A.T. Robertson Commentary 1 Peter 1

Peter (Πετρος). Greek form for the Aramaic (Chaldaic) Χηφας, the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα, another form for a rock, ledge, or cliff. In 2 Peter 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 (Acts 23:26) so common in the papyri.

An apostle of Jesus Christ (αποστολος Ιησου Χριστου). This is his official title, but in 2 Peter 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 1 Peter 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 Mt 24:22,24,31) 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 2:9. See the distinction between κλητο (called) and εκλεκτο (chosen) in Mt 22:14.

Who are sojourners (παρεπιδημοις). Late double compound adjective (παρα, επιδημουντες, Acts 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 (Genesis 23:4; 38 or 39 12), in N.T. only here, 2:11; Hebrews 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, Acts 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 1:6,23.

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 1,2.

The foreknowledge (προγνωσιν). Late substantive (Plutarch, Lucian, papyri) from προγινωσκω (1:20), to know beforehand, only twice in N.T. (here and Ac 2:23 in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).

Of God the Father (θεου πατρος). Anarthous again and genitive case. See πατηρ applied to God also in 1:3,17 as often by Paul (Romans 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 1 Thessalonians 4:7. The subjective genitive here, sanctification wrought by the Spirit as in 2 Thessalonians 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 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 (Hebrews 9:13), a word used in the LXX of the sacrifices (Numbers 19:9,13,20, 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 9:19f.;12:24 with allusion to Ex 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28). 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 Re 7:14f.; 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 2 Peter 1:2; Jude 1:2, but nowhere else in N.T. salutations. Grace and peace (χαρις κα ειρηνη) occur together in 2 Peter 1:2, in 2 John 1:2 (with ελεος), and in all Paul's Epistles (with ελεος added in I and II Timothy).

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 (Luke 1:68). See also 2 Corinthians 1:3; Ephesians 1:3.

The God and Father of our Lord Jesus Christ (ο θεος κα πατηρ του κυριου ημων Ιησου Χριστου). This precise language in 2 Corinthians 1:3; Eph I:3; and part of it in 2 Corinthians 11:31; Romans 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 23. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used αναγεννησις for παλινγενεσια (Titus 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 1:23; 2:4,5,24; 4:5,6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14,17). It is no longer a dead hope like dead faith (James 2:17,26). 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.

Unto an inheritance (εις κληρονομιαν). Old word (from κληρονομος, heir) for the property received by the heir (Matthew 21:38), here a picture of the blessedness in store for us pilgrims (Galatians 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, James 1:27; Hebrews 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 (Matthew 6:19f.; John 17:11f.). Cf. Colossians 1:5, where laid away" (αποκειμενην) occurs.

For you (εις υμας). More graphic than the mere dative.

By the power of God (εν δυναμε θεου). No other δυναμις (power) like this (Colossians 1:3).

Are guarded (φρουρουμενους). Present (continuous process) passive articular (τους) participle of φρουρεω, to garrison, old verb (from φρουρος sentinel), a military term (Acts 9:24; 2 Corinthians 11:32), used of God's love 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 1 Thessalonians 5:8, from σωτηρ (Saviour, from σωζω, to save).

Ready (ετοιμην). Prepared awaiting God's will (Galatians 3:23; Romans 8:18).

To be revealed (αποκαλυφθηνα). First aorist passive infinitive of αποκαλυπτω, to unveil. Cf. Colossians 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; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Jude 1:18; 1 John 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.