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FIRST PETER
SUPPLEMENT TO THE TEXT -- CH 1:3-4
(vv. 3-12) These verses contain that which is called a "great
doxology." "Doxology" simply means that there is contained in these verses an appropriate and deserved
praise for God, because of what He has done for us.
(v. 3) When Peter uses the word "blessed," he
means that God is worthy of praise and His goodness is to be acknowledged. It should ever be our delight to praise
God. The Greek word here is "eulogatos" from
which we get such words as "eulogy" and "eulogize." These English words carry an obvious picture
to our minds of a speech of praise for someone.
There has been some controversy about whether or not Peter is just describing God as the "Father" of
Jesus or if he is also saying that God is the "God" of Jesus Christ. To put it another way, is Peter
saying, "Blessed be the God who is the Father of Jesus Christ," or is he saying, "Blessed be the
God of Jesus Christ who is also His Father?" Jesus obviously referred to God as His Father (cf. Mt. 11:27;
25:34, et. al.). And, he also acknowledged that His Father was God (Jno.5:18).
However, to those who accept the divine nature of Jesus, either position presents no real problem. Paul affirmed
that in Jesus "dwelleth all the fullness of the Godhead bodily," (Col. 2:9). He had also postulated that
Jesus was the "image of the invisible God," and that "by him were all things created," (2:15-16).
Jesus was completely divine and the fact that the Father might be called His God (Eph. 1:17), does not diminish
His absolute, divine nature.
It was the flesh that caused the lowering of the Word (Jesus) and the flesh made possible His accomplishment of
the will of God for the salvation of man (cf. Heb. 2:9). It was while He was in the flesh that expressed His all-consuming
desire to do the will of His Father. But being in the flesh did not change His God nature -- he was "Emmanuel,
which being interpreted is, God with us," (Mt. 1:23).
The rightful eulogizing of God is specifically associated here by Peter with His work in the salvation of man.
First of all our hope is a product of the "abundant mercy" of God. Grace (Greek word, "karis") and mercy (Greek word, "eleos") express God's unmerited favor and compassion for us. Though all men were undeserving, God still
loved men. Though all men were unworthy of His love, God gave His only begotten son that they might have life.
When God viewed man's plight in sin and the inevitable doom because of it, it moved Him with a deep compassion.
Notice that Peter describes His "mercy" as being "abundant," or "much," which means
that there is no lack.
Salvation by the grace and mercy of God is not some newfound truth. The Scripture has ever affirmed that proposition.
No man could ever save himself by his own deeds, by his own perfect law keeping. All men have sinned and come short
of the glory of God (Rom. 3:23); hence, the only hope man has is for grace. Those people who think that they have
uncovered some new, profound truth about grace have not contented themselves therewith but have embraced an old
doctrine of Calvinism clothed in new skins. This so-called new truth is merely a form of ancient Calvinism which
still teaches the same old philosophy that grace is unconditional and that if man obeys God's will then he, in
some form or fashion, is earning his salvation and denying God's grace. Obedience does not annul grace!
From God's abundant mercy, we have been begotten again. Without mercy we would have no hope. The Greek word "anagennasas" which is translated "begotten again," means
to be made alive again. Regeneration is possible even though we were dead in our trespasses and sins (cf. Eph.
2:1).
The figure of a birth (generation to life) is not unique to Peter. Our Lord taught Nicodemus that he had to be
born again in order to enter into the kingdom of God (Jno. 3:3, 6). Then, when Nicodemus indicates his misunderstanding,
Jesus corrects that false impression by stating that this new birth is not a physical one, relating to physical
life, but, rather, it is a birth composed of two things -- water and the Spirit.
Notice that in Jesus's instructions to Nicodemus, he does not demand the necessity of TWO births -- one of water
and another of Spirit. Rather, Jesus has clearly in mind ONE BIRTH composed of two elements -- water and spirit.
That observation is verified in the three statements Jesus made: (1) "Except a man be born again, he cannot
see the kingdom of God, (v. 3); (2) Except a man be born of water and of the Spirit, he cannot enter into the kingdom
of God, (v. 5); and (3) "Marvel not that I said unto thee, Ye must be born again, (v. 7). A physical birth
may have been in Nicodemus' mind but it was never in the Lord's mind.
To what do the two elements, water and spirit, in the new birth refer? Water is associated in the N.T. with one
act that is connected with the salvation of man -- baptism, (cf. Acts 8:36; 10:47; 22:16; 1 Pet. 3:21). Spirit,
on the other hand, is associated with the power of regeneration in the instrument of the Spirit, which is the word
of God. Note 1 Pet. 1:22-23, where Peter expands somewhat on the figure of our having been begotten again by saying
that the begattal was by the incorruptible seed, the word of God. It is that seed which, when implanted in the
human heart-soil, has the power to bring new life. The parable of the sower (Lk. 8:1-15) verifies the regenerating
power principle in the word (v. 11).
Inspired writers frequently launch from one thought into another so that a previous idea logically flows into the
next. Here there is an association between this "regeneration" and the next thought in this sentence
by which Peter tells us that we have been begotten unto a "lively hope." It is better to translate "zosan"
as "living" rather than "lively," for "lively" carries more the idea of enthuiastic.
"Living" as opposed to what? -- obviously, "living" as opposed to "dead." The fact
that we have been regenerated means that we are alive again and it also means that the hope we have beyond the
grave is a hope that has reality. Macknight sees "lively hope" as a Hebrewism which expresses idiomatically
"a hope of life." And while it surely involves our hope for life beyond the grave, in this context "living"
is an adjectival participle connected to and qualifying hope; hence, the basic idea conveyed is not a hope for
something but rather describes the kind of hope that we have.
Paul affirms that hope does not put to shame, (Rom. 5:5), which is an expression stated in the negative in order
to magnify the positive. Such structure in language is commonly called a "litotes". For instance, Paul
uses a "litotes" in Rom. 1:16: "For I am not ashamed of the gospel of Christ..." He means that
there is ever reason to be proud of it and that he will never deny it. Hope gives one reason for confidence; it
gives one a reason for taking pride in efforts that are real. If one builds on God, he will never be put to shame
(cf. Mt. 7:24-27).
No wonder, then, that Paul also says that we are saved by hope (Rom. 8:23-25). Can you imagine what life would
be like without hope? There is a "line of despair" which, when men cross, will eventually end in suicide,
for suicide is the only thing which has any meaning when men have no hope for anything better. Despair is a natural
consequence in the life of one who does not have God. That is not to say that all who do not accept God will commit
suicide, for there are many who find some "worthwhile" earthly project to occupy themselves; however,
for the person who is seeking for something real in this life, without God, he finds no answers. And without hope
man is adrift in the sea of despair.
Truly, hope is the anchor of our souls: "That by two immutable things, in which it was impossible for God
to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which
hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil,"
(Heb. 6:18-19). It is hope that keeps us going when life's troubles beat us down. It is hope that brings sunshine
when all about is dark, for hope always speaks of better things.
Hope is composed of two ingredients: desire and expectation. It is possible to desire something without having
any hope of getting it. For instance, you might desire to win a magazine sweepstake worth millions, but you do
not really have any hope of doing so. Also, you might expect some things to happen but not really hope that they
would come to pass. When April 15th comes, every American expects to have to pay income taxes, but it surely is
not something he desires to do. Paul said in 1 Cor. 9:10, "...that he that ploweth should plow in hope; and
that he that thresheth in hope should be partaker of his hope." Every farmer plows and plants with the desire
and expectation of a harvest. To do otherwise would be an exercise in utter futility.
Is there any basis for our hope? Paul told Titus: "In hope of eternal life, which God, that cannot lie, promised
before the world began," (Tit. 1:2). Previously, mention was made of Heb. 6:18-19. In the same context the
writer had established the truth that there are two immutable things: God's promise; and God's oath. These confirm
our hope. God has promised us eternal life -- God cannot lie -- and since God could swear by none greater, he swore
by himself to confirm his oath. In our context (1 Pet. 1:3), the last statement in this verse is indispensable
in explaining the basis for the hope we have. Our regeneration and the consequential hope is based upon the resurrection
of Jesus Christ from the dead. If Jesus had not been raised from the dead, our faith would be vain; we would still
be in our sins; and our hope would be a dead hope, because it would rest in a dead savior, (note 1 Cor. 15:1-19).
The cornerstone of our faith is the resurrection of Jesus Christ. Therefore, to deny this essential doctrine of
the N.T. is destroy the hope we have for life in eternity. No marvel that the modern, liberal theologian preaches
a social, humanistic gospel, for he has nothing more to offer man that what is here and now. He may ridicule what
he calls "pie in the sky theology," but man must have hope for something better than this world. This
world surely has nothing of any substance to offer man.
How can I know that Jesus was raised from the dead? The resurrection of Jesus is sufficiently verified by eye-witness
testimony and by prophecy (note 1 Cor. 15:4-8; Psa.16:10-11; 132:11; 2 Sam. 7:14; Acts 2:24-32; et. al). The resurrection
is the focal point of a gospel which gives disconsolate men hope. It has ever been the highlight of preaching (note
Acts 2:24-32; 4:10-12; 10:40; 13:30-37; et. al.). And, for preaching to have any substance in supplying the needs
of a world oppressed by sin and facing inevitable death, it must provide for the craving in lost man's soul for
a real hope.
Historically, when Jesus had been crucified by the Jews and His body removed from the cross, precautions were taken
by the Jews to prevent what Jesus had predicted about His resurrection. They sealed the tomb and hired guards to
keep the body in the tomb, for they knew as long as they had the body, no claim could be made for a resurrection.
However, in spite of all their precautions, they could not thwart God's plans -- the seal on the tomb was broken;
the body was gone; the soldiers had failed at their duty to keep the body entombed; Jesus had been raised.
In the midst of all the controversy in the first century which resulted from the disciples preaching about a raised
Jesus, there was one very simple solution. All they had to do was SIMPLY PRESENT THE DEAD
BODY OF JESUS and it would have destroyed all the gospel preaching and won the case for
the Jews. Upon realizing that the body of Jesus was gone from the tomb, the Jews countered with a sinister and
illogical explanation. They hired the soldiers to perjure themselves and say that the disciples had stolen the
body while they slept. Imagine, that these lowly, disorganized and discouraged disciples who believed that all
was lost when Jesus was crucified had stolen the body of Jesus. If you can believe that, then you can also believe
that the soldiers, while asleep, knew who had done it, and were so derelict of their duty as to allow a theft to
occur when they were hired to prevent it, (Mt. 27:62-66; 28:11-15). If so, then you are just as void of understanding
as the Jews of the first century who would stoop to any lie to keep from having the face truth.
We would also say to the Jewish hierarchy of the first century, "PRESENT THE DEAD
BODY OF JESUS AND THE QUESTION WILL BE SETTLED ONCE AND FOR ALL." The positive counterpart
of that is that eye-witnesses, more than 500, saw him alive after he was crucified. The evidence is overwhelmingly
sufficient -- JESUS WAS RAISED FROM THE DEAD. Because I have
been raised with Him, I have hope for a better life.
(v. 4) We have been begotten again unto a lively hope. For
what do we hope? We hope for an inheritance. The word "inheritance" (Greek word, "klaronomian") is consistent with the family figure Peter has introduced
by the expression "begotten us again."
As sons who have been born into God's family, we have great expectations of inheritance. Being "born"
into God's family is a descriptive way of saying that we have been regenerated by being forgiven of sins. Paul
also speaks of children's inheritances: "For ye are all the children of God by faith in Christ Jesus. For
as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither
bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then
are ye Abraham's seed, and heirs according to the promise," (Gal. 3:26-29).
Note that our becoming heirs is a consequence of becoming children of God by faith (literally, "the faith")
and that when we, thusly, become children of God we are Abraham's seed. That lineage is not based upon physical
descent but spiritual descent; i.e. we have the same kind of faith that Abraham had and that means that we become
recipients of the promise God made to Abraham about the messiah.
What kind of an inheritance is it? Peter describes it by three negatives: incorruptible; undefiled, and unfading.
Each of these describes something about our inheritance that cannot be put in positive terms. In fact, it is virtually
impossible to describe our inheritance in positive terms, except by comparison, for finite creatures cannot grasp
the things about heaven except by a negative contrast with the things about us. This is our world and, consequently,
our reference point -- it is so different from what shall be.
"Incorruptible" (Greek word, "aphtharton")
is simply the negation of the word "phthartos" which means "liable to decay," (note Vine's,
pp. 245-246). We understand that the things about us decay -- we see it every day. We know that God is not subject
to decay as man is (Rom. 1:23). New things become old and worn out and we discard them for other new things. Our
bodies grow old and become more subject to aches, breaks and disease. Peter chose a word to convey to our minds
that our inheritance will be so unlike this world -- it will not decay!
The second negative word is "undefiled" (Greek word, "amianton"). It is the negation of "miaino" which means "to stain, to tinge or dye with another
colour, as in the staining of a glass, hence, to pollute, contaminate, soil, defile..." (Vine's p. 288). This
is a word which has to do with moral impurities which act as a stain to the soul (cf. Tit. 1:15). The inheritance
which we shall receive will not be subject to such moral staining.
The third negative is "unfading" (Greek word,"amaranton"). Peter uses the word again in ch. 5:4, to describe our "crown of glory." This word is
the negation of "maraino" which is used by James to describe the passing away of the rich man as the
radiant beauty of the flower gradually fades into paleness. It basically means to quench a fire, or in the passive
voice, the dying out of a fire. One can visualize the brilliant light of a roaring fire which dies to glowing embers
and then into pale gray ashes. This fading will never occur in our inheritance. It will remain forever resplendent.
In each of these three negatives Peter tells us what our inheritance will not be but in telling us what it will
not be, he necessarily conveys something about what it will. But this is the only way he can relate this so that
our minds will feebly grasp his description of our fond expectations for an inheritance.
To tell us more about our inheritance, Peter describes it from the viewpoint of its location: "...reserved
in heaven for you." This we comprehend as long as we do not think of heaven as a physical place. Though Paul's
figure is different in Phil. 3:20-21, the location of our saviour and expectant life is the same: "For our
conversation (literally, "citizenship") is in heaven; from whence also we look for the Saviour, the Lord
Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to
the working whereby he is able even to subdue all things unto himself."
This old world is polluted by sin and wearing out. The time will come when God will dispense with it, for it will
have served its purpose: "Looking for and hastening unto the coming of the day of God, wherein the heavens
being on fire shall be dissolved, and the element shall melt with fervent heat," (2 Pet. 3:11-12). We yearn
for something new and better -- an inheritance which will last forever, (2 Pet. 3:13).
[Table of Contents] [Preface] [Introduction] [Outline] [Study Questions]
[Ch. 1:1-2 ] [Ch.1:3-4] [Ch.1:5-6] [Ch.1:7-8] [Ch.1:9-12]
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