4 Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious,
5 you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
6 Therefore it is also contained in the Scripture, “Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame.”
7 Therefore, to you who believe, He is precious; but to those who are disobedient, “The stone which the builders rejected has become the chief cornerstone,”
8 and “A stone of stumbling and a rock of offense.” They stumble, being disobedient to the word, to which they also were appointed.
The words [coming to Him] in the Greek text do not refer to the initial act of the sinner coming to the Lord Jesus for salvation, but indicate a close and habitual approach and an intimate association made by faith when the believer realizes the presence of and seeks communion and fellowship with his Lord. — Wuest, page 52
I agree with Wuest’s statement (above) because it comes immediately after Peter said to his readers “If indeed [if, as is the case] you have tasted that that the Lord is gracious” (v.3).
The word “disallowed” [rejected] is the translation of a word that refers to the act of putting someone or something to the test for the purpose of putting one’s approval upon that person and thus receiving him, this act of testing being carried to the point where no further testing is needed, with the result that one comes to the settled conclusion that the one tested does not meet the requirements of the test and is therefore disapproved, repudiated. This Living Stone in the person of [the Son of God] became incarnate, lived for thirty-three years in the midst of Israel, offered Himself as its Messiah, was examined by official Israel for the purpose of approving Him as its Messiah, and then repudiated because He was not what official Israel wanted in a Messiah. — Wuest, pages 52-53.
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The word “chosen” [v.4] is not a verb in the Greek text but a noun, literally “a chosen-out one,” thus “elect.” “Precious” is the translation of a Greek word used in Luke 7:2, describing the centurion’s servant as “dear” to him. The word speaks of one being held in honor and as dear to another. — Wuest, paged 52.
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The reference in verse 5 is to the material Temple at Jerusalem with its carnal priesthood, and animal sacrifices. These believers of the Dispersion were living stones in a spiritual temple, a holy priesthood offering up spiritual sacrifices. They were members of the Messianic church (Matthew 16:18)—not the church revealed in the Epistle to the Ephesians, for that was hidden and not revealed until made known by Paul. — Williams, page 999.
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The words “to offer up” are the translation of a word used in the Greek translations of the Old Testament of the act of the priest bearing the sacrifices up to the brazen altar. the latter was four and one-half feet high and was approached by an incline up which the priest carried the sacrifice. The word itself means literally “to carry up” … The word “acceptable” in the Greek text means literally “to receive to one’s self with pleasure.” — Wuest, page 53.
The quote in verse 6 if from Isaiah 28:16 in the LXX.
disobedient (v.7) = disbelieving
The quote in verse 7 is from Psalm 118:22 in the LXX. Jesus applied this to Himself in Mark 12:10, and Peter applied it to the Lord in Acts 4:11.
The quote in verse 8 is from Isaiah 8:14.
The words “a stone of stumbling” [v.8] are the translation of lithos, ” a loose stone in the path,” and proskommatos meaning “to cut against, which altogether means “an obstacle against which one strikes.” The words “rock of offense” are from petra, “a ledge rising out of the ground,” and skandalou, “a trap set to trip one.” Our word “scandal” comes from the latter word. These who are disobedient (the literal Greek has it “non-persuadable”) are appointed to stumble at the Word, which is the penalty for refusal to believe it. “By faith we understand” (Hebrews 11:3), is the God-ordained way. Thus, unbelievers find the Living Stone, which is precious to believers, an obstacle against which they strike, and a scandal, that which offends them. — Wuest, page 56.
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Sadly, many prominent Bible teachers … teach that the Body of Christ is the priesthood of God. This is simply a failure on their part to rightly divide the Word of truth. …
In time past, the priesthood implied that the people did not have access to God. Consequently, the Lord chose the tribe of Levi, from among the other tribes of Israel, to sever as His ministers (Numbers 18:6-7). The Israelites could not draw nigh to God without coming under the sentence of death. … Anyone other than a priest who dared to do so experienced the wrath of God. They alone could enter beyond the veil to offer the prayers of the people before God at the golden altar of incense. The priests always ministered on behalf of those who did not have access.
But consider these words of the Apostle Paul: “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ … For through Him we both have access by one Spirit unto the Father” (Ephesians 2:13, 18). On the basis of the Cross both Jews and Gentiles now have access to God the Father. To whom would we serve as priests? …
Peter’s hearers, however, could indeed be called a royal priesthood. They were a divine pattern of future Israel that will one day be a kingdom of priests to the Gentiles (Isaiah 61:6). … According to prophecy, the Gentiles never possessed the privileges that the chosen people enjoyed. This will also be true in the coming kingdom. Therefore, those of other nations will only have access to God through her (Zechariah 8;23). As the priests of God, the Jews will intercede on behalf of the Gentiles, who will be required to pay homage to the King of Kings at Jerusalem (Zechariah 14:16-21). — Sadler, pages 73-75.
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God, who is rich in mercy, gave the chosen nation a second chance to receive her Messiah at Pentecost. Since they had crucified the Prince of Peace in ignorance, God graciously offered the kingdom to them if they would simply repent of their sin, and acknowledge Jesus to be the Christ. Of course, this was not to be. Thus, Peter is very specific when he states it was the “builders” that rejected the stone. These builders were the leaders in Israel who had rejected the Messiah a second time, which unduly influenced the people to turn away from the Anointed One (See also Acts 4:10-12). In spite of their rejection, it did not deter the plans and purposes of God to place this stone as the head of the corner.
In biblical times, the cornerstone was an integral part of the foundation. It was the primary reference point the builders used to construct the edifice. According to Peter, Christ is the foundation upon which each living stone rests in relation to prophecy. Consequently, their relationship with Him is directly tied to His kingship. …
While Christ was precious to those who had believed, to the unbeliever in Israel He had become “a stone of stumbling and a rock of offence” (v.8). … Their rebellion had destined them to stumble as a consequence of their actions. — Sadler, pages 76-77.
For the kingdom Jews that Peter wrote to, as well as for us, our destiny depends on our response to Jesus Christ. Those who accept Him as the Son of God and place their faith in His death on the cross and resurrection will spend a glorified eternity with Him. He becomes the foundation of our faith and our life. Those who reject Him as the Son of God and refuse to believe will spend eternity in punishment. Everyone will have to make the choice. Everyone will stand before Him. He will either be their foundation or their cause of damnation, the Rock over which they stumble.
1 Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking,
2 as newborn babes, desire the pure milk of the word, that you may grow thereby,
3 if indeed you have tasted that the Lord is gracious.
The Holy Spirit operates the New Birth in the soul of the believer (1:23) and nourishes that life, and the vehicle of these operations is the Word … To desire the Word there must be life, for the child must be born before it desires food. The attachment of the affections of the heart to the Lord Jesus Christ only occurs where the New Birth is a reality. He and His Word form a unity. They are both precious to the renewed heart, for the Word reveals Him and His fullness to the soul. — Williams, page 999.
Therefore (v.1) — In light of what Peter had just written at the end of chapter 1, that they were born again by the Word of God that endures.
“Laying aside” is from a participle that has imperitive force. In view of the fact that divine life has been imparted to the believer, it is imperative that he “put away once for all” any sins that may be in his life. The preposition prefixed to the verb implies separation. The believer is commanded to separate himself from sin. This act of separating himself from sin must be a once for all action … — Wuest, page 50.
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Now that they were born again, they [Peter’s readers] were to put off these sins of the flesh like a man whose coat has caught fire. — Sadler, page 72.
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Of course, it’s important to remember who Peter was writing to and when his words would be the most relevant—to Jewish believers in the Tribulation.
The Greek word translated “malice” refers to any kind of wickedness. “Guile” [deceit] is the translation of a word which in its verb form means “to catch with bait,” and in the noun which Peter uses means “craftiness.” The word “hypocrisies” is the transliteration of the Greek word hupokriseis which means literally “to judge under,” as a person giving off his judgment from behind a screen or mask. The true identity of the person is covered up. It refers to acts of impersonation or deception. … The word “evil speakings” are in the Greek text “speaking down” a person, referring to the act of defaming, slandering, speaking against another. — Wuest, pages 50-51.
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The word “milk” here does not refer to that part of the Word of God which is in contrast to the meat or solid food of the Word as in Hebrews 5:13-14, but to the Word of God in general. — Wuest, pages 51.
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Once again we have the principle of replacement so commonly seen throughout the Scriptures. Having been pulled from the wreckage of sin, as newborn babes they were to “desire the sincere milk of the Word.” …
A steady diet of the Word of God will cause the believer to be more spiritually minded and less likely to be troubled by fleshly appetites. — Sadler, page 72.
desire (v.2) = intense yearning
The word “sincere” [pure] is from the same Greek word translated in 2:1, “guile,” but with the Greek letter Alpha prefixed which makes the word mean the opposite to what it meant before. It is guileless milk, thus unadulterated. It has nothing added to it. The Word of God has no ulterior motives like so many human teachings, but has for its only purpose that of nourishing the soul. — Wuest, page 51.
Quote in verse 3 is from Psalm 34:8.
if indeed (v.3) —a fulfilled condition. They had tasted the Word and discovered the Lord’s graciousness.
gracious (v.3) – better, excellent
22 Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart,
23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever,
24 because “All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away,
25 But the word of the Lord endures forever.” Now this is the word which by the gospel was preached to you.
The words “have purified” [v.22] are from a perfect tense verb in the Greek. That is, a past completed process, that of a consistent, habitual obedience to the Word, had resulted in the purifying of their souls as they obeyed. — Wuest, page 47.
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The word “unfeigned” [sincere, v.22] is the translation of the Greek word from which we get our word “hypocrite,” with the letter Alpha prefixed which makes it mean “not a hypocrite.” The Greek word for “hypocrite’ was used on an actor on the Greek stage, one who played the part of another. The word means literally, “to judge under,” and was used of someone giving off his judgment from behind a screen or mask. Some of these to whom Peter was writing, had [apparently] put a mask of feigned love over their usual countenances when associating with certain others of their brethren. — Wuest, page 45.
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The particular word for love [v.22, first appearance] used here is phile, a love called out of one’s heart by the pleasure one takes in the person loved. It is a love of “liking.” … It is an affection or fondness, a purely human attachment for another, and perfectly legitimate. … An affection or fondness for another based upon the likeness of that other to one’s self is in the mind of Peter here. — Wuest, page 46.
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Why does God exhort those to love one another who are already loving one another? The answer is found in the use of another distinctive word for “love,” agape, [v.22, second appearance], which Peter uses. This word speaks of a love, which in its classical usage refers to a love called out of one’s heart by the preciousness of the person loved … which has an additional content of meaning of … self-sacrifice for the benefit of the person loved. — Wuest, page 47.
fervently (v.22) = an intense strain, with supreme effort, with every muscle strained.
Because their souls had been purified by the redemptive work of Christ, they were to love one another with an unfeigned or unhypocritical love. A genuine love never says one thing in person and then turns around and launches arrows of criticism from afar that pierce the heart with many sorrows. …
These saints were born again, not of the corruptible seed that perishes, but of the incorruptible Word of God. You will recall our Lord said to Nicodemus, “Ye must be born again.” Poor Nicodemus was still operating in the realm of the earthly. He wondered how it was possible for a man to enter again into his mother’s womb. The Master enlightened hims with these words, “Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Here we learn two things must simultaneously take place to be born again. To be born of the water clearly refers to the Word of God. In fact, water is sometimes used as a metaphor for the Scriptures. Paul states, “That He might sanctify and cleanse it [the church] with the washing of water by the Word” (Ephesians 5:26). So the Word of God must be received with all readiness of mind, in conjunction with the operation of the Spirit, who convicts and regenerates a lost sinner who has believed the gospel.
As Peter quotes from Isaiah 40:6, 8, he was seeking to remind his readers that the ways of man are temporal. … — Sadler, pages 67-68.
gospel (v.25) — the kingdom gospel that Peter was commissioned to preach (Acts 1:8; Galatians 2:8-9)
20 He indeed was foreordained before the foundation of the world, but was manifest in these last times for you
21 who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.
“Foreordained” in the Greek text means “to designate beforehand” to a position or function. In the councils of the triune God, the Lord Jesus was the Lamb, marked out for sacrifice. “Foundation” is the translation of a word meaning literally “to throw down,” and was used of the laying of the foundation of a house. It speaks of the act of the transcendent God throwing out into space the universe by speaking the word. “World” in the Greek text is kosmos, which speaks of an ordered system, and here of that perfect universe which left the hands of the Creator. … Before this universe was created, the Lord Jesus had been foreordained to be the Savior of lost sinners, and the saints had been foreordained to become recipients of the salvation He would procure for lost sinners at the cross (Ephesians 1:4; Romans 8:29).
The word “manifest” in the Greek means “to make or become visible.” It was the invisible God who in the Person of His Son was made visible to human eyesight by assuming a human body and human limitations. — Wuest, pages 43-44.
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The words in the Greek text translated “do believe” refer to the identity of the recipients, speaking of the fact that they were believers, rather than of the act of believing. “From” is the translation of a preposition meaning “out from.” “Dead” refers not to the state of death, but to individuals who are dead. It is a plural noun in the Greek. Our Lord was raised out from among those who were dead. They stayed in that condition called death, whereas He was given life. — Wuest, page 44.
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Basically, Peter was saying to his countrymen that they were the beneficiaries of what God had foreordained before the foundation of the world. Thus, the faith and hope of these saints was not resting in the broken promises and traditions of men, but in God who is able to save them to the uttermost. — Sadler, pages 66-67.
17 And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear;
18 knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers,
19 but with the precious blood of Christ, as of a lamb without blemish and without spot.
if (v.17) = Since, in view of the fact
Peter’s readers were saved Jews. They did call on the Father.
The words “without respect of persons” are the translation of one word in Greek which means literally, “does not receive face.” That is, God does not receive anybody’s face. he is impartial. Outward appearance, wealth, culture, social position, family background, education, beauty, intellect, all things that more or less sway the opinions of man, do not count with God when it comes to appraising a person’s character or worthiness. “The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1 Samuel 16:7). — Wuest, page 40.
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There are two Greek words which mean “to put to the test,” one meaning “to put to the test in order to discover what evil or good there may be in a person,” the other, “To put to the test in order to sanction or approve the good one finds in that person.” The latter is used in our verse. …
I view of this impartial judgment of god, the [believer] is exhorted to pass the time of his sojourning in fear. The word “pass” is the translation of a Greek word meaning “to conduct one’s self, to order one’s conduct or behavior.” The word “sojourning” is from a word meaning literally “to have a home alongside of,” and refers to a person living in a foreign land alongside of people who are not of his kind. — Wuest, page 41
Wuest (above) says that Peter was referring to a Christian’s sojourn on earth, away from his true home in heaven. And while that is true, the context of Peter’s letter, written to Jews who had been scattered away from their homeland—and to Jews who will be scattered during the persecution of the Tribulation—makes a more direct application to them. Here’s Sadler’s take:
Seeing that the attractions of the world were drawing some of these saints back into its clutches, Peter warns them about the judgment to come. In this context, the apostle is making a clear reference to the judgment of Israel at the dawn of the kingdom age. As they pass under the rod, every man will give an account of himself before God (Ezekiel 20:34-37 cf. Malachi 32-2, 5). Consequently, they were to pass the time of their sojourning here with fear, not with dread which a prisoner has before his abusive captors, but a reverential fear that they might displease the Father. — Sadler, page 62.
fear (v.17) = literally “withdraw,” to flee (remove oneself) and hence to avoid because of dread.
The word “know” in the Greek text speaks of a self-evident, intuitive knowledge. The word “redeemed” means “to set free by the payment of a ransom.” The words “silver” and “gold” are in a diminutive form, referring to little silver and gold coins which were used to buy slaves out of slavery. The word “vain” is the translation of a Greek word which has in it the idea of an ineffectual attempt to do something, an unsuccessful effort to attain something. … Thus, the vain conversation [conduct] from which the [believer] is liberated is his manner of life before he was saved which failed to meet the standards of God. It was a futile life, in that it did not measure up to that for which human life was created, to glorify God. …
This futile manner of life was passed down to the son from the father through the channels of heredity, teaching, example, and environment. — Wuest, page 42.
precious (v.19) = costly in the sense of value, and highly esteemed, held in honor.
Another motive for godly living was the unfathomable cost of their redemption. … Historically, the chosen nation was required to redeem her children, twenty years of age and upward, with a half shekel of silver. The rich were not permitted to give more or the poor less (Exodus 30:11-16). The ransom price was the same regardless of their status. Those of the dispersion were already familiar with this process, but Peter wanted them to understand it was the blood of Christ, not silver, that had been offered to redeem them back to God, therefore, they were to live accordingly. — Sadler, page 63.
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They were also redeemed from … a vain manner of life that had been handed down to them through the traditions of their Jewish fathers. … Our Lord demonstrated the deadening effect of the traditions and commandments of men from which they were now gloriously redeemed (Mark 7:3-9). Sadler, page 64.
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The Apostle Paul never uses the term “lamb” in his epistles, nor does he ever make a reference to Christ as the “Lamb of God.” He was in no way slighting the Redeemer, but understood that such terminology and phraseology was closely identified with Israel’s sacrificial system. …
When Peter states that Christ was as a lamb without blemish and without spot his countrymen would have immediately made the connection with the Passover (Exodus 12:3-5). — Sadler, page 64.
13 Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;
14 as obedient children, not conforming yourselves to the former lusts, as in your ignorance;
15 but as He who called you is holy, you also be holy in all your conduct,
16 because it is written, “Be holy, for I am holy.”
The “therefore” is equivalent to, “in view of the fact that even though you are undergoing many kinds of trials (v.6), yet because your heavenly inheritance awaits you (vs. 3-6), gird up the loins of your mind.” Peter here uses an oriental expression referring to the act of gathering up around the waist, the long, loose eastern robes which would impede one’s progress in running or other exertion. … The Israelites had orders to eat the Passover with their loins girded, their shoes on their feet, their staff in their hands, ready to move on a moment’s notice (Exodus 12:11).
It is not physical exertion that Peter has in mind here, but mental. If the purpose of girding up the clothing was to put out of the way that which would impede the physical progress of an individual, the girding up of the loins of the ind would be the putting out of the mind all that would impede the free action of the mind in connection with the onward progress of the [believer’s] experience, things such as worry, fear, jealousy, hate, unforgiveness, impurity. … The word “to gird up” is in the aorist tense which refers to a past once-for-all act. — Wuest, page 34.
sober (v.13) = be calm and collected in spirit, be temperate, dispassionate, circumspect. Be self-controlled and able to see things without distortion caused by distractions like worry.
hope (v.13) = an assured expectation.
that is to be brought (v.13) — The Greek here indicates that the grace is already on the way. We can presently have complete assurance that our ultimate glorification is assured and already coming to us.
In essence, Peter says, just as God delivered our forefathers from the hand of the Egyptian taskmaster, He will also deliver us at the revelation of Jesus Christ. … The “revelation of Jesus Christ” has absolutely nothing to do with the Rapture. The Rapture is not the hope of these kingdom believers, nor does Peter hold it out to them. The hope of the kingdom saints is to see with their own eyes the Messiah standing on the Mount of Olives at His Second Coming. This is the revelation of Jesus Christ (Zechariah 14:4 cf. Revelation 1:1; 19:11-16).
If Paul is the apostle of grace, surely Peter is the apostle of hope, and understandably so (1 Peter 1:3, 13, 21). Peter lived to see the diminishing of Israel. The chosen nation was once the light of the world, but due to her disobedience her light had grown dim. With the blessing of God nearly removed from the nation, all that remained was hope for those of the remnant. The consolation of believing Israel was the hope of the resurrection. Although Peter’s hearers were going to pass through the furnace of affliction, they were to never allow anything or anyone to shake their confidence in the fact that the promises of the kingdom would be fulfilled in the resurrection at the revelation of Jesus Christ (1 Peter 1:3-4, 13). — Sadler, pages 59-60.
as obedient children (v.14) — A Hebrew saying that suggests that Obedience is their mother, and they should have inherited its character.
The word “fashion” [conforming (v.14)] in the Greek text refers to the act of assuming an outward appearance patterned after some certain thing, an appearance or expression which does not come from and is not representative of one’s inmost and true nature. It refers here to the act of a child of God assuming as an outward expression the habits, mannerisms, dress, speech expressions, and behavior of the world out from which God saved him, thus not giving a true expression of what he is, a cleansed, regenerated child of God. … It is the believer masquerading in the costume of the world. — Wuest, page 37.
lusts (v.14) = passionate desires. Peter listed the former lusts in 1 Peter 4:3.
as (v.15) = from a Greek word that has the meaning of “down,” or “domination.”
holy (v.15) = set apart
be (v.15) = not “being,” but “becoming.” The Greek tense indicates entrance into a new state.
The words “it is written” [v.16] are the translation of a verb in the perfect tense in Greek, which tense speaks of a past completed action having present results. One could translate more fully, “It has been written and as a present result is on the record.” Peter was quoting from Leviticus 11:44 which was written by … Moses. — Wuest, page 38.
I (v.16) = I, in contradistinction to anyone else …
Now that these saints had been brought into a new relationship, as the children of God they were to abstain from those former things that dishonored God. They were to be holy as He is holy who called them into His service. Notice, they were not to “become holy” but “be ye holy.” in short, settle in your minds once and for all that you are going to live for the Lord. — Sadler, page 61.
10 Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you,
11 searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.
12 To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.
What they [the Old Testament prophets] looked for was as to what time or if they could not find that, what kind of time would usher in this particular unique salvation. The answer to their question would throw light upon the character of that salvation. There are two words referring to time, chronos which speaks of time contemplated simply as such, the succession of moments, and kairos which speaks of a limited period of time, with the added notion of suitableness. Both words appear in the answer of Jesus, ” It is not for you to know the times or the seasons” (Acts 1:6-7), the times (chronos), the seasons (kairos). … The seasons (kairos) represent the critical epoch-making periods when all that has been maturing through long ages comes to a head in grand decisive events which constitute the close of one period and the beginning of another. — Wuest, page 30.
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That the Messiah should suffer puzzled the Prophets. They spoke by inspiration but could not understand the utterances of the Spirit though them. They were, however, told by the Spirit that their prophecies belonged to the future. The Holy Spirit, through the prophets of the New Testament, completed and explained these great prophesies. — Williams, page 998.
desire (v.12) = a strong, passionate desire
to look into (v.12) = to look with head bent forward, to stoop and look into. It’s the word used for when Peter, John, and Mary looked into the empty tomb (Luke 24:12; John 20:5, 11).
Most commentators do a great injustice to the Word of God when they contend that Peter was writing to the Church, the Body of Christ. This system of interpretation is a product of Acts 2 dispensationalism, which routinely confuses the ministries of Peter and Paul. Sadly these teachers are like sheep following one another down the wrong path. If we consistently rightly divide the Word of truth, there is little question that Peter was ministering to the remnant in Israel who were scattered abroad after the stoning of Stephen. Consequently, Peter’s epistles closely follow the earthly ministry of Christ which is deeply rooted in the Prophetic Program.
The salvation spoken of here by the Apostle Peter has nothing to do with the Mystery. Today we proclaim the gospel of reconciliation wherein God was in Christ reconciling the world unto Himself, not imputing their sins unto them. …
Notice that Peter says to his hearers “Of which salvation the prophets have inquired and searched diligently.” Who exactly were these prophets? There is a general consensus that these are the Old Testament prophets who announced the salvation of God according to prophecy. While the prophets of old understood the Messiah would come one day to bring salvation to Israel, that was the limit of their understanding. They “inquired and searched” their own writings as to what the prophecies meant. In particular, who was being spoken of, the manner in which they would be redeemed, and when they could expect the Messiah’s arrival. Therefore, we must take great care not to anticipate revelation; that is, not to assume that what Peter received by further revelation was understood by the prophets. Clearly the Old Testament saints were never required to place their faith in the coming death of Christ, simply because this truth was purposely withheld from them. …
Perhaps the best evidence of this is found in the actions of the chosen nation, when Christ “came unto His own, but His own received Him not.” Israel was not looking for a lowly Savior who would go about Palestine doing good, healing the sick, raising the dead, and dying for the sins of the nation. She was anticipating the glory—for the Messiah to split the eastern sky, conquer her enemies, and set up the kingdom. But the prophetic order was clear, for the Spirit had “testified beforehand of the sufferings of Christ and glory that should follow” (1 Peter 1:11). According to the providence of God, this is why the kingdom was only preached “at hand” before the death of Christ. The first legitimate offer of it was not until shortly after the day of Pentecost (Acts 3:19-20). — Sadler, pages 55-57.
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Interestingly, there was one thing that was shown to the prophets. Peter says, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you.” In other words, the Spirit of Christ within them revealed to them that the unveiling of their prophecies would not take place in their day. Rather the fulfillment of their words was given to a future generation in Israel. To which Peter adds, “but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven” (1 Peter 1:12).
The pronoun “us” used in conjunction with the phrase, “the Holy Spirit sent down from heaven” marks the general time frame for us. It was Peter’s generation, specifically the little flock at Pentecost, who witnessed that the one spoken of by the prophets was Christ. — Sadler, page 57.
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While we know the angels had no prior knowledge of the Mystery, there also seems to be strong evidence that they did not fully comprehend the prophesied grace that was to come to the kingdom saints. Thus, they are inquisitive regarding every detail of what God has accomplished in the redemption of Israel. — Sadler, page 58.
8 whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory,
9 receiving the end of your faith—the salvation of your souls.
whom (v.8) — Jesus Christ (from v.7)
The [believers] to whom Peter was writing were not personal disciples of Jesus, but converts of the apostles. They had not seen the Lord Jesus on earth during His incarnate residence here, either while in His humiliation or at the time of His post-resurrection ministry. The Greek has it, “Of whom not having had a glimpse.” Yet they loved Him. They never saw the Lord Jesus with the physical sense of sight, but ah, what a vivid portrait of Him did the Holy Spirit paint for them on the canvas of their spiritual vision. … Paul says “Though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Corinthians 5:16). — Wuest, page 27.
love (v.8) = agape
Peter is careful here to use the pronoun “you” instead of “we.” As an apostle of the kingdom, he had seen the Lord and spent the better part of three years with the Master. But these dear saints of the dispersion never had that privilege, yet they loved Him and were rejoicing with unspeakable joy.
Unlike Thomas who refused to believe until he saw the resurrected Christ, these saints believed having never seen Him. Thus, there is an added blessing for all that have believed on Him but never laid eyes upon the glory of His presence. “Jesus saith unto him, Thomas, because thous has seen me, thou hast believed: blessed are they that have not seen, and yet have believed” (John 20:29). — Sadler, pages 53-54.
joy inexpressible and full of glory (v.8) — a surpassing, i.e., heavenly, joy
end (v.9) = promised consummation, outcome
souls (v.9) — The soul as the seat of feelings, desires, affections, etc., regarded as a moral being designed for everlasting life.
6 In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials,
7 that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ,
The word “wherin” [in this] is most naturally referred by the English reader to the word “salvation” in verse 5. It is true that we rejoice in our salvation. But here the Greek text helps us to the correct interpretation, for the word goes back to “time,” since the Greek word “salvation” is feminine in gender and the word “time” is neuter, the word “wherin” being neuter, referring back to its neuter antecedent. Herein lies the value of the Greek. The rules of Greek grammar are just as clear and definite as those of mathematics. … The saints are to rejoice in the last time … — Wuest, page 24.
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The words “if need be” are hypothetical, not affirmative. That is, they do not state that there is always a need for the dark days, for testing times and difficulties. — Wuest, pages 24-25.
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The word “temptations” [trials] … refers both to trials and testings, and also to solicitations to do evil, in short, to all that goes to furnish a test of character. The trials may come from God or under His permissive will from Satan, or may be the result of our own wrong doing. The solicitations to do evil come from the world, the evil nature, or Satan. These are described as manifold [various], namely, variegated. The word emphasizes the diversity rather than the number of the trials. — Wuest, page 25
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trial (v.7) = the act of putting someone or something to the test with a view of determining whether it is worthy of being approved or not, the test being made with the intention of approving if possible. The word was used of the act of examining candidates for the degree of Doctor of Medicine. It is the approval of … faith which is to resound to the praise of the Lord Jesus…. It is not the testing of our faith that is to the glory of God, but the fact that our faith has met the test and has been approved, that redounds to His glory. This is made very clear by the Greek grammar involved in the statement. — Wuest, pages 26-27.
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It is not the approved faith, but the approval itself that is in the apostle’s mind here. For instance, a gold-mining company wishes to buy a proposed site where gold is said to have been found. But it is not sure whether the metal is real gold or not and whether it is there in sufficient quantity so that a mine if sunk would be a profitable venture. It engages an assayer of metals to take samples of the gold ore to his laboratory and examine them. The assayer sends his report to the effect that the ore contains true gold, and that the gold in found in sufficient quantity sot hat the venture will pay. The report of the assayer approving the gold ore is of fare more value to the mining company than the gold he returns with his report, for upon the basis of the report, the company can go ahead with assurance an guy the land and begin mining operations. The fact that God finds our faith to be one which He can approve is of far more value to Him and to His glory, than the approved faith, for he has something to work with, a faith that He knows can stand the testings and the trials which may come. — Wuest, page 26.
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The picture here is of an ancient gold-smith who puts his crude gold ore in a crucible, subjects it to intense heat, and thus liquefies the mass. The impurities rise to the surface and are skimmed off. When the metal-worker is able to see the reflection of his face clearly mirrored in the surface of the liquid, he takes it off the fire, for he knows that the contents are pure gold. … In the crucible of suffering, in which process sin is gradually put out of our lives, our faith is purified from the slag of unbelief that somehow mingles with it so often and the result is the reflection of the face of Jesus Christ in the character of the [believer].— Wuest, page 27.
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Many of the Old Testament prophesies had both a short term and long term view. Sometimes both were fulfilled in the prophet’s lifetime, but more often than not, there were hundreds and sometimes thousands of years between the two. We believe the same can be said regarding Peter’s instructions here in 1 and 2 Peter. They were not only timely for those of the dispersion, his counsel will also be consoling to his countrymen who live through the coming day of the Lord.
Peter speaks of their period of suffering as being “for a season.” That is, a brief or short period, which we know was the case in the first century. But the same can be said of the coming Tribulation period that will span seven years. It, too, is a little season (see Revelation 6:11). This is the period known as Jacob’s trouble. Interestingly, Peter uses the exact same Greek word found in Revelation 3:10, “the hour of temptation,” when he speaks of the manifold temptations that they were called upon to endure. The hour of temptation refers to the coming Tribulation, specifically the latter half of it known as the Great Tribulation.
Peter’s illustration of the trial of their faith being more precious than gold wasn’t without rhyme or reason. It finds is source in a prophetic utterance made by the prophet. Zechariah says concerning Israel’s future time of trouble: “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people; and they shall say, The LORD is my God” (Zechariah 13:9). — Sadler, pages 52-53.
Wuest does a better job of digging into the meaning of the words and explaining how they fit the context. But Sadler understands the big picture much better—that Peter’s audience was Jewish and not the Body of Christ (although there is a great deal of application that fits both dispensations/audiences).
3 Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead,
4 to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you,
5 who are kept by the power of God through faith for salvation ready to be revealed in the last time.
Salvation is past (begotten us again), present (kept by the power of God), and future (revealed in the last time).
Blessed (v.3) = to praise, to celebrate with praises, “To bless someone in the sense of speaking well of him.”
Peter, a Jew with an Old Testament Jewish background, writing to … Jews of the same background, speaks of the God of Israel as the “God and Father of our Lord Jesus Christ,” thus recognizing the latter in His human relationship to God the Father, for our Lord in His incarnate humanity worshiped God and recognized Him as His Father. Yet he also takes into account His deity in the name “Jesus” which means “Jehovah-Savior,” and also in the name “Christ” which means “the Anointed One.” — Wuest, pages 20.
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“According to” (v.3) is from kata whose root meaning is “down.” From this we get the idea of domination, thus not “According to the measure of His abundant mercy,” but “impelled by His abundant mercy.” — Wuest, page 20.
begotten us again (v.3) — regeneration, a new life
This lively hope is made possible by the resurrection of the Lord Jesus in that it is through the believer’s identification with Him in the resurrection that he is given a new life in regeneration, and thus will also be able to enjoy the heavenly inheritance into which he has been born. — Wuest, page 21
from (v.3) — lit. “out from within,”as Jesus was raised out from among the dead in Hades.
The inheritance (v.4) is reserved in heaven but it is to be brought down from thence, and manifested and established upon earth. It has been promised to Israel. They are guarded for it (v.5) as surely as it is reserved for them. This is true of believers in general. — Williams, page 998.
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Peter emphasized again and again the importance of continuance. They were to have hope to the end, thus making their calling sure. Continuance in hope and obedience would guarantee their deliverance at the Lord’s return (1 Peter 1:5, 7, 9, 13-14; 2 Peter 1:10-11; 3:14). — Sadler, page 43.
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While the promise of the kingdom was paramount in the mind of most Jews, Peter seems to lay special emphasis on the great promises of the resurrection and eternal life, all of which were being reserved for them in heaven.
This is in keeping with a promise our Lord made to the twelve. As He prepared to return to heaven He said, “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there you may be also” (John 14:3). … This was in fulfillment of the parable of the nobleman who went into a far country (heaven) to receive a kingdom for himself (Christ), and then return (the Second Coming). In His absence they were to occupy [themselves] until His appearing, laying up their treasures in heaven, where neither moth nor rust could destroy them (Luke 19:12-13 cf. Matthew 6:20-21).
However, when God interrupted the Prophetic Program with the Mystery, their inheritance and the promises associated with it were reserved in heaven until Christ returns in glory at the close of the Great Tribulation. — Sadler, pages 43-44.
reserved (v.4) = to watch, to observe, to guard, protect, to reserve, set aside. The tense indicates a past completed action having present results.
kept (v.5) = to guard or protect. Tense indicates an action constantly going on.
salvation (v.5) — (here) glorification
The salvation of Israel is two-dimensional. The physical side of her deliverance always held a special place in the hearts of most Jews, especially those of the dispersion. … Peter was charged with the spiritual side of things, calling upon his hearers shortly after Pentecost to “repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19).
Both of these elements of Israel’s salvation are future, which helps to explain the “time phrases” in Peter’s epistles, such as, “ready to be revealed in the last times,” “receiving the end of your faith, hope to the end,” etc. (1 Peter 1:6, 9, 13). The “last time” and “the end” Peter speaks of here are the last days of prophecy that have been temporarily interrupted by the present age of grace. Consequently, the Hebrew race, including every detail of their redemption, is being preserved by the power of God until Christ returns in glory to establish His millennial kingdom. — Sadler, pages 45-46.
