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FIRST PETER
SUPPLEMENT TO THE TEXT -- CH 1:5-6
(vv. 5) Verse 4, as man has unfortunately divided the text into
verses here, ends with the prepositional phrase "for you." To qualify who these people are, Peter describes
them in v. 5, as "the ones being guarded through faith by the power of God..." (literal translation).
It is important to solidify the faith of disciples in the hope that we have by being reminded that we are guarded
by the power of God. We need that security offered by God in an insecure environment. While there is every assurance
that our hope is real, because it has been established by the resurrection of Jesus Christ, Himself, disciples
also need to understand the protective power available to guard them while in this world. It is God's power that
is able to protect them from the evil one (cf. Jno. 17:15).
The word in the KJV, "kept," is a word which translates the Greek participle "prouroumenous."
It has, as its background, the figure of a fort or garrison. It, thereby, pictures to our minds a people inside
a garrison who are protected by fortified walls from the attacks of the enemy. Consistent with the figure, a fortress
is designed for protection from the enemy without but not to keep the inhabitants inside. In other words, the occupants
of a fort are free to leave the fort, as foolish as that is, and endanger themselves by exposure to the enemy,
unprotected, if that is their choice. As long as they are inside the garrison, they are safe and secure -- outside,
there is no protection available.
There are two forces involved in man's perseverance. The first is God's power. The second is our faith. Peter says
that we are garrisoned "through faith." Faith on our part is that which is essential and without it man
can never successfully serve God -- "But without faith it is impossible to please him: for he that cometh
to God must believe he is, and that he is a rewarder of them that diligently seek him," (Heb. 11:6). Hope
is the anchor of the soul but faith is a basic ingredient in hope and without faith there is no substance or purpose
to our living (cf. Heb. 11:1).
Contrary to the Calvinistic doctrine of "perseverance" ("once saved, always saved"), God does
not FORCE man to stay inside His protective power. There are two errors which must be avoided here. The first error
to be avoided is man seeing himself as his own savior and protector from evil -- he must rely on God's power. The
second error is man believing that God will forcibly keep him inside His grace, when man does not so choose. Just
as surely as man is a free, moral being who chooses to serve God or not before becoming a Christian, he continues
to be free to make the same choices after becoming a Christian. Jesus, himself, said that there are some "which
for a while believe, and in time of temptation fall away," (Lk. 8:13).
"Being guarded" has a purpose or goal in mind, and that goal is "unto salvation ready to be revealed
in the last time." What is this "salvation?" Some have suggested that it is salvation from the imminent
destruction of Jerusalem. It is true that the word "saved" is used that way in Mt. 24:13 -- "But
he that shall endure unto the end, the same shall be saved." The word "saved" in that context has
to be understood in the sense of disciples profiting by the warning signs accompanying the invasion of the Roman
army in A.D. 70 and, thereby, escaping the disaster which came upon the Jewish nation. The context of Mt. 24:1-3;
Lk. 21:5-7, 20, proves that to be the case. However, the words used in association with the salvation of which
Peter speaks demonstrate that this salvation relates to the hope we have of the resurrection (v. 3) and that it
is the inheritance which is reserved in heaven (v. 4). That truth is further confirmed by v. 10, where Peter says
that it is the salvation of which the prophets had enquired and searched diligently.
This salvation will be revealed "at the last time," which is not the same as during "the last days."
At the last time is the culmination and end of all time when Christ returns to destroy death and claim His own.
That does iples who delight in the anticipation of their heavenly home can deal with the
trials and tribulations to which they are exposed. They, thereby, can see their afflictions as being light, because
they are compared to an eternal weight of glory (cf. 2 Cor. 4:17).
Peter had a reason for addressing these disciples as "strangers," (v. 1). If they would see, first of
all, that the things of this life are temporal, they could fix their affection better on enduring things. In this
way they will always see that the trials will pass. That makes it easier to endure. Later, Peter told these disciples
that they were to "rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall
be revealed, ye may be glad also with exceeding joy," (4:13). It is only when we become too attached to this
world that trials become difficult.
(v. 6) Peter never taught these disciples
that life as a Christian would a "bed or roses." In fact, the opposite is true -- this epistle is a warning
of impending trials of faith. Paul concurred thusly: "Yea, and all that will live godly in Christ Jesus shall
suffer persecution," (2 Tim. 3:12). In v. 6, Peter introduces that which is one of the main purposes of his
writing this epistle. These disciples need to know that they, not only, are presently suffering affliction but
the present will extend into an exposure to "fiery trials" which will try their faith (1 Pet. 4:12).
They need to be ready. Their preparation will safeguard them against falling.
Though they are greatly rejoicing in the strong hope they have for that salvation to be revealed, there will be
a time coming in which they will be exposed to many kinds of trials. Though the KJV uses "temptation"
here, it is best to understand "peirasmois" in the sense of trials. In case there is some question in
the mind of the reader about the distinction between "temptations" and "trials," please refer
back to the "Preface." These many kinds of trials produce a "heaviness" or, literally, a "grieving,"
but it is only for a little while. That is expected, for grief is a natural human response. Though we can learn
to rejoice even during trials, that rejoicing does not take the form of a "masochist" mentality which
enjoys abuse.
The first important perspective was that these disciples were to see themselves as "sojourners" here
and, thereby, be able to endure the temporary nature of trials. The second perspective, which injects a positive
outcome from something which the devil has designed to have a negative effect on disciples, is that disciples must
see beyond the trials to the resultant joy and strength they can produce.
Here a comparison can be seen with James's thoughts. James taught that one who is tempted can rejoice in that the
process of conquering temptation produces patience and patience her perfect work (Jas. 1:2-4). Hence, times of
temptations and trials are to be counted as joyful opportunities to perfect our faith and character, though they
are not, at the time, pleasant.
[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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