Copyright 2014 by Thomas L.

Constable
Published by Sonic Light: http://www.soniclight.com/
Notes on
1 Peter
2 0 1 4 E d i t i o n
Dr. Thomas L. Constabl e

Introduction

HISTORICAL BACKGROUND

This epistle claims that the Apostle Peter wrote it (1:1). Since there is only one Peter who
was an apostle, we may be confident of the identity of the writer. There is only one Peter
that the entire New Testament mentioned. For parallels between 1 Peter and Peter's
sermons in Acts, compare 1 Peter 1:20 with Acts 2:23; 1 Peter 2:7-8 with Acts 4:10-11
(cf. Matt. 21: 42); and 1 Peter 4:5 with Acts 10:42. Scholars did not question Peter's
authorship until the nineteenth century when destructive biblical criticism became
popular.
1
Since then, the views that Silvanus wrote the epistle, or co-wrote it with Peter,
or that an anonymous writer composed it in Peter's name after Peter's death, have been
the more popular ones.
2


"The epistle has been well known and consistently acknowledged as
Petrine from the second century well into modern times. . . .

"Aside from the four Gospels and the letters of Paul, the external
attestation for 1 Peter is as strong, or stronger, than that for any NT book.
There is no evidence anywhere of controversy over its authorship or
authority"
3


In contrast, there has been much controversy over the authorship of 2 Peter.

Peter first sent this letter to believers living in the northern regions of Asia Minor (1:1).
This was not a region that Paul evangelized, as far as we know. The locations of these
Christians, as well as allusions in the epistle, indicate that they were mainly Gentiles, but
also J ews (cf. 1:14, 18; 2:9-10, 25; 3:6; 4:3-4).

Peter died in the 60s and spent the last decade of his life in Rome according to reliable
tradition. The exact date of Peter's martyrdom is a matter of debate among scholars. One
wrote that the traditional date of Peter's death was A.D. 64.
4
Another claimed that it was
A.D. 67.
5
Many interpreters have regarded Peter's reference to Babylon (5:13) as a
reference to Rome that Peter described as Babylon to highlight its paganism.

1
See Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, pp. 7-
15; and Donald A. Carson and Douglas J . Moo, An Introduction to the New Testament, pp. 641-46..
2
See Ernest Best, 1 Peter, pp. 49-63.
3
J . Ramsey Michaels, 1 Peter, pp. xxxii, xxxiv.
4
Peter H. Davids, The First Epistle of Peter, p. 8.
5
Leonhard Goppelt, A Commentary on I Peter, pp. 10-14.
2 Dr. Constable's Notes on 1 Peter 2014 Edition

"Since the historical city of Babylon in Mesopotamia, often mentioned in
the pages of the Old Testament, had no J ewish population in Peter's day
(see J osephus, Ant. 18.371-79) and was almost deserted in A.D. 115 when
the Emperor Trajan visited, almost no one thinks Peter wrote his letter
from there. Another, very small Roman military colony in Egypt called
'Babylon' existed in Peter's day, but this too is a very unlikely provenance
for 1 Peter."
6


In view of all this information it seems likely that Peter wrote this epistle from Rome
about A.D. 64.
7


SPECIAL FEATURES

Theologically this epistle is eschatological (dealing with the end times). Along with its
eschatological focus there is much emphasis on holiness (personal, social, and
communal), hope, salvation, community, relationship to the world, the Trinity, and
especially suffering.
8


"Nowhere in the New Testament . . . are the priestly and the prophetic
elements in Christianity so closely fused as in I Peter."
9


". . . much of the material in 1 Peter is the stuff of basic Christian teaching
rather than advanced instruction that assumes the mastery (and perhaps the
perversion) of the basics, as in the Pauline letters."
10


". . . despite its brevityonly 105 verses in allit is a microcosm of
Christian faith and duty, the model of a pastoral charge, composed of
divers materials and of many themes."
11


"Probably no other letter in the New Testament is said to rely so much on
traditional material as is 1 Peter. . . . Scholars estimate that no other book
in the New Testament, with the exception of Hebrews and Revelation,
depends so heavily on the Old Testament."
12


"The Greek of the letter is smooth and competent, with rhetorical
flourishes. Indeed, along with Hebrews and Luke-Acts, it is some of the
best Greek in the New Testament."
13



6
Carson and Moo, p. 646.
7
See my comments on 5:13 for additional support for this conclusion.
8
For further discussion, see Davids, pp. 14-23, 30-44; and Michaels, pp. lxvii-lxxv.
9
Selwyn, p. 2.
10
Davids, p. 11.
11
Selwyn, p. 1.
12
Carson and Moo, p. 640.
13
Ibid, p. 642.
2014 Edition Dr. Constable's Notes on 1 Peter 3
"In many . . . respects, 1 Peter and J ames form a matched pair within the
NT canon. They are Christian diaspora letters roughly similar in length,
one directed (probably from J erusalem) to scattered messianic J ews (i.e.,
Christians) who are real J ews, and the other directed from 'Babylon' to
scattered 'J ews' who are in fact Gentile Christians."
14


As J ames is an exposition of J esus' Sermon on the Mount in Matthew 57, 1 Peter
expounds some of the same themes that J esus taught in His discipleship discourse in
Matthew 10.

PURPOSE

Peter stated his reason for writing, namely, to encourage his readers, who were facing
persecution for their faith, to stand firm (5:12). Evidently this persecution was
widespread among his readers. Local enemies of the gospel were not the only people
responsible for it. When Paul traveled around the Roman Empire preaching the gospel,
some churches that he planted experienced persecution from the unsaved in their
communities, but others did not. However 1 Peter reflects persecution of the Christians
throughout northern Asia Minor. This condition prevailed after Nero blamed the
Christians for burning Rome in J uly of A.D. 64. While persecution seems to have been
widespread, it may not have been official yet.
15


OUTLINE

I. Introduction 1:1-2
II. The identity of Christians 1:32:10
A. Our great salvation 1:3-12
1. The hope of our salvation 1:3-5
2. The joy of our salvation 1:6-9
3. The witnesses of our salvation 1:10-12
B. Our new way of life 1:13-25
1. A life of holiness 1:13-16
2. A life of reverence 1:17-21
3. A life of love 1:22-25
C. Our priestly calling 2:1-10
1. Listening to God 2:1-3
2. Growing in God 2:4-5
3. Building on Christ 2:6-8
4. Summary affirmation of our identity 2:9-10

III. The responsibilities of Christians individually 2:114:11
A. Our mission in the world 2:11-12

14
Michaels, p. xlvii. See E. M. Sidebottom, James, Jude, 2 Peter, pp. 15-16, for other similarities between 1
Peter and J ames.
15
E. G. Selwyn, The First Epistle of Peter, pp. 52-56.
4 Dr. Constable's Notes on 1 Peter 2014 Edition
B. Respect for others 2:133:12
1. Respect for everyone 2:13-17
2. Slaves' respect for their masters 2:18-25
3. Wives' respect for their husbands 3:1-6
4. Husbands' respect for their wives 3:7
5. The importance of loving enemies 3:8-12
C. Eventual vindication 3:134:6
1. Suffering for doing good 3:13-17
2. The vindication of Christ 3:18-22
3. Living with the promise in view 4:1-6
D. The importance of mutual love in end-times living 4:7-11

IV. The responsibilities of Christians collectively 4:125:11
A. The fiery trial 4:12-19
1. Suffering and glory 4:12-14
2. Suffering as Christians 4:15-19
B. The church under trial 5:1-11
1. The responsibilities of the elders 5:1-4
2. The responsibilities of the others 5:5
3. The importance of humility and trust in God 5:6-7
4. The importance of resisting the devil 5:8-11

V. Conclusion 5:12-14

MESSAGE

One writer has identified five major motifs in 1 Peter. These are: (1) the believer's
behavior, (2) the believer's unfair circumstances, (3) the believer's deference, (4) the
believer's motivation by Christ's example, and (5) the believer's anticipation of future
glory. Putting these together, he has stated the message of 1 Peter as follows:

"The behavior of believers when they encounter unfair circumstances
reflects a spirit of deference in all relationships as they follow Christ's
example and anticipate future glory."
16


This is a very fine statement of what the Holy Spirit has said to us through Peter in this
epistle. However, I would add one more important motif. It is the believer's resource of
God's grace. This is not an incidental motif but one that underlies all of what Peter called
on his readers to do. We must understand and apply what he wrote about God's grace as
our resource in order to obey his exhortations.


16
J ames R. Slaughter, "The Importance of Literary Argument for Understanding 1 Peter," Bibliotheca
Sacra 152:605 (J anuary-March 1995):80.
2014 Edition Dr. Constable's Notes on 1 Peter 5
It seems to me that Peter stated the message of this epistle clearly: "Stand firm in the true
grace of God" (5:12).

The subject of the letter, therefore, is "the true grace of God." "Grace" is the key word in
the argument of this epistle. In each case, the word "grace" occurs in the practical, rather
than in the doctrinal, part of each section of the letter. Throughout 1 Peter, the fact of
God's grace was in Peter's mind as crucial to the believer's practice. How does one
explain God's grace? "Grace" means both "undeserved favor" and "divine enablement." A
good synonym is God's "help."

The main purpose of this epistle was to strengthen the readers so they would persevere
through their persecution with the right attitude. Peter did this by showing that God's
grace provided all that they needed for strength. In a larger sense, the purpose is to help
Christians know how to live as "aliens" in the world.

This epistle reveals, above all else, that God's grace is sufficient for all our needs. We
could write over this whole book: 2 Corinthians 12:9, "My grace is sufficient for you."
Notice five things that Peter reminds us about God's grace, as we trace his references to
grace though 1 Peter.

First, grace proceeds from God. God in His grace has chosen Christians (1:2a). Now we
need to realize God's grace in its fullest measure in our experience (1:2b).

Second, grace produces confidence. The prophets foretold God's grace (1:10). The two
advents of J esus Christ supply God's grace (1:13). Grace came into the world at His first
advent, through His sufferings and death. It will come into the world again at His second
advent, through His glorification. This pattern gives us confidence. God has united us
with Christ. As He suffered once, we suffer now. As certainly as He will receive glory in
the future, we too will experience glorification in the future. We need to remember our
hope. (cf. J ames 1).

Third, what proclaims God's grace is our conduct (2:19-20). The Christian's conduct in
trying and difficult circumstances manifests God's grace in a human life. The submissive
conduct of servants, whose masters are persecuting them, manifests God's grace. The
submissive conduct of wives, whose antagonistic husbands are persecuting them,
manifests grace. The submissive conduct of husbands, whom unbelievers are persecuting,
manifests grace. The husband demonstrates his submission to God by treating his wife as
a "fellow heir" of God's grace (3:7). Our patient endurance of trials displays our
submission to God's will. Thus the Christian's conduct should manifest God's grace.
Sometimes we marvel at the ability that God gives his persecuted saints to endure. We
say, "How can he (or she) do it?" They can do it because God provides grace.

Fourth, grace perfects character. Grace is the source of service (4:10). Grace is also the
source of humility (5:5). An attitude of humility manifests itself in service of others.
God's grace is the secret of both the attitude and the activity. J esus established "The
Order of the Towel" by washing the disciples' feet (J ohn 13).

Fifth, grace promotes courage (5:10). We need courage to resist the devil (5:8-9). God's
grace gives us strength to defend ourselves against his attacks.
6 Dr. Constable's Notes on 1 Peter 2014 Edition
This epistle exhorts us to "stand firm in" this grace (5:12). This is Peter's appeal to his
Christian readers.

When God tries our faith, we need to remember that we have an adequate source of
strength in God's grace (2 Cor. 12:9).

When our faith is trembling, we need to remember that we have an adequate source of
confidence in God's grace. This is not simply positive thinking, but real external help.

When our circumstances are difficult, we need to remember that we have an adequate
source of conduct in God's grace, not just "pep talks."

When we suffer for conscience's sake, we need to remember that we have an adequate
source of character in God's grace, not just self-effort.

When assaulted by the adversary, we need to remember that we have an adequate source
of courage in God's grace. Some need courage to evangelize, others need it to do other
forms of ministry.

We "stand firm in the true grace of God" when we respond to suffering for Christ's sake
as Peter directed. God's grace is what we need to rely on as we commit ourselves to
continue to walk in the will of God. We need to trust and obey!
17


17
Adapted from G. Campbell Morgan, Living Messages of the Books of the Bible, 2:2:143-58.
2014 Edition Dr. Constable's Notes on 1 Peter 7
Exposition

I. INTRODUCTION 1:1-2

Peter began this epistle in the manner that was customary in his day.
18
He introduced
himself and his original readers, and he wished God's blessing on them to prepare them
for what he had to say. He prepared them for dealing with trials by reminding them of
who they were, what they had, and where they were going (vv. 1-5).

1:1 Peter is a Greek name (lit. Petros, meaning a stone or rock). No one else in
the New Testament has the name Peter, though Peter called Christians
stones in this epistle (2:4-5). In Aramaic "stone" is the word cephas. J esus
gave the name Cephas to Simon (The Greek transliteration of Simeon,
Peter's Hebrew name) as a prediction of what this apostle would become
(J ohn 1:42; Matt. 16:18).

The word "apostle" has both a technical and a general sense in the New
Testament. It refers to the Twelve and Paul, but also to others who went
out as the Twelve and Paul did to represent J esus Christ (cf. Acts 14:4,
14). Peter was one of the Twelve. He wrote with full apostolic authority.

Peter called his readers
aliens (NIV strangers) to
introduce this self-concept
into their minds. In this
letter he emphasized that
Christians are really
citizens of heaven and our
sojourn here on earth is
only temporary (2:11; cf.
Gen. 32:4; Ps. 39:12). The
Greek word perepidemos
(alien) contains both the
ideas of alien nationality
and temporary residence
(cf. 2:11; Heb. 11:13).

"Parepidemoi are persons who belong to some other land
and people, who are temporarily residing with a people to
whom they do not belong. . . .

"Aliens are often held in contempt by the natives among
whom they dwell."
19



18
See Philip L. Tite, "The Compositional Function of the Petrine Prescript: A Look at 1 Pet 1:1-3," Journal
of the Evangelical Theological Society 39:1 (March 1996):47-56.
19
Richard C. H. Lenski, The Interpretation of the Epistles of St. Peter, St. John, and St. Jude, p. 21.

BITHYNIA
PONTUS
GALATIA
A S I A
CAPPADOCIA
LYCIA
PAMPHYLIA
CILICIA
ROMAN PROVINCES
IN ASIA
8 Dr. Constable's Notes on 1 Peter 2014 Edition
"This is an epistle from the homeless to the homeless."
20


The particular group of Christians to whom this epistle went first lived in
the northern Roman provinces of Asia Minor (modern western Turkey),
north of the Taurus Mountains.
21
Peter Davids estimated that when Peter
wrote this epistle about one million J ews lived in Palestine and two to four
million lived outside it. Asia Minor held the third largest concentration of
Diaspora J ews after Babylon and Egypt.
22


This was originally an encyclical letter written for circulation among the
addressees. The sequence of provinces corresponds to the route that the
bearer of the original epistle would have normally followed.
23
This is also
true of the seven cities addressed in Revelation 2 and 3.

Peter's readers were God's elect (Eph. 1:4; cf. Deut. 14:2; Isa. 45:4). One
writer believed "chosen" (NASB) should be connected with "aliens."
24

However most translators regarded "chosen" as a noun, not an adjective,
as the NASB suggests.
25


". . . the letter develops a unified thematic focus: the
existence of Christians in a non-Christian society and
overcoming that society by being prepared to bear
oppression, i.e., to 'suffer.'

"This thematic focus, i.e., the question of how to live in
societythe fundamental problem of every social ethic
was for J esus' disciples from the very beginning an acute
problem."
26


1:2 Election originates in the eternal will and purpose of God the Father. The
foreknowledge (Gr. prognosin; cf. Acts 2:23) of God refers, of course, to
what God knows beforehand. God's foreknowledge has an element of
determinism in it because whatever really happens that God knows
beforehand exists or takes place because of His sovereign will.
27
Therefore
when Peter wrote that God chose according to His foreknowledge he did
not mean that God chose the elect because He knew beforehand they
would believe the gospel (the Arminian position). God chose them
because He determined beforehand that they would believe the gospel (the
Calvinist position; cf. Rom. 8:29-30; Eph. 1:3-6; 1 Thess. 1:4; 1 Peter
5:13).
28


20
Michaels, p. 9.
21
See Best, pp. 14-15.
22
Davids, p. 46.
23
F. J . A. Hort, The First Epistle of St. Peter 1:12:17, pp. 157-84; Selwyn, p. 119; Goppelt, p. 4.
24
D. Edmond Hiebert, "Designation of the Readers in 1 Peter 1:1-2," Bibliotheca Sacra 137:545 (J anuary-
March 1980):65.
25
E.g., Bigg, p. 90.
26
Goppelt, p. 19.
27
See Best, pp. 70-71.
28
For further explanation of the Calvinist position, see L. S. Chafer, Systematic Theology, 7:158-60.
2014 Edition Dr. Constable's Notes on 1 Peter 9
"When applied to God's knowledge of persons (whether of
J esus or his people), 'foreknowledge' is more than mere
prescience, it involves choice or determination as well (cf.
Acts 2:23the only other NT use of the nounand J ud
9:6; also the verb proginoskein, 'know,' in Rom 8:29 and
11:2, as well as 1 Pet 1:20). In this sense God 'knows' some
people and not others, whereas a general prescience would
be all inclusive (cf. the particularized use of 'know' in
Amos 3:2; Hos 5:3; 12:1 [LXX]; 1 Cor 8:3; Gal 4:9)."
29


The Holy Spirit accomplished election when He separated the elect and set
them aside to a special calling. God's purpose in election was that we
might obey God the Son and that He might sprinkle us with His blood (cf.
Eph. 2:10).

"To 'sprinkle with Christ's blood' means to take a person
into the realm of influence of Christ's dying, to align him or
her with the One who died. This alignment accomplishes,
as the figure expresses graphically, purification and thereby
appropriation into a new connection to God."
30


This is probably an allusion to covenant ratification (cf. Exod. 24:5-8).
J esus' blood was the ratification of the New Covenant (cf. Matt. 26:27-28;
Mark 14:23-24; Luke 22:20) since it was the basis for the forgiveness of
sins (as promised in J eremiah 31:31-34).
31


"Peter's choice of images confirms the impression that he
writes to communities of Gentiles as if they were a strange
new kind of J ew."
32


In this verse Peter referred to all three members of the Trinity.

"The primary import of the three clauses [that begin
verse 2] is to open up clearly at the outset of the Epistle the
transcendent origin, nature, and purpose of the Church and
its life."
33


Probably Peter had Old Testament sprinkling of blood in mind when he
wrote this verse. There are many Old Testament allusions in this epistle.
Sprinkling with blood in Israel resulted in cleansing (Num. 19:9), bringing
the person sprinkled under the terms and blessings of a covenant (Exod.
24:3-8), and induction into the priesthood and kingship. Members of the
priesthood enjoyed the privilege of mediating between God and people
(Exod. 29:21; Lev. 8:30). Members of the royal line in Israel enjoyed the

29
Michaels, pp. 10-11.
30
Goppelt, p. 75. Cf. Bigg, p. 93.
31
Buist M. Fanning, "A Theology of Peter and Jude," in A Biblical Theology of the New Testament, pp.
441-42.
32
Michaels, p. 13.
33
Selwyn, p. 119.
10 Dr. Constable's Notes on 1 Peter 2014 Edition
privilege of reigning under God. All of these benefits belong to the
Christian whom God has figuratively sprinkled with the blood of J esus
Christ, the final sacrifice for our sins. Obedience is our responsibility, and
sprinkling is our privilege. Christ's blood covers our sins as sinners,
cleanses our defilement as unclean people, and consecrates our service as
priests and kings.

"The author sees himself and his readers as a community
situated in the world in much the same way the J ews are
situated, and sharing with the J ews a common past."
34


Peter prayed for God's fullest outpouring of His favor and help on his
readers. They needed this in view of their sufferings, which Peter
proceeded to discuss. His readers also needed God's gift of peace since
they were suffering.

"In looking back over Peter's designation of his readers,
one is awed by the sweep and richness of his statement. If
one has been prone to think of Peter primarily as an
aggressive man of action, he here reveals himself also as a
man who had a firm grasp of the great spiritual realities of
the faith."
35


II. THE IDENTITY OF CHRISTIANS 1:32:10

The essentially chiastic structure of thought in the letter, excluding the introduction and
conclusion, can be visualized in the outline (above). The recurrence of the direct address
"Beloved" in 2:11 and 4:12 divides this letter into three main parts.

"The theme of the first part is the identity of the people of God established
on the basis of the great salvation Christ has accomplished (and is
accomplishing) on their behalf. Their identity as a 'chosen' people is
affirmed programmatically in the address (1:1-2) and confirmed in the
concluding pronouncements of 2:9-10 so as to form an inclusio. More
broadly, there is an inclusion between the emphasis on the identity of
Christians in the first section (1:1-12) and last section (2:1-10) of part one.
In the first section, they are 'chosen' as heirs of divine salvation, while in
the last their election is confirmed by the metaphor of priesthood."
36


Peter began the body of this epistle by reminding his readers of their identity as
Christians. He did this to enable them to rejoice in the midst of present suffering. They
could do this since they would ultimately experience glorification. The tone of this entire
epistle is warm, pastoral, and full of encouragement. In it Peter partially fulfilled J esus'
instructions to him to "tend (shepherd) my [J esus'] lambs . . . sheep" (J ohn 21:15-17).

34
Michaels, p. l.
35
Hiebert, pp. 73-74.
36
Michaels, p. xxxiv.
2014 Edition Dr. Constable's Notes on 1 Peter 11
A. OUR GREAT SALVATION 1:3-12

The first part of this section on who we are as Christians is a revelation of our great
salvation. Some have called it "the Great Doxology." In it Peter reminded us of our hope,
our joy, and the witnesses of our salvation. He did this so we would appreciate how
greatly God has blessed us.

1. The hope of our salvation 1:3-5

1:3 Peter called his readers to bless (praise) God for giving us a living hope.
This undying hope has its roots in the resurrection of J esus Christ.
Because He lives, we shall live. Our new birth gave us this life.
Consequently our hope is both alive within us and part of our new life in
Christ.

"J ust as 'faith' can be subjective (the act or state of
believing), or objective (the content of belief), so 'hope' can
refer either to an anticipation (even a certainty) of good
things to come or to the content of that anticipation, the
good things themselves. The 'living hope' of which Peter
speaks here is better understood in the second, objective,
sense. As such, it appropriately parallels, and is further
explained by, the 'inheritance' of v 4 and the 'salvation' of v
5 (cf. Col 1:5 . . .)."
37


Many popular writers have called Paul the apostle of faith, J ohn the
apostle of love, and Peter the apostle of hope. They have done so because
of the dominant emphasis each of these writers made in the New
Testament. Peter had much to say about hope in this epistle.
38


When J ames wrote of "salvation," the particular aspect of salvation he
usually had in view was practical sanctification. When Peter wrote of
"salvation" in this epistle, the particular aspect of salvation he usually had
in view was glorification.

"While Peter's teaching on how salvation is applied gave
attention to the beginning and continued process of living
as a Christian, the actual words for 'salvation' have a
predominantly future orientation in 1 Peter."
39


"Born again" (cf. v. 23) describes the Christian who experienced spiritual
regeneration (J ohn 3:3). The phrase stresses the great change that takes
place at conversion and our resultant participation in the life of God. God
has been exceedingly merciful in giving us this blessing (cf. Rom. 11:30-

37
Ibid., p. 19. See also John Calvin, Institutes of the Christian Religion, 3:2:42.
38
See Geerhardus Vos, "A Sermon on I Peter 1:3-5," Kerux 1:2 (September 1986):4-17.
39
Fanning, p. 447.
12 Dr. Constable's Notes on 1 Peter 2014 Edition
32; 15:9; Eph. 2:1-7; Titus 3:5). One writer considered salvation the major
theme of this epistle.
40


"The Christian . . . is as incapable of starting himself on the
new life as he was of conceiving himself for his first life."
41


1:4 As the Israelites anticipated their inheritance, the Promised Land, so
Christians should anticipate ours, the other side of the grave. However
ours is not subject to destruction from any source, defilement from
without, or decay from within. Peter played with words when he described
three characteristics of our inheritance. Each Greek word begins with the
same letter and ends with the same syllable: imperisable (aphtharton),
undefiled (amianton), and unfading (amaranton). No one can ravage or
pollute our inheritance, and it will not wear out or waste away.

"'the inheritance is untouched by death, unstained by evil,
unimpaired by time'."
42


What is the Christian's inheritance exactly? It is J esus Christ Himself and
the blessings that He has promised us (cf. 1 J ohn 3:2; Col. 3:4; Eph. 1:14;
Rom. 8:11, 18-23). All Christians will not obtain the same amount of
inheritance (cf. 2 Tim. 2:12; Matt. 25:14-30; et al.), but every Christian
will obtain much inheritance. Heaven will be the portion of all, but
rewards will vary (1 Cor. 3:14-15; 2 Cor. 5:10; 2 J ohn 8).

The idea of serving J esus Christ faithfully to receive a reward is distasteful
to some Christians because such service may flow from selfish motives.
However selfishness is not the only possible motive. For example, two
students could study hard to finish seminary with good records. One might
do so to obtain a diploma with a "highest honor" stamp so he could hang it
on his wall for all to see and admire. The other might do so to prepare to
serve his Savior most effectively after graduation with no thought of
broadcasting his honor. The Christian who serves J esus Christ faithfully
now so the Lord may entrust him with significant service opportunities in
His coming kingdom may not be trying to earn rewards for his own glory.
He may serve now so he can better glorify his Lord in the future. The
present life is a training period designed to ready us for future service in
our Lord's earthly millennial and heavenly eternal kingdoms (cf. Matt.
25:14-30; Luke 16:1-13; 19:11-27; Rom. 8:16-18).

1:5 Not only is God protecting our inheritance, but He is also protecting us by
His power. All Christians will undoubtedly obtain an eternal inheritance
one day (cf. Phil. 1:6; 1 Cor. 1:8). Our faith in Christ for salvation is, on
the human side, what guarantees our final realization of the fullness of our

40
Paul A. Cedar, James, 1, 2 Peter, Jude, p. 120.
41
Best, p. 75.
42
F. W. Beare, cited by Best, p. 76.
2014 Edition Dr. Constable's Notes on 1 Peter 13
salvation (i.e., our glorification). Peter was not saying our faith keeps us
saved. He said God's power keeps us saved. Our faith is the means by
which we receive salvation initially and, therefore, our inheritance.

"To interpret faith as a 'steadfast determination to cling to
God in all trials' (Wand) makes their faith the cause of their
preservation by God, i.e. they are saved because they cling
steadfastly to God; this really makes the reference to God's
power unnecessary and provides no assurance to the
believer since what he doubts is his own power to cling to
God in trial."
43


Some Christians (mainly in the Reformed tradition) believe this verse
teaches that true Christians will inevitably continue in the faith, that they
will never abandon Christianity or stop believing that J esus is the Christ.
They view the faith referred to in this verse as ongoing faith rather than
initial faith. One advocate of this view wrote the following.
"Those who have true faith can lose that faith neither
totally nor finally."
44


I do not believe the apostle meant that the elect will inevitably continue in
faith, namely, continue to believe the truths of the gospel. Paul warned
that Christians can stop believing the truth (e.g., 1 Tim. 4:1; 2 Tim. 2:17-
18). Rather Peter meant that God's power keeps believers saved in spite of
their sins because we have placed saving faith in Christ in the past. In this
sense we never lose our faith.

There is much misunderstanding about the Bible's teaching concerning the
perseverance of the saints. J oseph Dillow has the most helpful and
biblically consistent discussion of perseverance that I have found.
45

Scripture does not teach that Christians will inevitably continue to
persevere in the faith, that is, continue believing the truth, walking with
the Lord, or doing good works. It does teach that God will persevere in
His commitment to bring all who have trusted in Him to heaven. If
someone asks me if I believe in the perseverance of the saints, I ask him
what he means by the perseverance of the saints. If he means that a
believer is eternally secure, I say that I believe that. If he means that a
believer will inevitably continue to believe the truth or follow God
faithfully to the end of his or her life, even with occasional lapses, I say I
do not believe that.

The salvation ready to be revealed in the last time is the aspect of salvation
that we have yet to enjoy, namely, our glorification. When God glorifies
us, He will save us from the presence of sin forever. This will happen

43
Ibid., p. 77.
44
Anthony A. Hoekema, Saved by Grace, p. 234. See also J ohn MacArthur, Faith Works, pp. 175-92.
45
J oseph C. Dillow, The Reign of the Servant Kings. See his Subject Index for his many references to it.
14 Dr. Constable's Notes on 1 Peter 2014 Edition
when we see our Savior and are from then on with Him (1 Thess. 4:17).
This glorification will become ours at death or the Rapture, whichever
event comes first.

"Every preparation for the final unveiling of this salvation
is completed."
46


Salvation is the subject of 1:32:10. Note the recurrence of the word
"salvation" (Gr. soteria) in 1:5, 9, 10, and 2:2. Peter referred primarily to
the future aspect of our salvation in this epistle, namely, our glorification.

2. The joy of our salvation 1:6-9

"The main thread of Peter's rhetoric [in this pericope] can . . . be expressed
in one sentence: 'Then you will rejoice with inexpressible and glorious
delight, when you each receive the outcome of your faith, your final
salvation' . . ."
47


1:6 We can rejoice greatly in this hope. However, the antecedent of "this" may
be "the last time" (v. 5). Peter's idea would then be that we will rejoice on
that future day whereas now we experience various distressing trials. God
will preserve both us and our inheritance until we receive our inheritance.
"Trials" (Gr. peirasmois, the same kind of trials J ames wrote about in
J ames 1:2, et al.) are all kinds of tests that challenge our fidelity to God's
will.

"Peirasmos here means not the inner wrestling with evil
inclination, but undeserved sufferings from outside the
person who is distressed by them."
48


Peter was not denying that we face temptation from within, but he was
addressing temptations from external sources particularly.
49


In comparison with the eternal bliss ahead, our present distresses are only
temporary and brief (cf. Matt. 5:4-5; 2 Cor. 4:17-18). Trials are necessary
for the Christian. God uses them to perfect us (cf. J ames 1:3-4). However
they tend to rob us of joy if we do not remember what Peter urged his
readers to bear in mind here (cf. J ames 1:2).

1:7 Trials do to faith what fire does to gold. They purify it and show it to be
what it really is (cf. J ames 1:3). Peter anticipated his readers would
respond to their trials properly. God purifies our faith with trials by
helping us realize the inadequacy of anything but trust in Him in these

46
Davids, p. 54.
47
Michaels, p. 26.
48
Bigg, p. 103.
49
See Gordon E. Kirk, "Endurance in Suffering in 1 Peter," Bibliotheca Sacra 138:549 (J anuary-March
1981):46-56, for a good brief summary of Peter's teaching on suffering in this epistle.
2014 Edition Dr. Constable's Notes on 1 Peter 15
situations. He shows that our faith is genuine by demonstrating that our
joy in trials rests solely on confidence in Him and His promises. Both
results bring praise, glory, and honor to God ultimately, though they also
benefit us.

"Glory is never said to be the possession of humans except
as we share God's glory in the parousia (e.g., Rom. 8:17;
Col. 3:4), although we contribute to this glory by our
actions now (1 Cor. 10:31; Eph. 1:12)."
50


The Greek word parousia means "presence" and, specifically, the presence
of one coming, hence the coming of Christ. The "revelation" (uncovering,
appearing, Gr. apokalypsis) of J esus Christ to Christians will take place at
the Rapture, and His revelation to the world will take place at the Second
Coming. Both events seen as a whole seem to be in view here (cf. v. 13).
Peter's emphasis was not on when this would happen relative to other
events yet future but on the fact that it would happen in the future rather
than now.

1:8 Even though we will experience joy when we see the Lord, we can
experience joy now too because we have hope (v. 3), faith (v. 7), and love
(v. 8). These characteristics are inseparable. Our joy is "full of glory" in
that the glory people will see when God reveals J esus Christ infuses our
present joy (cf. J ohn 20:29). Our joy will be no different on that day, only
greater.

1:9 Ultimately we will obtain the full salvation of our souls (i.e., glorification,
though not necessarily exemption from physical suffering and death now).
The Greek word translated "souls" (psychon) refers to our persons,
namely, the whole beings God has saved (cf. Mark 3:4; 8:34-37; Rom.
13:1; 1 Thess. 2:8; J ames 1:21; 5:20; et al.).
51
A better translation would
be "selves" or "lives." Peter probably did not intend a contrast with our
bodies.
52
This is part of the reason we experience joy in present trials as
well. Since our salvation comes by faith it is only consistent that we
should continue to trust God now. Our salvation is still in process.
53


To summarize this first major section so far (vv. 3-9), Peter called on his readers to
rejoice in their present sufferings because of their hope, faith, and love. They had certain
hope in the future appearing of J esus Christ and in their final glorification. They had faith
in God's dealings with them presently, namely, allowing them to undergo trials, and they
had love for J esus Christ for what He had already done for them in the past. It does not
matter if we look forward, around us, or backward. We can find grounds for rejoicing
wherever we look even as we suffer.


50
Davids, p. 58.
51
See Bigg, p. 107.
52
Edwin A. Blum, "1 Peter," in Hebrews-Revelation, vol. 12 of The Expositor's Bible Commentary, p. 221.
53
See Dillow, pp. 119-22.
16 Dr. Constable's Notes on 1 Peter 2014 Edition
3. The Witnesses of Our Salvation 1:10-12

Peter reminded his readers that the prophets had predicted that J esus Christ's life, as their
own lives, would include suffering followed by glory. He mentioned this to encourage
them to realize that their experience of suffering for their commitment to follow God
faithfully was not abnormal.

"To the elaborated and elevated declaration of his eschatological vision in
vv 6-9, Peter now adds an explanatory postscript in a more didactic style.
He pauses to measure the greatness of the salvation mentioned in vv 5 and
9 with a brief but wide-ranging reflection on the past and present. The
curiosity of 'prophets' (v. 10) and 'angels' (v 12) underscores the mystery
of the divine plan: God in his sovereignty has long kept secret the
salvation soon to be revealed to his chosen ones (cf. Eph 3:4-6)."
54


These verses reveal a chiastic structure centering on the idea that God clarified what had
formerly been unclear to the prophets.

1:10-11 Salvation is the major concept that Peter discussed. He wanted his readers
to remember that it included suffering as well as glory. The Old Testament
prophets had predicted that Messiah would experience both suffering and
glory (e.g., Isa. 61:1-3). However, they did not understand how His
suffering and glory would fit together. It is possible to understand that
mystery only after J esus' earthly ministry.

"He [Peter], who wanted to hear nothing of it [Christ's
sufferings] during the lifetime of J esus, made J esus'
suffering and death the very centre of his explanation of
J esus' earthly work."
55


Many Christians do not realize that God intended our experience to
include both suffering and glory.

The title "Spirit of Christ" occurs elsewhere in the New Testament only in
Romans 8:9. In both places it probably signifies not only that the Spirit
came from Christ but also that He witnesses to Christ as His representative
(cf. J ohn 15:26-27). Peter was stressing the Spirit's witness to Christ in the
Old Testament rather than the preexistence of Christ.
56


Some interpreters have seen the phrase "the grace that would come to you"
(v. 10) as a reference to the salvation of Gentiles. The Old Testament
prophets predicted this, too (e.g., Isa. 52:15). Peter's original audience was
probably predominantly Gentile groups of Christians. It seems more
likely, however, that Peter was not referring exclusively to prophecy about
Gentile salvation. He seems to have been referring to the grace God

54
Michaels, p. 38.
55
Oscar Cullmann, The Christology of the New Testament, p. 74.
56
Davids, p. 62.
2014 Edition Dr. Constable's Notes on 1 Peter 17
promised to bestow on believers generally, including Gentile salvation,
about which he had been speaking in verses 3-9.

These verses clearly distinguish, by the way, between the divine author
and the human writers of Scripture. The prophets were not merely
religious geniuses. They were people through whom God spoke (2 Pet.
1:21). At times they knew that they did not fully comprehend what they
were communicating. At other times they probably thought they
understood but did not completely realize the full significance of what
they communicated (cf. Dan. 9; 12:5-13; Hab. 2:1-4). They did not know
the time when many Messianic prophecies would be fulfilled either.

1:12 The prophets did understand, however, that God would not fulfill all of
their inspired revelations in their own days but in the future. God had
fulfilled the prophecies about Messiah's sufferings in Peter's day, but He
had not fulfilled the prophecies of Messiah's glorification yet. Even the
angels are waiting to see how and exactly when God will fulfill them (cf.
Heb. 1:52:18).

The Holy Spirit has a ministry of illumination as well as inspiration. He
enables others to understand God's revelation as preachers explain it and,
of course, as they hear it in other ways.

Peter's point in verses 10-12 seems to be that his readers could rejoice in their sufferings
even though they could not see exactly how or when their present trials would end. The
readers should find encouragement by looking at the prophets' limited understanding of
their own prophecies dealing with the suffering and glorification of Messiah. God would
bring their own experiences to a glorious completion just as He would Messiah's, though
in both cases the details of fulfillment were not yet clear.

B. OUR NEW WAY OF LIFE 1:13-25

Peter wanted his readers to live joyfully in the midst of sufferings. Consequently he
outlined his readers' major responsibilities to enable them to see their duty clearly so they
could carry it out. These responsibilities were their duties to God, to other believers, and
to the world.

The first sub-section of this epistle (vv. 3-12) stressed walking in hope. The second sub-
section (vv. 13-25) emphasizes walking in holiness, reverence, and love. Peter held out
several incentives to encourage his suffering readers to walk appropriately: God's glory
(v. 13), God's holiness (vv. 14-15), God's Word (v. 16), God's judgment (v. 17), and
God's love (vv. 18-21).
57
Peter presented the believer's duty to God as consisting of three
things: a correct perspective, correct behavior, and a correct attitude.


57
Warren W. Wiersbe, The Bible Exposition Commentary, 2:395.
18 Dr. Constable's Notes on 1 Peter 2014 Edition
1. A life of holiness 1:13-16

1:13 "Therefore" ties in with everything Peter had explained thus far (vv. 3-12).
He said in effect, Now that you have focused your thinking positively you
need to roll up your sleeves mentally, pull yourselves together, and adopt
some attitudes that will affect your activities.

". . . the thought is: 'Make up your mind decisively!'"
58


"The English phrase 'pull yourselves together' would
express the meaning."
59


"In Israel an ordinary person wore as the basic garment a
long, sleeveless shirt of linen or wool that reached to the
knees or ankles. Over this mantle something like a poncho
might be worn, although the mantle was laid aside for
work. The shirt was worn long for ceremonial occasions or
when at relative rest, such as talking in the market, but for
active service, such as work or war, it was tucked up into a
belt at the waist to leave the legs free (1 Kings 18:46; J er.
1:17; Luke 17:8; J ohn 21:18; Acts 12:8). Thus Peter's
allusion pictures a mind prepared for active work."
60


Sober of spirit describes a Christian who is in full control of his speech
and conduct in contrast to one who allows his flesh (i.e., his sinful human
nature) to govern him.

The main duty, however, is to become conscious of the culmination of our
hope when Christ returns (cf. v. 7; 4:3; Titus 2:10-13). When we do this,
present trials will not deflect us from obeying God faithfully now. In other
words, Peter urged his readers to face their daily trials with a specific
attitude clearly and constantly in mind. We should remember that what
God will give us soon as a reward for our faithful commitment to Him is
worth any sacrifice now (cf. Rom. 8:18).

1:14 A better translation of "obedient children" might be "children whose spirit
is obedience." Negatively we should stop letting our sinful passions
dominate and control us (cf. Rom. 12:2). Self-indulgence is characteristic
of those who are ignorant of God. Practically this involves saying no to the
flesh.

The fact that Peter said that his readers had lived in "ignorance" identifies
them for the first time explicitly as Gentile Christians (cf. Acts 17:23, 30;
Eph. 4:18). The J ews were not ignorant of the importance of abstaining
from fleshly lusts since their Scriptures informed them.

58
Lenski, p. 51.
59
Selwyn, p. 139.
60
Davids, p. 66. Cf. Exod. 12:11 LXX.
2014 Edition Dr. Constable's Notes on 1 Peter 19
1:15 Positively we should emulate our holy God who called us to be holy and
to be holy in all our behavior: thoughts, words, and deeds (cf. 2:9, 21; 3:9;
5:10; Mark 1:17). Holy means set apart from sin to God. We are to strive
after sinless living, namely, purity. Peter was not implying that his readers
had been living unholy lives but that holiness should mark them.

This verse contains the first use of a key word in 1 Peter: "behavior" (Gr.
anastrophe; cf. 1:18; 2:12; 3:1, 2, 16). Other frequently recurring words
include "bear up" (Gr. pascho; cf. 2:19, 20, 21, 23; 3:14, 17, 18; 4:1
[twice], 15, 19; 5:10), "submit" (Gr. hypotasso; cf. 2:13, 18; 3:1, 5, 22;
5:5), and "do right" (Gr. agathopoieo; cf. 2:15, 20; 3:6, 17). Taken
together these words indicate one of this epistle's distinctive emphases,
namely, the importance of bearing up submissively and practicing good
deeds while enduring persecution for one's faith.

1:16 Peter reinforced this imperative with an Old Testament quotation (cf. Lev.
11:44-45; 19:2; 20:7).

"When it comes to the use of the OT, 1 Peter stands out
among the NT letters, especially when one compares the
number of citations and allusions to the length of the letter.
1 Peter contains about the same number of OT references
per unit of text as does Hebrews. Only Revelation contains
more."
61


The writer just quoted listed nine citations of Old Testament passages in
1 Peter and 20 allusions to Old Testament passages.

In the context, Israel was to be holy so she could have intimate fellowship
with God. We cannot expect to enjoy intimate fellowship with God who is
holy unless we are holy too. Intimate fellowship with God is the greatest
good human beings can experience (cf. Phil. 3:8), but without holiness it is
impossible.

"The Word reveals God's mind, so we should learn it;
God's heart, so we should love it; God's will, so we should
live it. Our whole beingmind, will, and heartshould be
controlled by the Word of God. . . .

"We do not study the Bible just to get to know the Bible.
We study the Bible that we might get to know God better.
Too many earnest Bible students are content with outlines
and explanations, and do not really get to know God. It is
good to know the Word of God, but this should help us
better know the God of the Word."
62



61
Davids, p. 24.
62
Wiersbe, 2:397.
20 Dr. Constable's Notes on 1 Peter 2014 Edition
2. A life of reverence 1:17-21

Peter continued the exposition of the Leviticus commands to be holy because Yahweh is
holy that he began in verse 16.

"Peter's point is that if he and his readers have a special relationship to
God by virtue of their calling and their new birth, then it is all the more
urgent that they remember who he is in himself, and display the reverence
that God deserves."
63


1:17 "If" means "since" here (a first class condition in Greek). We do call on
God as our Father because He is our Father (Matt. 6:4, 6, 9; Luke 11:2;
Rom. 8:15; Gal. 4:6). Nevertheless He is also the J udge of all, and He
judges impartially, not on the basis of appearances but on the basis of
reality. Since we must all stand before God for an evaluation of our works,
we should live now accordingly (Rom. 14:10-12; 2 Cor. 5:10).

"Each of us will give an account of his works, and each will
receive the appropriate reward. This is a 'family judgment,'
the Father dealing with His beloved children. The Greek
word translated judgeth carries the meaning 'to judge in
order to find something good.'"
64


It is good for us to maintain respect (fear) for God as our J udge since He
has this power over us (cf. Heb. 12:29). Again Peter reminded us that our
earthly life of trials and suffering is only a brief sojourn.

1:18-19 The Greek word for "redeemed" (elytrothete) means to ransom, to free by
paying a price (cf. Mark 10:45; Luke 24:21; Tit. 2:14).

"He [Peter] has some of the most noteworthy statements in
the New Testament about the atoning value of Christ's
suffering."
65


"Any representative first-century church would have three
kinds of members: slaves, freemen [those who had never
been slaves], and freed men. People became slaves in
various waysthrough war, bankruptcy, sale by
themselves, sale by parents, or by birth. Slaves normally
could look forward to freedom after a certain period of
service and often after the payment of a price. Money to
buy his freedom could be earned by the slave in his spare
time or by doing more than his owner required. Often the
price could be provided by someone else. By the payment

63
Michaels, p. 60.
64
Wiersbe, 2:397.
65
Leon Morris, New Testament Theology, p. 319. See 1:1-3, 18-25; 2:21-25; 3:18; 4:1, and Frederic R.
Howe, "The Cross of Christ in Peter's Theology," Bibliotheca Sacra 157:626 (April-J une 2000):190-99.
2014 Edition Dr. Constable's Notes on 1 Peter 21
of a price (lytron, antilytron), a person could be set free
from his bondage or servitude. A freed man was a person
who formerly had been a slave but was now redeemed."
66


As the death of the Passover lamb liberated the Israelites from physical
bondage in Egypt, so the death of J esus Christ frees us from the spiritual
bondage of sin (cf. Exod. 12:5). In speaking of redemption Peter always
emphasized our freedom from a previously sinful lifestyle to live a
changed life here and now.
67
J esus Christ's life, represented by the blood,
is of infinitely greater value than any mere metal, as precious as that metal
may be (cf. Acts 3:6; 8:20). "Futile" means vain or powerless, and it
suggests that many of Peter's readers were indeed Gentiles. We would
normally expect this in view of where they lived (v. 1). This word better
describes the lifestyle of an unsaved Gentile than that of an unsaved J ew
(cf. v. 14).

1:20-21 The Fall did not take God by surprise. He already knew what He would do
in view of it and Who would do it. We have two good reasons why we can
come to God: what Christ did for us, and what God did for Christ for what
Christ did for us. Our attitude toward God, therefore, can and should be
both reverential (v. 17) and confident as we endure suffering for our faith.

"The pre-existence of Christ is implied here through the
additional words was made manifest, i.e. at the incarnation;
it was not merely a plan of God but Christ himself who was
hidden until the moment for revelation."
68


So far ". . . the ethical impact of the epistle barely begins to make itself
felt. The call to action and to a holy and reverent life is general rather than
specific. The imperatives of hope and of godly fear have more to do with
eschatological expectations than with ethics, and more to do with the
readers' relationship to God than with their relationships to each other or
to their pagan neighbors."
69


"At this point ends what we may call the doctrinal section of the Epistle.
St. Peter has been explaining the three Names [i.e., J esus Christ, God, and
Holy Spirit], their three attributes, and their several relations. Here he
passes to the practical Christian life, catching up and expounding the
words hagiasmos [sanctification], anagennan [born again]."
70



66
Blum, pp. 224-25.
67
Douglas W. Kennard, "Peterine Redemption: Its Meaning and Extent," Journal of the Evangelical
Theological Society 30:4 (December 1987):399-405.
68
Best, p. 91.
69
Michaels, p. 71.
70
Bigg, p. 122.
22 Dr. Constable's Notes on 1 Peter 2014 Edition
3. A life of love 1:22-25

Peter next turned his attention from the believer's duty to God to the believer's duty to his
or her Christian brethren. He did so to explain further the implications of living joyfully
during trials and suffering. He returned to what he set out to do in verse 13, namely, to
spell out the implications of Christian faith and hope. However, he continued to reflect on
the theological basis of our ethical responsibilities. He would get into practical Christian
ethics later. Obedience to the truth produces a sincere love for the brethren (1:22-25),
repentance from sin (2:1), and a desire for spiritual growth (2:2).
71


1:22 The purification to which Peter referred occurred at conversion as a result
of believing the gospel (cf. J ohn 13:10). This cleansing made it possible
for us to love other Christians unremittingly (Gr. ektenos). Now Peter
urged his readers to do everything out of love for the brethren. We do not
need to love one another as though we were brethren. We can love one
another because we really are brethren.

1:23 The Word of God is the instrument God uses to produce new birth (cf.
Matt. 13:20; Luke 8:11). This "seed" shares the character of its Source. It
never passes out of fashion nor does it become irrelevant.

"All the way from the Tower of Babel in Genesis 11, to
'Babylon the Great' in Revelation 1718, man's great
attempts at unity are destined to fail.

"If we try to build unity in the church on the basis of our
first birth, we will fail; but if we build unity on the basis of
the new birth, it will succeed."
72


1:24-25 This quotation from Isaiah 40:6-8 contrasts the transitory character of
nature and the eternality of God's Word (cf. J ames 1:10-11). Every natural
thing eventually dies and disappears, the opposite of God's living and
abiding Word (cf. Matt. 24:35; Mark 13:31; Luke 21:33). The seed lives
and abides, and so do those to whom it gives new life.

"My friend, we need the preaching and the teaching of the
Word of God above everything else. I do not mean to
minimize the place of music, the place of methods, and the
place of organization, but there is absolutely no substitute
for the Word of God today."
73


The duty of Christians to one another then is to love one another unremittingly. This is
true even of Christians who are suffering for their commitment to follow God faithfully.
We can and should do so because we are genuine brethren and because we will abide
forever.

71
Roger M. Raymer, "1 Peter," in The Bible Knowledge Commentary: New Testament, p. 844.
72
Wiersbe, 2:399.
73
J . Vernon McGee, Thru the Bible with J. Vernon McGee, 5:687.
2014 Edition Dr. Constable's Notes on 1 Peter 23
C. OUR PRIESTLY CALLING 2:1-10

Peter continued his explanation of Christians' duties as we endure trials and suffering
joyfully. He called his readers to do certain things in the world of unbelievers, and he
reminded them of certain realities in this pericope. He did so to motivate them to press on
to finish God's plan and purpose for them in the world now.

"The great doxology (1:3-12) begins with praise to God, who is the One
who begot us again. All hortations that follow grow out of this our relation
to God: 1) since he who begot us is holy, we, too, must be holy (1:13-16);
2) since he is our J udge and has ransomed us at so great a price, we must
conduct ourselves with fear (1:17-21); 3) since we are begotten of the
incorruptible seed of the Word we are brethren, and thus our relation to
each other must be one of love, of children of the one Father (1:22-25). So
Peter now proceeds to the next hortation: 4) since we have been begotten
by means of the eternal Word we should long for the milk of the Word as
our true and proper nourishment."
74


In this pericope Peter used four different images to describe the Christian life. These are
taking off habits like garments, growing like babies, being built up like a temple, and
serving like priests.

1. Listening to God 2:1-3

2:1 "Therefore" goes back to 1:3-12 as well as 1:22-25. To prepare for an
exposition of the Christian's calling, Peter urged his readers to take off all
kinds of evil conduct like so many soiled garments (cf. Zech. 3:1-5; Rom.
1:29-30; 2 Cor. 12:20; Eph. 4:31; Col. 3:8; 1 Tim. 1:9-10; J ames 1:21).
The sins he mentioned are all incompatible with brotherly love (cf. 1:22).
Malice (wickedness) and guile (deceit) are attitudes. The remaining three
words describe specific actions. These are not "the grosser vices of
paganism, but community-destroying vices that are often tolerated by the
modern church."
75


"The early Christian practice of baptism by immersion
entailed undressing completely; and we know that in the
later liturgies the candidate's removal of his clothes before
descending naked to the pool and his putting on a new set
on coming up formed an impressive ceremony and were
interpreted as symbols of his abandonment of his past
unworthy life and his adoption of a new life of innocence
. . ."
76



74
Lenski, p. 76.
75
Davids, p. 80.
76
J . N. D. Kelly, A Commentary on the Epistles of Peter and Jude, pp. 83-84.
24 Dr. Constable's Notes on 1 Peter 2014 Edition
Peter here called his readers to put into practice what they had professed in
their baptism.

2:2 Next he urged them to do something positive. Since they had experienced
the new birth (1:3, 23), they should now do what babies do, not that they
were new Christians necessarily. The milk of the Word is probably the
milk that is the Word rather than the milk contained in the Word, namely,
Christ, though either interpretation is possible.
77
"Long for" is a strong
expression that we could paraphrase "develop an appetite for." This is the
only imperative in the passage in the Greek text. God's Word is spiritual
food that all believers instinctively desire, but we must also cultivate a
taste for it (cf. 2 Pet. 3:18).

"It is sad when Christians have no appetite for God's Word,
but must be 'fed' religious entertainment instead. As we
grow, we discover that the Word is milk for babes, but also
strong meat for the mature (1 Cor. 3:1-4; Heb. 5:11-14). It
is also bread (Matt. 4:4) and honey (Ps. 119:103)."
78


Ask God to give you a greater appetite for His Word. God's Word is pure
in that it is free from deceit (cf. 1:22-25). "Salvation" here, as Peter used it
previously, refers to the full extent of salvation that God desires every
Christian to experience.

"The point of the figurative language is this: as a babe
longs for nothing but its mother's milk and will take
nothing else, so every Christian should take no spiritual
nourishment save the Word."
79


The "milk" here is not elementary Christian teaching (cf. 1 Cor. 3:2; Heb.
5:12-13), in contrast to "meat," but the spiritual food of all believers.
80


2:3 Peter's readers had already tasted God's goodness in their new birth.
Greater consumption of His Word would bring greater satisfaction as well
as increased spiritual growth (cf. Ps. 34:8).

2. Growing in God 2:4-5

2:4 Not only is J esus Christ the source of the believer's spiritual sustenance,
He is also our foundation. Peter not only changed his metaphor from
growing to building, but he also changed it from an individual to a
corporate focus. However, unlike a piece of rock, J esus Christ is alive and
able to impart strength to those who suffer for His sake. "Living stone" is

77
A. T. Robertson, Word Pictures in the New Testament, 6:95.
78
Wiersbe, 2:400.
79
Lenski, p. 78.
80
Michaels, p. 89.
2014 Edition Dr. Constable's Notes on 1 Peter 25
an oxymoron, a figure of speech in which the writer joins contradictory or
incongruous terms to make a point. The point here is that even though
J esus Christ is the church's foundation, He is also alive today. Builders
quarried and chiseled huge blocks of stone to support large buildings in
the ancient Near East. Some of the Old Testament writers compared God
to such a foundation (e.g., Deut. 32:4, 15, 18, 30-31; Ps. 18:2, 31, 46;
62:2, 6; et al.; cf. Matt. 7:24-25; 16:18). Peter modified this figure and
used it to describe J esus Christ.
81


"The word used for 'stone' both here and in verse 5 signifies
a stone dressed for building rather than a piece of raw rock
or a boulder."
82


Here Peter began to give the basis on which the four preceding
exhortations rest. These exhortations were: be holy (1:13-16), be fearing
(1:17-21), be loving (1:22-25), and be consuming the Word (2:1-3). They
grow out of our relationship to God who has begotten us.

The apostle referred to Psalm 118:22 that both J esus and he had previously
quoted to the Sanhedrin (Matt. 21:42; Acts 4:11).

2:5 Peter saw the church as a living temple to which God was adding with the
conversion of each new believer. Each Christian is one of the essential
stones that enables the whole structure to fulfill its purpose (cf. Matt.
16:15-18). Later Peter would say his readers were also priests (v. 9), but
here the emphasis is on their being a building for priestly service, namely,
a temple.

"This 'spiritual house' includes believers in the five Roman
provinces of 1:1 and shows clearly how Peter understood
the metaphor of Christ in Matt. 16:18 to be not a local
church, but the church general (the kingdom of Christ)."
83


"I Peter never speaks of the Church as ekklesia, but uses
metaphorical images of OT origin."
84


This verse helps us appreciate how much we need each other as
Christians. God has a purpose for all of us to fulfill that we cannot fulfill
individually. The Christian who is not working in relationship with other
Christians as fellow stones, as well as with J esus Christ as his or her
foundation, cannot fulfill God's complete purpose for him or her. While
every Christian has an individual purpose, we also have a corporate

81
See C. Norman Hillyer, "'Rock-Stone' Imagery in I Peter," Tyndale Bulletin 22 (1971):58-81; and
Frederic R. Howe, "Christ, the Building Stone, in Peter's Theology," Bibliotheca Sacra 157:625 (J anuary-
March 2000):35-43.
82
Best, p. 100.
83
Robertson, 6:96.
84
Goppelt, p. 30.
26 Dr. Constable's Notes on 1 Peter 2014 Edition
purpose that we cannot fulfill unless we take our place in the community
of Christians that is the church. Peter explained this purpose more fully
below, but here he revealed that it involves worship and service (cf. Rom.
12:1; Heb. 13:15-16; Phil. 4:18).

3. Building on Christ 2:6-8

Some scholars believe that what follows, and some other portions of this epistle, contains
quotations from early Christian hymns.
85
Others dispute this hypothesis. In either case,
the discussion is purely academic and has no bearing on the interpretation of the text.

2:6 Before going on, however, Peter elaborated on the foundation of this
building, the church. "Zion" here refers to the heavenly J erusalem, that
larger eschatological entity of which the church will be a part (cf. Rev.
21:14). The "corner stone" refers to the main stone on which the building
rests. It does not refer to a modern corner stone or to the last stone the
mason put at the top of the building, the keystone (Isa. 28:16; cf. Eph.
2:20). In view of this, it seems that the rock (Gr. petra, a large stone) to
which J esus referred in Matthew 16:18 was not Peter (Gr. Petros, a small
stone) but Himself. J esus, not Peter, much less J udaism, is the foundation
upon which God has promised to build the church (cf. 1 Cor. 3:11).

Isaiah promised that those who believe on the Stone will never (Gr. ou me,
the strongest negative) be disappointed.

Peter clarified two relationships of the believer in these verses (4-6). He
rests on Christ as a building rests on its foundation. Furthermore he relates
to every other believer as the stones of a building under construction relate
to one another. We need each other, should support each other, and should
work together to build the church in the world.

2:7-8 In contrast to believers, those who reject J esus Christ as the foundation
find Him to be a stone over which they trip and fall. He becomes the
instrument of their destruction. The "builders" were Israel's religious
leaders (cf. Ps. 118:22). When they disobeyed Old Testament commands
to accept their Messiah, they stumbled spiritually and would suffer
destruction (Isa. 8:14). This was true of Israel corporately, and it is true of
every unbeliever individually.

J esus Christ was the stone that would have completed Israel had Israel's
leaders accepted Him as their Messiah, Israel's keystone. Instead, the
Israelites cast the stone aside by rejecting their Messiah. God then
proceeded to make this stone the foundation of a new edifice that He
would build, namely, the church. Israel's rejected keystone has become the
church's foundation stone.


85
E.g., Selwyn, pp. 268-81.
2014 Edition Dr. Constable's Notes on 1 Peter 27
Election results in the salvation of some (1:2), but it also means
destruction for others (v. 8).

"In the immediate context it is not so much a question of
how Christian believers perceive Christ as of how God (in
contrast to 'people generally') perceives him, and of how
God consequently vindicates both Christ and his
followers."
86


To what does God appoint those who stumbled, unbelief or the stumbling
that results from unbelief? In the Greek text the antecedent of "to this" (eis
ho) is the main verb "stumble" (proskoptousi), as it is in the English text.
"Are disobedient" (apeithountes) is a participle that is subordinate to the
main verb. Therefore we would expect "to this" to refer to the main verb
"stumble" rather than to the subordinate participle "are disobedient." God
appoints those who stumble to stumble because they do not believe. Their
disobedience is not what God has ordained, but the penalty of their
disobedience is (cf. Acts 2:23; Rom. 11:8, 11, 30-32).
87


The doctrine of "double predestination" is that God foreordains some
people to damnation just as He foreordains some to salvation. This has
seemed to some Bible students to be the logical conclusion we should
draw because of what Scripture says about the election of believers (e.g.,
Rom. 9; Eph. 1). However this is not a scriptural revelation. The Bible
always places the responsibility for the destiny of the lost on them for not
believing rather than on God for foreordaining (e.g., J ohn 1:12; 3:36; 5:24;
6:47; Rom. 13).

". . . the point of 1 Peter 2:6-8 is to demonstrate the honored status
believers have because of their relationship with Christ."
88


4. Summary affirmation of our identity 2:9-10

Peter proceeded to clarify the nature of the church and in doing so explained the duty of
Christians in the world, particularly suffering Christians.

2:9 All the figures of the church that Peter chose here originally referred to
Israel. However with Israel's rejection of J esus Christ (v. 7) God created a
new body of people through whom He now seeks to accomplish the same
purposes He sought to achieve through Israel but by different means. This
verse, which at first might seem to equate the church and Israel, on careful
examination shows as many differences between these groups as
similarities.
89


86
Michaels, p. 104.
87
Bigg, p. 133.
88
Fanning, pp. 453-54.
89
See J ohn W. Pryor, "First Peter and the New Covenant," Reformed Theological Review 45:1&2 (J anuary-
April & May-August 1986):1-3, 44-50, for an example of how covenant theologians, who believe the
church replaces Israel in God's program, interpret this and other passages dealing with Peter's perception of
the identity of his readers.
28 Dr. Constable's Notes on 1 Peter 2014 Edition
"But this does not mean that the church is Israel or even
that the church replaces Israel in the plan of God. Romans
11 should help us guard against that misinterpretation. . . .
The functions that Israel was called into existence to
perform in its day of grace the church now performs in a
similar way. In the future, according to Paul, God will once
again use Israel to bless the world (cf. Rom. 11:13-16, 23-
24)."
90


Israel was a physical race of people, the literal descendants of Abraham,
Isaac, and J acob. The church is a spiritual race, the members of which
share the common characteristic of faith in Christ and are both J ews and
Gentiles racially. Christians are the spiritual descendants of Abraham. We
are not Abraham's literal descendants, unless we are ethnic J ews, but are
his children in the sense that we believe God's promises as he did.

God's purpose for Israel was that she be a nation of priests (Exod. 19:6)
who would stand between God and the rest of humanity representing
people before God. However, God withdrew this blessing from the whole
nation because of the Israelites' apostasy with the golden calf and gave it
to the faithful tribe of Levi instead (Num. 3:12-13, 45; 8:14; cf. Exod.
13:2; 32:25-29). In contrast, every individual Christian is a priest before
God.
91
We function as priests to the extent that we worship, intercede, and
minister (v. 5; Rev. 1:6). There is no separate priestly class in the church
as there was in Israel.
92


"Whatever its precise background, the vision of 1 Peter is
that the Gentiles to whom it is written have become, by
virtue of their redemption in Christ, a new priesthood in the
world, analogous to the ancient priesthood that was the
people of Israel. Consequently they share with the J ews the
precarious status of 'aliens and strangers' in the Roman
world."
93


"When I was a pastor, I preached a message entitled, 'You
Are a Catholic Priest.' The word catholic means 'general,'
of course. In that sense every believer is a catholic priest,
and all have access to God."
94


God redeemed Israel at the Exodus and adopted that nation at Mt. Sinai as
one that would be different from all others throughout history (Exod.
19:6). God wanted Israel to be a beacon to the nations holding the light of

90
Blum, p. 231.
91
See J ohn E. J ohnson, "The Old Testament Offices as Paradigm for Pastoral Identity," Bibliotheca Sacra
152:606 (April-J une 1995):182-200.
92
See W. H. Griffith Thomas, "Is the New Testament Minister a Priest?" Bibliotheca Sacra 136:541
(J anuary-March 1979):65-73.
93
Michaels, p. liv.
94
McGee, 5:692.
2014 Edition Dr. Constable's Notes on 1 Peter 29
God's revelation up for all to see, similar to the Statue of Liberty (Isa.
42:6). He did not tell all the Israelites to take this light to those in
darkness, but to live before others in the Promised Land. He would attract
others to them and to Himself, as He did the Queen of Sheba (1 Kings 10)
and Naaman (2 Kings 5). However, Israel failed. She preferred to be a
nation like all the other nations (1 Sam. 8:5). Now God has made the
church the bearer of His light. God has not told us to be a localized
demonstration, as Israel was, but to be aggressive missionaries going to
the ends of the earth. God wanted Israel to stay in her land. He wants us to
go into all the world with the gospel (Matt. 28:19-20).

God wanted to dwell among the Israelites and to make them His own
unique possession by residing among them (Exod. 19:5). He did this in the
tabernacle and the temple until the apostasy of the Israelites made
continuation of this intimacy impossible. Then the presence of God
departed from His people (cf. Ezek. 10). In the church God does not just
dwell among us, but He resides in every individual Christian (J ohn 14:17;
Rom. 8:9). He has promised never to leave us (Matt. 28:20).

The church is what it is so that it can do what God has called it to do.
Essentially the church's purpose is the same as Israel's. The Great
Commission (Matt. 28:19-20; et al.) clarifies the methods God wants us to
use. These methods differ from those He specified for Israel, but the
church's vocation is really the same as Israel's. It is to be the instrument
through which the light of God reaches individuals who still sit in spiritual
darkness. It is a fallacy, however, to say that the church is simply the
continuation or replacement of Israel in the New Testament, as most
covenant theologians do.
95
Most theologians agree that the most basic
difference between dispensational theology and covenant theology is that
dispensationalists believe that the church is distinct from Israel whereas
covenant theologians believe that the church is the continuation and
replacement of Israel, the so-called "new Israel."

"In the ancient world it was not unusual for the king to
have his own group of priests."
96


2:10 Peter highlighted the differences involved in our high calling by
contrasting what his readers were and had before conversion with what
they were and had after conversion. The church is not the only people of
God in history. Nevertheless it is the people of God in the present age
because of Israel's rejection of the Corner Stone (cf. Rom. 911).

"The evidence from the use of the Old Testament in 1 Peter 2:6-10
suggests that the Old Testament imagery used to describe the church in
1 Peter 2:9-10 does not present the church as a new Israel replacing ethnic

95
For further information on the subject of the church's distinctiveness, see Charles C. Ryrie,
Dispensationalism Today, pp. 22-47; idem, Dispensationalism, pp. 23-43; or Robert L. Saucy, The Case for
Progressive Dispensationalism, pp. 205-12.
96
Davids, p. 92.
30 Dr. Constable's Notes on 1 Peter 2014 Edition
Israel in God's program. Instead, Old Testament Israel was a pattern of the
church's relationship with God as his chosen people. Therefore Peter uses
various aspects of the salvation, spiritual life, and service of Israel in its
relationship with Yahweh to teach his recipients the greater salvation,
spiritual life, and service they enjoy in Christ. In his use of the three
people of God citations in 1 Peter 2:9-10, the apostle is teaching that there
are aspects of the nation of Israel's experience as the people of God that
are also true of the New Testament church. These elements of continuity
include the election, redemption, holy standards, priestly ministry, and
honor of the people of God. This continuity is the basis for the application
of the title people of God to the church in 1 Peter 2:1-10.

"The escalation or advancement of meaning in Peter's application of these
passages to his recipients emphasizes the distinction between Israel and
the church. Israel is a nation, and the national, political, and geographic
applications to Israel in the Old Testament contexts are not applied to the
church, the spiritual house, of 1 Peter. Furthermore, the initial application
of these passages to the church by typological-prophetic hermeneutics
does not negate the future fulfillment of the national, political, and
geographic promises, as well as the spiritual ones, made to Israel in these
Old Testament contexts."
97


Christians, generally speaking, do not understand or appreciate God's purpose for the
church that Peter presented so clearly here. Consequently many Christians lack purpose
in their lives. Evidence of this includes self-centered living, unwillingness to sacrifice,
worldly goals, and preoccupation with material things. Before Christians will respond to
exhortations to live holy lives they need to understand the reasons it is important to live
holy lives. This purpose is something many preachers and teachers assume, but we need
to affirm and assert it much more in our day.

"Peter concludes the first major section of his epistle (1:32:10) by
drawing the lines for a confrontation. Two groups are differentiated
'unbelievers' and 'you who believe'on the basis of their contrasting
responses to J esus Christ, the 'choice and precious Stone' (v 6). The former
are on their way to 'stumbling' and shame, the latter to 'honor' and
vindication. The theological contrast between these two groups, with its
consequent social tensions, will absorb Peter's interest through the
remainder of his epistle."
98


III. THE RESPONSIBILITIES OF THE CHRISTIAN INDIVIDUALLY 2:11
4:11

Since Christians have a particular vocation in the world, certain conduct was essential for
Peter's suffering readers.

97
W. Edward Glenny, "The Israelite Imagery of 1 Peter 2," in Dispensationalism, Israel and the Church,
pp. 186-87.
98
Michaels, p. 113.
2014 Edition Dr. Constable's Notes on 1 Peter 31
"The address, 'Dear friends, I appeal to you,' in 2:11 marks a shift from the
identity of God's people to their consequent responsibility in a hostile
world. If 1:32:10 expanded on their identity as 'chosen people' (cf. 1:2),
the reference to them as 'aliens and strangers' in 2:11 serves as a reminder
that they are at the same time 'living as strangers' (again cf. 1:2) in
contemporary society."
99


A. OUR MISSION IN THE WORLD 2:11-12

Peter explained what Christian conduct should be negatively (v. 11) and positively
(v. 12). Then he expounded more specifically what it should be positively in 2:134:11.

2:11 "Beloved, I [or we] urge you" frequently marks off a new section of an
epistle, as it does here (Rom. 12:1; 15:30; 16:17; 1 Cor. 1:10; 16:15;
2 Cor. 10:1; 1 Thess. 4:1, 10b; 5:14; Heb. 13:22; cf. 4:12; 5:1). "I urge
you" typically introduces exhortations. Again Peter reminded his audience
of their identity so they would respond naturally and appropriately (cf.
1:1-2, 17).

Aliens have no rights in the land where they live. Strangers are only
temporary residents (cf. 1:17; Gen. 23:4; Ps. 39:12; Eph. 2:19; Heb.
13:14). Peter reminded his readers that, "This world is not my home, I'm
just a passin' through." Note the dual hendiadys that form an inclusio for
2:11-25: "aliens and strangers" (v. 11) and "Shepherd and Guardian"
(v. 25). A hendiadys is a figure of speech in which the writer expresses
one complex idea by joining two substantives with "and." Here the
meanings are "strangers who are aliens" and "the Shepherd who guards."

"Peter's purpose is not to define his readers' actual legal or
social status in the Roman Empire . . . but simply to further
his standing analogy between them and the J ewish people
(cf. Heb. 11:13 . . .)."
100


In view of our status we should refuse the appeal of our desire to indulge
in things that are contrary to God's will for us. "Fleshly lusts" are selfish
natural appetites that appeal to our sinful nature (cf. 1 J ohn 2:16). We
experience temptation to satisfy bodily desires in ways contrary to God's
will.

"The knowledge that they do not belong does not lead to
withdrawal, but to their taking their standards of behavior,
not from the culture in which they live, but from their
'home' culture of heaven, so that their life always fits the
place they are headed to, rather than their temporary
lodging in this world."
101



99
Ibid., p. xxxv.
100
Ibid., p. 116.
101
Davids, p. 95.
32 Dr. Constable's Notes on 1 Peter 2014 Edition
Peter spoke of the soul as the whole person (cf. 1:9; 2:25; J ames 1:21; et
al.). When we yield to the desires of the flesh that God's Word condemns,
we become double-minded, somewhat schizophrenic. This Peter aptly
described as war in the soul. The antagonists are the lusts or will of the
flesh and the will of God (cf. Gal. 5:17).

2:12 Peace in the inner man is necessary for excellent behavior before others.
Part of the suffering Peter's original readers were experiencing was due
evidently to slander from unbelieving Gentile pagans. They appear to have
been accusing them unjustly of doing evil. This has led some
commentators to conclude that Peter wrote this epistle after A.D. 64 when
Nero began an official persecution of Christians allegedly for burning
Rome. I think this conclusion is reasonable.

Peter urged his readers to give their critics no cause for justifiable slander.
If they obeyed, their accusers would have to glorify God by giving a good
testimony concerning the lives of the believers when they stood before
God. The "day of visitation" is probably a reference to the day God will
visit unbelievers and judge them (i.e., the great white throne judgment).
This seems more likely than that it is the day when God will visit
Christians (i.e., the Rapture). The writers of Scripture do not refer to
Christians' departure from this world as an occasion when unbelievers will
glorify God. However when unbelievers bow before God they will glorify
Him (e.g., Phil. 2:10-11). For the original readers this would have applied
to the destruction of J erusalem in A.D. 70.
102


"This brief section sketches Peter's 'battle plan' for the inevitable
confrontation between Christians and Roman society. . . .

"The conflict in society is won not by aggressive behavior but by 'good
conduct' or 'good works' yet to be defined. Peter's vision is that the
exemplary behavior of Christians will change the minds of their accusers
and in effect 'overcome evil with good,' . . ."
103


B. RESPECT FOR OTHERS 2:133:12

This section of the letter clarifies what it means to function obediently as God's people in
a hostile world. It contains one of the tables of household duties or social codes in the
New Testament (2:133:7; cf. Eph. 5:216:9; Col. 3:184:1). Luther referred to these
sections as Haustafeln, and some scholars still use this technical term when referring to
these lists. However, this one begins with instructions regarding the Christian's
relationship to the state, which is similar to Romans 13:1-7. It is particularly our duties in
view of suffering for our faith that concerned Peter, as is clear from his choice of
material.


102
J . Dwight Pentecost, "The Apostles' Use of Jesus' Predictions of J udgment on J erusalem in A.D. 70," in
Integrity of Heart, Skillfulness of Hands, p. 141.
103
Michaels, p. 120.
2014 Edition Dr. Constable's Notes on 1 Peter 33
1. Respect for everyone 2:13-17

Peter continued to give directions concerning how the Christian should conduct himself
or herself when dealing with the state since his readers faced suffering from this source.

2:13-14 The Christian's relationship to the state and to state officials is quite clear
(cf. Rom. 13:1-7; 1 Tim. 2:1-2; Titus 3:1-2). We are to submit to the
authority of government rulers by obeying them. We should do this not
because these individuals are personally worthy of our submission
necessarily, but because by submitting to them we honor God by obeying
His Word (cf. Matt. 22:21).
104
Peter reminded his readers that government
has a valid and necessary God-appointed purpose. The presence of
political corruption should not blind us to the legitimate role of
government that God has ordained.
105


". . . God has ordered creation in such a way that for its
harmony some are always subject to others."
106


Peter believed that there was a proper place for civil disobedience,
however (cf. Acts 4:19-20). It is when the laws of human government
make it illegal to obey God. In such a case we should obey God rather
than man. However we should also realize that in disobeying the law we
will probably have to bear the consequences of disobeying. The
consequences may involve a fine, imprisonment, or even death.
107


"Ever since Christianity was first preached the Christian
citizen has been a puzzle both to himself and to his rulers.
By the elementary necessities of his creed he has been a
man living in two worlds. In one he has been a member of a
national community, in the other of a community 'taken out
of the nations.' In one he has been bound to obey and
enforce the laws of his State, in the other to measure his
conduct by standards not recognized by those laws and
often inconsistent with them. This dualism has been made
tolerable only by the prospect of a reconciliation. That
prospect is, again, an elementary necessity of the Christian
creed. Somehow, somewhere, the conflict of loyalties will
end. The kingdom of this world will pass; the Kingdom of
God will be established."
108



104
Bigg, p. 139.
105
See W. Robert Cook, "Biblical Light on the Christian's Civil Responsibility," Bibliotheca Sacra 127:505
(J anuary-March 1970):44-57.
106
Best, p. 113.
107
See Charles C. Ryrie, "The Christian and Civil Disobedience," Bibliotheca Sacra 127:506 (April-J une
1970):153-62.
108
Lord Percy Eustace, John Knox, pp. 73-74. Cf. J ohn A. Witmer, "The Man with Two Countries,"
Bibliotheca Sacra 133:532 (October-December 1976):338-49.
34 Dr. Constable's Notes on 1 Peter 2014 Edition
Some Christians have taken the position that believers are free to disobey
their governments if the government permits conduct that is contrary to
God's will.
109
Consequently some Christians feel justified in bombing
abortion clinics, for example. However cases of apostolic civil
disobedience recorded in Scripture involved situations in which believers
had to disobey God's will. Christians should practice civil disobedience
only when the government requires its citizens to disobey God, not when
it only permits them to disobey Him. Currently the United States
government permits abortion, for example, but it does not require it.

". . . the principle of the redeemed Christian life must not
be self-assertion or mutual exploitation, but the voluntary
subordination of oneself to others (cf. Rom. xii. 10; Eph.
v. 21; Phil. ii. 3 f.)."
110


". . . Christians are summoned to submission, not so that
they may have an easy time in relation to the state, but as
part of their service to the Lord."
111


2:15 In the context Peter meant that by obeying the law we can obviate
unnecessary and illegitimate criticism. J esus did this by faithfully paying
his taxes (Matt. 17:24-27; 22:21). Note that J esus also told His disciples to
pay their taxes even though Rome used their tax money for purposes
contrary to God's will. Paul taught that Christians should pay their taxes,
too (Rom. 13:6-7). Peter had learned that physical retaliation was not best
since he had tried to defend J esus by attacking the high priest's servant in
the Garden of Gethsemane (Matt. 26:50-54; Mark 14:47; Luke 22:50-51;
J ohn 18:10-11).

2:16 Christians are free in the sense of being under no obligations to God to
gain His acceptance. He has accepted us because of what J esus Christ did
for us. Also we are free from the tyranny of Satan. We are no longer his
slaves. We should not use this freedom to sin but to refrain from sinning.

"Liberty misused is like a mighty river flooding its banks
and bringing terrible destruction upon all in its path.
Liberty used as service is like a mighty river flowing within
its banks bringing life and refreshment to all who drink of
its waters."
112


2:17 These four injunctions summarize our social obligations. The first two and
the last two are pairs. We should respect everyone, but we should love
fellow believers. God deserves fear whereas the emperor is worthy of

109
E.g., Francis A. Schaeffer, A Christian Manifesto, pp. 134-37.
110
Kelly, pp. 108-9.
111
Best, p. 114.
112
Cedar, p. 146.
2014 Edition Dr. Constable's Notes on 1 Peter 35
respect. These two pairs connect with J esus' teachings that we should love
our enemies (Matt. 5:44; Luke 6:27, 35) and render to Caesar what is his
and to God what is His (Matt. 22:21; Mark 12:17; Luke 20:25).
113


All people are worthy of honor if for no other reason than because they
reflect the image of God. Our primary responsibility to other Christians is
to show them love (cf. 1:22; J ohn 13:35). Our primary responsibility to
God is to show Him fear (reverence, cf. 1:17). Peter added a final word
about the king. He probably did so because his readers found it especially
difficult to honor the Roman emperor, who was evidently Nero when Peter
wrote this epistle (cf. 1 Tim. 2:1-2). The distinction between "fear" and
"honor" may imply that the emperor was not on the same plane as God
which was a tendency in Asia Minor.
114


"Peter called believers to a different spirit, a spirit of
deferenceeven while experiencing undeserved
persecution. The word 'deference' conveys the idea of
thoughtful consideration of another individual's desires or
feelings or the courteous, respectful, or ingratiating regard
for another's wishes. . . .

"'Deference' refers to a proper attitude that results in
behavior characterized by respect."
115


Respect is not the same as honor. We may not respect someone, but we
can and should still honor him or her. For example, I have a friend whose
father was an alcoholic. My friend did not respect his father who was
frequently drunk, often humiliated his wife and children, and failed to
provide for his family adequately. Nevertheless my friend honored his
father because he was his father. He demonstrated honor by taking him
home when his father could not get home by himself. He sometimes had to
defend him from people who would have taken advantage of him when he
was drunk.

Similarly we may not be able to respect certain government officials
because of their personal behavior or beliefs. Still we can and should
honor them because they occupy an office that places them in a position of
authority over us. We honor them because they occupy the office; we do
not just honor the office. Peter commanded us to honor the king and all
who are in authority over us, not just the offices they occupy. We may not
respect someone, but we can and should honor them by treating them with
respect. Respecting people and treating them with respect are two different
things. Feeling respect for someone is different than showing respect for

113
Michaels, p. 123.
114
Best, p. 116.
115
J ames R. Slaughter, "The Importance of Literary Argument for Understanding 1 Peter," Bibliotheca
Sacra 152:605 (J anuary-March 1995):77, 78.
36 Dr. Constable's Notes on 1 Peter 2014 Edition
someone. Honoring others is our responsibility; earning our respect is
theirs. This is especially difficult when those in authority are persecuting
us.

2. Slaves' respect for their masters 2:18-25

Peter proceeded to address the situation of Christians working under the authority of
others.

"The unusual fact, unnoticed by most Bible readers, is that he [Peter],
along with Paul (1 Cor. 7:21; Eph. 6:5-8; Col. 3:22-25; 1 Tim. 6:1-2; Tit.
2:9-10) and later Christian writers (Did. 4:11; Barn. 19:7), addresses
slaves at all, for J ewish and Stoic duty codes (which in many respects this
code in 1 Peter, as well as those in Ephesians and Colossians, resembles)
put no such moral demands on slaves, only on masters.

"The reason for this difference between 1 Peter and other moral codes of
his time is simple. For society at large slaves were not full persons and
thus did not have moral responsibility. For the church slaves were full and
equal persons, and thus quite appropriately addressed as such. The church
never addressed the institution of slavery in society, for it was outside its
provincesociety in that day did not claim to be representative, and
certainly not representative of Christians, concepts that arrived with the
Enlightenmentbut it did address the situation in the church, where no
social distinctions were to be allowed, for all were brothers and sisters
(Gal. 3:28; 1 Cor. 12:13; Col. 3:11; Phile. 16), however shocking that was
to society at large."
116


"The NT accepts this situation [slavery] and never suggests its abolition
(cf. I Cor. 7:21); to do otherwise would have required a social revolution
wholly out of keeping with the attitude to authority taught in 2:13-17;
moreover a rebellion by slaves against authority would have been crushed
with terrible cruelty, as had happened more than once in the past."
117


Peter evidently addressed servants but not masters because he addressed a social situation
in which some of his readers were household servants but few, if any, were masters.
118


2:18 In Peter's culture the servant was the person who faced the most difficulty
in relating to the person over him or her in authority. Masters traditionally
enjoyed great power over their slaves. The Greek word translated
"servants" (oikelai) means domestic servants, but in that society those
people were slaves in that they had some limitations on their personal
freedom. In our culture Peter's directions apply to how we behave in

116
Davids, pp. 105-6.
117
Best, p. 117.
118
Michaels, p. 122.
2014 Edition Dr. Constable's Notes on 1 Peter 37
relation to those directly over us in society (employers, bosses,
administrators, teachers, et al.).
119


Again Peter commanded an attitude of respectful submission (cf. v. 13).
The master's personal character or conduct is not the reason for this
behavior. We are to respond this way regardless of his or her actions (cf.
Eph. 6:5-8).

2:19 The reason we should behave this way is that this behavior is God's will
(cf. vv. 13, 17). The fact that this is how God wants us to behave is
sufficient reason for compliance. Our conscious commitment to God
should move us to do what is right resulting in a clear conscience.
Probably many of Peter's readers were suffering because of the
persecution of their masters (1:6-7). The translators of the word "favor" in
this verse and the next in the NASB (Gr. charis) usually rendered it
"grace." In this context it means what counts with God, what pleases Him,
rather than what He gives.
120


2:20 However, Peter hastened to distinguish between justifiable and
unjustifiable suffering. He did not want his readers to rest comfortably if
they were suffering for their own sins. Nevertheless if they were suffering
for their testimony, or without having provoked antagonism by improper
behavior, they could rest confidently because God approved their conduct
even if other people did not. What God rewards is endurance in His will
(cf. J ames 1:4).

"Although v 20 has domestic servants particularly in mind,
neither it nor anything that follows is limited to them. Their
experience, whether actual or hypothetical, becomes a
paradigm for the experience of all Christians everywhere in
the empire. The position of a household slave was tenuous,
subject to the character and moods of the owner. Despite
the justice of the state, the position of Christians in the
empire was also tenuous, subject to differing local
conditions and sudden changes in the public mood."
121


2:21 Part of the Christian's calling (1:1; 2:9) includes suffering (cf. 2 Tim.
3:12). J esus Christ suffered for His righteous conduct at the hands of
sinners (cf. Matt. 26:67; Mark 14:65). We too can expect that our
righteous behavior will draw the same response from the ungodly of our
day (Matt. 11:29; 16:24; Luke 14:27; Acts 14:22).


119
For a different view, see William J . Webb, Slaves, Women & Homosexuals, p. 36. See Wayne Grudem,
"Should We Move Beyond the New Testament to a Better Ethic?" Journal of the Evangelical Theological
Society 47:2 (June 2004):299-346, for a thorough and devastating, I believe, critique of Webb's book.
120
Michaels, p. 139.
121
Ibid., p. 135.
38 Dr. Constable's Notes on 1 Peter 2014 Edition
Whereas J esus' atonement set an example for us, it accomplished much
more than that. Peter cited only His example here in view of his purpose,
which was to encourage his readers to endure suffering with the proper
spirit. They also needed to remember that their experience duplicated that
of J esus. They were like children who place foot after foot in the prints of
their elder brother who walks before them in the snow (cf. Rom. 4:12;
2 Cor. 12:18). The Greek word translated "example" (hypogrammon)
refers to a writing or drawing that someone placed under another sheet of
paper so he or she could trace on the upper sheet.
122
In the next few verses
Peter expounded on J esus' example at length.

"These verses [21-25] contain the fullest elaboration of the
example of J esus Christ for believers in the New
Testament."
123


"Nothing seems more unworthy and therefore less
tolerable, than undeservedly to suffer; but when we turn our
eyes to the Son of God, this bitterness is mitigated; for who
would refuse to follow him going before us?"
124


2:22 Peter applied this prophecy to J esus Christ (Isa. 53:9).

"The OT statement is applied to Christ to indicate that in
his total conduct, especially in his words, he followed
God's will."
125


This is quite a statement. Peter had lived with J esus for more than three
years and had observed Him closely, yet he could say that J esus never
sinned.

The absence of deceitful speech would have been ". . .
particularly applicable to slaves in the empire, where glib,
deceitful speech was one of their notorious characteristics,
adroit evasions and excuses being often their sole means of
self-protection."
126


2:23 Peter referred specifically to J esus' sufferings when He was on trial and
during His crucifixion. Certainly Peter's readers could find a strong
example to follow there. "Revile" means to heap abuse on someone. Often
our threats are empty; we cannot follow through with them. However,
J esus could have followed through. Instead He trusted God to deal with
His persecutors justly, as we should.

122
See Robertson, 6:104-5, for other extrabiblical examples.
123
D. Edmond Hiebert, "Following Christ's Example: An Exposition of 1 Peter 2:21-25," Bibliotheca Sacra
139:553 (J anuary-March 1982):32.
124
J ohn Calvin, Commentaries on the Catholic Epistles, p. 89.
125
Goppelt, p. 210.
126
J ames Moffatt, "The General Epistles, J ames, Peter, and J udas," in The Moffatt New Testament
Commentary, p. 127.
2014 Edition Dr. Constable's Notes on 1 Peter 39
"Peter's picture of what J esus did not do seems clearly
molded by his memory of the messianic picture in Isaiah
53:6-7. Yet rather than quoting this passage, he gives his
own confirmatory witness, thereby underlining the veracity
of the prophetic portrayal."
127


2:24 J esus' sufferings reached their climax on the cross. Peter taught that J esus
paid the penalty for our sins and laid down His life as payment for those
sins (i.e., penal substitution; cf. Deut. 21:23). He viewed J esus' cross as an
altar on which a sacrifice was placed.
128


"The social code in I Peter is unique among those in the NT
because it bases its instructions to slaves on the example of
Christ who took the form of a slave (Phil. 2:7) and bore the
punishments, reviling, beating, crucifixion, of a slave."
129


We could translate the second part of this verse as follows: ". . . that,
having broken with our sins, we might live for righteousness." J esus
Christ's death separated our sins from us. Consequently we can now live
unto righteousness rather than unto sin (cf. Rom. 6:1-11).

"The idea is that, Christ having died for sins, and to sin, as
our proxy or substitute, our consequent standing before
God is that of those who have no more connection with our
old sins, or with the life of sinning."
130


Some writers have cited the third part of this verse to support the non-
biblical doctrine that J esus by His death made healing from any physical
ailment something that every Christian can claim in this life. This is the
belief that there is "healing in the atonement." The context of Isaiah 53, as
well as the past tense "were healed" here, implies spiritual healing from
the fatal effects of sin rather than healing from present physical afflictions.
Peter used healing as a metaphor for spiritual conversion, as Isaiah did (cf.
Mark 2:17; Luke 4:23). "Wounds" refers to the bruising and swelling left
by a blow that a fist or whip delivered.

"The expression is highly paradoxical because stripes,
which make bloody welts and lay even the flesh bare, are
said to have wrought healing."
131


Undoubtedly some of Peter's original readers had received wounds in a
similar fashion or were in danger of receiving them.


127
Hiebert, "Following Christ's . . .," p. 37.
128
Bigg, p. 147.
129
Best, p. 117.
130
Alan M. Stibbs, The First Epistle General of Peter, p. 121.
131
Lenski, p. 124.
40 Dr. Constable's Notes on 1 Peter 2014 Edition
2:25 Peter concluded his citation of J esus' example (vv. 21-24). He reminded
his readers that they too, as the sheep Isaiah referred to in the passage he
just cited, had once wandered from God. Nevertheless now they had
returned to the Good Shepherd, J esus Christ, who would fulfill the
function of a shepherd by guarding their souls from hostile adversaries.
Their enemies might assail their bodies, but the Lord would preserve their
souls (whole persons) safe (cf. 1:3-5).

3. Wives' respect for their husbands 3:1-6

Having explained before how Christians should conduct themselves in the world, Peter
next gave directions about how Christian wives and husbands should behave. He did this
to help his readers identify appropriate conduct in family life during times of suffering as
well as at other times.

". . . he [Peter] discusses husbands and wives, and unlike the Pauline
Haustafeln, he omits references to children. The reason for this omission
is simple: He probably did not consider children who had one believing
parent outside the true people of God (i.e., the nations), whereas the
husbands of some Christian women certainly were. Peter's concern at this
point is not life within the Christian community, but life at those points
where the Christian community interfaces with the world around it. . . .

"But what was probably surprising to the original readers is that here in a
seemingly traditional ethical section wives are addressed at all. In that
society women were expected to follow the religion of their husbands;
they might have their own cult on the side, but the family religion was that
of the husband. Peter clearly focuses his address on women whose
husbands are not Christians (not that he would give different advice to
women whose husbands were Christians), and he addresses them as
independent moral agents whose decision to turn to Christ he supports and
whose goal to win their husbands he encourages. This is quite a
revolutionary attitude for that culture."
132


This section, like the preceding one addressed to slaves, has three parts: an exhortation to
defer (vv. 1-2; cf. 2:18), an admonition about pleasing God (vv. 3-4; cf. 2:18-20), and a
precedent for the advocated attitude or action (vv. 5-6; cf. 2:21-25). The section on
respect for everyone (2:13-17) contains the first two of these parts (2:13-14 and 15-17)
but not the third.
133


3:1-2 "In the same way" refers to the spirit of deference that Peter had already
advocated regarding our dealings with government authorities (2:13-17)
and people in direct authority over us (2:18-25). Primarily he meant as
Christ submitted to the Father (2:21-24).

132
Davids, pp. 115-16.
133
Michaels, p. 155.
2014 Edition Dr. Constable's Notes on 1 Peter 41
"The opening words ["in the same way"] are not intended
to equate the submissiveness due from wives with that
expected from slaves. Rather, as in [verse] 7, the Greek
adverb (homoios) harks back to 2:13, implying that the
patriarchal principle of the subordination of the wife to her
husband is not a matter of human convention but the order
which the Creator has established . . ."
134


Clearly Peter was speaking of the relationship of wives to their husbands,
not the relationship of women to men generically. Neither was he
addressing only wives with unsaved husbands, as is clear from the clause
"even if any are disobedient." He said "your own men" (i.e., your
husbands). A wife has a special relationship to her husband in that she
"belongs" to him, which is not true of the relationship of all women to all
men generally. Even more specifically, Peter was referring to wives whose
husbands were "disobedient to the word" (i.e., unbelievers, cf. 2:8).

Today many Christians believe wives are equal in authority with their
husbands under God (the egalitarian position). Note that other admonitions
to be submissive surround this section in which Peter called on wives to
submit to their husbands (2:13, 18, 23; 3:8). Wives are not the only people
Peter commanded to be submissive. Submission should characterize every
Christian. The Greek word hypotasso ("to submit") has in view the
maintenance of God's willed order, not personal inferiority of any kind.
135

This word may denote either voluntary or forced behavior, but not any
sense of inferiority.
136


Peter did not state the reason wives should submit to their own husbands
in this passage, nor did he give the reason we should submit to rulers or
masters, other than that this is God's will (cf. Eph. 5:22; Col. 3:18; 1 Tim.
2:9-15; Tit. 2:4-5). God gave another reason elsewhere in Scripture,
however (Gen. 2:18-23; 3:16; cf. 1 Tim. 2:13-14). This reason is that God
has so ordered the human race that we must all observe His structure of
authority so that peace and order may prevail.

As all employees should submit to their masters, even the unreasonable, so
all wives should submit to their husbands, even the unbelieving. In view of
his terminology "be won" (v. 1), it seems clear that Peter had in mind the
spiritual conversion of an unsaved husband. Peter did not promise that
unbelieving husbands would inevitably become Christians as a result of
the behavior he prescribed. That decision lies with the husband.
Nevertheless the wife can have confidence that she has been faithful to

134
Kelly, p. 127. Cf. 1 Tim. 2:13.
135
Theological Dictionary of the New Testament, s.v. "hypotasso," by Gerhard Delling, 8 (1972):44.
136
Gordon Dutile, "A Concept of Submission in the Husband-Wife Relationship in Selected New
Testament Passages" (Ph.D. dissertation, Southwestern Baptist Theological Seminary, 1980), pp. 81-82.
42 Dr. Constable's Notes on 1 Peter 2014 Edition
God if she relates to her husband submissively. For a classic example of a
Christian woman leading her husband to faith in Christ through her
virtuous example, see The Confessions of St. Augustine.
137
The woman
was Monica, Augustine's mother, and her husband was Patricius.

Should a Christian wife submit to her husband even if he directs her to
sin? Some evangelicals answer yes and appeal to Ephesians 5:24 for
support.
138
Others say no but argue that submission should extend to
everything except sin.
139
The examples of suffering that Peter cited as
good models for Christians in 2:13-25 did not involve sinning. He said
wives should submit "in the same way" (3:1). Furthermore the wife's
behavior is to be "chaste" (3:2) or morally pure (Gr. agnos). Peter held up
Sarah as an example (3:6) not because she submitted to Abraham by even
sinning in Genesis 12 and 20, but because she submitted to him. She
called him her lord in Genesis 18:12. Ephesians 5:24, which calls on wives
to submit to their husbands in "everything" (Gr. pas), does not mean in
every thing including sin (cf. Col. 3:25). Frequently pas does not mean
every individual thing (cf. Matt. 8:33; Rom. 8:32; 14:2; 1 Cor. 1:5; 3:21-
22; 6:12; 9:12; 10:23; 14:40; 2 Cor. 5:18; Phil. 4:13, et al.). Nevertheless
short of sinning Peter urged Christian wives to obey their husbands. A
primary responsibility of every Christian is to obey God.

It is specifically the wife's behavior in contrast to her speech that Peter
said may be effective in winning an unsaved husband. "A word" includes
preaching as well as the Word of God. Peter was not forbidding speaking
to unsaved husbands about the Lord or sharing Scripture verses if the
husband would be receptive to those. His point was simply that a godly
wife's conduct is going to be more influential than anything she may say.
"Chaste" is a general term describing her purity while "respectful" reflects
her attitude toward her husband that rises out of her attitude toward God's
will.

Submission involves at least four things. First, it begins with an attitude of
entrusting oneself to God (cf. 2:23-25). The focus of our life must be on
J esus Christ. Second, submission requires respectful behavior (3:1-2).
Nagging is not respectful behavior. Third, submission involves the
development of a godly character (3:3-5). Fourth, submission includes
doing what is right (3:6). It does not include violating other Scriptural
principles. Submission is imperative for oneness in marriage.
140


137
Aurelius Augustinus, The Confessions of St. Augustine, book 9.
138
E.g., Mrs. Glenn R. Siefker, "God's Plans for Wives," Good News Broadcaster, February 1975, p. 24.
139
E.g., Marilyn Vaughn, "When Should a Wife Not Submit?" Moody Monthly, October 1977, p. 107;
J ames R. Slaughter, "Submission of Wives (1 Pet. 3:1a) in the Context of 1 Peter," Bibliotheca Sacra
153:609 (January-March 1996):73-74; idem, "Winning Unbelieving Husbands to Christ (1 Pet. 3:1b-4),"
Bibliotheca Sacra 153:610 (April-J une 1996):203; Wayne Grudem, 1 Peter, p. 139; and Paul E. Steele and
Charles C. Ryrie, Meant to Last, pp. 32-33.
140
Family Life Conference, pp. 105-6.
2014 Edition Dr. Constable's Notes on 1 Peter 43
3:3-4 Peter was not telling wives to refrain from giving attention to their
physical appearances (specifically, coiffure, jewelry, and dress), as the
NASB makes clear. His point was that this should not be their total or
primary concern. He urged the cultivation of the inner person as well.
Beauty is more than skin deep. He contrasted what human society values
and what God values. A gentle disposition and a tranquil spirit can make
even a plain woman very attractive not only to God but to men (cf. 1 Sam.
16:7; 1 Tim. 2:9-10). The Greek word for "adornment" (kosmos) is the one
from which we get our word "cosmetics."

3:5-6 "His [Peter's] concern is that the church not be known for
its production of rebellious wives who have an attitude of
superiority, but of women who, because they know God
will reward them and set everything right, demonstrate the
virtue of gentle submission where Christianly possible."
141


Sarah is a good example of such a woman. We see her attitude of respect
in the way she spoke to Abraham (v. 2). "Lord" sounds servile to us, but
an equally acceptable translation of the Greek word is "sir." The point is
that she verbally expressed her submission to him in a way that was
appropriate in her culture.
142
Women who behave as Sarah did show that
they are her daughters in spirit. Such behavior demonstrates trust in God
and holiness, separation from sin to God's will.

"His [Peter's] argument is from the greater to the lesser: if
Sarah 'obeyed' Abraham and called him 'Lord,' the
Christian wives in Asia should at least treat their husbands
with deference and respect."
143


"Without being frightened by any fear" (v. 6) is not a condition for
becoming a true daughter of Sarah in addition to doing what is right. It is
rather the consequence of adopting the behavior that Peter advocated. If a
Christian wife was suffering for her faith because of her conduct, she
could gain great confidence by doing what Peter counseled and what
Sarah practiced. She could understand that any suffering that came her
way was not a result of her sinful behavior but in spite of her godly
behavior (cf. 2:20; Prov. 3:25).

"The sense is that these Christian women are to let nothing
terrifying frighten them from their course. Pagan women
may disdain and insult them because they have adopted a
nobler wifehood, they yet remain unafraid. Pagan husbands

141
Davids, p. 120.
142
See J ames R. Slaughter, "Sarah as a Model for Christian Wives (1 Pet. 3:5-6)," Bibliotheca Sacra
153:611 (J uly-September 1996):357-65.
143
Michaels, p. 165.
44 Dr. Constable's Notes on 1 Peter 2014 Edition
may resent their Christianity; this, too, does not frighten
them."
144


4. Husbands' respect for their wives 3:7

Why did Peter write more about the conduct of women (vv. 1-6) than of men (v. 7)? He
evidently did so because his concern was for Christian wives who were married to pagan
husbands. A Christian wife married to a pagan husband was in a more vulnerable position
than a Christian husband who was married to a pagan wife in that culture. Normally
pagan women married to Christian husbands would adopt their husbands' faith. In Roman
society a wife would normally adopt her husband's religion.
145


"His emphasis throughout is on those points at which the Christian
community faces outward to confront Roman society. Probably for this
reason he omits children and parents altogether; the parent-child
relationship (at least in regard to younger children) is not normally one in
which belief and unbelief confront each other . . ."
146


The Roman author Cato wrote, "If you were to catch your wife in an act of
infidelity, you can kill her with impunity without a trial; but, if she were to
catch you, she would not venture to touch you with her finger, and,
indeed, she has no right."
147


The Christian wife's new freedom in Christ created new problems and challenges for her.
Perhaps Peter also wanted to communicate more encouragement (vv. 5-6) and tenderness
to the women, not because he believed they were greater sinners than their husbands.
What follows in verse 7 is just as challenging as what we have read in verses 1-6.

"It is clear that Peter does not think about the possibility of a husband with
a non-Christian wife, for if a family head in that culture changed his
religion it would be normal that his wife, servants, and children also
changed."
148


"In 1 Peter 3:1-6 Christian wives are instructed to behave with deference
as they encounter the difficulties of living with an unbelieving husband.
Similarly in verse 7 Christian husbands are told to honor their wives in
unfair circumstances brought about by the wife's being the weaker
vessel."
149



144
Lenski, p. 136.
145
D. L. Balch, Let Wives Be Submissive: The Domestic Code in I Peter, p. 99; idem, "'Let Wives Be
Submissive . . .': The Origin, Form, and Apolegetic Function of the Household Duty Code (Haustafel) in I
Peter" (Ph.D. dissertation, Yale University, 1974), pp. 240-46.
146
Michaels, p. 122.
147
Cited by William Barclay, The Letters of James and Peter, p. 264.
148
Davids, p. 122.
149
J ames R. Slaughter, "Peter's Instructions to Husbands in 1 Peter 3:7," in Integrity of Heart, Skillfulness
of Hands, p. 183.
2014 Edition Dr. Constable's Notes on 1 Peter 45
Another possibility is that these husbands were suffering for their faith.

As with his instructions to wives, Peter began his counsel to the husbands with a
command to think right first (cf. 3:1-2). He said men should cultivate understanding. This
brief charge carries profound implications. It requires active listening to the wife as well
as study of her temperament, emotions, personality, and thought patterns. It is a tall order
to know one's wife, to understand her, even to be understanding with her. However the
knowledge in view is probably primarily knowledge of God's Word concerning the
proper treatment of one's wife.
150


By comparing a wife to a weaker vessel Peter was not implying that wives or women are
inferior to husbands or males or that they are weaker in every way or most ways.
Obviously, in many marriages the wife is the stronger person emotionally, mentally,
spiritually, morally, socially, and or physically. Nevertheless physically the wife is
usually weaker than her husband. Men tend to choose as their wives women who are not
as strong or muscular as they are. Furthermore generally men are stronger than women
physically. In view of this, husbands need to treat their wives with special consideration.
Both the husband and the wife are vessels, but husbands are more typically similar to iron
skillets whereas wives resemble china vases, being more delicate. They are equally
important but different.

Peter banished any implication of essential inferiority with his reminder that the wife is a
fellow-heir of God's grace just as much as the husband. God deals with both types of
people the same when it comes to bestowing grace on them. He shows no favoritism or
partiality because of their genders. Wives may normally be more delicate in some
respects than their husbands, but spiritually they are equal. "Life" probably refers to both
physical life and spiritual life since husbands and wives share both equally.

The husband who does not treat his wife with honor will not get answers to his prayers
the way he could if he did treat her with honor (cf. Matt. 6:14-15). In other words,
disobedience to the will of God regarding how a man treats his wife hinders the husband's
fellowship with God.

"Egkoptesthai ['be hindered'], to have an obstacle thrown in the way, does
not restrict the thought to preventing the prayers from reaching their
destination at God's throne of grace. The thought includes all manner of
hindering. A husband who treats his wife in the wrong way will himself be
unfit to pray, will scarcely pray at all. There will be no family altar, no life
of prayer. His worship in the congregation will be affected."
151


A man's selfishness and egotism in his marriage will hurt his relationship with God as
well as his relationship with his wife.


150
Ibid., pp. 178-80.
151
Lenski, p. 141.
46 Dr. Constable's Notes on 1 Peter 2014 Edition
"As the closest human relationship, the relationship to one's spouse must
be most carefully cherished if one wishes a close relationship with
God."
152


One of a husband's primary responsibilities in a marriage is caring for his wife. Caring
requires understanding. If you are married, what are your wife's greatest needs? Ask her.
What are her greatest concerns? Ask her. What are her hopes and dreams? Ask her. What
new vistas would she like to explore? Ask her, and keep on asking her over the years!
Her answers will enable you to understand and care for her more effectively.

"In order to be able to love deeply, we must know each other profoundly.
If we are to lovingly respond to the needs of another, we must know what
they are."
153


"In my premarital counseling as a pastor, I often gave the couple pads of
paper and asked them to write down the three things each one thinks the
other enjoys doing the most. Usually, the prospective bride made her list
immediately; the man would sit and ponder. And usually the girl was right
but the man wrong! . . .

"To say, 'I never knew you felt that way!' is to confess that, at some point,
one mate excommunicated the other."
154


5. The importance of loving enemies 3:8-12

Peter concluded this section of instructions concerning respect for others with a
discussion of the importance of loving our enemies.

3:8 "To sum up" concludes the section on respect for others (2:133:12).
This verse deals with attitudes. Again we note that Peter regarded attitudes
as foundational to actions (cf. vv. 1, 7; J ames 3).

"Harmonious" implies cooperation when there are individual differences.
These differences can have a pleasing rather than an irritating effect. We
do not all need to sing exactly the same tune, but our tune should
harmonize with those of our brethren. We should be able to work together
as the different parts of an athlete's body work together to reach our
common goal victoriously.

"Sympathetic" means suffering with another by entering into and sharing
the feelings of others rather than by having compassion on another person
from a distance. It implies bearing one another's burdens (Gal. 6:2).


152
Davids, p. 123.
153
Cedar, p. 158.
154
Wiersbe, 2:410. McGee, 5:696-99, made excellent and sometimes hilarious comments on verses 1-7 that
are too numerous to quote here.
2014 Edition Dr. Constable's Notes on 1 Peter 47
"Brotherly" looks at the special love that unites believers (cf. 1:22; 2:17).

"Kind-hearted" means feeling affectionately, compassionately, and deeply
for someone else.

The person who is "humble in spirit" is willing to put someone else's
interests and needs before his or her own (cf. Phil. 2:3-4). This would
apply to God's purposes as well as the needs of other people.

"Christians are to be emotionally involved with each
other."
155


These five qualities are vital to effective interpersonal relationships. They
are also indispensable for maintaining oneness in marriage.

3:9 Like J esus and Paul, Peter urged his readers not to take revenge. We
should return positive good deeds for evil ones (2:23; cf. Matt. 5:9; Rom.
12:9-18; 1 Cor. 4:12; 1 Thess. 5:15).

"As Christians we can live on one of three levels. We can
return evil for good, which is the satanic level. We can
return good for good and evil for evil, which is the human
level. Or, we can return good for evil, which is the divine
level. J esus is the perfect example of this latter approach
(1 Peter 2:21-23)."
156


The ground for the Christian's good will to others, even our enemies, is the
mercy we receive from God. God blessed us when we were His enemies
(Rom. 5:10). Our blessing (Gr. eulogein, lit. to speak well) may be verbal
or tangible.

"In biblical idiom 'to bless' is to invoke God's graciousness
on a person."
157


Peter's reference to inheriting a blessing reminds us of the inheritance he
spoke of earlier and urged us to keep in view (1:4). However, God will
give us this part of our inheritance only if we faithfully do His will (cf.
Heb. 12:17).

The type of relationship in which we return insult for insult is one that
intends to hurt the other person with remarks or actions. This approach
springs from an unforgiving and hardened heart attitude. We can insult
another person by hiding (the quiet method) or by hurling verbal or
physical abuse (the noisy method). An insult can lead another person to
clam up or to blow up. Both claming up and blowing up produce bitterness
and isolation. The insult for insult response often occurs when two people

155
Davids, p. 125.
156
Wiersbe, 2:412.
157
Best, p. 130.
48 Dr. Constable's Notes on 1 Peter 2014 Edition
develop habits of reacting in certain ways in certain similar situations.
Therefore it is often helpful to analyze the circumstances that seem to
produce this response inevitably.

The blessing for insult response, however, is one in which we react kindly
when we suffer ill treatment. It springs from an attitude of forgiveness. It
has its focus on God and the promises of His Word. Instead of reacting in
anger, we respond with forgiveness. The consequences of taking this
approach in interpersonal relationships are getting a blessing, having a full
life, and walking with God (vv. 9-12).

How does one give a blessing instead of an insult? We refrain from
speaking evil, walk away from it, do positive good, and seek to make
peace rather than trouble (vv. 10-12). Our attitude is crucial. What kind of
relationship will you seek to develop and maintain with your mate? The
insult for insult type results in isolation, but the blessing for insult type
results in oneness in marriage.
158


3:10-12 To strengthen his case Peter again cited an Old Testament passage that
supported what he said (Ps. 34:12-16). However the primary purpose for
this quotation seems to be more clarification than proof. Really verses 8
and 9 are Peter's exposition of the psalm passage that he now quoted. Evil
(v. 10) hurts, and guile misleads. God will judge those who do any kind of
evil (v. 12).

This quotation (vv. 10-12) appropriately summarizes all Peter's instructions concerning
proper Christian conduct during persecution (2:113:12).

C. EVENTUAL VINDICATION 3:134:6

Peter previously explained how a Christian can rejoice in his sufferings, having set forth
his responsibilities and outlined specific conduct in times of suffering. He next
emphasized the inner confidence a Christian can have when experiencing persecution for
his or her faith to equip his readers to overcome their sufferings effectively.

1. Suffering for doing good 3:13-17

3:13 This statement carries on what the psalmist said in the quotation just cited.
If God will punish those who do evil (v. 12), who will harm those who do
good? God will not, and under normal circumstances no other person will
either.

". . . Christians have an incredible contribution to make to
the society in which they live by breaking the cycle of
people returning evil for evil. As we begin to do good, most
people will return that good by doing good. What a

158
Family Life . . ., pp. 145-48.
2014 Edition Dr. Constable's Notes on 1 Peter 49
marvelous ministrywith very immediate and measurable
results. J ust as people tend to return evil for evil, they
usually return good for good. Indeed, when you do good,
blessing comes to everyone involved."
159


3:14 Nevertheless people are perverse and we do experience suffering for doing
good sometimes. In such cases we need to focus our attention on the
blessing that will come to us for enduring persecution when we do good
(cf. Matt. 5:10; Luke 1:48). Peter quoted the Lord's exhortation to Isaiah
when the prophet learned that the people of J udah and J erusalem would
not respond to his ministry positively (Isa. 8:12-13). God promised to take
care of Isaiah, and He did. Though Isaiah eventually died a martyr's death,
he persevered in his calling because God sustained him. This is what God
will do for the Christian, and it gives us the courage we need to continue
serving him faithfully in spite of persecution.

3:15 Rather than being fearful we should commit ourselves afresh to Christ our
Lord (Yahweh of armies, Isa. 8:13) by purposing to continue to live for
Him. We should also have the reason we are living as we do on the tip of
our tongues so whenever an opportunity arises we can explain why we
behave as we do (cf. Acts 22:1; 25:16). Our inquisitive questioner may not
ask about our hope per se. Nevertheless our hope is the root cause of our
behavior and should be the subject of our answer. We should give this
answer with a gentle spirit to those asking and in a reverent spirit toward
God.

3:16 A good conscience is possible when we know our suffering is in spite of
good behavior, not because of bad behavior (cf. 2:19; 3:4, 6). A simple
explanation of our good conduct may take the wind out of the sails of our
critics.

"Conscience may be compared to a window that lets in the
light of God's truth. If we persist in disobeying, the window
gets dirtier and dirtier, until the light cannot enter. This
leads to a 'defiled conscience' (Titus 1:15). A 'seared
conscience' is one that has been so sinned against that it no
longer is sensitive to what is right and wrong (1 Tim. 4:2).
It is even possible for the conscience to be so poisoned that
it approves things that are bad and accuses when the person
does good! This the Bible calls 'an evil conscience' (Heb.
10:22). . . .

"A 'good conscience' is one that accuses when we think or
do wrong and approves when we do right."
160



159
Cedar, p. 164.
160
Wiersbe, 2:414. See Roy B. Zuck, "The Doctrine of Conscience," Bibliotheca Sacra 126:504 (October-
December 1969):329-340.
50 Dr. Constable's Notes on 1 Peter 2014 Edition
3:17 If it is God's will for us to suffer misunderstanding, abuse, or bullying, it is
better that that suffering be for good conduct than for bad (cf. Rom. 8:28).
Peter probably meant these words as assurance rather than as admonition.
He meant that we are much better off when we suffer than the evildoers
who oppress us.
161


2. The vindication of Christ 3:18-22

Peter now reminded his readers of the consequences of J esus' response to unjustified
persecution. He did so to strengthen their resolve to rededicate themselves to follow
God's will wholeheartedly and confidently. He also wanted to assure them of their
ultimate triumph in Christ.

Verses 18-22 contain some very difficult exegetical problems. Who are the spirits who
received a proclamation (v. 19)? When did J esus make this proclamation? What was its
content? Why did Peter mention Noah? In what sense does baptism save us?

One group of interpreters believes J esus went to the realm of the dead and preached to
Noah's contemporaries between His crucifixion and His resurrection.
162
Some of these
say He extended an offer of salvation to them. Others feel He announced condemnation
to the unbelievers. Still others hold that He announced good news to the saved among
them.

A second group believes J esus preached to Noah's sinful generation while Noah was
living on the earth. They see Him doing so through Noah.

A third group holds that J esus proclaimed His victory on the cross to fallen angels. Some
advocates of this view say this took place in hell between His crucifixion and His
resurrection. Others believe it happened during His ascension to heaven.

I shall discuss these views in the exposition to follow.

In 2:21-25 Peter mentioned J esus' behavior during His passion (2:21-23), His death on
the cross (2:24a), and His present ministry as the Shepherd and Guardian of our souls
(2:24b-25). In 3:18-22 he cited J esus' resurrection and ascension into glory, the "missing
links" in the previous record of J esus' experiences. Peter proceeded to explain the
significance of J esus' resurrection and exaltation not only for believers but also for the
whole universe. Whereas the previous example of J esus stressed the way He suffered
while doing good, this one emphasizes the theme of J esus' vindication, which is major in
1 Peter following the quotation of Psalm 34 in 3:10-12.

3:18 "For" connects verses 18-22 with 13-17, but "Christ also" recalls and
resumes the example of J esus Christ that Peter cited in 2:21-25. Peter used
the same phrase to introduce J esus Christ as an example of suffering there.
Suffering for doing good is the point of comparison in both passages.


161
Michaels, p. 192.
162
E.g., Bigg, p. 162.
2014 Edition Dr. Constable's Notes on 1 Peter 51
"Once for all" emphasizes the complete sufficiency of J esus Christ's
sacrifice. It does not need repeating (as in the Roman Catholic mass) or
adding to (by any human works, cf. Rom. 6:10; Heb. 7:27; 9:12, 26, 28;
10:10). The emphasis is on the finality of His sacrifice ("once for all," Gr.
hapax) rather than on the extent of the atonement ("for all").

His was also a vicarious sacrifice: the just One died for the unjust ones
(1:19; 2:21-24; 4:1; cf. Isa. 53:11; Matt. 27:19; Luke 23:47; Rom. 5:6-10;
1 J ohn 2:1, 29; 3:7). The purpose of J esus Christ's death was to bring us
into fellowship with God.

". . . no other NT writer has this active picture of J esus
leading the Christian to God. But it fits with Peter's usual
conception of the Christian life as an active close following
of J esus (2:21; 4:13)."
163


The phrase "having been put to death in the flesh, but made alive in the
spirit" has received several different interpretations.

Some interpreters believe that "flesh" refers to the material part of J esus
Christ's person and "spirit" to the immaterial part.
164
Supporters of this
view argue that we should regard "flesh" and "spirit" as two parts of the
Lord's human nature (cf. Matt. 26:41; Rom. 1:3-4; 1 Tim. 3:16; 1 Cor.
5:5). The contrast then would be that J esus' body ("flesh") died, but His
immaterial part ("spirit") experienced resurrection. The problem with this
view is that an article precedes neither "flesh" nor "spirit" in the Greek
text. The absence of the article usually stresses the quality of the noun.
This would not be normal if Peter meant to contrast J esus' body and His
spirit. He would have included an article before each noun. The absence of
the articles suggests a special meaning of "flesh" and "spirit." Furthermore
J esus' resurrection involved both the material and immaterial parts of His
person, not just His spirit.

Another view is that we should take the Greek nouns (sarki and pneumati,
translated "in the flesh" and "in the spirit") as instrumental ("by the flesh"
and "by the spirit") rather than as dative. The contrast, according to this
interpretation, is between wicked men, who put J esus to death by fleshly
means, and the Holy Spirit, who raised Him. However, the Greek dative
case ("in the flesh") is probably what Peter intended here rather than the
instrumental case ("by the flesh"). This is probably a dative of respect.
165
It
is not who was responsible for J esus' death and resurrection that is the

163
Davids, p. 136.
164
E.g., Lenski, p. 159; J ohn Albert Bengel, New Testament Word Studies, 2:746; B. C. Caffin, "I Peter," in
The Pulpit Commentary, p. 133; A. J . Mason, "The First Epistle General of Peter," in Ellicott's
Commentary on the Whole Bible, 8:420; J . W. C. Wand, The General Epistles of St. Peter and St. Jude, p.
100; and Robertson, 6:116.
165
F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian
Literature, 197.
52 Dr. Constable's Notes on 1 Peter 2014 Edition
issue but how J esus suffered death and experienced resurrection. Moreover
if "spirit" means the Holy Spirit, its meaning is not parallel with "flesh."

A third view is that "flesh" refers to J esus' death and "spirit" refers to His
resurrection. The weakness of this view is that it is redundant. Peter said,
according to this view, that J esus was put to death in death and that He
was made alive in resurrection.

A fourth view sees "flesh" as describing J esus' pre-resurrection condition
(following the Incarnation) and "spirit" as referring to His post-
resurrection condition. Peter used the same terminology in 4:6 where he
referred to Christians who had died but were now alive. I prefer this view.

"As in Rom. i.3f.; 1 Tim. iii.16, flesh and spirit do not here
designate complimentary parts of Christ, but the whole of
Christ regarded from different standpoints. By flesh is
meant Christ in His human sphere of existence, considered
as a man among men. By spirit is meant Christ in His
heavenly spiritual sphere of existence, considered as divine
spirit (see on 1. 11); and this does not exclude His bodily
nature, since as risen from the dead it is glorified."
166


"'Flesh' and 'spirit' do not refer to two 'parts' of Christ, i.e.,
his body and his soul; nor does the 'spirit' refer to the Holy
Spirit or Christ's human spirit. Rather, 'flesh; refers to
Christ in his human sphere of life and 'spirit' refers to Christ
in his resurrected sphere of life (cf. [William J .] Dalton,
[Christ's Proclamation to the Spirits,] pp. 124-24; TDNT,
6:417, 447; 7:143)."
167


"If 'flesh' is the sphere of human limitations, of suffering,
and of death (cf. 4:1), 'Spirit' is the sphere of power,
vindication, and a new life (cf. [F. W.] Beare, [The First
Epistle of Peter: The Greek Text with Introduction and
Notes, p.] 169). Both spheres affect Christ's (or anyone
else's) whole person; one cannot be assigned to the body
and the other to the soul . . .

"The statement that Christ was 'made alive in the Spirit,'
therefore, means simply that he was raised from the dead,
not as a spirit, but bodily (as resurrection always is in the
NT), and in a sphere in which the Spirit and power of God
are displayed without hindrance or human limitation (cf.
1:21)."
168



166
Kelly, p. 151. Cf. Davids, p. 137-38; Best, p. 139.
167
Blum, p. 242. Cf. Fanning, p. 444.
168
Michaels, p. 205. Cf. Selwyn, p. 197.
2014 Edition Dr. Constable's Notes on 1 Peter 53
J esus Christ became the Victor rather than a victim. All who trust Him
share that victory (cf. vv. 13-17). This verse is an encouragement to Peter's
readers that even though J esus died because He remained committed to
God's will, He experienced resurrection. Therefore we should remain
faithful with the confident hope that God will also vindicate us.

This verse is "one of the shortest and simplest [?!], and yet
one of the richest summaries given in the New Testament
of the meaning of the Cross of J esus."
169


3:19-20 Peter here introduced more information about J esus' activity in His spirit
(i.e., His post-resurrection sphere of life), in addition to what he said about
His resurrection from the dead (v. 18), to encourage his readers.

"In which" refers back to the spiritual sphere of life in which J esus Christ
now lives (v. 18). The identity of the "spirits in prison" is problematic. The
plural "spirits" describes human beings only one other place in the New
Testament (Heb. 12:23), but it describes evil spirit beings frequently
(Matt. 10:1; Mark 1:27; 3:11; 5:13; 6:7: Luke 4:36; 6:18; Acts 5:16; Rev.
16:13; et al.). Thus we would expect that evil angels are in view, but does
what Peter said about them confirm this identification? He said they are in
prison (cf. 2 Pet. 2:4) and that they were disobedient in the days of Noah
(v. 20).

Some interpreters believe that the incident involving the sons of God and
the daughters of men (Gen. 6:1-4) is what Peter had in view here.
170
But
there are some problems with this theory. First, this incident evidently did
not take place during the construction of the ark but before construction
began. Second, it is improbable that the "sons of God" were angels.
171

Compare also J esus' implication that angels do not procreate in Matthew
22:30. Nevertheless these "spirits" could still be angels. If they are fallen
angels, Peter may have meant that after J esus Christ arose He announced
to them that their doom was now sure. He may have done this either by
His resurrection itself or by some special announcement to them.

A more probable explanation is that these "spirits" were the unbelievers
who disobeyed God in Noah's day by rejecting his preaching.
172
They are
now "spirits" since they died long ago and their bodies have not yet
experienced resurrection. He said the spirits of these unbelievers are in
prison now (i.e., Sheol) awaiting resurrection and judgment by God (cf.
Rev. 20:11-15). One could say that J esus proclaimed a message to Noah's

169
J . M. E. Ross, The First Epistle of Peter, pp. 151-52.
170
E.g., Michaels, pp. 206-13; Best, p. 140.
171
See Allen P. Ross, Creation and Blessing, pp. 181-83.
172
Fanning, pp. 449-50; Raymer, pp. 851-52; Selwyn, p. 199; J ohn S. Feinberg, "1 Peter 3:18-20, Ancient
Mythology, and the Intermediate State," Westminster Theological Journal 48:2 (Fall 1986):303-36; and
Wayne Grudem, "Christ Preaching through Noah: 1 Peter 3:19-20 in the Light of Dominant Themes in
J ewish Literature," Trinity Journal 7NS:2 (Fall 1986):3-31.
54 Dr. Constable's Notes on 1 Peter 2014 Edition
unbelieving contemporaries in His spirit (i.e., His spiritual state of life
before the Incarnation) through Noah. Noah was preaching a message that
God had given him, and in this sense J esus Christ spoke through him (cf.
2 Cor. 5:20). J ust so, J esus Christ was speaking through Peter's readers to
their unbelieving persecutors as they bore witness for Him in a hostile
world. Noah faced the same type of opposition in his day that Peter's
original readers did in theirs and we do in ours.

Another view is that the people to whom J esus preached were those alive
after Pentecost and in bondage to Satan and sin. J esus preached to them
through the apostles. The obvious problem with this view is that Peter
linked these people with Noah.
173


God would bring Peter's readers safely through their trials just as He had
brought Noah safely through his trials into a whole new world. God had
done this for Noah even though he and his family were a small minority in
their day. Furthermore as God judged the mockers in Noah's day, so will
He judge those who persecuted Peter's readers.

"The phrase 'in the days of Noah' may well be based on the
Gospel tradition and on J esus' analogy between Noah's time
and the time immediately preceding the end of the age (cf.
Matt 24:37-39//Luke 17:26-27)."
174


God is so patient that he waited for 120 years before sending the Flood in
Noah's day (Gen. 6:3). Today He also waits, so patiently that some people
conclude that He will never judge (cf. 2 Pet. 3:3-4). Relatively few will
escape God's coming judgment, just as only eight escaped His former
judgment. The rest will die.

3:21a-b The antecedent of "that" seems to be "water" (v. 20). Baptism saves
Christians now as the water that floated Noah's ark saved him and
drowned his unbelieving antagonists. It does not save us by cleansing us
from defilement, either physically or spiritually, but by announcing
publicly that the person baptized has placed his or her faith in J esus Christ.
Baptism now delivers (saves) us from the consequences of siding with the
world (cf. J ames 1:21; 2:24; 2 Cor. 6:17-18; Col. 3:8-9; Heb. 10:22).
Baptism is the evidence that a person has made a break with his or her past
life and is taking a stand with the Savior. It is a pledge (translated "appeal"
in the NASB) springing from a good conscience (i.e., a conscience that is
now right with God; cf. v. 16).
175



173
For fuller discussion of these views, see D. Edmond Hiebert, "The Suffering and Triumphant Christ: An
Exposition of 1 Peter 3:18-22," Bibliotheca Sacra 139:554 (April-J une 1982):151-52.
174
Michaels, p. 211.
175
Hiebert, "The Suffering . . .," pp. 154-56.
2014 Edition Dr. Constable's Notes on 1 Peter 55
". . . they have already experienced salvation in the same
way Noah did, namely by passing through water to safety,
the water of baptism (cf. the similar analogy in 1 Cor. 10:1-
2)."
176


"Corresponding to" (v. 21) is a translation of the Greek word antitypon
("antitype"). This is one of the places in the New Testament where the
writer identified something as a type (cf. also Rom. 5:14; 1 Cor. 10:6, 11;
Heb. 9:24). The flood in Noah's day is a type (i.e., a divinely intended
foreshadowing) of baptism. God washed away from the earth its past evils
and sins with the Flood, and Noah and his family could start life anew.

Peter's point in his comments about baptism was this. In water baptism his
readers had made a public profession of faith in Christ in their community.
This had led to persecution. However by that act of baptism they had also
testified to their ultimate victory over their persecutors. Because they had
taken a stand for J esus Christ they could be sure that He would stand with
them (cf. 2 Tim. 2:12).

Many people who hold to infant baptism appeal to this verse in support of
their belief. Most Lutherans, for example, believe that infant baptism
guarantees the salvation of the child until he or she becomes old enough to
make the faith of his parents, expressed in having their baby baptized, his
own (cf. Matt. 28:19; Mark 16:16). In infant baptism the Lord bestows on
the child "a good conscience toward God," which is the evidence of
salvation.
177
At about 12 years of age, Lutheran children go through
instruction to "confirm" them in the faith. Lutherans believe that infant
baptism guarantees the salvation of children if they die before making
their parents' faith their own. They see a parallel with circumcision in the
Old Testament. Roman Catholics and many Presbyterians also baptize
infants for the same purpose.

The problem with this interpretation, from my viewpoint, is that Scripture
nowhere else makes baptism a condition for salvation. In fact, it
consistently warns against adding anything to faith for salvation.
Circumcision did not save children under the Old Covenant any more than
baptism does under the New Covenant. Circumcision expressed the faith
of the parents. Abraham received the sign of circumcision to demonstrate
his faith on the male members of his household (Gen. 17).

3:21c-22 Salvation comes, not by baptism, but by faith in J esus Christ whose
resurrection and ascension testify to God's acceptance of and satisfaction
with His sacrifice (1 J ohn 2:2). First Corinthians 1:17 clarifies that
baptism is not required for justification, and Acts 10:47 shows that
baptism is a step of obedience for Christians. God has subjected all things,
even the powers behind our persecutors, to J esus Christ because of His

176
Davids, p. 143.
177
See Lenski, pp. 172-73.
56 Dr. Constable's Notes on 1 Peter 2014 Edition
death and resurrection (cf. v. 18). The fact that J esus Christ now rules over
the church does not mean that He is ruling on the throne of David over the
kingdom of David.
178
"Through the resurrection" continues the thought
that Peter began in verse 18 from which he digressed in verses 19-21b.

J esus Christ's ultimate victory in spite of temporary persecution should be an
encouragement to any suffering disciple of the Savior. Verse 18 describes the saving
work of J esus Christ. Verses 19 and 20 refer to His ministry of proclaiming good news to
those destined for judgment, which ministry we in our day must continue faithfully, as
Noah did in his. Verse 21 stresses the importance of confessing Christ publicly in
baptism by reminding us of what baptism does and what it does not do. Verse 22 reminds
us of our ultimate vindication and destiny.

There is a difference between this reference to J esus' sufferings and the one in 2:21-24. In
the former case Peter used J esus as an example of how to respond to suffering. In this
case he showed that as a result of J esus' sufferings we can be sure of ultimate triumph,
and this gives us confidence as we suffer.

3. Living with the promise in view 4:1-6

Since J esus Christ has gained the victory, Peter urged his readers to rededicate
themselves to God's will as long as they might live. He wanted to strengthen their resolve
to continue to persevere. He resumed here the exhortation that he broke off in 3:17.
Generally speaking, verses 1-3 focus on Christian behavior and verses 4-6 on pagan
response.

4:1 Peter's present appeal grew out of what he had just said about Christ's
victory (3:18, 21c, 22). In view of His example of committing Himself to
accomplishing God's will, Peter called his readers to commit themselves to
the same purpose (cf. 3:15). J esus suffered to the extent of dying, and
Christians should be willing to suffer to the same extent. Selwyn regarded
Peter's statement here as the keystone of his whole doctrinal arch in this
epistle.
179


In the second part of the verse, Peter probably meant that his readers had
identified themselves with Christ's suffering and death (in water baptism).
They should, therefore, put sin behind them and live a clean life (cf. Rom.
6:1-11). Roman Catholic interpreters have seen this verse as support for
their doctrine of purgatory. They believe that Peter meant that suffering
purifies the life. The aorist participle (Gr. pathon, "has suffered") normally
is antecedent in time to the main verb, which here is in the perfect tense
(pepantai, "has ceased"). Suffering precedes ceasing, but Peter apparently
meant that suffering with Christ should lead to a more holy life (cf. v. 2).
It does not inevitably do so.


178
See Cleon L. Rogers J r., "The Davidic Covenant in Acts-Revelation," Bibliotheca Sacra 151:601
(J anuary-March 1994):81-82.
179
Selwyn, p. 195.
2014 Edition Dr. Constable's Notes on 1 Peter 57
4:2 Peter clarified commitment to God's will in this verse. "Flesh" refers to
one's mortal lifetime on earth, not to carnal living (cf. 3:18; 4:6).

". . . 'the flesh' is not used here or anywhere else in 1 Peter
(it is used seven times; all but one of them are in 3:18
4:6) in the Pauline sense of the sinful nature in human
beings (as, e.g., in Rom. 78), but in the normal J ewish
sense of human existence as weak, fallen, and therefore
subject to pain and death."
180


"We may not always understand what He [God] is doing,
but we know that He is doing what is best for us. We do not
live on explanations; we live on promises."
181


4:3 Peter's readers had already spent too much time living for self in typically
unsaved Gentile practices. Note the prominence of sexual and alcohol
related activities here (as in Rom. 13:13-14; Gal. 5:19-21). This verse
along with others (e.g., 1:14; 2:10) suggests that Peter was writing to a
predominantly Gentile audience.

4:4 Some of the persecution Peter's readers were experiencing was due to their
unwillingness to continue in their old lifestyle with their unsaved friends.
This continues to be a common source of persecution for Christians today.

"Unsaved people do not understand the radical change that
their friends experience when they trust Christ and become
children of God. They do not think it strange when people
wreck their bodies, destroy their homes, and ruin their lives
by running from one sin to another! But let a drunkard
become sober, or an immoral person pure, and the family
thinks he has lost his mind!"
182


4:5 Peter reminded his readers that God would condemn their unsaved friends'
behavior. Consequently they should not return to it. The J udge was
already "ready" to judge the physically living and the physically dead (cf.
Dan. 3:15 [LXX]; Acts 21:13; 2 Cor. 12:14). Peter viewed those who
slander Christians for their lifestyles as really slandering God, who called
us out of darkness into the light.

4:6 Because everyone will give account of his life to God (v. 5), Christians
preach the gospel. We do so to enable people to give that account joyfully
rather than sorrowfully (cf. 1 J ohn 2:28). In Peter's day Christians had
preached the gospel to other people who had become Christians who had
already died. Even though these brethren had experienced judgment for

180
Davids, p. 150.
181
Wiersbe, 2:420.
182
Ibid.
58 Dr. Constable's Notes on 1 Peter 2014 Edition
their sins by dying physically, they lived on in a new spiritual sphere of
life since they were believers (cf. 3:18). Physical death is sin's last effect
on believers during their earthly lives.

Some people have incorrectly understood this verse as teaching that after a
person dies he or she will have a second chance to believe the gospel.
183

This interpretation clearly contradicts the revelation of Scripture elsewhere
that there is no second chance after death (Heb. 9:27).
184


"Peter does not say that the gospel is being preached even
to the dead but was preached.

"These are not all of the dead who shall face the J udge at
the last day but those to whom the gospel was preached
prior to Peter's writing (by the gospel preachers mentioned
in v. 1, 12 [sic 1:12]), who at this writing were already dead
[cf. 3:19-20]."
185


The verses in this pericope are a strong encouragement to endure suffering. Christ has
assured our ultimate victory, and to turn back is to incur God's punishment.

D. THE IMPORTANCE OF MUTUAL LOVE IN END-TIMES LIVING 4:7-11

To prepare his readers to meet the Lord soon, Peter urged them to make the best use of
their time now that they understood what he had written about suffering.

4:7 Like the other apostles, Peter believed the return of J esus Christ was
imminent (i.e., it could occur at any moment; cf. J ames 5:8; Rom. 13:11;
Heb. 9:28; 1 J ohn 2:18). This fact should have made a practical difference
in the way his readers lived. Eschatology has ethical implications. They
were to remain clear-headed ("of sound judgment"), self-controlled ("of
sober spirit") primarily so they could pray properly. This statement
illustrates the importance of prayer. Prayer is the most noble and necessary
ministry that God entrusts to His children, but it is also the most neglected
ministry (cf. 1 Tim. 2:1; 1 Thess. 5:17; Heb. 4:15-16).
186
J esus' praying in
the Garden of Gethsemane may have impressed this truth on Peter (cf.
Matt. 26:40-41). J esus prayed when the end of His life was near. The
Greek word Peter used for prayer (lit. prayers, proseuchas) is the general
word for prayer and indicates that Peter had all kinds of praying in mind.

". . . proper prayer is not an 'opiate' or escape, but rather a
function of clear vision and a seeking of even clearer vision

183
E.g., Barclay, p. 295.
184
See Millard J . Erickson, "Is There Opportunity for Salvation after Death?" Bibliotheca Sacra 152:606
(April-June 1995):131-44.
185
Lenski, p. 186. Cf. Fanning, p. 448.
186
D. Edmond Hiebert, Working With God: Scriptural Studies in Intercession, p. 7.
2014 Edition Dr. Constable's Notes on 1 Peter 59
from God. It is only through clear communication with
headquarters that a soldier can effectively stand guard."
187


"To charge Paul or Peter with false prophecy for saying
1900 years ago that the end is near, is to treat them unfairly.
They, as we, had to live in constant expectation of Christ's
sudden return."
188


"With the Messiah's first advent the reality of the
eschatological kingdom broke on human history; but with
the King's rejection, His eschatological kingdom was not
established. It awaits the day of His return. But that
eschatological encounter introduced a new element into the
nature of history. Human history now moves under the
shadow of the divinely announced eschatological
kingdom."
189


4:8 In relation to their fellow Christians, Peter considered it most important
that his readers keep their brotherly love at full strength (1:22; Rom. 13:8-
10; 1 Thess. 5:8, 15; 1 J ohn 4:7-11). The same expression occurs in non-
biblical Greek to describe a horse at full gallop and a runner straining for
the tape at the finish line of a race.

The person with this kind of love is willing to forgive and even covers a
multitude of the sins of others committed against himself or herself rather
than taking offense (Prov. 10:12; J ames 5:20). We cannot compensate for
our own sins by loving others. Peter was not saying that. The proper way
to deal with our sins is to confess them (1 J ohn 1:9).

"Love hides them from its own sight and not from God's
sight. Hate does the opposite; it pries about in order to
discover some sin or some semblance of sin in a brother
and then broadcasts it, even exaggerates it, gloats over
it."
190


4:9 Offering hospitality without complaining is one way to demonstrate love
for the brethren (cf. Matt. 25:35). A host might incur persecution by
giving hospitality to a known Christian in Peter's day.

"In certain cultures that are strongly family-oriented, the
bringing of strangers into a house may be somewhat
shocking. Yet Christians overcome these conventions

187
Davids, p. 157.
188
Lenski, p. 193.
189
D. Edmond Hiebert, "Living in the Light of Christ's Return: An Exposition of 1 Peter 4:7-11,"
Bibliotheca Sacra 139:555 (July-September 1982):245.
190
Lenski, p. 195. Cf. 1 Cor. 13:5.
60 Dr. Constable's Notes on 1 Peter 2014 Edition
because God's love has made them into a single great
family."
191


4:10 God has given every Christian at least one gift (ability) that he or she can
and should share with other believers and in so doing serve them. The gift
in view is evidently one of the so-called spiritual gifts (cf. 1 Cor. 1214;
Rom. 12; Eph. 4). "Manifold" means many faceted or variegated. God
bestows His grace on different people in different ways. The gifts (Gr.
charisma) are aspects of God's grace (Gr. charis). No Christian can claim
that he or she has nothing to offer the church.
192


"The Lord of the church has distributed His bounty with
masterly variety to enable His people successfully to
encounter the 'manifold trials' (1:6) to which they are
subjected."
193


4:11 Peter offered two basic ways of serving that represent two types of gifts as
examples. Those who can share a word from God should do so by
presenting what they say as God's Word, not just as their opinion.
Obviously God's words are more important, and the way we present them
should reflect their significance.

Those who can serve by providing some other kind of help or assistance
should do so realizing that God has made their service possible.
194
Peter
grouped the gifts under two types: speech, and service.

The reason for acknowledging one's words and works as from God is that
God then gets the credit.
195
This is only fitting since He deserves all glory
(i.e., praise) and might (power) forever (cf. Rev. 1:6). About this there can
be no question. "Amen!" So be it!

"This passage is transitional. Looking backward, it serves as a kind of
postscript to 2:114:6 (and in particular to the promise of vindication
developed in 3:134:6). Its closing doxology forms an inclusion with
2:12: God is 'glorified' in the ministry of Christian believers to one
another, just as Peter had earlier envisioned their enemies glorifying God
on 'the day of visitation.' Looking ahead, the passage also anticipates on a
small scale the issues to be developed more fully in 4:125:11."
196



191
Blum, p. 246.
192
For defense of the view that spiritual gifts are ministries rather than abilities, see Kenneth Berding,
"Confusing Word and Concept in 'Spiritual Gifts': Have We Forgotten J ames Barr's Exhortations?" Journal
of the Evangelical Theological Society 43:1 (March 2000):37-51.
193
Hiebert, "Living in . . .," p. 250.
194
See Robert A Pyne, "Antinomianism and Dispensationalism," Bibliotheca Sacra 153:610 (April-J une
1996):141-54.
195
Cf. Best, p. 161.
196
Michaels, p. 254.
2014 Edition Dr. Constable's Notes on 1 Peter 61
IV. THE RESPONSIBILITIES OF CHRISTIANS COLLECTIVELY 4:125:11

Peter now broadened his perspective and reminded his suffering readers of their corporate
responsibilities.

A. THE FIERY TRIAL 4:12-19

Peter reminded his readers of how sufferings fit into God's purposes to encourage them to
persevere with the proper attitude (cf. J ames 1).

"The section which began at iii. 13 is here concluded in a passage which
recapitulates much that has been saidon persecution, on Christ's
sufferings, on Christian duty, on the imminence of the End and of divine
J udgmentand which reflects the intensity of the author's eschatological
faith."
197


1. Suffering and glory 4:12-14

4:12 Some Christians feel surprised when other people misunderstand, dislike,
insult, and treat them harshly when they seek to carry out God's will. Peter
reminded his readers that this reaction is not a strange thing but normal
Christian experience. Their persecutions were fiery (burning) ordeals in
the sense that they were part of God's refining process and were
uncomfortable (cf. 2:11). It was for their testing (Gr. pairasmos, proving),
to manifest their faith, that God allowed their sufferings (cf. J ames 1:2-4).

4:13 We can also rejoice in these sufferings because when we experience them
we share in Christ's sufferings. That is, we experience what J esus did
during His time on earth as He continued faithful to God's will. God will
glorify us just as He will glorify J esus. Therefore we can rejoice now at
that prospect (cf. 1:6-7; 10-11; 2:21; Acts 5:41). The revelation
(uncovering, Gr. apokalypsis) of J esus Christ's glory is most likely a
reference to the Second Advent that includes the Rapture and the Second
Coming (cf. 1:7, 13). At both of these appearings His glory will become
manifest, to the church at the Rapture and to the world at His second
coming.

Our present experience as we suffer for Christ's sake is similar to a
pregnant woman who feels discomfort and even pain as she anticipates her
due date. When she gives birth, however, joy at the delivery of her child
replaces the pain that she felt during her pregnancy. Similarly we groan
now, but the hope of future joy should encourage us to hang on (cf. 2 Cor.
4:17-18).


197
Selwyn, p. 220.
62 Dr. Constable's Notes on 1 Peter 2014 Edition
4:14 When people revile, insult, and reject us for being followers of J esus
Christ, they may curse us, but their curses are really blessings from God
(Matt. 5:11-12).

"To be insulted is not simply to receive a rebuke (2:12;
3:16; 4:5), but . . . it means to be rejected by the society (or
even by humanity)."
198


Their curses become blessings because the Holy Spirit, who is the Spirit of
glory, already indwells us. The "and" here (Gr. kai) may be ascensive,
meaning "even." Peter's thought was that the indwelling Holy Spirit is
already part of our glorification, the firstfruits of our inheritance. As the
Israelites enjoyed the presence of God in the fiery pillar even during their
wilderness testing, so we enjoy His presence during our wilderness
experience.

"The world believes that the absence of suffering means
glory, but a Christian's outlook is different. . . .

". . . suffering Christians do not have to wait for heaven in
order to experience His glory. Through the Holy Spirit,
they can have the glory now. This explains how martyrs
could sing praises to God while bound in the midst of
blazing fires. It also explains how persecuted Christians
(and there are many in today's world) can go to prison and
to death without complaining or resisting their captors."
199


2. Suffering as Christians 4:15-19

4:15-16 However, we should not take comfort in suffering that we bring on
ourselves for sinning in contrast to suffering that we experience because
we take a stand with J esus Christ (cf. 2:20). Peter felt ashamed when he
denied the Lord in the high priest's courtyard, but he learned his lesson,
stopped feeling ashamed, and urged his readers not to feel ashamed. We
glorify God as we stand up as disciples of Christ both visually, as others
view our lives, and verbally, as we explain our commitment to them.

"Clement of Alexandria tells of a favourite disciple of St.
J ohn who became captain of a band of robbers . . . There
were men in the Apostolic Church who had been kleptai
[thieves], and were still in danger of falling back into evil
ways, see I Cor. vi. 10; Eph. iv. 28."
200



198
Davids, p. 167.
199
Wiersbe, 2:425.
200
Bigg, p. 177.
2014 Edition Dr. Constable's Notes on 1 Peter 63
4:17 In this verse and the next Peter gave two encouragements in suffering by
comparing our suffering as believers with the suffering that unbelievers
will experience. This verse focuses on the time of these two experiences of
suffering. Our suffering is now, but theirs will be when they stand before
God in judgment. Our judgment by unbelievers now is lighter than their
judgment by God will be later. Our sufferings are part of the opening
scene in the last act of God's redemptive drama. More severe judgment
will follow on the ungodly. It helps to see our sufferings in the context of
God's end-times plan. They are not an accident but an assurance of His
sovereign control.

One writer argued that Peter was alluding to Malachi 3:2-3.
201
This seems
unlikely since Malachi referred to a purifying judgment that would come
on Israel whereas Peter wrote of one that Christians experience now. Peter
previously called the church a spiritual household (2:5).

4:18 In this verse Peter contrasted the intensity of the two experiences of
suffering, by disciples now and by unbelievers in the future. It is with
difficulty that righteous people pass through this phase of our existence
into the next phase because this phase involves suffering for us. "Saved"
(Gr. sozetai) here means delivered in the sense of being delivered from
this life into the next. Yet it will be even more difficult for godless people
to pass from this phase of their lives to the next because they will have to
undergo God's wrath. Their future sufferings will be more intense than our
present sufferings.

The purpose of Peter's quoting Proverbs 11:31 loosely was to show that
the Old Testament also taught that both the righteous and the wicked will
receive from the Lord. The point in the proverb is that since God rewards
the righteous on earth how much more can we count on His rewarding
wicked sinners. If God disciplines His own children, how much more
severely will He deal with those who are not His children. Our sufferings
are light compared with those the ungodly will experience in the future.

4:19 "Therefore" draws these encouragements to a conclusion and introduces a
command in view of them. In view of these reasons we should respond to
suffering by entrusting ourselves to the God who created us (cf. Matt.
27:50; Luke 23:46). He will bring us through our sufferings safely (cf.
Phil. 1:6). God is faithful to do this. Furthermore we should keep on doing
what is right (e.g., submitting to government rulers, obeying masters,
submitting to husbands, loving wives, etc.) rather than doing evil (v. 15).
"Souls" (Gr. psychas) again refers to our total persons (cf. 1:9, 22; 2:11,
25; 3:20).


201
D. E. J ohnson, "Fire in God's House: Imagery from Malachi 3 in Peter's Theology of Suffering (1 Pet
4:12-19)," Journal of the Evangelical Theological Society 29 (1989):285-94.
64 Dr. Constable's Notes on 1 Peter 2014 Edition
"Peter described God as the 'faithful Creator'an unusual
designation because only here in the NT is God called
ktistes [Creator] . . . The combination of 'faithful' and
'Creator' reminds the believer of God's love and power in
the midst of trials so that they will not doubt his interest or
ability."
202


Peter brought together four reasons for suffering in this section. First, God allows us to
suffer to demonstrate our character (v. 12). Second, those who identify themselves with
J esus Christ will share in the sufferings of our Savior (v. 13; cf. Phil. 3:10). Third, our
sufferings will be an occasion of God blessing us (v. 14). In addition, fourth, our
suffering will glorify God (v. 16). Peter then redirected our perspective on suffering by
reminding us of the time and intensity of our sufferings, compared with those of
unbelievers (vv. 17-18). Finally, he concluded with an exhortation to trust God and do
right (v. 19). Peter thus encouraged his readers by revealing God's perspective on their
sufferings.

"The most striking feature of this section is its bold emphasis on the
sovereignty and initiative of God, even in the suffering of his own
people."
203


B. THE CHURCH UNDER TRIAL 5:1-11

Peter concluded the body of his epistle and this section on encouragement in suffering
with specific commands so his readers would understand how to live while suffering for
Christ.

"An intimate personal note runs through this section, the author alluding to
himself and his own experience and standing more directly than
heretofore, and addressing his readers, especially those in the ministry,
with primary regard to their pastoral relationship to one another in the
Church. Earlier themes, such as the need for humility and wakefulness,
and the promise of grace to stand firm in persecution and of glory at the
last, are repeated."
204


1. The responsibility of the elders 5:1-4

5:1 In view of the inevitability of trials and God's judgment Peter gave a
special charge to the elders (overseers) of the congregations of his readers.
Peter himself was an elder as well as an apostle. As an elder he spoke from
experience.

"As an apostle he could have ordered them to follow his
instruction, but he did not take this approach. His appeal is

202
Blum, p. 249.
203
Michaels, p. 274.
204
Selwyn, p. 227.
2014 Edition Dr. Constable's Notes on 1 Peter 65
based on the fact that he was one of them and thus
understood their problems."
205


He himself had participated in sufferings for Christ's sake. "Witness" (Gr.
martys; cf. Acts 3:15; 10:39) does not just mean that he observed J esus
suffering, which he did. It means he shared J esus Christ's sufferings and
bore testimony out of that experience (4:13). As his readers, Peter also
shared the glory that God will yet reveal (4:14).

5:2 Peter's exhortation to his fellow elders was to take care of those under
their charge as a shepherd cares for his sheep (cf. J ohn 21:16; Acts 20:28;
Ezek. 34:1-16). In other words, elders are responsible for the pastoral
work of the local church. A pastor is usually an elder who functions as a
shepherd. The verb "shepherd" (Gr. poimaino) literally means to tend.
Pastoring includes the duties of feeding, leading, guiding, guarding, and
providing for the needs of those in the church, as a shepherd does for his
sheep (cf. J ohn 21:16).

"If we ever view the flock as 'ours' or the ministry as 'ours,'
we are in serious trouble, and so is the church."
206


Three contrasts follow that clarify the proper motivation and manner of an
elder's ministry.

First, he should serve willingly as opposed to grudgingly (cf. 2 Cor. 9:7).
God wants us to perform any service for Him willingly. Elders should not
serve because they feel they must do so because of external pressure but
because they desire to serve God.

"I have counseled with many pastors who . . . feel that they
are imprisoned by their calling to ministry. They would
prefer to be somewhere else, they are not enjoying their
ministry, or they are in a difficult situation from which they
would like to escape. To them, ministry has become mere
drudgery.

"It need not be so! Peter reminds us that we should serve
the Lord and tend His flock willingly. . . . The Lord does
not force us or coerce us to be involved in ministry. He
calls us and invites us to ministry, but we have the freedom
of saying 'yes' or 'no'!"
207


Second, an elder should serve zealously and enthusiastically as opposed to
selfishly. He should not serve for what he can get out of his ministry now
but for the love of his Lord. The gain one could derive from elder ministry

205
Louis A. Barbieri, First and Second Peter, pp. 82-83.
206
Cedar, pp. 188-89.
207
Ibid., p. 190.
66 Dr. Constable's Notes on 1 Peter 2014 Edition
included honor in the church as well as possible financial gain. It seems
that elders in the early church often received payment for their ministry
(cf. 1 Tim. 5:17 where the "double honor" probably refers to payment;
1 Cor. 9:7-11). Otherwise there would be no such temptation.

"To enter the ministry simply because it offers a
respectable and intellectually stimulating way of gaining a
livelihood is to prostitute that sacred work. This warning
also includes the temptation to use the work of the ministry
to gain personal popularity or social influence."
208


5:3 Third, an elder should lead by giving an example of godly living that
others can follow rather than by driving people forward with authoritarian
commands (cf. 1 Tim. 4:12; 2 Thess. 3:9). He should be able to expect
them to do as he does as well as to do what he says. The English word
"clergy" derives from the Greek verb kleroo, meaning "to make a
possession," here translated "allotted to your charge" (NASB).

"The shepherds are not to be little popes or petty tyrants.
Matt. 20:25; II Cor. 1:24.

"Peter mentions three common sins of preachers: laziness,
greed, popishness, all of which are especially objectionable
in days of persecution."
209


"I made it a practice never to ask my congregation to give
to any cause to which I didn't also give. I do not think we
have a right to make a demand of other folk that we are not
doing ourselves."
210


"If I have any counsel for God's shepherds today, it is this:
cultivate a growing relationship with J esus Christ, and
share what He gives you with your people. That way, you
will grow, and they will grow with you."
211


"The effective pastor . . . must be 'among' his people so that
he can get to know them, their needs and problems; and he
needs to be 'over' his people so he can lead them and help
them solve their problems. There must be no conflict
between pastoring and preaching, because they are both
ministries of a faithful Shepherd. The preacher needs to be
a pastor so he can apply the Word to the needs of the
people. The pastor needs to be a preacher so that he can

208
D. Edmond Hiebert, "Counsel for Christ's Under-Shepherds: An Exposition of 1 Peter 5:1-4,"
Bibliotheca Sacra 139:556 (October-December 1982):336-37.
209
Lenski, pp. 219, 220.
210
McGee, 5:712.
211
Wiersbe, 2:428.
2014 Edition Dr. Constable's Notes on 1 Peter 67
have authority when he shares in their daily needs and
problems. The pastor is not a religious lecturer who weekly
passes along information about the Bible. He is a shepherd
who knows his people and seeks to help them through the
Word."
212


Since one of the husband's primary roles is that of shepherd of his family,
it is worthwhile to read verses 2 and 3 from this perspective. A husband
should shepherd his family flock by caring for their needs. He should
consider this a privilege (voluntarily), he should make his family a priority
(eagerness), and he should be a model of integrity (example). Certainly he
should tell the members of his family that he loves them.
213


It might be profitable to read Psalm 23 and put your name in the place of
the shepherd if you are an elder and or a husband.

"The flock" over which an elder ruled was probably a house-church. Each
church in a town usually consisted of several house-churches at this
time.
214


5:4 Elders are shepherds who serve under the Chief Shepherd, J esus Christ
(J ohn 21:15-17). Peter wanted the Chief Shepherd to find his fellow elders
faithful when He returns at the Rapture. Then they would have to give an
account of their stewardship at His judgment seat (cf. Heb. 13:17).

"To prevent the faithful servant of Christ from being cast
down, there is this one and only remedy, to turn his eyes to
the coming of Christ."
215


The crown (Gr. stephanos, garland) of glory that does not fade probably
refers to glory as a crown that will come to every faithful Christian when
Christ returns. It is probably not a material but a metaphorical crown (as is
the crown of righteousness in 2 Timothy 4:8, the crown of life in J ames
1:12 and Revelation 2:10, and the crown of joy in Philippians 4:1 and
1 Thessalonians 2:19-20).
216
The reason for this conclusion is that the
biblical writers described the crowns in figurative language (glory,
righteousness, etc.), not in literal language (gold, silver, etc.; cf. Heb. 2:9).
Elders who are faithful now will receive glory that will not fade when
J esus Christ returns.
217


212
Ibid., 2:429.
213
Family Life . . ., p. 125.
214
See Del Birkey, The House Church: A Model for Renewing the Church, pp. 40-62.
215
J ohn Calvin, "The Epistle of Paul the Apostle to the Hebrews and the First and Second Epistles of St
Peter," in Calvin's Commentaries, p. 317.
216
Michaels, p. 287. See J oe L. Wall, Going for the Gold, pp. 125-71, for a practical discussion of these
crowns.
217
For a further helpful study of elders, see Alexander Strauch, Biblical Eldership, pp. 295-308.
68 Dr. Constable's Notes on 1 Peter 2014 Edition
BELIEVERS' CROWNS
Title Reason Reference
An Imperishable Crown For leading a disciplined life 1 Cor. 9:25
A Crown of Rejoicing For evangelism and discipleship
1 Thess.
2:19
A Crown of
Righteousness
For loving the Lord's appearing 2 Tim. 4:8
A Crown of Life For enduring trials
J ames 1:12;
Rev. 2:10
A Crown of Glory
For shepherding God's flock
faithfully
1 Pet. 5:4

2. The responsibility of the others 5:5

"Younger men" is literally "younger ones" and includes females as well as males.
218

Nevertheless younger men were probably in Peter's mind since the contrast is with older
men in verses 1-4.

"In the ancient world the division of society into older people and younger
. . . was just as much taken for granted as the division into men and
women, free men and slaves, etc."
219


Leaders of the church were normally in the older age group. Peter addressed the younger
in this verse. "Elders" here refers to those in the older age group. That he did not mean
just the official elders of the church seems clear from the contrast with "younger" (cf.
1 Tim. 5:1, 17).

The younger people in the church were and are to take a position under the authority of
the older people. The reason for this, though unexpressed, seems self-evident: the older
have more experience in living (cf. J ob 32:4).

All Christians, regardless of our age, should put on humility as a garment, (i.e., let it be
what others see as we serve; cf. 3:8). The Greek word translated "clothe" is a rare one that
comes from a word referring to the apron that slaves put on over their regular clothes.
This garment prepared them for service (cf. J ohn 13:4-15). We should be ready and eager
to serve one another rather than expecting others to serve us (Mark 10:45).

"In other words, believers should not insist on having their way over
others."
220



218
Davids, p. 184.
219
Kelly, p. 205. Cf. Bigg, p. 190.
220
McGee, 5:713.
2014 Edition Dr. Constable's Notes on 1 Peter 69
Peter again quoted Proverbs (Prov. 3:34) for support. This is the theological reason for
his ethical charge (cf. J ames 4:6). He then proceeded to expound the ideas expressed in
this proverb in the following six verses.

3. The importance of humility and trust in God 5:6-7

5:6 God's almighty hand had permitted affliction to touch Peter's readers. The
apostle urged them to submit to God's working in their lives as to the
skillful hand of a surgeon. He assured them that God would raise them up
eventually better off for their suffering (cf. Luke 14:11; J ames 1:2-4).
Peter had learned to submit to God's hand on his own life, though at times
he had not been as submissive as he should have been. The Old Testament
writers used God's hand as a symbol of discipline (Exod. 3:19; 6:1; J ob
30:21; Ps. 32:4) and deliverance (Deut. 9:26; Ezek. 20:34).

5:7 This verse does not introduce a new command but explains how to humble
oneself: by entrusting oneself and one's troubles to God (Ps. 55:22; cf.
Matt. 6:25-34; Phil. 4:6). We can do this because we have confidence that
God cares for our welfare.

"Mermina [sic, merimna] =worry or anxiety as when one
does not know whether to do this or to do that,
'distraction.'"
221


4. The importance of resisting the devil 5:8-11

5:8 Trust in God is not all that we need, however. We also need to practice
self-control and to keep alert (cf. 1:13; 4:7) because Satan is on the prowl
(cf. J ob 1:7; Matt. 26:41; 1 Cor. 16:13).

"Here is, as it were, a certain characteristic of the divine
Word, that it never comes forth while Satan is at rest and
sleeping."
222


Peter's readers were in danger from him if they gave in to his temptation to
regard their sufferings as an indication of God's disinterest or ill will (cf.
J ames 1:13). Satan not only seeks to deceive us as a serpent (2 Cor. 11:3),
but he also seeks to devour us as a lion.

"The picture is one of a beast swallowing its prey in a
gulp."
223



221
Lenski, p. 224. Cf. Ps. 55:22; 37:5; Luke 10:41; 12:11-12.
222
J ohn Calvin, "Prefatory Address to King Francis I of France," sec. 7, in Institutes of the Christian
Religion.
223
Davids, p. 191.
70 Dr. Constable's Notes on 1 Peter 2014 Edition
5:9 Whereas God commands us to forsake the world and deny the lusts of the
flesh, we should resist the devil (cf. Eph. 6:11-13; J as. 4:7). Satan's desire
is to get the Christian to doubt, to deny, to disregard, and to disobey what
God has said (cf. Gen. 3:1-5; Matt. 4:1-11). The Greek word translated
"resist" means to defend oneself against as opposed to attacking. It is
easier to resist when we remember that this duty is common to all
Christians; it is not unique to us alone. A better translation of
"accomplished by" might be "laid upon." Suffering is the common
experience of all committed believers as long as we are in the world (cf.
2 Tim. 3:12).

THE CHRISTIAN'S THREE-FOLD ENEMY
Problem Solution
The World
(1 J ohn 2:15-17)
Lust of the flesh
Lust of the eyes
Pride of life
Flee
(1 Tim. 6:11; 2 Tim. 2:22)
The flesh
(Rom. 7:18-24)
Deny
(Rom. 6:12-13; 8:13)
The devil
(1 Peter 5:8)
Resist
(1 Peter 5:9)

Peter advocated three responses to Satan in this passage. We should
respect him ("be of sober spirit," v. 8). If Peter had respected Satan more
he might not have slept in the Garden of Gethsemane after J esus had
warned him to watch and pray so that he would not enter into temptation.
Second, Peter said we should recognize Satan ("be on the alert," v. 8). If
Peter had been alert he might not have denied J esus three times in the
courtyard of the high priest. Third, we should resist Satan (v. 9). If Peter
had resisted Satan he might not have felt that he had to resist Malchus'
advance in Gethsemane and cut off his ear.

"Before we can stand before Satan [vv. 8-9], we must bow
before God [vv. 6-7]. Peter resisted the Lord and ended up
submitting to Satan!"
224


5:10 We have on our side One who is able to overcome our adversary the devil.
Furthermore God gives sufficient grace (2 Cor. 12:9). He has called us to
experience eternal glory ultimately (1:1). Both our calling and our glory
are in Christ. God will make us complete (Gr. katartizo, "to mend [nets],"
Matt. 4:21) establish us, strengthen us for service, and give us peace in His
will.


224
Wiersbe, 2:433.
2014 Edition Dr. Constable's Notes on 1 Peter 71
"What Peter has done is pile up a number of closely related
terms that together by their reinforcing one another give a
multiple underscoring of the good that God is intending for
them and even now is producing in their suffering."
225


5:11 God has enough power and ability to help us endure whatever suffering
He allows us to experience (1 Cor. 10:13). Peter concluded this statement
about God's sufficiency with another benediction (cf. 4:11).

To summarize, Peter exhorted the church elders to shepherd those under their care. He
exhorted younger Christians to submit to their older brethren. And he exhorted all to
stand firm against Satan's attacks armed with an attitude of submission to God and to one
another.

V. CONCLUSION 5:12-14

Peter concluded this epistle with a final exhortation and greetings from those with him
and himself to encourage his readers further.

5:12 Silvanus is the Roman form of the Greek name Silas. This Silas may very
well have been Paul's companion on his second missionary journey. Silas
may have written this epistle as Peter dictated it or in some other way
assisted in its composition.
226
Peter may have taken the pen from Silvanus
at this point and written the conclusion himself, as was common (cf. Gal.
6:11; 2 Thess. 3:17). It seems more probable, however, that Silas carried
this epistle from Peter to its first destination.
227
It would have been more
customary for Peter to mention Silas at the beginning of the letter if he had
had some role in its composition.
228


Peter explained his purpose for writing this epistle. He wanted to exhort
the readers to stand firm in the faith since suffering for the Savior is part
of being a recipient of God's grace (5:9). One of Peter's gifts was
exhortation. God's grace is sufficient (2 Cor. 12:9)! The "true grace of
God" may refer to the help that the readers would obtain from the Lord
and, specifically, from this letter.
229


5:13 "She" probably refers to the church in the town where Peter was when he
wrote this letter (cf. 2 J ohn 1, 4). The Greek word for "church" (ekklesia)
is feminine, though the word ekklesia does not appear in 1 Peter. Some
commentators have suggested that Peter referred to his wife.
230
But this

225
Davids, p. 196.
226
See Selwyn, pp. 9-17, for a helpful excursus on Silvanus (Silas).
227
See E. Randolph Richards, "Silvanus Was Not Peter's Secretary: Theological Bias in Interpreting dia
Silouanou . . . egrapha in 1 Peter 5:12," Journal of the Evangelical Theological Society 43:3 (September
2000):417-32.
228
Michaels, pp. 306-7.
229
Ibid., pp. 309-10.
230
E.g., Robertson, 6:135.
72 Dr. Constable's Notes on 1 Peter 2014 Edition
seems unlikely to me since none of the other epistle writers in the New
Testament referred to their wives. God chose the church together with the
believers to whom Peter sent this epistle.

"Election is . . .: (1) the sovereign act of God in grace
whereby certain persons are chosen from among mankind
for Himself (J n. 15:19); and (2) the sovereign act of God
whereby certain elect persons are chosen for distinctive
service for Him (Lk. 6:13; Acts 9:15; 1 Cor. 1:27-28)."
231


"Babylon" may refer to Babylon on the Euphrates River.
232
However this
seems more likely to be a veiled, metaphorical reference to Rome where
Peter spent the last years of his life.
233
The technical name for this figure
of speech (i.e., a code name) is atbash. We know that J ohn "Mark" was in
Rome (Col. 4:10). But why would Peter have called Rome Babylon?
Probably he did so because Rome was the capitol of the pagan world. The
Christians had come to think of Rome as Babylon. The J ews spoke of
Rome as "Babylon" after the fall of J erusalem, in A.D. 70, which may
support the view that Peter wrote this epistle after that date.
234
Babylon on
the Euphrates was then in decline, but it was formerly the world center of
godlessness. The Bible uses Babylon as a symbol of ungodliness as well
as the name of a real town (cf. Rev. 1718). Similarly the name
Hollywood is both a literal town name and the symbol of the industry for
which the town is famous.

". . . Babylon [in 1 Peter] becomes a beautiful symbol for
the capital of the place of exile away from the true
inheritance in heaven."
235


J ohn Mark was Peter's protg. Many scholars believe Mark wrote his
Gospel in Rome and that Peter's influence is apparent in what he included
in that record of J esus' life and ministry. There is considerable evidence
for this in the second Gospel.

5:14 In Peter's culture a kiss was a common way to express affection publicly
(cf. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26). It still is today
in many parts of the world.

"In the ancient world kisses were normally exchanged
among family members (parents and children; brothers and
sisters; servants and masters) and at times between rulers

231
The New Scofield Reference Bible, p. 1337.
232
McGee, 5:714; E. Schuyler English, "Was St. Peter Ever in Rome?" Bibliotheca Sacra 124:496
(October-December 1967):317.
233
Kelly, pp. 218-19; Blum, p. 212; Goppelt, pp. 373-75; Michaels, p. 311; Robertson, 6:135; Best, pp. 65,
178-79; et al.
234
See ibid., p. 179.
235
Davids, p. 203. Cf. 1:1, 17; 2:11.
2014 Edition Dr. Constable's Notes on 1 Peter 73
and their clients. The erotic kiss is secondary and not
stressed in the literature. The familial kiss probably forms
the background to the NT practice, for all fellow-Christians
were considered brothers and sisters. This affectionate
kissing was normally on the cheeks, forehead, or hands. We
can assume such to be the practice here. . . . In calling it the
'kiss of love' Peter not only brings out the meaning of kiss
('kiss,' philema in Greek, comes from phileo, a verb
indicating familial and friendly as opposed to erotic love),
but also expresses the proper relationship among the
members of the Christian community ('love' here is the
typical Christian term for love, agape, used also in 1:22;
4:8)."
236


In the midst of their persecution Peter prayed that his readers might
experience God's surpassing peace (Phil. 4:6-7). "Peace" expresses the
common J ewish blessing "Shalom." This epistle opens and closes with a
prayer for peace (cf. 1:2).

"What a wonderful way to end a letter that announced the
coming of a fiery trial!"
237


236
Ibid., pp. 204-5. Cf. Goppelt, p. 354; Michaels, p. 313.
237
Wiersbe, 2:434.
74 Dr. Constable's Notes on 1 Peter 2014 Edition
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