Bible Commentaries

Peter (Πετρος — Petros). Greek form for the Aramaic (Chaldaic) Χηπας — Cēphās the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα — petra another form for a rock, ledge, or cliff. In 2 Peter 1:1 we have both Σιμων — Simōn and Πετρος — Petros Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in James 1:1, but without χαιρειν — chairein as there, the usual form of greeting in letters (Acts 23:26) so common in the papyri.

An apostle of Jesus Christ (αποστολος Ιησου Χριστου — apostolos Iēsou Christou). This is his official title, but in 2 Peter 1:1 δουλος — doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος — ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος — sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος — apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος — doulos (slave) Χριστου Ιησου — Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος — doulos and αποστολος — apostolos like 2 Peter, while in Philemon he uses only δεσμιος — desmios (prisoner) Ιησου Χριστου — Iēsou Christou the elect (εκλεκτοις — eklektois). Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις — eklektois (old, but rare verbal adjective from εκλεγω — eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον — genos eklekton in 1 Peter 2:9. See the distinction between κλητοι — klētoi (called) and εκλεκτοι — eklektoi (chosen) in Matthew 22:14.

Who are sojourners (παρεπιδημοις — parepidēmois). Late double compound adjective (παρα επιδημουντες — paraδιασπορας — epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.

Of the Dispersion (διασπειρω — diasporās). See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23.

According to (κατα — kata). Probably to be connected with εκλεκτοις — eklektois rather than with αποστολος — apostolos in spite of a rather loose arrangement of words and the absence of articles in 1 Peter 1:1, 1 Peter 1:2.

The foreknowledge (προγνωσιν — prognōsin). Late substantive (Plutarch, Lucian, papyri) from προγινωσκω — proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).

Of God the Father (τεου πατρος — theou patros). Anarthous again and genitive case. See πατηρ — patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).

In sanctification of the Spirit (εν αγιασμωι πνευματος — en hagiasmōi pneumatos). Clearly the Holy Spirit, though anarthrous like τεου πατρος — theou patros Late word from αγιαζω — hagiazō to render holy (αγιος — hagios), to consecrate, as in 1 Thessalonians 4:7. The subjective genitive here, sanctification wrought by the Spirit as in 2 Thessalonians 2:13 (where the Trinity mentioned as here).

Unto obedience (εις υπακοην — eis hupakoēn). Obedience (from υπακουω — hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”

And sprinkling of the blood of Jesus Christ (ραντισμον αιματος Ιησου Χριστου — rantismon haimatos Iēsou Christou). Late substantive from ραντιζω — rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου — prognōsis theouπλητυντειη — hagiasmos pneumatosπλητυνω — haima Christou (Bigg). Peter is not ashamed of the blood of Christ.

Be multiplied (πλητυς — plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη — plēthunō old verb (from ελεος — plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος — charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy).

Blessed be (ευλογητος — eulogētos). No copula in the Greek (εστω — estō let be, or εστιν — estin is, or ειη — eiē may be). The verbal adjective (from ευλογεω — eulogeō) occurs in the N.T. only of God, as in the lxx (Luke 1:68). See also 2 Corinthians 1:3; Ephesians 1:3.

The God and Father of our Lord Jesus Christ (ο τεος και πατηρ του κυριου ημων Ιησου Χριστου — ho theos kai patēr tou kuriou hēmōn Iēsou Christou). This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.

Great (πολυ — polu). Much.

Begat us again (αναγεννησας ημας — anagennēsas hēmās). First aorist active articular (ο — ho who) participle of αναγενναω — anagennaō late, and rare word to beget again, in Aleph for Sirach (Prol. 20), in Philo, in Hermetic writings, in N.T. only here and 1 Peter 1:23. “It was probably borrowed by the New Paganism from Christianity” (Bigg). The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.

Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

Unto an inheritance (εις κληρονομιαν — eis klēronomian). Old word (from κληρονομος — klēronomos heir) for the property received by the heir (Matthew 21:38), here a picture of the blessedness in store for us pilgrims (Galatians 3:18).

Incorruptible (απταρτον — aphtharton). Old compound adjective (alpha privative and πτειρω — phtheirō to corrupt), imperishable. So many inheritances vanish away before they are obtained.

Undefiled (αμιαντον — amianton). Old verbal adjective (note alliteration) from alpha privative and μιαινω — miainō to defile, without defect or flaw in the title, in N.T. only here, James 1:27; Hebrews 13:4.

That fadeth not away (αμαραντον — amaranton). Alliterative and verbal adjective again from alpha privative and μαραινω — marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.

Reserved (τετηρημενην — tetērēmenēn). Perfect passive participle of τηρεω — tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην — apokeimenēn) occurs.

For you (εις υμας — eis humas). More graphic than the mere dative.

By the power of God (εν δυναμει τεου — en dunamei theou). No other δυναμις — dunamis (power) like this (Colossians 1:3).

Are guarded (προυρουμενους — phrouroumenous). Present (continuous process) passive articular (τους — tous) participle of προυρεω — phroureō to garrison, old verb (from προυρος — phrouros sentinel), a military term (Acts 9:24; 2 Corinthians 11:32), used of God‘s love (Philemon 4:7) as here. “The inheritance is kept; the heirs are guarded” (Bengel).

Through faith (δια πιστεως — dia pisteōs). Intermediate agency (δια — dia), the immediate being (εν — en in, by) God‘s power.

Unto a salvation (εις σωτηριαν — eis sōtērian). Deliverance is the goal (εις — eis) of the process and final salvation here, consummation as in 1 Thessalonians 5:8, from σωτηρ — sōtēr (Saviour, from σωζω — sōzō to save).

Ready (ετοιμην — hetoimēn). Prepared awaiting God‘s will (Galatians 3:23; Romans 8:18).

To be revealed (αποκαλυπτηναι — apokaluphthēnai). First aorist passive infinitive of αποκαλυπτω — apokaluptō to unveil. Cf. Colossians 3:4 for πανεροω — phaneroō (to manifest) in this sense.

In the last time (εν καιρωι εσχατωι — en kairōi eschatōi). This precise phrase nowhere else, but similar ones in John 6:39; Acts 2:17; James 5:3; 2 Timothy 3:1; 2 Peter 3:3; Hebrews 1:2; Judges 1:18; 1 John 2:18. Hort translates it here “in a season of extremity,” but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.

Wherein (εν ωι — en hōi). This translation refers the relative ωι — hōi to καιρωι — kairōi but it is possible to see a reference to Χριστου — Christou (1 Peter 1:3) or to τεου — theou (1 Peter 1:5) or even to the entire content of 1 Peter 1:3-5. Either makes sense, though possibly καιρωι — kairōi is correct.

Ye greatly rejoice (αγαλλιαστε — agalliāsthe). Present middle indicative (rather than imperative) of αγαλλιαομαι — agalliaomai late verb from αγαλλομαι — agallomai to rejoice, only in lxx, N.T., and ecclesiastical literature as in Matthew 5:12.

Now for a little while (ολιγον αρτι — oligon arti). Accusative case of time (ολιγον — oligon) probably as in Mark 6:31, though it can be used of space (to a small extent) as in Luke 5:3.

If need be (ει δεον — ei deon). Present active neuter singular participle of δει — dei (it is necessary). Some MSS. have εστιν — estin after δεον — deon (periphrastic construction). Condition of first class.

Though ye have been put to grief (λυπητεντες — lupēthentes). First aorist passive participle (concessive circumstantial use) of λυπεω — lupeō to make sorrowful (from λυπη — lupē sorrow), old and common verb. See 2 Corinthians 6:10.

In manifold temptations (εν ποικιλοις πειρασμοις — en poikilois peirasmois). Just the phrase in James 1:2, which see note on. “Trials” clearly right here as there. Seven N.T. writers use ποικιλος — poikilos (varied).

The proof of your faith (το δοκιμιον υμων της πιστεως — to dokimion humōn tēs pisteōs). The identical phrase in James 1:3 and probably derived from there by Peter. See note on James 1:3 for discussion of το δοκιμιον — to dokimion (the test or touchstone of faith).

Being more precious (πολυτιμοτερον — polutimoteron). No word for “being” (ον — on) in the Greek. The secondary uncials have πολυ τιμιωτερον — polu timiōteron The text is the comparative of πολυτιμος — polutimos late adjective (Plutarch) from πολυ — polu and τιμη — timē (of great price) as in Matthew 13:46.

Than gold (χρυσιου — chrusiou). Ablative case after the comparative adjective.

That perisheth (του απολλυμενου — tou apollumenou). Present middle articular participle of απολλυμι — apollumi to destroy. Even gold perishes (wears away).

Though it is proved by fire (δια πυρος δε δοκιμαζομενου — dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.

That might be found (ινα ευρετηι — hina heurethēi). Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.

Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.

At the revelation of Jesus Christ (εν αποκαλυπσει Ιησου Χριστου — en apokalupsei Iēsou Christou). So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg).

Whom (ον — hon). Relative referring to Christ just before and accusative case, object of both ιδοντες — idontes and αγαπατε — agapate (ye love).

Not having seen (ουκ ιδοντες — ouk idontes). Second aorist active participle of οραω — horaō to see, with ουκ — ouk rather than μη — mē because it negatives an actual experience in contrast with μη ορωντες — mē horōntes (though not seeing, hypothetical case). On whom (εις ον — eis hon) with πιστευοντες — pisteuontes common construction for “believing on” (πιστευω εις — pisteuō eis). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in John 20:29 (“Happy are those not seeing and yet believing”). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel.

Ye rejoice greatly (αγαλλιατε — agalliāte). Same form as in 1 Peter 1:6, only active here instead of middle.

With joy (χαραι — charāi). Instrumental case (manner).

Unspeakable (ανεκλαλητωι — aneklalētōi). Late and rare double compound verbal (alpha privative and εκλαλεω — eklaleō), here only in N.T., in Dioscorides and Heliodorus, “unutterable,” like Paul‘s “indescribable” (ανεκδιηγητος — anekdiēgētos) gift (2 Corinthians 9:15, here alone in N.T.).

Full of glory (δεδοχασμενηι — dedoxasmenēi). Perfect passive participle of δοχαζω — doxazō to glorify, “glorified joy,” like the glorified face of Moses (Exodus 34:29.; 2 Corinthians 3:10.

Receiving (κομιζομενοι — komizomenoi). Present middle participle of κομιζω — komizō old verb, to receive back, to get what is promised (1 Peter 5:4; Hebrews 10:36).

The end of your faith (το τελος της πιστεως — to telos tēs pisteōs). The conclusion, the culmination of faith (2 Corinthians 3:13; Romans 2:21.; Romans 10:4). See Hebrews 12:2 of Jesus as “Pioneer and Perfecter of Faith.”

Even the salvation of your souls (σωτηριαν πσυχων — sōtērian psuchōn). No “even” in the text, just the accusative of apposition with τελος — telos viz., final salvation.

Concerning which salvation (περι ης σωτηριας — peri hēs sōtērias). Another relative clause (taking up σωτηρια — sōtēria from 1 Peter 1:9 and incorporating it) in this long sentence (1 Peter 1:3-12, inclusive, all connected by relatives). Peter lingers over the word σωτηρια — sōtēria (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace.

Sought (εχεζητησαν — exezētēsan). First aorist active indicative of εκζητεω — ekzēteō to seek out (Acts 15:17), late and rare compound, only in lxx and N.T. save once in Aristides.

Searched diligently (εχηραυνησαν — exēraunēsan). First aorist active indicative of εχεραυναω — exeraunaō old and common compound (εχερευναω — exereunaō), to search out diligently, here only in N.T. Both of these words occur together in 1 Macc. 9:26.

Of the grace that should come unto you (περι της εις υμας χαριτος — peri tēs eis humas charitos). “Concerning the for you grace” (meant for you).

Searching (εραυνωντες — eraunōntes). Present active participle of εραυναω — eraunaō late form for older ερευναω — ereunaō (both in the papyri), uncompounded verb (John 7:52), the compound occurring in 1 Peter 1:10 above.

What time or what manner of time (εις τινα η ποιον καιρον — eis tina ē poion kairon). Proper sense of ποιος — poios (qualitative interrogative) kept here as in 1 Corinthians 15:35, Romans 3:27, though it is losing its distinctive sense from τις — tis (Acts 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.

The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου — to en autois pneuma Christou). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14).

Did point unto (εδηλου — edēlou). Imperfect active of δηλοω — dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.

When it testified beforehand (προμαρτυρομενον — promarturomenon). Present middle participle of προμαρτυρομαι — promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα — pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.

The sufferings of Christ (τα εις Χριστον πατηματα — ta eis Christon pathēmata). “The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 (εις υμας — eis humas for you).

The glories that should follow them (τας μετα ταυτα δοχας — tas meta tauta doxas). “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6.

To whom (οις — hois). Dative plural of the relative pronoun. To the prophets who were seeking to understand. Bigg observes that “the connexion between study and inspiration is a great mystery.” Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said.

It was revealed (απεκαλυπτη — apekaluphthē). First aorist passive indicative of αποκαλυπτω — apokaluptō old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research.

Did they minister (διηκονουν — diēkonoun). Imperfect active of διακονεω — diakoneō old verb, to minister, “were they ministering.”

Have been announced (ανηγγελη — anēggelē). Second aorist passive indicative of δια των — anaggellō̄ ̄to report, to bring back tidings (John 4:25).

Through them (δια — dia tōn). Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel).

By the Holy Ghost (αποσταλεντι — pneumati hagiōi). Instrumental case of the personal agent, “by the Holy Spirit” (without article).

Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).

Desire (επιτυμεω — epithumousin). Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).

To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13.

Wherefore (διο — dio). “Because of which thing,” the glorious free grace opened for Gentiles and Jews in Christ (1 Peter 1:3-12).

Girding up (αναζωσαμενοι — anazōsamenoi). First aorist middle participle of αναζωννυμι — anazōnnumi late and rare verb (Judges 18:16; Proverbs 31:17), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey.

The loins (τας οσπυας — tas osphuas). Old word for the part of the body where the girdle (ζωνη — zōnē) was worn. Metaphor here as in Luke 12:35; Ephesians 6:14.

Mind (διανοιας — dianoias). Old word for the faculty of understanding, of seeing through a thing (δια νοεω — diaνηποντες — noeō) as in Matthew 22:37.

Be sober (νηπω — nēphontes). “Being sober” (present active participle of τελειως — nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).

Perfectly (τελειος — teleiōs). Adverb, old word (here alone in N.T.), from adjective ελπισατε — teleios (perfect), connected with ελπιζω — elpisate (set your hope, first aorist active imperative of νηποντες — elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην — nēphontes (“being perfectly sober,” not “hope perfectly”).

That is to be brought (περω — tēn pheromenēn). Present passive articular participle of αποκαλυπσει — pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7.

As children of obedience (ως τεκνα υπακοης — hōs tekna hupakoēs). A common Hebraism (descriptive genitive frequent in lxx and N.T., like υιοι της απειτειας — huioi tēs apeitheias children of disobedience, in Ephesians 2:2) suggested by υπακοην — hupakoēn in 1 Peter 1:2, “children marked by obedience.”

Not fashioning yourselves (μη συνσχηματιζομενοι — mē sunschēmatizomenoi). Usual negative μη — mē with the participle (present direct middle of συνσχηματιζω — sunschēmatizō a rare (Aristotle, Plutarch) compound (συν σχηματιζω — sunσχημα — schēmatizō from εχω — schēma from μεταμορποω — echō), in N.T. only here and Romans 12:2 (the outward pattern in contrast with the inward change σχημα — metamorphoō). See Philemon 2:6. for contrast between μορπη — schēma (pattern) and ταις προτερον επιτυμιαις — morphē (form).

According to your former lusts (συνσχηματιζομενοι — tais proteron epithumiais). Associative instrumental case after επιτυμια — sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων — epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14.

In the time of your ignorance (Αγνοια — en tēi agnoiāi humōn). “In your ignorance,” but in attributive position before “lusts.” αγνοεω — Agnoia (from agnoeō to be ignorant) is old word, in N.T. only here, Acts 3:17; Acts 17:30; Ephesians 4:18.

But like as he which called you is holy (αλλα κατα τον καλεσαντα υμας αγιον — alla kata ton kalesanta humas hagion). This use of κατα — kata is a regular Greek idiom (here in contrast with συνσχηματιζομενοι — sunschēmatizomenoi). “But according to the holy one calling you or who called you” (first aorist articular participle of καλεω — kaleō to call). God is our standard or pattern (κατα — kata), not our lusts.

Be ye yourselves also holy (και αυτοι αγιοι γενητητε — kai autoi hagioi genēthēte). First aorist (ingressive) passive imperative of γινομαι — ginomai to become with allusion (και — kai also) to κατα — kata (God as our example), “Do ye also become holy.” For αναστροπη — anastrophē (manner of life) see 1 Peter 1:18; 1 Peter 2:12; 3:1-16; James 3:13; 2 Peter 2:7. Peter uses αναστροπη — anastrophē eight times. The original meaning (turning up and down, back and forth) suited the Latin word conversatio (converto), but not our modern “conversation” (talk, not walk).

Because it is written (διοτι γεγραπται — dioti gegraptai). “Because (διοτι — dioti stronger than οτι — hoti below) it stands written” (regular formula for O.T. quotation, perfect passive indicative of γραπω — graphō). The quotation is from Leviticus 11:44; Leviticus 19:2; Leviticus 20:7. Reenforced by Jesus in Matthew 5:48. The future εσεστε — esesthe here is volitive like an imperative.

If ye call (ει επικαλειστε — ei epikaleisthe). Condition of first class and present middle indicative of επικαλεω — epikaleō to call a name on, to name (Acts 10:18).

As Father (πατερα — patera). Predicate accusative in apposition with τονκρινοντα — ton- απροσωπολημπτως — krinonta respect of persons (προσωπολημπτης — aprosōpolēmptōs). Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω — prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια — prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω — prosōpolēmpsia) from κατα το εκαστου εργον — prosōpon lambanō (in imitation of the Hebrew).

According to each man‘s work (κρινοντα — kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε — krinonta) just as Christ judges also (2 Corinthians 5:10).

Pass (αναστρεπω — anastraphēte). Second aorist passive imperative of τον χρονον — anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.

The time (της παροικιας υμων — ton chronon). Accusative case of extent of time.

Of your sojourning (παροικεω — tēs paroikias humōn). A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος — paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers (εν ποβωι — paroikos Acts 7:6) as of Jews away from Palestine or of Christians here on earth, then of a local region (our “parish”). Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).

In fear (αναστραπητε — en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end.

Knowing (ειδοτες — eidotes). Second perfect active participle of οιδα — oida causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg).

Ye were redeemed (ελυτρωτητε — elutrōthēte). First aorist passive indicative of λυτροω — lutroō old verb from λυτρον — lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.

Not with corruptible things (ου πταρτοις — ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω — phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι — Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις — phthartois and so in the same case. Slaves were set free by silver and gold.

From your vain manner of life (εκ της ματαιας υμων αναστροπης — ek tēs mataias humōn anastrophēs). “Out of” (εκ — ek), and so away from, the pre-Christian αναστροπη — anastrophē of 1 Peter 1:15, which was “vain” (ματαιας — mataias Cf. Ephesians 4:17-24).

Handed down from your fathers (πατροπαραδοτου — patroparadotou). This adjective, though predicate in position, is really attributive in idea, like χειροποιητου — cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι — paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12).

But with precious blood (αλλα τιμιωι αιματι — alla timiōi haimati). Instrumental case of αιμα — haima after ελυτρωτητε — elutrōthēte (repeated from 1 Peter 1:18). Peter here applies the old adjective τιμιος — timios (from τιμη — timē of Christ in 1 Peter 2:7) to Christ as in 1 Peter 1:7 πολυτιμοτερον — polutimoteron to testing of faith. The blood of anyone is “precious” (costly), far above gold or silver, but that of Jesus immeasurably more so.

As of a lamb (ως αμνου — hōs amnou). This word occurs in Leviticus 12:8; Numbers 15:11; Deuteronomy 14:4 of the lamb prescribed for the passover sacrifice (Exodus 12:5). John the Baptist applies it to Jesus (John 1:29, John 1:36). It occurs also in Acts 8:32 quoted from Isaiah 53:7. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. αρνιον — arnion is used of Christ (Revelation 5:6, Revelation 5:12). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin.

Without blemish (αμωμου — amōmou). Without (alpha privative) spot (μωμος — mōmos) as the paschal lamb had to be (Leviticus 22:21). So Hebrews 9:14.

Without spot (ασπιλου — aspilou). Without (alpha privative) stain (σπιλος — spilos spot) as in James 1:27; 2 Peter 3:14; 1 Timothy 6:14

Even the blood of Christ (Χριστου — Christou). Genitive case with αιματι — haimati but in unusual position for emphasis and clearness with the participles following.

Who was foreknown indeed (προεγνωσμενου μεν — proegnōsmenou men). Perfect passive participle (in genitive singular agreeing with Χριστου — Christou) of προγινωσκω — proginōskō old verb, to know beforehand (Romans 8:29; 2 Peter 3:17). See προγνωσιν τεου — prognōsin theou in 1 Peter 1:2.

Before the foundation of the world (προ καταβολης κοσμου — pro katabolēs kosmou). This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 (κοσμου — kosmou omitted in Matthew 13:35); Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8. Καταβολη — Katabolē (from καταβαλλω — kataballō) was originally laying the foundation of a house (Hebrews 6:1). The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.

But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).

At the end of the times (επ εσχατου των χρονων — ep' eschatou tōn chronōn). Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).

For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.).

Who through him are believers in God (τους δι αυτου πιστους εις τεον — tous di' autou pistous eis theon). Accusative case in apposition with υμας — humās (you), “the through him (that is Christ as in 1 Peter 1:8; Acts 3:16) believers (πιστους — pistous correct text of A B) in God.”

Which raised (τον εγειραντα — ton egeiranta). Accusative singular articular (agreeing with τεον — theon) first aorist active participle of εγειρω — egeirō (cf. δι αναστασεως Ιησου — di' anastaseōs Iēsou in 1 Peter 1:3).

Gave glory to him (δοχαν αυτωι δοντα — doxan autōi donta). Second aorist active participle of διδωμι — didōmi agreeing also with τεον — theon See Peter‘s speech in Acts 3:13 about God glorifying (εδοχασεν — edoxasen) Jesus and also the same idea by Peter in Acts 2:33-36; Acts 5:31.

So that your faith and hope might be in God (ωστε την πιστιν υμων και ελπιδα εις τεον — hōste tēn pistin humōn kai elpida eis theon). ωστε — Hōste with the infinitive (ειναι — einai) and the accusative of general reference (πιστιν και ελπιδα — pistin kai elpida) is used in the N.T. as in the Koiné for either purpose (Matthew 10:1) or usually result (Mark 4:37). Hence here result (so that is) is more probable than design.

Seeing ye have purified (ηγνικοτες — hēgnikotes). Perfect active participle of αγνιζω — hagnizō old verb from αγνος — hagnos (pure), here with πσυχας — psuchas (souls), with καρδιας — kardias (hearts) in James 4:8 as in 1 John 3:3 of moral cleansing also. See the ceremonial sense of the word as in lxx in John 11:55; Acts 21:24, Acts 21:26; Acts 24:18.

In your obedience (εν τηι υπακοηι — en tēi hupakoēi). With repetition of the idea in 1 Peter 1:2, 1 Peter 1:14 (children of obedience).

To the truth (της αλετειας — tēs aletheias). Objective genitive with which compare John 17:17, John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.

Unfeigned (ανυποκριτον — anupokriton). Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια — philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).

From the heart fervently (εκ καρδιας εκτενως — ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης — ektenēs is more common (1 Peter 4:8).

Having been begotten again (αναγεγεννημενοι — anagegennēmenoi). Perfect passive participle of αναγενναω — anagennaō which see in 1 Peter 1:2.

Not of corruptible seed (ουκ εκ σπορας πταρτης — ouk ek sporās phthartēs). Ablative with εκ — ek as the source, for πταρτος — phthartos see 1 Peter 1:18, and σπορας — sporās (from σπειρω — speirō to sow), old word (sowing, seed) here only in N.T., though σπορος — sporos in Mark 4:26., etc. For “incorruptible” (απταρτου — aphthartou) see 1 Peter 1:4; 1 Peter 3:4.

Through the word of God (δια λογου τεου — dia logou theou). See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message.

Which liveth and abideth (ζωντος και μενοντος — zōntos kai menontos). These present active participles (from ζαω — zaō and μενω — menō) can be taken with τεου — theou (God) or with λογου — logou (word). In 1 Peter 1:25 μενει — menei is used with ρημα — rēma (word). Still in Daniel 6:26 both μενων — menōn and ζων — zōn are used with τεος — theos Either construction makes sense here.

Quotation from Isaiah 40:6-8 (partly like the lxx, partly like the Hebrew).

For (διοτι — dioti). As in 1 Peter 1:16 (δια — dia and οτι — hoti), “for that.” So in 1 Peter 2:6. See a free use of this imagery about the life of man as grass and a flower in James 1:11. The best MSS. here read αυτης — autēs (thereof) after δοχα — doxa (glory) rather than αντρωπου — anthrōpou (of man).

Withereth (εχηραντη — exēranthē). First aorist (gnomic, timeless) passive indicative of χηραινω — xērainō (see James 1:11).

Falleth (εχεπεσεν — exepesen). Second aorist (gnomic, timeless) active indicative of εκπιπτω — ekpiptō (see James 1:11).

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In 1 Peter 1:25 note eis humās (unto you) like eis humās in 1 Peter 1:4 (= humin dative).