1 Peter 1

While there’s life, there’s hope!” That ancient Roman saying is still quoted today and, like most adages, it has an element of truth but no guarantee of certainty. It is not the fact of life that determines hope, but the faith of life. A Christian believer has a “living hope” (1 Peter 1: nasb) because his faith and hope are in God (1 Peter 1:21). This “living hope” is the major theme of Peter’s first letter. He is saying to all believers, “Be hopeful!”

Before we study the details of this fascinating letter, let’s get acquainted with the man who wrote it, the people to whom he sent it, and the particular situation that prompted him to write.

He identified himself as “Peter, an apostle of Jesus Christ” (1 Peter 1:1). Some liberals have questioned whether a common fisherman could have penned this letter, especially since Peter and John were both called “unlearned and ignorant men” (Acts 4:13). However, this phrase only means “laymen without formal schooling”; that is, they were not professional religious leaders. We must never underestimate the training Peter had for three years with the Lord Jesus, nor should we minimize the work of the Holy Spirit in his life. Peter is a perfect illustration of the truth expressed in 1 Corinthians 1:26–31.

His given name was Simon, but Jesus changed it to Peter, which means “a stone” (John 1:35–42). The Aramaic equivalent of “Peter” is “Cephas,” so Peter was a man with three names. Nearly fifty times in the New Testament, he is called “Simon,” and often he is called “Simon Peter.” Perhaps the two names suggest a Christian’s two natures: an old nature (Simon) that is prone to fail, and a new nature (Peter) that can give victory. As Simon, he was only another human piece of clay, but Jesus Christ made a rock out of him!

Peter and Paul were the two leading apostles in the early church. Paul was assigned especially to minister to the Gentiles, and Peter to the Jews (Gal. 2:1–10). The Lord had commanded Peter to strengthen his brethren (Luke 22:32) and to tend the flock (John 21:15–17; also see 1 Peter 5:1–4), and the writing of this letter was a part of that ministry. Peter told his readers that this was a letter of encouragement and personal witness (1 Peter 5:12). Some writings are manufactured out of books, the way freshmen students write term papers, but this letter grew out of a life lived to the glory of God. A number of events in Peter’s life are woven into the fabric of this epistle.

This letter is also associated with Silas (Silvanus, 1 Peter 5:12). He was one of the “chief men” in the early church (Acts 15:22) and a prophet (Acts 15:32). This means that he communicated God’s messages to the congregations as he was directed by the Holy Spirit (see 1 Cor. 14). The apostles and prophets worked together to lay the foundation of the church (Eph. 2:20), and, once that foundation was laid, they passed off the scene. There are no apostles and prophets in the New Testament sense in the church today.

It is interesting that Silas was associated with Peter’s ministry, because originally he went with Paul as a replacement for Barnabas (Acts 15:36–41). Peter also mentioned John Mark (1 Peter 5:13) whose failure on the mission field helped to cause the rupture between Paul and Barnabas. Peter had led Mark to faith in Christ (“Mark, my son”) and certainly would maintain a concern for him. No doubt one of the early assemblies met in John Mark’s home in Jerusalem (Acts 12:12). In the end, Paul forgave and accepted Mark as a valued helper in the work (2 Tim. 4:11).

Peter indicated that he wrote this letter “at Babylon” (1 Peter 5:13) where there was an assembly of believers. There is no evidence either from church history or tradition that Peter ministered in ancient Babylon which, at that time, did have a large community of Jews. There was another town called “Babylon” in Egypt, but we have no proof that Peter ever visited it. “Babylon” is probably another name for the city of Rome, and we do have reason to believe that Peter ministered in Rome and was probably martyred there. Rome is called “Babylon” in Revelation 17: and 18:10. It was not unusual for persecuted believers during those days to write or speak in “code.”

In saying this, however, we must not assign more to Peter than is due him. He did not found the church in Rome nor serve as its first bishop. It was Paul’s policy not to minister where any other apostle had gone (Rom. 15:20); so Paul would not have ministered in Rome had Peter arrived there first. Peter probably arrived in Rome after Paul was released from his first imprisonment, about the year AD 62. First Peter was written about the year 63. Paul was martyred about 64, and perhaps that same year, or shortly after, Peter laid down his life for Christ.

Peter called them “strangers” (1 Peter 1:1), which means “resident aliens, sojourners.” They are called “strangers and pilgrims” in 1 Peter 2:11. These people were citizens of heaven through faith in Christ (Phil. 3:20), and therefore were not permanent residents on earth. Like Abraham, they had their eyes of faith centered on the future city of God (Heb. 11:8–16). They were in the world, but not of the world (John 17:16).

Because Christians are “strangers” in the world, they are considered to be “strange” in the eyes of the world (1 Peter 4:4). Christians have standards and values different from those of the world, and this gives opportunity both for witness and for warfare. We will discover in this epistle that some of the readers were experiencing suffering because of their different lifestyle.

These believers were a “scattered” people as well as a “strange” people. The word translated “scattered” (diaspora) was a technical term for the Jews who lived outside of Palestine. It is used this way in John 7: and James 1:1. However, Peter’s use of this word does not imply that he was writing only to Jewish Christians, because some statements in his letter suggest that some of his readers were converted out of Gentile paganism (1 Peter 1:14, 18; 2:9–10; 4:1–1). There was undoubtedly a mixture of both Jews and Gentiles in the churches that received this letter. We will notice a number of Old Testament references and allusions in these chapters.

These Christians were scattered in five different parts of the Roman Empire, all of them in northern Asia Minor (modern Turkey). The Holy Spirit did not permit Paul to minister in Bithynia (Acts 16:7), so he did not begin this work. There were Jews at Pentecost from Pontus and Cappadocia (Acts 2:9), and perhaps they carried the gospel to their neighboring province. Possibly Jewish believers who had been under Peter’s ministry in other places had migrated to towns in these provinces. People were “on the move” in those days, and dedicated believers shared the Word wherever they went (Acts 8:4).

The important thing for us to know about these “scattered strangers” is that they were going through a time of suffering and persecution. At least fifteen times in this letter Peter referred to suffering, and he used eight different Greek words to do so. Some of these Christians were suffering because they were living godly lives and doing what was good and right (1 Peter 2:19–23; 3:14–18; 4:1–4, 15–19). Others were suffering reproach for the name of Christ (1 Peter 4:14) and being railed at by unsaved people (1 Peter 3:9–10). Peter wrote to encourage them to be good witnesses to their persecutors, and to remember that their suffering would lead to glory (1 Peter 1:6–7; 4:13–14; 5:10).

But Peter had another purpose in mind. He knew that a “fiery trial” was about to begin—official persecution from the Roman Empire (1 Peter 4:12). When the church began in Jerusalem, it was looked on as a “sect” of the traditional Jewish faith. The first Christians were Jews, and they met in the temple precincts. The Roman government took no official action against the Christians since the Jewish religion was accepted and approved. But when it became clear that Christianity was not a “sect” of Judaism, Rome had to take official steps.

Several events occurred that helped to precipitate this “fiery trial.” To begin with, Paul had defended the Christian faith before the official court in Rome (Phil. 1:12–24). He had been released but then was arrested again. This second defense failed, and he was martyred (2 Tim. 4:16–18). Second, the deranged emperor, Nero, blamed the fire of Rome (July AD 64) on the Christians, using them as a scapegoat. Peter was probably in Rome about that time and was slain by Nero, who had also killed Paul. Nero’s persecution of Christians was local at first, but it probably spread. At any rate, Peter wanted to prepare the churches.

We must not get the idea that all Christians in every part of the empire were going through the same trials to the same degree at the same time. It varied from place to place, though suffering and opposition were pretty general (1 Peter 5:9). Nero introduced official persecution of the church, and other emperors followed his example in later years. Peter’s letter must have been a tremendous help to Christians who suffered during the reigns of Trajan (98–117), Hadrian (117–138), and Diocletian (284–305). Christians in the world today may yet learn the value of Peter’s letter when their own “fiery trials” of persecution begin. While I personally believe that the church will not go through the tribulation, I do believe that these latter days will bring much suffering and persecution to the people of God.

It is possible that Silas was the bearer of this letter to the believers in the provinces, and also the secretary who wrote the epistle.

Because of the death and resurrection of Jesus Christ, believers have been “begotten again” to a living hope, and that hope includes the glory of God. But, what do we mean by “the glory of God”?

The glory of God means the sum total of all that God is and does. “Glory” is not a separate attribute or characteristic of God, such as His holiness, wisdom, or mercy. Everything that God is and does is characterized by glory. He is glorious in wisdom and power, so that everything He thinks and does is marked by glory. He reveals His glory in creation (Ps. 19), in His dealings with the people of Israel, and especially in His plan of salvation for lost sinners.

When we were born the first time, we were not born for glory. “For all flesh is like grass, and all the glory of man like the flower of grass” (1 Peter 1:24, quoted from Isa. 40:6). Whatever feeble glory man has will eventually fade and disappear; but the glory of the Lord is eternal. The works of man done for the glory of God will last and be rewarded (1 John 2:17). But the selfish human achievements of sinners will one day vanish to be seen no more. One reason that we have encyclopedias is so that we can learn about the famous people who are now forgotten!

Peter gave two descriptions to help us better understand this wonderful truth about glory.

A Christian’s birth described (vv. 2–3). This miracle all began with God: we were chosen by the Father (Eph. 1:3–4). This took place in the deep counsels of eternity, and we knew nothing about it until it was revealed to us in the Word of God. This election was not based on anything we had done, because we were not even on the scene. Nor was it based on anything God saw that we would be or do. God’s election was based wholly on His grace and love. We cannot explain it (Rom. 11:33–36), but we can rejoice in it.

“Foreknowledge” does not suggest that God merely knew ahead of time that we would believe, and therefore He chose us. This would raise the question, “Who or what made us decide for Christ?” and would take our salvation completely out of God’s hands. In the Bible, to foreknow means “to set one’s love on a person or persons in a personal way.” It is used this way in Amos 3:2: “You only have I known of all the families of the earth.” God set His electing love on the nation of Israel. Other verses that use “know” in this special sense are Psalm 1:6; Matthew 7:23; John 10:14, 27; and 1 Corinthians 8:3.

But the plan of salvation includes more than the Father’s electing love; it also includes the work of the Spirit in convicting the sinner and bringing him to faith in Christ. The best commentary on this is 2 Thessalonians 2:13–14. Also, the Son of God had to die on the cross for our sins, or there could be no salvation. We have been chosen by the Father, purchased by the Son, and set apart by the Spirit. It takes all three if there is to be a true experience of salvation.

As far as God the Father is concerned, I was saved when He chose me in Christ before the foundation of the world. As far as the Son is concerned, I was saved when He died for me on the cross. But as far as the Spirit is concerned, I was saved one night in May 1945 when I heard the gospel and received Christ. Then it all came together, but it took all three Persons of the Godhead to bring me to salvation. If we separate these ministries, we will either deny divine sovereignty or human responsibility, and that would lead to heresy.

Peter did not deny man’s part in God’s plan to save sinners. In 1 Peter 1: he emphasized the fact that the gospel was preached to these people, and that they heard it and believed (see also 1 Peter 1:12). Peter’s own example at Pentecost is proof that we do not “leave it all with God” and never urge lost sinners to come to Christ (Acts 2:37–40). The same God who ordains the end— our salvation—also ordains the means to the end—the preaching of the gospel of the grace of God.

A Christian’s hope described (vv. 3–4). To begin with, it is a living hope because it is grounded on the living Word of God (1 Peter 1:23) and was made possible by the living Son of God who arose from the dead. A “living hope” is one that has life in it and therefore can give life to us. Because it has life, it grows and becomes greater and more beautiful as time goes on. Time destroys most hopes; they fade and then die. But the passing of time only makes a Christian’s hope that much more glorious.

Peter called this hope an inheritance (1 Peter 1:4). As the children of the King, we share His inheritance in glory (Rom. 8:17–18; Eph. 1:9–12). We are included in Christ’s last will and testament, and we share the glory with Him (John 17:22–24).

Note the description of this inheritance, for it is totally unlike any earthly inheritance. For one thing, it is incorruptible, which means that nothing can ruin it. Because it is undefiled, it cannot be stained or cheapened in any way. It will never grow old because it is eternal; it cannot wear out, nor can it disappoint us in any way.

In 1 Peter 1: and 9, this inheritance is called “salvation.” The believer is already saved through faith in Christ (Eph. 2:8–9), but the completion of that salvation awaits the return of the Savior. Then we shall have new bodies and enter into a new environment, the heavenly city. In 1 Peter 1:7, Peter called this hope “the appearing of Jesus Christ.” Paul called this “the blessed hope” (Titus 2:13).

What a thrilling thing it is to know that we were born for glory! When we were born again, we exchanged the passing glory of man for the eternal glory of God!

On a balmy summer day, my wife and I visited one of the world’s most famous cemeteries located at

Stoke Poges, a little village not far from Windsor Castle in England. On this site Thomas Gray penned his famous “Elegy Written in a Country Churchyard,” a poem most of us had to read at one time or another in school.

As we stood quietly in the midst of ancient graves, one stanza of that poem came to mind: The boast of heraldry, the pomp of power, And all that beauty, all that wealth e’er gave, Awaits alike the inevitable hour, The paths of glory lead but to the grave.

Man’s glory simply does not last, but God’s glory is eternal, and He has deigned to share that glory with us! In this first section of his letter, Peter shared four wonderful discoveries that he had made about the glory of God.

Not only is the glory being “reserved” for us, but we are being kept for the glory! In my travels, I have sometimes gone to a hotel or motel, only to discover that the reservations have been confused or cancelled. This will not happen to us when we arrive in heaven, for our future home and inheritance are guaranteed and reserved.

“But suppose we don’t make it?” a timid saint might ask. But we will; for all believers are being “kept by the power of God.” The word translated “kept” is a military word that means “guarded, shielded.” The tense of the verb reveals that we are constantly being guarded by God, assuring us that we shall safely arrive in heaven. This same word is used to describe the soldiers guarding Damascus when Paul made his escape (2 Cor. 11:32). See also Jude 24–25 and Romans 8:28–39.

Believers are not kept by their own power, but by the power of God. Our faith in Christ has so united us to Him that His power now guards us and guides us. We are not kept by our strength, but by His faithfulness. How long will He guard us? Until Jesus Christ returns and we will share in the full revelation of His great salvation. This same truth is repeated in 1 Peter 1:9.

It is encouraging to know that we are “guarded for glory.” According to Romans 8:30, we have already been glorified. All that awaits is the public revelation of this glory (Rom. 8:18–23). If any believer were lost, it would rob God of His glory. God is so certain that we will be in heaven that He has already given us His glory as the assurance (John 17:24; Eph. 1:13–14).

The assurance of heaven is a great help to us today. As Dr. James M. Gray expressed it in one of his songs, “Who can mind the journey, when the road leads home?” If suffering today means glory tomorrow, then suffering becomes a blessing to us. The unsaved have their “glory” now, but it will be followed by eternal suffering away from the glory of God (2 Thess. 1:3–10). In the light of this, ponder 2 Corinthians 4:7–18—and rejoice!

We must keep in mind that all God plans and performs here is preparation for what He has in store for us in heaven. He is preparing us for the life and service yet to come. Nobody yet knows all that is in store for us in heaven, but this we do know: life today is a school in which God trains us for our future ministry in eternity. This explains the presence of trials in our lives: they are some of God’s tools and textbooks in the school of Christian experience.

Peter used the word trials rather than tribulations or persecutions, because he was dealing with the general problems that Christians face as they are surrounded by unbelievers. He shared several facts about trials.

Trials meet needs. The phrase “if need be” indicates that there are special times when God knows that we need to go through trials. Sometimes trials discipline us when we have disobeyed God’s will (Ps. 119:67). At other times, trials prepare us for spiritual growth, or even help to prevent us from sinning (2 Cor. 12:1–9). We do not always know the need being met, but we can trust God to know and to do what is best.

Trials are varied. Peter used the word manifold, which literally means “variegated, many-colored.” He used the same word to describe God’s grace in 1 Peter 4:10. No matter what “color” our day may be—a “blue” Monday or a “gray” Tuesday—God has grace sufficient to meet the need. We must not think that because we have overcome one kind of trial that we will automatically “win them all.” Trials are varied, and God matches the trial to our strengths and needs.

Trials are not easy. Peter did not suggest that we take a careless attitude toward trials, because this would be deceitful. Trials produce what he called “heaviness.” The word means “to experience grief or pain.” It is used to describe our Lord in Gethsemane (Matt. 26:37) and the sorrow of saints at the death of loved ones (1 Thess. 4:13). To deny that our trials are painful is to make them even worse. Christians must accept the fact that there are difficult experiences in life and not put on a brave front just to appear “more spiritual.”

Trials are controlled by God. They do not last forever; they are “for a season.” When God permits His children to go through the furnace, He keeps His eye on the clock and His hand on the thermostat. If we rebel, He may have to reset the clock, but if we submit, He will not permit us to suffer one minute too long. The important thing is that we learn the lesson He wants to teach us and that we bring glory to Him alone.

Peter illustrated this truth by referring to the goldsmith. No goldsmith would deliberately waste the precious ore. He would put it into the smelting furnace long enough to remove the cheap impurities; then he would pour it out and make from it a beautiful article of value. It has been said that the Eastern goldsmith kept the metal in the furnace until he could see his face reflected in it. So our Lord keeps us in the furnace of suffering until we reflect the glory and beauty of Jesus Christ.

The important point is that this glory is not fully revealed until Jesus returns for His church. Our trying experiences today are preparing us for glory tomorrow. When we see Jesus Christ, we will bring “praise and honor and glory” to Him if we have been faithful in the sufferings of this life (see Rom. 8:17–18). This explains why Peter associated rejoicing with suffering. While we may not be able to rejoice as we look around, in our trials, we can rejoice as we look ahead. The word this in 1 Peter 1: (nasb) refers back to the “salvation” (the return of Christ) mentioned in 1 Peter 1:5.

Just as the assayer tests the gold to see if it is pure gold or counterfeit, so the trials of life test our faith to prove its sincerity. A faith that cannot be tested cannot be trusted! Too many professing Christians have a “false faith,” and this will be revealed in the trials of life. The seed that fell on shallow soil produced rootless plants, and the plants died when the sun came up (see Matt. 13:1–9, 18–23). The sun in the parable represents “tribulation or persecution.” The person who abandons his “faith” when the going gets tough is only proving that he really had no faith at all.

The patriarch Job went through many painful trials, all of them with God’s approval, and yet he understood somewhat of this truth about the refiner’s fire. “But he knoweth the way that I take; when he hath tried me, I shall come forth as gold” (Job 23:10). And he did!

It is encouraging to know that we are born for glory, kept for glory, and being prepared for glory. But the fourth discovery Peter shared with his readers is perhaps the most exciting of all.

The Christian philosophy of life is not “pie in the sky by and by.” It carries with it a present dynamic that can turn suffering into glory today. Peter gave four directions for enjoying the glory now, even in the midst of trials.

Love Christ (v. 8). Our love for Christ is not based on physical sight, because we have not seen Him. It is based on our spiritual relationship with Him and what the Word has taught us about Him. The Holy Spirit has poured out God’s love into our hearts (Rom. 5:5), and we return that love to Him. When you find yourself in some trial, and you hurt, immediately lift your heart to Christ in true love and worship. Why? Because this will take the poison out of the experience and replace it with healing medicine.

Satan wants to use life’s trials to bring out the worst in us, but God wants to bring out the best in us. If we love ourselves more than we love Christ, then we will not experience any of the glory now. The fire will burn us, not purify us.

Trust Christ (v. 8). We must live by faith and not by sight. An elderly lady fell and broke her leg while attending a summer Bible conference. She said to the pastor who visited her, “I know the Lord led me to the conference. But I don’t see why this had to happen! And I don’t see any good coming from it.” Wisely, the pastor replied, “Romans 8: doesn’t say that we see all things working together for good. It says that we know it.”

Faith means surrendering all to God and obeying His Word in spite of circumstances and consequences. Love and faith go together: when you love someone, you trust him. And faith and love together help to strengthen hope, for where you find faith and love, you will find confidence for the future.

How can we grow in faith during times of testing and suffering? The same way we grow in faith when things seem to be going well: by feeding on the Word of God (Rom. 10:17). Our fellowship with Christ through His Word not only strengthens our faith, but it also deepens our love. It is a basic principle of Christian living that we spend much time in the Word when God is testing us and Satan is tempting us.

Rejoice in Christ (v. 8). You may not be able to rejoice over the circumstances, but you can rejoice in them by centering your heart and mind on Jesus Christ. Each experience of trial helps us learn something new and wonderful about our Savior. Abraham discovered new truths about the Lord on the mount where he offered his son (Gen. 22). The three Hebrew children discovered His nearness when they went through the fiery furnace (Dan. 3). Paul learned the sufficiency of His grace when he suffered with a thorn in the flesh (2 Cor. 12).

Note that the joy He produces is “unspeakable and full of glory.” This joy is so deep and so wonderful that we cannot even express it. Words fail us! Peter had seen some of the glory on the Mount of Transfiguration where Jesus discussed with Moses and Elijah His own impending suffering and death (Luke 9:28–36).

Receive from Christ (vv. 9–12). “Believing … receiving” is God’s way of meeting our needs. If we love Him, trust Him, and rejoice in Him, then we can receive from Him all that we need to turn trials into triumphs. First Peter 1: can be translated, “For you are receiving the consummation of your faith, that is, the final salvation of your souls.” In other words, we can experience today some of that future glory. Charles Spurgeon used to say, “Little faith will take your soul to heaven, but great faith will bring heaven to your soul.” It is not enough that we long for heaven during times of suffering, for anybody can do that. What Peter urged his readers to do was exercise love, faith, and rejoicing, so that they might experience some of the glory of heaven in the midst of suffering now.

The amazing thing is that this “salvation” we are awaiting—the return of Christ—was a part of God’s great plan for us from eternity. The Old Testament prophets wrote about this salvation and studied closely what God revealed to them. They saw the sufferings of the Messiah, and also the glory that would follow, but they could not fully understand the connection between the two. In fact, in some of the prophecies, the Messiah’s sufferings and glory are blended in one verse or paragraph.

When Jesus came to earth, the Jewish teachers were awaiting a conquering Messiah who would defeat Israel’s enemies and establish the glorious kingdom promised to David. Even His own disciples were not clear about the need for His death on the cross (Matt. 16:13–28). They were still inquiring about the Jewish kingdom even after His resurrection (Acts 1:1–8). If the disciples were not clear about God’s program, certainly the Old Testament prophets could be excused!

God told the prophets that they were ministering for a future generation. Between the suffering of Messiah and His return in glory comes what we call “the age of the church.” The truth about the church was a hidden “mystery” in the Old Testament period (Eph. 3:1–13). The Old Testament believers looked ahead by faith and saw, as it were, two mountain peaks: Mount Calvary, where Messiah suffered and died (Isa. 53), and Mount Olivet, where He will return in glory (Zech. 14:4). They could not see the “valley” in between, the present age of the church.

Even the angels are interested in what God is doing in and through His church! Read 1 Corinthians 4: and Ephesians 3: for further information on how God is “educating” the angels through the church.

If the Old Testament prophets searched so diligently into the truths of salvation and yet had so little to go on, how much more ought we to search into this subject, now that we have a complete Word from God! The same Holy Spirit who taught the prophets and, through them, wrote the Word of God, can teach us the truths in it (John 16:12–15).

Furthermore, we can learn these truths from the Old Testament as well as from the New Testament. You can find Christ in every part of the Old Testament Scriptures (Luke 24:25–27). What a delight it is to meet Christ in the Old Testament law, the types, the Psalms, and the writings of the prophets. In times of trial, you can turn to the Bible, both the Old and New Testaments, and find all that you need for encouragement and enlightenment

Yes, for Christians, it is glory all the way! When we trusted Christ, we were born for glory. We are being kept for glory. As we obey Him and experience trials, we are being prepared for glory. When we love Him, trust Him, and rejoice in Him, we experience the glory here and now.

Joy unspeakable and full of glory!

“The revelation of Jesus Christ” is another expression for the “living hope” and “the appearing of Jesus Christ.” Christians live in the future tense; their present actions and decisions are governed by this future hope. Just as an engaged couple makes all their plans in the light of that future wedding, so Christians today live with the expectation of seeing Jesus Christ.

“Gird up the loins of your mind” simply means, “Pull your thoughts together! Have a disciplined mind!” The image is that of a robed man, tucking his skirts under the belt, so he can be free to run. When you center your thoughts on the return of Christ and live accordingly, you escape the many worldly things that would encumber your mind and hinder your spiritual progress. Peter may have borrowed the idea from the Passover supper, because later in this section he identified Christ as the Lamb (1 Peter 1:19). The Jews at Passover were supposed to eat the meal in haste, ready to move (Ex. 12:11).

Outlook determines outcome; attitude determines action. A Christian who is looking for the glory of God has a greater motivation for present obedience than a Christian who ignores the Lord’s return. The contrast is illustrated in the lives of Abraham and Lot (Gen. 12–13; Heb. 11:8–16). Abraham had his eyes of faith on that heavenly city, so he had no interest in the world’s real estate. But Lot, who had tasted the pleasures of the world in Egypt, gradually moved toward Sodom. Abraham brought blessing to his home, but Lot brought judgment. Outlook determined outcome.

Not only should we have a disciplined mind, but we should also have a sober mind. The word means “to be calm, steady, controlled; to weigh matters.” Unfortunately some people get “carried away” with prophetic studies and lose their spiritual balance. The fact that Christ is coming should encourage us to be calm and collected (1 Peter 4:7). The fact that Satan is on the prowl is another reason to be sober-minded (1 Peter 5:8). Anyone whose mind becomes undisciplined, and whose life “falls apart” because of prophetic studies, is giving evidence that he does not really understand Bible prophecy.

We should also have an optimistic mind. “Hope to the end” means “set your hope fully.” Have a hopeful outlook! A friend of mine sent me a note one day that read: “When the outlook is gloomy, try the uplook!” Good advice, indeed! It has to be dark for the stars to appear.

The result of this spiritual mind-set is that a believer experiences the grace of God in his life. To be sure, we will experience grace when we see Jesus Christ; but we can also experience grace today as we look for Him to return. We have been saved by grace and we depend moment by moment on God’s grace (1 Peter 1:10). Looking for Christ to return strengthens our faith and hope in difficult days, and this imparts to us more of the grace of God. Titus 2:10–13 is another passage that shows the relationship between grace and the coming of Jesus Christ.

In the first section of this chapter, Peter emphasized walking in hope, but now his emphasis is walking in holiness. The two go together, for “every man that hath this hope in him purifieth himself, even as he is pure” (1 John 3:3).

The root meaning of the word translated “holy” is “different.” A holy person is not an odd person, but a different person. His life has a quality about it that is different. His present “lifestyle” is not only different from his past way of life, but it is different from the “lifestyles” of the unbelievers around him. A Christian’s life of holiness appears strange to the lost (1 Peter 4:4), but it is not strange to other believers.

However, it is not easy to live in this world and maintain a holy walk. The anti-God atmosphere around us that the Bible calls “the world” is always pressing against us, trying to force us to conform. In this paragraph, Peter presented to his readers five spiritual incentives to encourage them (and us) to maintain a different lifestyle, a holy walk in a polluted world.

The argument here is logical and simple. Children inherit the nature of their parents. God is holy; therefore, as His children, we should live holy lives. We are “partakers of the divine nature” (2 Peter 1:4) and ought to reveal that nature in godly living.

Peter reminded his readers of what they were before they trusted Christ. They had been children of disobedience (Eph. 2:1–3), but now they were to be obedient children. True salvation always results in obedience (Rom. 1:5; 1 Peter 1:2). They had also been imitators of the world, “fashioning themselves” after the standards and pleasures of the world. Romans 12: translates this same word as “conformed to this world.” Unsaved people tell us that they want to be “free and different,” yet they all imitate one another!

The cause of all this is ignorance that leads to indulgence. Unsaved people lack spiritual intelligence, and this causes them to give themselves to all kinds of fleshly and worldly indulgences (see Acts 17:30; Eph. 4:17ff.). Since we were born with a fallen nature, it was natural for us to live sinful lives. Nature determines appetites and actions. A dog and a cat behave differently because they have different natures.

We would still be in that sad sinful plight were it not for the grace of God. He called us! One day, Jesus called to Peter and his friends and said, “Come, follow me … and I will make you fishers of men” (Mark 1: niv). They responded by faith to His call, and this completely changed their lives.

Perhaps this explains why Peter used the word called so often in this letter. We are called to be holy (1 Peter 1:15). We are called “out of darkness into his marvelous light” (1 Peter 2:9). We are called to suffer and follow Christ’s example of meekness (1 Peter 2:21). In the midst of persecution, we are called “to inherit a blessing” (1 Peter 3:9). Best of all, we are called to “his eternal glory” (1 Peter 5:10). God called us before we called on Him for salvation. It is all wholly of grace.

But God’s gracious election of sinners to become saints always involves responsibility, and not just privilege. He has chosen us in Christ “that we should be holy and without blame before him” (Eph. 1:4). God has called us to Himself, and He is holy; therefore, we should be holy. Peter quoted from the Old Testament law to back up his admonition (Lev. 11:44–45; 19:2; 20:7, 26).

God’s holiness is an essential part of His nature. “God is light, and in him is no darkness at all” (1 John 1:5). Any holiness that we have in character and conduct must be derived from Him. Basically, to be sanctified means to be “set apart for God’s exclusive use and pleasure.” It involves separation from that which is unclean and complete devotion to God (2 Cor. 6:14— 7:1). We are to be holy “in all manner of conversation [behavior],” so that everything we do reflects the holiness of God.

To a dedicated believer, there is no such thing as “secular” and “sacred.” All of life is holy as we live to glorify God. Even such ordinary activities as eating and drinking can be done to the glory of God (1 Cor. 10:31). If something cannot be done to the glory of God, then we can be sure it must be out of the will of God.

“It is written!” is a statement that carries great authority for the believer. Our Lord used the Word of God to defeat Satan, and so may we (Matt. 4:1–11; see Eph. 6:17). But the Word of God is not only a sword for battle; it is also a light to guide us in this dark world (Ps. 119:105; 2 Peter 1:19), food that strengthens us (Matt. 4:4; 1 Peter 2:2), and water that washes us (Eph. 5:25–27).

The Word of God has a sanctifying ministry in the lives of dedicated believers (John 17:17). Those who delight in God’s Word, meditate on it, and seek to obey it will experience God’s direction and blessing in their lives (Ps. 1:1–3). 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 being—mind, will, and heart—should be controlled by the Word of God.

Peter quoted from the book of Leviticus, “Ye shall be holy; for I am holy” (Lev. 11:44). Does this mean that the Old Testament law is authoritative today for New Testament Christians? Keep in mind that the early Christians did not even have the New Testament. The only Word of God they possessed was the Old Testament, and God used that Word to direct and nurture them. Believers today are not under the ceremonial laws given to Israel; however, even in these laws we see moral and spiritual principles revealed. Nine of the Ten Commandments are repeated in the Epistles, so we must obey them. (The Sabbath commandment was given especially to Israel and does not apply to us today. See Rom. 14:1–9.) As we read and study the Old Testament, we will learn much about God’s character and working, and we will see truths pictured in types and symbols.

The first step toward keeping clean in a filthy world is to ask, “What does the Bible say?” In the Scriptures, we will find precepts, principles, promises, and persons to guide us in today’s decisions. If we are really willing to obey God, He will show us His truth (John 7:17). While God’s methods of working may change from age to age, His character remains the same and His spiritual principles never vary. 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.

As God’s children, we need to be serious about sin and about holy living. Our heavenly Father is a holy (John 17:11) and righteous Father (John 17:25). He will not compromise with sin. He is merciful and forgiving, but He is also a loving disciplinarian who cannot permit His children to enjoy sin. After all, it was sin that sent His Son to the cross. If we call God “Father,” then we should reflect His nature.

What is this judgment that Peter wrote about? It is the judgment of a believer’s works. It has nothing to do with salvation, except that salvation ought to produce good works (Titus 1:16; 2:7, 12). When we trusted Christ, God forgave our sins and declared us righteous in His Son (Rom. 5:1–10; 8:1–4; Col. 2:13). Our sins have already been judged on the cross (1 Peter 2:24), and therefore they cannot be held against us (Heb. 10:10–18).

But when the Lord returns, there will be a time of judgment called “the judgment seat of Christ” (Rom. 14:10–12; 2 Cor. 5:9–10). 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.” God will search into the motives for our ministry; He will examine our hearts. But He assures us that His purpose is to glorify Himself in our lives and ministries, “and then shall every man have praise of God” (1 Cor. 4:5). What an encouragement!

God will give us many gifts and privileges as we grow in the Christian life; but He will never give us the privilege to disobey and sin. He never pampers His children or indulges them. He is no respecter of persons. He “shows no partiality and accepts no bribes” (Deut. 10: niv). “For God does not show favoritism” (Rom. 2: niv). Years of obedience cannot purchase an hour of disobedience. If one of His children disobeys, God must chasten (Heb. 12:1–13). But when His child obeys and serves Him in love, He notes that and prepares the proper reward.

Peter reminded his readers that they were only “sojourners” on earth. Life was too short to waste in disobedience and sin (see 1 Peter 4:1–6). It was when Lot stopped being a sojouner and became a resident in Sodom that he lost his consecration and his testimony. Everything he lived for went up in smoke! Keep reminding yourself that you are a “stranger and pilgrim” in this world (1 Peter 1:1; 2:11).

In view of the fact that the Father lovingly disciplines His children today and will judge their works in the future, we ought to cultivate an attitude of godly fear. This is not the cringing fear of a slave before a master, but the loving reverence of a child before his father. It is not fear of judgment (1 John 4:18), but a fear of disappointing Him or sinning against His love. It is “godly fear” (2 Cor. 7:1), a sober reverence for the Father.

I sometimes feel that there is today an increase in carelessness, even flippancy, in the way we talk about God or talk to God. Nearly a century ago, Bishop B. F. Westcott said, “Every year makes me tremble at the daring with which people speak of spiritual things.” The godly bishop should hear what is said today! A worldly actress calls God “the Man upstairs.” A baseball player calls Him “the great Yankee in the sky.” An Old Testament Jew so feared God that he would not even pronounce His holy name, yet we today speak of God with carelessness and irreverence. In our public praying, we sometimes get so familiar that other people wonder whether we are trying to express our requests or impress the listeners with our nearness to God!

This is the highest motive for holy living. In this paragraph, Peter reminded his readers of their salvation experience, a reminder that all of us regularly need. This is one reason our Lord established the Lord’s Supper, so that regularly His people would remember that He died for them. Note the reminders that Peter gave.

He reminded them of what they were. To begin with, they were slaves who needed to be set free. The word redeemed is, to us, a theological term, but it carried a special meaning to people in the first-century Roman Empire. There were probably sixty million slaves in the empire! Many slaves became Christians and fellowshipped in the local assemblies. A slave could purchase his own freedom if he could collect sufficient funds; or his master could sell him to someone who would pay the price and set him free. Redemption was a precious thing in that day.

We must never forget the slavery of sin (Titus 3:3). Moses urged Israel to remember that they had been slaves in Egypt (Deut. 5:15; 16:12; 24:18, 22). The generation that died in the wilderness forgot the bondage of Egypt and wanted to go back!

Not only did we have a life of slavery, but it was also a life of emptiness. Peter called it “the empty way of life handed down to you from your forefathers” (1 Peter 1: niv), and he described it more specifically in 1 Peter 4:1–4. At the time, these people thought their lives were “full” and “happy,” when they were really empty and miserable. Unsaved people today are blindly living on substitutes.

While ministering in Canada, I met a woman who told me she had been converted early in life but had drifted into a “society life” that was exciting and satisfied her ego. One day, she was driving to a card party and happened to tune in a Christian radio broadcast. At that very moment, the speaker said, “Some of you women know more about cards than you do your Bible!” Those words arrested her. God spoke to her heart, she went back home, and from that hour her life was dedicated fully to God. She saw the futility and vanity of a life spent out of the will of God.

Peter not only reminded them of what they were, but he also reminded them of what Christ did. He shed His precious blood to purchase us out of the slavery of sin and set us free forever. To redeem means “to set free by paying a price.” A slave could be freed with the payment of money, but no amount of money can set a lost sinner free. Only the blood of Jesus Christ can redeem us.

Peter was a witness of Christ’s sufferings (1 Peter 5:1) and mentioned His sacrificial death often in this letter (1 Peter 2:21ff; 3:18; 4:1, 13; 5:1). In calling Christ “a lamb,” Peter was reminding his readers of an Old Testament teaching that was important in the early church, and that ought to be important to us today. It is the doctrine of substitution: an innocent victim giving his life for the guilty.

The doctrine of sacrifice begins in Genesis 3, when God killed animals that He might clothe Adam and Eve. A ram died for Isaac (Gen. 22:13), and the Passover lamb was slain for each Jewish household (Ex. 12). Messiah was presented as an innocent Lamb in Isaiah 53. Isaac asked the question, “Where is the lamb?” (Gen. 22:7), and John the Baptist answered it when he pointed to Jesus and said, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). In heaven, the redeemed and the angels sing, “Worthy is the Lamb” (Rev. 5:11–14)!

Peter made it clear that Christ’s death was an appointment, not an accident; for it was ordained by God before the foundation of the world (Acts 2:23). From the human perspective, our Lord was cruelly murdered; but from the divine perspective, He laid down His life for sinners (John 10:17–18). But He was raised from the dead! Now, anyone who trusts Him will be saved for eternity.

When you and I meditate on the sacrifice of Christ for us, certainly we should want to obey God and live holy lives for His glory. When only a young lady, Frances Ridley Havergal saw a picture of the crucified Christ with this caption under it: “I did this for thee. What hast thou done for Me?” Quickly, she wrote a poem, but was dissatisfied with it and threw it into the fireplace. The paper came out unharmed! Later, at her father’s suggestion, she published the poem, and today we sing it. I gave My life for thee, My precious blood I shed; That thou might ransomed be, And quickened from the dead. I gave, I gave, My life for thee, What hast thou given for Me?

A good question, indeed! I trust we can give a good answer to the Lord.

One of the painful facts of life is that the people of God do not always get along with each other. You would think that those who walk in hope and holiness would be able to walk in harmony, but this is not always true. From God’s divine point of view, there is only one body (see Eph. 4:4–6), but what we see with human eyes is a church divided and sometimes at war. There is today a desperate need for spiritual unity.

In this section of his letter, Peter emphasized spiritual unity by presenting four vivid pictures of the church.

When you consider the implications of this fact, you will be encouraged to build and maintain unity among God’s people.

We have experienced the same birth (1:23–25). The only way to enter God’s spiritual family is by a spiritual birth, through faith in Jesus Christ (John 3:1–16). Just as there are two parents in physical birth, so there are two parents in spiritual birth: the Spirit of God (John 3:5–6) and the Word of God (1 Peter 1:23). The new birth gives to us a new nature (2 Peter 1:4) as well as a new and living hope (1 Peter 1:3).

Our first birth was a birth of “flesh,” and the flesh is corruptible. Whatever is born of flesh is destined to die and decay. This explains why mankind cannot hold civilization together: it is all based on human flesh and is destined to fall apart. Like the beautiful flowers of spring, man’s works look successful for a time, but then they start to decay and die. All the way from the Tower of Babel in Genesis 11, to “Babylon the Great” in Revelation 17—18, 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. Each believer has the same Holy Spirit dwelling within (Rom. 8:9). We call on the same Father (1 Peter 1:17) and share His divine nature. We trust the same Word, and that Word will never decay or disappear. We have trusted the same gospel and have been born of the same Spirit. The externals of the flesh that could divide us mean nothing when compared with the eternals of the Spirit that unite us.

We express the same love (v. 22). Peter used two different words for love: philadelphia, which is “brotherly love,” and agape, which is godlike sacrificial love. It is important that we share both kinds of love. We share brotherly love because we are brothers and sisters in Christ and have likenesses. We share agape love because we belong to God and therefore can overlook differences.

By nature, all of us are selfish, so it took a miracle of God to give us this love. Because we “obey[ed] the truth through the Spirit,” God purified our souls and poured His love into our hearts (Rom. 5:5). Love for the brethren is an evidence that we truly have been born of God (1 John 4:7–21). Now we are “obedient children” (1 Peter 1:14) who no longer want to live in the selfish desires of the old life.

It is tragic when people try to “manufacture” love, because the product is obviously cheap and artificial. “The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords” (Ps. 55:21). The love that we share with each other, and with a lost world, must be generated by the Spirit of God. It is a constant power in our lives, and not something that we turn on and off like a radio.

Not only is this love a spiritual love, but it is a sincere love (“unfeigned”). We love “with a pure heart.” Our motive is not to get but to give. There is a kind of “success psychology” popular today that enables a person to subtly manipulate others in order to get what he wants. If our love is sincere and from a pure heart, we could never “use people” for our own advantage.

This love is also a fervent love, and this is an athletic term that means “striving with all of one’s energy.” Love is something we have to work at, just as an Olympic contestant has to work at his particular skills. Christian love is not a feeling; it is a matter of the will. We show love to others when we treat them the same way God treats us. God forgives us, so we forgive others. God is kind to us, so we are kind to others. It is not a matter of feeling but of willing, and this is something we must constantly work at if we are to succeed.

We have two wonderful “assistants” to help us: the Word of God and the Spirit of God. The same truth that we trusted and obeyed to become God’s children also nurtures and empowers us. It is impossible to love the truth and hate the brethren. The Spirit of God produces the “fruit of the Spirit” in our lives, and the first of these is love (Gal. 5:22–23). If we are filled with the Word of God (Col. 3:16ff.) and the Spirit of God (Eph. 5:18ff.), we will manifest the love of God in our daily experiences.

We enjoy the same nourishment (2:1–3). God’s Word has life, gives life, and nourishes life. We should have appetites for the Word just like hungry newborn babes! We should want the pure Word, unadulterated, because this alone can help us grow. When I was a child, I did not like to drink milk (and my father worked for the Borden Dairy!), so my mother used to add various syrups and powders to make my milk tastier. None of them really ever worked. 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).

Sometimes children have no appetite because they have been eating the wrong things. Peter warned his readers to “lay aside” certain wrong attitudes of heart that would hinder their appetite and spiritual growth. “Malice” means wickedness in general. “Guile” is craftiness, using devious words and actions to get what we want. Of course, if we are guilty of malice and guile, we will try to hide it, and this produces “hypocrisies.” Often the cause of ill will is envy, and one result of envy is evil speaking, conversation that tears the other person down. If these attitudes and actions are in our lives, we will lose our appetite for the pure word of God. If we stop feeding on the Word, we stop growing, and we stop enjoying (“tasting”) the grace that we find in the Lord. When Christians are growing in the Word, they are peacemakers, not troublemakers, and they promote the unity of the church.