babylon, as he must have done on such a supposition, to denote a place of eminent depravity.

   5. The testimony of the Fathers on this subject does not demonstrate that Rome was the place intended. So far as appears from the extracts relied on by Lardner, they do not give this as historical testimony, but as their own interpretation; and, from anything that appears, we are as well qualified to interpret the word as they were.

   6. In regard to the objection that Babylon was at that time destroyed, it may be remarked that this is true so far as the original splendour of the city was concerned, but still there may have been a sufficient population there to have constituted a church. The destruction of Babylon was gradual. It had not become an utter desert in the time of the apostles. In the first century of the Christian era a part of it was inhabited, though the greater portion of its former site was a waste. (See Barnes on Isaiah 13:19).

Compare Diodorus Siculus, ii. 27. All that time, there is no improbability in supposing that a Christian church may have existed there. It should be added here, however, that on the supposition that the word Babylon refers to Rome, rests nearly all the evidence which the Roman Catholics can adduce that the apostle Peter was ever at Rome at all.

There is nothing else in the New Testament that furnishes the slightest proof that he ever was there. The only passage on which Bellarmine relies to show that Peter was at Rome, is the very passage now under consideration. "That Peter was one time at Rome," he says, "we show first from the testimony of Peter himself, who thus speaks at the end of his first epistle: 'The church that is at Babylon, elected together with you, saluteth you.'" He does not pretend to cite any other evidence from Scripture than this; nor does any other writer.

4. There remains the fourth opinion, that the well-known Babylon on the Euphrates was the place where the epistle was written. This was the opinion of Erasmus, Drusius, Lightfoot, Bengel, Wetstein, Basnage, Beausobre, and others. That this is the correct opinion seems to me to be clear from the following considerations:

   1. It is the most natural and obvious interpretation. It is that which would occur to the great mass of the readers of the New Testament now, and is that which would have been naturally adopted by those to whom the epistle was sent. The word Babylon, without something to give it a different application, would have been understood anywhere to denote the well-known place on the Euphrates.

   2. There is, as has been observed already, no improbability that there was a Christian church there, but there are several circumstances which render it probable that this would be the case:

      1. Babylon had been an important place; and its history was such, and its relation to the Jews such, as to make it probable that the attention of the apostles would be turned to it.

      2. The apostles, according to all the traditions which we have respecting them, travelled extensively in the East, and nothing would be more natural than that they should visit Babylon.

      3. There were many Jews of the captivity remaining in that region, and it would be in the highest degree probable that they would seek to carry the gospel to their own countrymen there. (See Koppe, Prolegomena, pp. 16–18; Josephus, Antiquities, b. xv., chap. ii., 2; chap. iii., 1; Philo, De Virtutibus, p. 587).

These considerations make it clear that the place where the epistle was written was Babylon on the Euphrates, the place so celebrated in ancient sacred and profane history. If this be the correct view, then this is a fact of much interest, as showing that even in apostolic times there was a true church in a place once so distinguished for splendour and wickedness, and so memorable for its acts in oppressing the ancient people of God.

Our information respecting this church, however, ceases here. We know not by whom it was founded; we know not who were its pastors; nor do we know how long it survived. As Babylon, however, continued rapidly to decline, so that in the second century nothing remained but the walls (compare Barnes on Isaiah 13:19), there is no reason to suppose that the church long existed there.

Soon the ancient city became a heap of ruins; and except that now and then a Christian traveller or missionary has visited it, it is not known that a prayer has been offered there from generation to generation, or that amidst the desolations there has been a single worshipper of the true God. (See this subject examined at length in Bacon's Lives of the Apostles, pp. 58-263).

In regard to the time when this first epistle was written, nothing can be determined with certainty. There are no marks of time in the epistle itself, and there are no certain data from which we can determine when it was composed. Lardner supposes that it was in the year 63, or 64, or at the latest 65; Michaelis, that it was about the year 60. If it was written at Babylon, it was probably some time between the year 58 and 61. The time is not material, and it is impossible now to determine it.

The remainder of the Introductory Material and Verse 1 Material are covered in Notes for 1 Peter Verse 2.

Remainder of Introductory Notes and Notes on 1 Peter Verses 1 and 2

III.—The Characteristics of the First Epistle of Peter.

1. The epistles of Peter are distinguished for great tenderness of manner and for bringing forward prominently the most consoling parts of the gospel. He wrote to those who were in affliction; he was himself an old man (2 Peter 1:14); he expected soon to be with his Saviour; he had nearly finished with the conflicts and toils of life; and it was natural that he should direct his eye onward and should dwell on those things in the gospel which were adapted to support and comfort the soul. Therefore, there is scarcely any part of the New Testament where the ripe and mellow Christian will find more that is adapted to his matured feelings, or to which he will more naturally turn.

2. There is great compactness and terseness of thought in his epistles. They seem to be composed of a succession of texts, each one fitted to constitute the subject of a discourse. There is more that a pastor would like to preach on in a course of expository lectures, and less that he would be disposed to pass over as not so well adapted to the purposes of public instruction, than in almost any other part of the New Testament. There is almost nothing that is local or of temporary interest; there are no discussions about points pertaining to Jewish customs such as we find in Paul; there is little that pertains particularly to one age of the world or one country. Almost all that he has written is of universal applicability to Christians and may be read with as much interest and profit by us now as by the people to whom his epistles were addressed.

3. There is evidence in the epistles of Peter that the author was well acquainted with the writings of the apostle Paul. See this point illustrated at length in Eichhorn, Einleitung in das Neue Tes. viii. 606–618, 284, and Michaelis, Intro., vol. iv. p. 323 and following. Peter himself speaks of his acquaintance with the epistles of Paul and ranks them with the inspired Writings (2 Peter 3:15–16): Even as our beloved brother Paul also, according to the wisdom given to him, has written to you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which those who are unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction. Indeed, to anyone who will attentively compare the epistles of Peter with those of Paul, it will be apparent that he was acquainted with the writings of the Apostle of the Gentiles and had become so familiar with the modes of expression that Paul employed, so that Peter naturally fell into them.

   There is that kind of coincidence which would be expected when one was accustomed to read what another had written, and when he had great respect for him, but not that when there was a purpose to borrow or copy from him. This will be apparent by a reference to a few parallel passages:—

   • Paul: Blessed be the God and Father of our Lord Jesus Christ (Ephesians 1:3; see also 2 Corinthians 1:3).

     Peter: Blessed be the God and Father of our Lord Jesus Christ (1 Peter 1:3).

   • Paul: But now you also put off all these; anger, wrath, malice, blasphemy, filthy blasphemies out of your mouth (Colossians 3:8).

     Peter: Therefore laying aside all malice, and all guile and all hypocrisies, and envies, and all evil speakings (1 Peter 2:1).

   • Paul: Wives, submit yourselves to your own husbands as to the Lord (Ephesians 5:22).

     Peter: Likewise you wives be in subjection to your own husbands (1 Peter 3:1).

   • Paul: Submitting yourselves one to another in the fear of God (Ephesians 5:21).

     Peter: Yes, all of you be subject one to another (1 Peter 5:6).

   • Paul: Let us watch and be sober (1 Thessalonians 5:6).

     Peter: Be sober: be vigilant (1 Peter 5:8). [In the Greek the same words, though the order is reversed.]

   • Paul: Greet you one another with a holy kiss (1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16; 1 Thessalonians 5:26).

     Peter: Greet you one another with a kiss of love, (en filhmati agaphv) (1 Peter 5:14).

   • Paul: The glory that shall be revealed to us (Romans 8:18).

     Peter: The glory that shall be revealed (1 Peter 5:1).

   • Paul: If we believe on him that raised up Jesus our Lord from the dead (Romans 4:24).

     Peter: Who by him do believe in God, that raised him up from the dead (1 Peter 1:21).

   • Paul: Let every soul be subject to the higher powers. For there is no power but of God; the powers that be are ordained of God... Do that which is good, and you shall have praise of the same... For he is a minister of God, a revenger to execute wrath upon him that does evil (Romans 13:1, 3, 4).

     Peter: Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the king, as supreme; or to governors, as to them that are sent by him for the punishment of evildoers, and for the praise of those that do well (1 Peter 2:13–14).

   See also the following passages:

   • Romans 12:6–7 and 1 Peter 4:10.
   • 1 Timothy 2:9 and 1 Peter 3:3.
   • 1 Timothy 5:5 and 1 Peter 3:5.

   These coincidences are not such as would occur between two authors when one had no acquaintance with the writings of the other; and they thus demonstrate, what may be implied in 2 Peter 3:15, that Peter was familiar with the epistles of Paul. This also would seem to imply that the epistles of Paul were in general circulation.

4. “In the structure of his periods,” says Michaelis, “St. Peter has this peculiarity, that he is fond of beginning a sentence in such a manner that it shall refer to a principal word in the preceding. The consequence of this structure is, that the sentences, instead of being rounded, according to the manner of the Greeks, are drawn out to a great length; and in many places where we should expect that a sentence would be closed, a new clause is attached, and another again to this, so that before the whole period comes to an end, it contains parts which, at the commencement of the period, do not appear to have been designed for it.” This manner of writing is also found often in the epistles of Paul.

The canonical authority of this epistle has never been disputed. For a view of its contents, see the analyses prefixed to the several chapters.

1 Peter

CHAPTER I

ANALYSIS OF THE CHAPTER

This epistle was evidently addressed to those who were passing through severe trials, and probably to those who were, at that time, enduring persecution (1 Peter 1:6–7; 1 Peter 3:14; 1 Peter 4:1, 12-19).

The main object of this chapter is to comfort them in their trials; to suggest such considerations as would enable them to bear them with the right spirit, and to show the sustaining, elevating, and purifying power of the gospel. In doing this, the apostle refers to the following considerations:—

1. He reminds them that they were the elect of God; that they had been chosen according to His foreknowledge, by the sanctifying agency of the Holy Ghost, and in order that they might be obedient (1 Peter 1:1–2).

2. He reminds them of the lively hope to which they had been begotten, and of the inheritance that was reserved for them in heaven. That inheritance was incorruptible, undefiled, and glorious; it would be certainly theirs, for they would be kept by the power of God to it, though now they were subjected to severe trials (1 Peter 1:3–6).

3. Even now they could rejoice in hope of that inheritance (1 Peter 1:6); their trial was of great importance to themselves in order to test the genuineness of their piety (1 Peter 1:7); and in the midst of all their sufferings they could rejoice in the love of their unseen Saviour (1 Peter 1:8); and they would certainly obtain the great object for which they had believed—the salvation of their souls (1 Peter 1:9). By these considerations the apostle would reconcile them to their sufferings, for they would thus show the genuineness and value of Christian piety and would be admitted at last to higher honour.

4. The apostle proceeds, in order further to reconcile them to their sufferings, to say that the nature of the salvation which they would receive had been an object of earnest inquiry by the prophets. They had searched diligently to know precisely what the Spirit by which they were inspired meant by the revelations given to them, and they had understood that they ministered to the welfare of those who should come after them (1 Peter 1:10–12). Those who thus suffered ought, therefore, to rejoice in a salvation which had been revealed to them in this manner, and in the fact that they had knowledge which had not been vouchsafed even to the prophets; and under these circumstances they ought to be willing to bear the trials which had been brought upon them by a religion so communicated to them.

5. In view of these things, the apostle (1 Peter 1:13–17) exhorts them to be faithful and persevering to the end. In anticipation of what was to be revealed to them at the final day, they should be sober and obedient; and as He who had called them into His kingdom was holy, so they too should be holy.

6. This consideration is enforced (1 Peter 1:18–21) by a reference to the price that was paid for their redemption. They should remember that they had been redeemed, not with silver and gold, but with the precious blood of Christ. He had been appointed from eternity to be their Redeemer; He had been manifested in those times for them; He had been raised from the dead for them, and their faith and hope were through Him. For these reasons they ought to be steadfast in their attachment to Him.

7. The apostle enjoins on them the special duty of brotherly love (1 Peter 1:22–23). They had purified their hearts by obeying the truth, and as they were all one family, they should love one another fervently. Thus they would show to their enemies and persecutors the transforming nature of their religion and furnish an impressive proof of its reality.

8. To confirm all these views, the apostle reminds them that all flesh must soon die. The glory of man would fade away. Nothing would abide but the word of the Lord. They themselves would soon die and be released from their troubles, and they should be willing, therefore, to bear trials for a little time. The great and the rich, and those apparently more favoured in this life, would soon disappear, and all the splendour of their condition would vanish; and they should not envy them, or repine at their own more humble and painful lot (1 Peter 1:24–25).

   The keenest sufferings here are brief, and the highest honours and splendours of life here soon vanish away; and our main solicitude should be for the eternal inheritance. Having the prospect of that, and building on the sure word of God, which abides forever, we need not shrink from the trials appointed to us here below.

Peter, an apostle of Jesus Christ. On the word apostle, see Barnes on Romans 1:1 and 1 Corinthians 9:1 and following.

To the strangers. In the Greek, the word “elect” (1 Peter 1:2) occurs here: eklektoiv parepidhmoiv, “to the elect strangers.” He here addresses them as elect; in the following verse he shows them in what way they were elected. See the Notes there. The word rendered strangers occurs only in three places in the New Testament: Hebrews 11:13; 1 Peter 2:11, where it is rendered pilgrims; and in the place before us. See Barnes on Hebrews 11:13.

The word means, literally, a by-resident, a sojourner among a people not one’s own.—Robinson. There has been much diversity of opinion as to the persons here referred to: some supposing that the epistle was written to those who had been Jews, who were now converted, and who were known by the common appellation among their countrymen as “the scattered abroad,” or the “dispersion” (that is, those who were strangers or sojourners away from their native land); others, that the reference is to those who were called, among the Jews, “proselytes of the gate,” or those who were admitted to certain external privileges among the Jews (see Barnes on Matthew 23:15); and others, that the allusion is to Christians as such, without reference to their origin, and who are spoken of as strangers and pilgrims.

That the apostle did not write merely to those who had been Jews is clear from 1 Peter 4:3–4 (compare Introduction §1); and it seems probable that he means here Christians as such, without reference to their origin, who were scattered through the various provinces of Asia Minor. Yet it seems also probable that he did not use the term as denoting that they were “strangers and pilgrims on the earth,” or with reference to the fact that the earth was not their home, as the word is used in Hebrews 11:13; but that he used the term as a Jew would naturally use it. Accustomed as he was to employ it as denoting his own countrymen dwelling in distant lands, he would regard them still as the people of God, though dispersed abroad—as those who were away from what was properly the home of their fathers.

So Peter addresses these Christians as the people of God, now scattered abroad, as similar in their condition to the Jews who had been dispersed among the Gentiles (compare the Introduction, §1). It is not necessarily implied that these persons were strangers to Peter, or that he had never seen them, though this was not improbably the fact in regard to most of them.

Scattered. Greek, of the dispersion (diasporav); a term which a Jew would be likely to use when speaking of his countrymen dwelling among the heathen. See Barnes on John 7:35 and James 1:1, where the same Greek word is found. It does not elsewhere occur in the New Testament. Here, however, it is applied to Christians as dispersed or scattered abroad throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. These were provinces of Asia Minor. Their position may be seen in the map prefixed to the Acts of the Apostles. On the situation of Pontus, see Barnes on Acts 2:9.

Galatia. On the situation of this province and its history, see Introduction to the Notes on Galatians, §1.

Cappadocia. See Barnes on Acts 2:9.

Asia. Meaning a province of Asia Minor, of which Ephesus was the capital. See Barnes on Acts 2:9.

And Bithynia. See Barnes on Acts 16:7.

Elect. That is, chosen. The meaning here is that they were in fact chosen. The word does not refer to the purpose to choose, but to the fact that they were chosen or selected by God as His people. It is a word commonly applied to the people of God as being chosen out of the world and called to be His. The use of the word does not determine whether God had a previous eternal purpose to choose them or not. That must be determined by something else than the mere use of the term. This word has reference to the act of selecting them, without throwing any light on the question why it was done. See Matthew 24:22, 24, 31; Mark 13:20; Luke 18:7; Romans 8:33; Colossians 3:12. Compare to See Barnes on John 15:16.

The meaning is that God had, on some account, a preference for them above others as His people, and had chosen them from the midst of others to be heirs of salvation. The word should be properly understood as applied to the act of choosing them, not to the purpose to choose them; the fact of His selecting them to be His, not the doctrine that He would choose them; and is a word, therefore, which should be freely and gratefully used by all Christians, for it is a word in frequent use in the Bible, and there is nothing for which men should be more grateful than the fact that God has chosen them to salvation. Elsewhere we learn that the purpose to choose them was eternal, and that the reason for it was His own good pleasure. See Barnes on Ephesians 1:4-5.

We are here also informed that it was in accordance with “the foreknowledge of God the Father.”

According to the foreknowledge of God the Father. The Father is regarded in the Scriptures as the Author of the plan of salvation, and as having chosen His people to life, and given them to His Son to redeem and save (John 6:37, 65; John 17:2, 6, 11).

It is affirmed here that the fact that they were elect was in some sense in accordance with the “foreknowledge of God.” On the meaning of the phrase, see Barnes on Romans 8:29.

The passage does not affirm that the thing which God “foreknew,” and which was the reason for their being chosen, was that they would of themselves be disposed to embrace the offer of salvation. The foreknowledge referred to might have been of many other things as constituting the reason which operated in the case; and it is not proper to assume that it could have been of this alone.

It may mean that God foreknew all the events which would ever occur, and that He saw reasons why they should be selected rather than others; or that He foreknew all that could be made to bear on their salvation; or that He foreknew all that He would Himself do to secure their salvation; or that He foreknew them as having been designated by His own eternal counsels; or that He foreknew all that could be accomplished by their instrumentality; or that He saw that they would believe; but it should not be assumed that the word means necessarily any one of these things.

The simple fact here affirmed, which no one can deny, is that there was foreknowledge in the case on the part of God. It was not the result of ignorance or of blind chance that they were selected. But if foreknown, must it not be certain? How could a thing which is foreknown be contingent or doubtful?

The essential idea here is that the original choice was on the part of God, and not on their part, and that this choice was founded on what He before knew to be best. He undoubtedly saw good and sufficient reasons why the choice should fall on them. I do not know that the reasons why He did it are revealed, or that they could be fully comprehended by us if they were.

I am quite certain that it is not stated that it is because they would be more disposed of themselves to embrace the Saviour than others; for the Scriptures abundantly teach, what every regenerated person feels to be true, that the fact that we are disposed to embrace the Saviour is to be traced to a Divine influence on our hearts, and not to ourselves. See John 6:65; Romans 9:16; Titus 3:5; Psalms 110:2–3.

Through sanctification of the Spirit. The Holy Spirit, the third person of the Trinity. The Greek is, “by (en) sanctification of the Spirit;” that is, it was by this influence or agency. The election that was purposed by the Father was carried into effect by the agency of the Spirit in making them holy. The word rendered sanctification (agiasmov) is not used here in its usual and technical sense to denote the progressive holiness of believers, but in its more primitive and usual sense of holiness. See Barnes on 1 Corinthians 1:30.

It means here the being made holy; and the idea is that we become in fact the chosen or elect of God by a work of the Spirit on our hearts making us holy, that is, renewing us in the Divine image. We are chosen by the Father, but it is necessary that the heart should be renewed and made holy by a work of grace, in order that we may actually become His chosen people.

Though we are sinners, He proposes to save us; but we are not saved in our sins, nor can we regard ourselves as the children of God until we have evidence that we are born again. The purpose of God to save us found us unholy, and we become in fact His friends by being renewed in the temper of our mind. A man has reason to think that he is one of the elect of God, just so far as he has evidence that he has been renewed by the Holy Spirit, and so far as he has holiness of heart and life, AND NO FARTHER.

Unto obedience and sprinkling of the blood of Jesus Christ. This expresses the design for which they had been chosen by the Father and renewed by the Spirit. It was that they might obey God and lead holy lives. On the phrase “unto obedience,” see Barnes on Romans 1:5.

The phrase “unto sprinkling of the blood of Jesus Christ” means to cleansing from sin, or to holiness, since it was by the sprinkling of that blood that they were to be made holy. See it explained in Barnes on Hebrews 9:18 and following, and Hebrews 12:24.

Grace to you, and peace, be multiplied. See Barnes on Romans 1:7.

The phrase “be multiplied” means, “may it abound,” or “may it be conferred abundantly on you.” From this verse we may learn that those who are chosen should be holy. Just in proportion as they have evidence that God has chosen them at all, they have evidence that He has chosen them to be holy; and, in fact, all the evidence which any man can have that he is among the elect, is that he is practically a holy man and desires to become more and more so.

No man can penetrate the secret counsels of the Almighty. No one can go up to heaven and inspect the book of life to see if his name is there. No one should presume that his name is there without evidence. No one should depend on dreams, or raptures, or visions, as proof that his name is there.

No one should expect a new revelation declaring to him that he is among the elect. All the proof which any man can have that he is among the chosen of God is to be found in the evidences of personal piety; and any man who is willing to be a true Christian may have all that evidence in his own case.

If anyone, then, wishes to settle the question whether he is among the elect or not, the way is plain. Let him become a true Christian, and the whole matter is determined, for that is all the proof which anyone has that he is chosen to salvation. Until a man is willing to do that, he should not complain of the doctrine of election. If he is not willing to become a Christian and to be saved, assuredly he should not complain that those who are think that they have evidence that they are the chosen of God.

Blessed be the God and Father of our Lord Jesus Christ. (See Barnes on 2 Corinthians 1:3).

Which according to his abundant mercy. A marginal note indicates that the Greek word means much. The idea is that great mercy was shown to them in the fact that they were renewed. They had no claim to this favor, and the favor was great. People are not begotten to the hope of heaven because they have any claim on God, or because it would not be right for Him to withhold the favor. (See Barnes on Ephesians 2:4).

Has begotten us again. The meaning is that, as God is the Author of our life in a natural sense, so He is the Author of our second life by regeneration. The Savior said (John 3:3) that “except a man be born again,” or begotten again, hennhyh anwyen, “he cannot see the kingdom of God.” Peter here affirms that this change had occurred concerning himself and those he was addressing. The word used here as a compound (anagennaw) does not occur elsewhere in the New Testament, though it corresponds entirely with the words used by the Savior in John 3:3, 5, and 7.

Perhaps the phrase “begotten again” would be better in each instance where the word occurs, the sense being rather that of being begotten again, than of being born again.

Unto a lively hope. The word “lively,” as we now commonly use it, means active, animated, quick. The word used here, however, means living, in contrast to that which is dead.

The hope they had possessed living power. It was not cold, inoperative, or dead. It was not a mere form—or a mere speculation—or a mere sentiment; it was that which was vital to their welfare, and which was active and powerful. On the nature of hope, see Barnes on Romans 8:24.

.

By the resurrection of Jesus Christ from the dead. The resurrection of the Lord Jesus is the foundation of our hope. It was a confirmation of what He declared as truth when He lived; it was a proof of the doctrine of the immortality of the soul; it was a pledge that all who are united to Him will be raised up. (See Barnes on 1 Corinthians 15:1 and following; also on 2 Timothy 1:10; and on 1 Thessalonians 4:14).

On this verse, we may remark that the fact that Christians are chosen to salvation should be a subject of gratitude and praise. Everyone should rejoice that any of the human race may be saved, and the world should be thankful for every new instance of divine favor in granting to anyone a hope of eternal life.

Especially should this be a source of joy to true Christians. Well do they know that if God had not chosen them to salvation, they would have remained as thoughtless as others; if He had had no purpose of mercy toward them, they would never have been saved.

Assuredly, if there is anything for which a person should be grateful, it is that God has so loved them as to give them the hope of eternal life. And if He has had an eternal purpose to do this, our gratitude should be proportionately increased.

To an inheritance. Through the resurrection of the Lord Jesus, we now cherish the hope of that future inheritance in heaven. On the word inheritance, see Acts 20:32; Ephesians 1:11, 14, 18; Colossians 1:12.

Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance—as what their Father will bestow on them as the proof of His love.

Incorruptible. It will not fade away and vanish, as that which we inherit in this world does. See the word explained in 1 Corinthians 9:25.

The meaning here is that the inheritance will be imperishable, or will endure for ever. Here, whatever we may inherit, we must soon part with it; there, it will be eternal.

And undefiled. See Hebrews 7:26; Hebrews 13:4; James 1:27.

The word does not occur elsewhere in the New Testament. As applied to an inheritance, it means that it will be pure.

It will not have been obtained by dishonesty, nor will it be held by fraud. It will not be such as will corrupt the soul or tempt to extravagance, sensuality, and lust, as a rich inheritance often does in this world. It will be such that its eternal enjoyment will never tend in any way to defile the heart.

Benson says, "How many estates have been obtained by fraudulent and unjust methods: by poisoning, or in some other way murdering the rightful heir; by cheating helpless orphans; by ruining the fatherless and widows; by oppressing their neighbours, or grinding the faces of the poor, and taking their garments or vineyards from them! But this future inheritance of the saints is stained by none of these vices; it is neither obtained nor detained by any of these methods, nor shall persons polluted with vice have any share in it."

In this world, no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice. There, however, the inheritance may be enjoyed for ever, and the soul will continually advance in knowledge, holiness, and the active service of God.

And that fadeth not away. Greek: amaranton. This word does not occur elsewhere in the New Testament, though the word amarantinov (amarantine) occurs in 1 Peter 5:4, applied to a crown or garland.

The word is properly applied to that which does not fade or wither, in contrast to a flower that fades. It may then denote anything that is enduring. It is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendour, in contrast with the fading nature of all that is earthly.

The idea here, therefore, is not precisely the same as that expressed by the word "incorruptible." Both words indeed denote perpetuity, but "incorruptible" refers to perpetuity in contrast with decay. This word, "amaranton," denotes perpetuity in the sense that everything there will be kept in its original brightness and beauty.

The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their lustre; the flowers that bloom on the banks of the river of life will always be as rich in colour and as fragrant as when we first beheld them.

Reserved in heaven for you. A marginal reading is us. The difference in the textual margin arises from various readings in manuscripts (MSS). The common reading is "for you." The meaning is not materially affected. The idea is that it is an inheritance appointed for us, kept by One who can make it sure to us, and who will certainly bestow it upon us. See Matthew 25:34; John 14:2; Colossians 1:5.

Who are kept by the power of God.

That is, kept or preserved in the faith and hope of the gospel; preserved from apostasy, or so kept that you will finally obtain salvation.

The word which is here used and rendered kept (frourew—phroureo), is rendered in 2 Corinthians 11:32, kept with a garrison; in Galatians 3:23, and here, kept; and in Philippians 4:7, shall keep. It does not occur elsewhere in the New Testament.

It means to keep, as in a garrison or fortress, or as with a military watch. The idea is that a faithful guardianship was exercised over them to save them from danger, just as a castle or garrison is watched to guard it against the approach of an enemy.

The meaning is that they were weak in themselves and were surrounded by temptations, and the only reason they were preserved was that God exerted His power to keep them. The only reason any Christians have to suppose they will ever reach heaven is the fact that God keeps them by His own power. (2 Timothy 1:12; 2 Timothy 4:18).

If it were left to the will of man—to the strength of his own resolutions, to his power to meet temptations, and to any probability that he would of himself continue to walk in the path of life—there would be no certainty that anyone would be saved.

Through faith. That is, He does not keep us by the mere exertion of power, but He excites faith in our hearts and makes that the means of keeping us. As long as we have faith in God and in His promises, we are safe. When that fails, we are weak; and if it should fail altogether, we could not be saved. .

Unto salvation. This means not preserved for a short period and then allowed to fall away, but so kept as to be saved. We may remark here that Peter, as well as Paul, believed in the doctrine of the perseverance of the saints. If he did not, how could he have addressed these Christians in this manner and said that they were kept by the power of God unto salvation?

Ready to be revealed in the last time. That is, when the world shall end. Then it will be made manifest to assembled worlds that such an inheritance was reserved for you, and that you were kept to inherit it. .

This verse, then, teaches that the doctrine that the saints will persevere and be saved is true. They are kept by the power of God to salvation; and as God has all power and guards them with reference to this end, it must follow that they will be saved. It may be added:

1. That it is very desirable that the doctrine should be true. Man is so weak and feeble, so liable to fall, and so exposed to temptation, that it is in itself every way something to be wished for that his salvation should be in some safer hands than his own.

2. If it is desirable that it should be true, it is fair to infer that it is true, for God has made all the arrangements for the salvation of His people which are really desirable and proper.

3. The only security for the salvation of anyone is founded on that doctrine. If it were left entirely to the hands of men, even the best of men, what assurance could there be that anyone would be saved? Did not Adam fall? Did not holy angels fall? Have not some of the best of men fallen into sin? And who has such a strength of holiness that he could certainly confide in it to make his own salvation sure? Any man must know little of himself and of the human heart who supposes that he has such a strength of virtue that he would never fall away if left to himself. But if this is so, then his only hope of salvation is in the fact that God intends to keep His people by His own power through faith unto salvation.