(Chapter 1:1-12)
The first twelve verses of chapter 1 form the doctrinal part of the epistle. These verses set forth the present position of believers on the Lord Jesus Christ and form the basis for the practical exhortations that follow.
In carrying out his commission toward his Jewish brethren, Peter instructs and exhorts them as to the new position in which they stood as Christians. He shows them that as believers on the Lord Jesus Christ their blessings were now in a new form. Whether it was election, sanctification, redemption, the inheritance, the house of God, the priesthood, etc. (terms which they were familiar with in Judaism), they were now to be known in an altogether new and different way in Christianity.
The Salutation
Vs. 1—Peter introduces himself as an apostle “of Jesus Christ”—putting the Lord’s Manhood name (Jesus) before His title (Christ). It is of note that Paul reverses the order when introducing himself. He says that he is an apostle “of Christ Jesus.” As a rule, when the Lord’s name is placed before His title in Scripture, as Peter does here, it refers to Him as having come down from heaven to glorify God in His death and resurrection. Whereas, when the Lord’s title is placed before His Manhood name, it refers to Him as having completed redemption and gone back to heaven as a glorified Man. Since Peter received his apostleship from the Lord when the Lord was here on earth (Luke 6:13-1613And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes, 16And Judas the brother of James, and Judas Iscariot, which also was the traitor. (Luke 6:13‑16)), he calls himself an apostle of “Jesus Christ.” Paul, on the other hand, received his apostleship from the Lord after He had died and was risen. It was from His place on high at the right hand of God in which the Lord called Paul to his apostleship (1 Cor. 9:11Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (1 Corinthians 9:1)). Accordingly, Paul calls himself an apostle of “Christ Jesus.”
The Apostle Peter is one of nine Simons in the New Testament:
Peter identifies his audience as being the “sojourners of the dispersion” in “Pontus, Galatia, Cappadocia, Asia (Minor), and Bithynia.” These are five regions in modern day Turkey, which in those days had a large population of Jews. These Jews had been “scattered” among the Gentiles since the days just after the Babylonish captivity (John 7:3535Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? (John 7:35)), but the gospel had reached them and many of them had become Christians. The fact that the Jews are seen “scattered” is a proof that the nation had failed in its responsibility in connection with its covenant relationship with Jehovah. It was one of the judgments that Moses said they would incur—the forfeiture of their land and a consequent scattering among the nations (Lev. 26:33-3533And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. 34Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths. 35As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. (Leviticus 26:33‑35); Deut. 4:27; 28:6427And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you. (Deuteronomy 4:27)
64And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deuteronomy 28:64)). Thus, these Jews were a standing witness of the fact that the nation had failed and had been stripped of its ancient privileges in its inheritance in the land of Canaan.
Vs. 2—Peter proceeds to show these Jewish converts that while the nation had temporarily lost its earthly blessings and privileges, God had something better for all who would receive the Lord Jesus Christ as their Saviour. As believers, they now had a new relationship with God and a whole new portion of blessings in Christ. These things were superior to anything that they had possessed in Judaism.
Ten Things in Christ Risen
In these opening verses, Peter mentions at least ten things that they now had in Christ risen that were entirely new:
The Trinity
At the outset, Peter touches on the foremost feature of Christianity—the Trinity. He mentions “the Father,” “the Spirit,” and “Jesus Christ” as three distinct Persons in the Godhead who were involved in their salvation (vs. 2). Having been enlightened by the gospel, these believers would have already known and believed this great truth; nevertheless, Peter reinforces it here as being an integral part of the Christian revelation of truth.
The Godhead, consisting of three distinct Persons, was something new to what a Judaist knew of God. From Scriptures such as Deuteronomy 6:44Hear, O Israel: The Lord our God is one Lord: (Deuteronomy 6:4), the Jews believed that God was “one” Person, known to them as “Jehovah.” It is not that the truth of the Trinity contradicts what God had revealed of Himself in Old Testament times; it is simply the result of God setting Himself in the light and having now given a full revelation of Himself. In Old Testament times, God dwelt in “thick darkness” (1 Kings 8:1212Then spake Solomon, The Lord said that he would dwell in the thick darkness. (1 Kings 8:12)), and hence, the saints in those days had only a partial revelation of Him. But He has now set Himself “in the light” (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7)), and since “the darkness is passing and the true light already shines” (1 John 2:88Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. (1 John 2:8)), we have a superior revelation of God as being: “the Father,” the Son,” and “the Holy Spirit” (Matt. 28:1919Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: (Matthew 28:19)). Thus, there has been a progressive revelation of truth in Scripture concerning the nature and unity of the Godhead.
As mentioned, the revelation of the Trinity does not contradict or deny what was known of God in Judaism. For example, the word “one,” in Deuteronomy 6:44Hear, O Israel: The Lord our God is one Lord: (Deuteronomy 6:4), is plural in the Hebrew text. It literally means, “consisting of many parts, but as one.” It is used similarly in Genesis 11:66And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. (Genesis 11:6): “Behold, the people is one....” Furthermore, the usual Hebrew word for “God,” throughout the Old Testament, is “Elohim,” which is also plural. This explains why God said, “Let Us make man in Our image, after Our likeness” (Gen. 1:26; 3:22; 11:726And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. (Genesis 1:26)
22And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: (Genesis 3:22)
7Go to, let us go down, and there confound their language, that they may not understand one another's speech. (Genesis 11:7)). “Creator,” in Ecclesiastes 12:11Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; (Ecclesiastes 12:1), is also plural. Thus, Old Testament Scripture allows for God being more than one Person (Isa. 48:1616Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me. (Isaiah 48:16), etc.), but the truth of the Trinity had not been revealed in those times. It wasn’t until Christ came and “declared” the Father as being a distinct Person from Himself (John 1:1818No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)) that it was known that there are different Persons in the Godhead (John 1:11In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)).
Peter then traces a chain of events wherein the three Persons of the Godhead have acted in the salvation of these Jewish saints. The chain begins with God’s electing grace in eternity past and ends with the believer’s heart and conscience being cleansed by faith’s appropriation of the blood of Christ. This progression of divine action is true in the history of every Christian, whether he or she has been saved from among the Gentiles or from among those in Judaism.
Election
(Vs. 2)
Firstly, Peter speaks of these Jewish believers as being, “elect according to the foreknowledge of God the Father.” Elect means to be chosen. Hence, they had been chosen by God to have a special relationship with Christ in heavenly glory, as being part of the new company of blessed persons that God was calling together—the Church of God. This choosing is something that God did “before the foundation of the world” (Eph. 1:44According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: (Ephesians 1:4)). We see from this that if blessing is to reach us, it must begin with God who is the source of all blessing.
Divine election was not something new to these Jews; they had been part of the elect nation of Israel. God had “chosen” Israel to have a special covenant relationship with Himself as His “holy people” (Deut. 7:6-86For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. 7The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: 8But because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. (Deuteronomy 7:6‑8)). However, what Peter was speaking about here is a different kind of election. Israel’s election was a collective and national thing, whereas this election is personal and individual. It was not in connection with their father Abraham, as was the case with Israel, but with “God the Father.”
Divine election is probably the most controversial doctrine in the New Testament. Even though it is often a topic of debate among Christians, Peter and the other New Testament writers make no apology for teaching it. They speak of God’s sovereign, electing grace for what it is—a reality known and believed among the apostles. It is something for which every believer is thankful, for where would we be without God setting His love upon us and choosing us for blessing?
The contention lies in the reasoning that if God chose some in the human race for blessing, then, by passing over those not chosen, He has in essence, chosen them for an eternity in Hell. Since this seems derogatory to the very nature and character of God who loves all men and desires their blessing (John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16); 1 Tim. 2:44Who will have all men to be saved, and to come unto the knowledge of the truth. (1 Timothy 2:4)), it is dismissed as erroneous. A popular but mistaken explanation that many evangelicals give for God’s electing grace stems from a misunderstanding of God’s “foreknowledge.” They say that in eternity past God looked ahead through the corridor of time and foresaw who would believe the gospel and who wouldn’t, and chose those who would believe. However, this idea gives man undue credit for his salvation. It assumes that in his lost state man has the power to choose Christ to the salvation of his soul. This is clearly in collision with many Scriptures which teach that fallen man is so depraved that he has absolutely no power in himself to come to Christ for salvation.
The truth is that man in his fallen state can’t even do so much as believe the gospel; God has to give him the faith to do it (Eph. 2:88For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8)). Scripture teaches that man in his natural state is “dead,” and therefore, he cannot hear and respond to God’s call in the gospel (Eph. 2:55Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5); Col. 2:1313And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:13)). It teaches that he is unable to “receive” the truth; it is foolishness to him (1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14)). It also teaches us that man in his natural state is “without strength” (Rom. 5:66For when we were yet without strength, in due time Christ died for the ungodly. (Romans 5:6)), and therefore, cannot “come” to Christ for salvation (John 6:44, 6544No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. (John 6:44)
65And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. (John 6:65)). Left to himself, man will never choose Christ, because “the mind of the flesh is enmity against God” (Rom. 8:77Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (Romans 8:7)). Hence, this mistaken idea of election denies the total depravity of man.
Men attempt to reconcile God’s sovereign electing grace in salvation with man’s responsibility to believe the gospel, but in doing so they often get one-sided in their interpretations. The truth is that both lines of truth run parallel throughout Scripture without merging. Like the two rails of a railroad track: in our eyes they seem to join in the far distance, but of course, they don’t. Since God’s ways are “past finding out” (Rom. 11:3333O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! (Romans 11:33)), we should not attempt to reconcile these things in our minds, but should leave them as they are found in Scripture. God would have us to know about them, and this is why they are stated in Scripture, but He has not asked us to reconcile them. He knew very well that sinners left to themselves would not choose Christ, so, He went ahead and marked us out for blessing by choosing us. At some point in our history we believed the gospel and we received the blessing of salvation. How these things work together is beyond our human minds.
The doctrine of election is the most humbling truth in the Bible because it shows man to be utterly helpless and unable to do anything for himself. It is also one of the most God-exalting truths in Scripture. Since He has done everything for us in our salvation, He rightly gets all the credit and all the glory! Even though we do not understand these things completely, the truth of divine election should produce praise from our hearts.
The Sanctification of the Spirit
Secondly, in the salvation of every person there is the sanctifying work of the Holy Spirit in setting apart those whom God has chosen by imparting divine life to them through new birth. This is a work of the Spirit in a person before he is cleansed by the blood of Christ and saved. It is a sovereign action of God that results in the elect being enabled to hear and believe the gospel. Without this initial work in men, no one would be saved. Thus, in eternity past God chose us for blessing, and there came a point in our lifetime when God acted by the Spirit and imparted life to us through His quickening power (Eph. 2:55Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5); Col. 2:1313And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:13)). Communicating divine life to the elect sets them apart (the meaning of sanctification) from the mass of humanity that is heading toward a lost eternity.
The “sanctification of the Spirit” is not the practical aspect of sanctification, wherein the believer perfects holiness in his life by removing things that are inconsistent with the holiness of God (2 Cor. 7:1; 11Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1)
1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: (2 Corinthians 1:1) Thess. 4:4-7; 5:23; 1 Peter 1:1616Because it is written, Be ye holy; for I am holy. (1 Peter 1:16)). The order in which the truth is presented here clearly shows that practical sanctification is not in view. Practical sanctification follows a person’s being sprinkled with the blood of Christ and thereby saved; here, it precedes it. Thus, it is the primary work of God in souls before they are saved by which they are set apart for blessing by being quickened. Hamilton Smith said, “Sanctification of the Spirit is an actual operation of the Holy Spirit in us, by which we are born of the Spirit, imparting to us a new life and nature” (The Epistles of Peter, p. 5). W. Kelly said, “There is a real and most vital sanctification to God which accompanies the first [initial] quickening of the soul when we are born of water and of the Spirit and cleansed from our natural impurity by His life-giving power, before we enjoy the blessed sense of God’s justifying us through faith in Jesus and His work” (The Epistles of Peter, p. 14). F. B. Hole said, “His choice is made effectual ‘through sanctification of the Spirit.’ The root idea of sanctification is setting apart for God, and the Holy Spirit is He who, by His inward life-giving work, sets apart the one who is the subject of it” (Epistles, vol. 3, p. 98).
Most Christians have never heard of this preliminary action of the Spirit in souls in new birth before a person is saved by faith in Christ’s finished work. They think that new birth and the salvation of the soul are one and the same thing. If asked, they would probably say that a person is born again when he believes on the Lord Jesus Christ. However, this is putting “the cart before the horse.” The truth is that a person does not believe on the Lord Jesus to get born again, but rather, he believes because he has been born again (John 1:12-1312But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (John 1:12‑13); 1 John 5:11Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. (1 John 5:1)). As to the order of these things, God goes before and sovereignly works in a person through the sanctifying work of the Spirit in new birth, whereby he is given life and faith to believe the gospel (Eph. 2:5, 85Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5)
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8)). Hence, new birth is not the result of a person’s turning to God and believing on the Lord Jesus Christ, but the result of God sovereignly communicating divine life to his soul. It is what enables him to turn to God in repentance and to believe on the Lord Jesus for salvation. Commenting on this misunderstanding, J. N. Darby said, "We must not confound manifested salvation and being born of God" (Letters, vol. 3, p. 118). He also said, "The Church has lost the thought of being saved. People think that it is enough to be born anew" (Collected Writings, vol. 28, p. 368).
There are a number of Scriptures that show that the sanctifying work of the Spirit in new birth precedes a person’s believing on Christ for the salvation of his soul. The following references confirm this:
• John 3:3-8, 14-173Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7Marvel not that I said unto thee, Ye must be born again. 8The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:3‑8)
14And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: 15That whosoever believeth in him should not perish, but have eternal life. 16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17For God sent not his Son into the world to condemn the world; but that the world through him might be saved. (John 3:14‑17)—Concerning the order of God’s work in souls, the Lord spoke of being “born again” by the Word of God and the Spirit of God before speaking of being “saved” through believing on the Son of God.
• John 6:44-4744No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 45It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 46Not that any man hath seen the Father, save he which is of God, he hath seen the Father. 47Verily, verily, I say unto you, He that believeth on me hath everlasting life. (John 6:44‑47)—The Lord spoke of His Father drawing people, which is the effect of being born again, before speaking of them believing on Him.
• Ephesians 2:1-5, 81And you hath he quickened, who were dead in trespasses and sins; 2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4But God, who is rich in mercy, for his great love wherewith he loved us, 5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:1‑5)
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8)—Delineating the activity of God’s love and mercy toward us, Paul referred to His work of quickening souls first, and then went on to speak of those whom God had quickened being “saved by grace” through faith.
For these Jewish believers to whom Peter was writing, this was a new kind of sanctification. The sanctification that they had known in Judaism was an outward thing performed through rituals by which persons and things were set apart and made fit for priestly services (Lev. 8). An inward sanctification through new birth was something that they were not familiar with, even though Old Testament saints were born of God.
The Obedience of Faith
Thus far, Peter has touched on the sovereign side of things in God the Father’s election and the Holy Spirit’s sanctification; now we come to the other side—man’s responsibility to believe the gospel. This results in being sprinkled with the blood of Christ and being saved. Hence, Peter goes on to state a third link in this chain—“obedience.” This is a reference to “the obedience of faith” which every person must have if he or she is to get the blessing of salvation (Rom. 1:5; 6:17; 10:16; 15:18; 16:265By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: (Romans 1:5)
17But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. (Romans 6:17)
16But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? (Romans 10:16)
18For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, (Romans 15:18)
26But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: (Romans 16:26); 2 Thess. 1:8; 18In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: (2 Thessalonians 1:8)
8In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: (2 Thessalonians 1:8) Peter 1:22; 4:17).
Peter says, “Unto obedience,” because the sanctifying work of the Spirit in new birth will result in the person’s obeying the gospel and being saved. The obedience of faith is the appropriate response in one who has been thus wrought with by God. But this obedience is not merely obeying the gospel call. It begins there—and this is why Peter puts “obedience” before the sprinkling of “the blood of Jesus Christ”—but it also includes a life of obedience after the person is saved. Note: he says that this obedience is “of” Jesus Christ—not “to,” as many modern translations mistakenly render it. That is, the kind of obedience that is to be seen in the believer is of the character of the Lord’s own obedience when He walked here in this world. Thus, we are set apart to obey as Christ obeyed.
The Sprinkling of the Blood of Jesus Christ
Christ’s blood “shed” (Luke 22:2020Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (Luke 22:20)) is not the same as Christ’s blood “sprinkled” (Heb. 10:2222Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:22)). His blood being shed is a literal thing that occurred at the cross of Calvary almost 2000 years ago, whereas His blood being sprinkled is a figurative expression that refers to the believer’s faith appropriating the finished work of Christ, and thereby, being cleansed from his sins (1 John 1:77But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. (1 John 1:7); Rev. 1:5; 7:145And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5)
14And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Revelation 7:14)). Thus, shed is the provision that God has made for us in Christ’s work on the cross, and being sprinkled is the result of our appropriation of that work by faith whereby we are saved. The difference between these two things is illustrated, typically, in the Passover lamb (Ex. 1214And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever. (Exodus 12:14)). The lamb was killed and its blood was collected in a basin, but the Israelites had to sprinkle it on the doorposts of their homes before they were sheltered from the judgment that fell on Egypt. Thus, the blood in the basin was God’s provision for the people and the sprinkling of it on their homes was their personal appropriation of it.
These believing Jews were familiar with the sprinkling of blood at the time of the Passover in Egypt; it was celebrated by the nation every year, being one of their preeminent feasts. But appropriating the work of Christ through faith, by which a person is cleansed from his sins and delivered from eternal judgment, was a new thing to them. (In fact, the death of Christ as the Lamb of God was the fulfillment of the Passover feast – 1 Corinthians 5:7; 17Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: (1 Corinthians 5:7)
7So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Corinthians 1:7) Peter 1:19.) A purged conscience, resulting from faith in Christ’s finished work, whereby the believer’s soul is at rest with God (Heb. 9:1414How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14)), is also something that the Old Testament saints didn’t have. They lived with uncertainty regarding their sins, fearing that they could be brought up for judgment at any time (Psa. 25:77Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O Lord. (Psalm 25:7), etc.). Hence, what Peter is speaking of here is something far more blessed than what the saints had before redemption was accomplished by Christ.
This fourfold chain of divine action which Peter has traced in the history of these dear saints is something that is true of all Christians, regardless of whether they are Jews or Gentiles.
Vs. 2b—Having traced this progression in these believers which had led to their salvation, he then desires “grace” and “peace” to be “multiplied” in them so that they would walk as God would have them to walk, and thus, glorify Christ in this world.
A Living Hope
(Vs. 3)
Peter calls for praise to be given to God for the new relationship that they had with Him as Father, and for the hope they had in the Lord Jesus of final glory. He says, “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively [living] hope by the resurrection of Jesus Christ from the dead.” The Apostle Paul begins his epistle to the Ephesians with a similar doxology (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)), but as the epistles continue, they unfold two different lines of truth. In Ephesians, the believer is seen seated above in “the heavenlies,” awaiting the redemption of his inheritance, over which he will reign with Christ. Whereas, in 1 Peter, the believer is seen walking on earth in hope of his inheritance, which is reserved for him in heaven.
In his doxology of praise, Peter reiterates the fact that through an act of God’s sovereign “mercy” these believers had been “begotten again.” But he makes it clear that they had been born again to an altogether different portion of blessing and destiny from that which Israel had in their covenant-relationship with Jehovah. It is not that new birth is something new in the ways of God with men; the saints from the beginning of time were all born of God. What Peter is saying here is that believers on the Lord Jesus Christ, in this present Dispensation of Grace, have been begotten again for an entirely different purpose from what God has in mind for Israel.
This hope that believers have in Christ is “a living hope.” It stands in contrast to the hope which believers in the Jewish system had prior to the cross. As belonging to the commonwealth of Israel, they had national hopes which centered in a Messiah on earth. When the Lord came, they rightly received Him as such (Luke 9:2020He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. (Luke 9:20); John 6:6969And we believe and are sure that thou art that Christ, the Son of the living God. (John 6:69)). But the light of those hopes was quenched in their hearts when Christ was rejected by the nation and crucified. The two who went down the road to Emmaus exemplify this disappointment. They were “downcast,” and said, “We trusted that it had been He which should have redeemed Israel” (Luke 24:17, 2117And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? (Luke 24:17)
21But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. (Luke 24:21)). However, when their eyes were opened and they beheld the Lord as risen, a new hope dawned in their hearts which nothing on earth could quench. It was a “living” hope because it was centered in a Saviour living beyond the power of death. At that point, their hopes were still in an earthly kingdom being set up according to the teaching of the Old Testament prophets (Acts 3:19-2119Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20And he shall send Jesus Christ, which before was preached unto you: 21Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (Acts 3:19‑21)). It wasn’t until the Jews rejected the testimony of the Holy Spirit (Acts 719The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. (Acts 7:19‑21)) and revelations of new spiritual blessings were given to the apostles to bring to the saints (Eph. 3:4-54Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (Ephesians 3:4‑5)) that Jewish believers were instructed as to their proper Christian hope of having a heavenly portion with Christ.
“Hope,” is not used in Scripture in the same way that it is in today’s language. We speak of hope in regard to something that we would like to see happen, but we have no guarantee that it will take place. In the Bible, hope is a deferred certainty; it has expectancy with assurance connected with it. For instance, in Romans 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2), Paul speaks of "the hope of the glory of God," which has to do with the believer's future glorification at the Lord’s coming (the Rapture). It is something that the believer is looking forward to with certainty. It will definitely happen; we just don't know when. In fact, every hope that the Christian has is contingent upon Christ being risen. They are “living” hopes because Christ is living.
A Heavenly Inheritance
(Vss. 4-5)
Peter proceeds to speak of the Christian’s portion of blessing which has been secured for us through the death and resurrection of Christ. He refers to it as our “inheritance.” He says it is “an inheritance incorruptible, and undefiled, that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” These, like the previous things, are something altogether different from what these Jewish believers would have known under the old covenant.
Being in the Church of God, these saints were now a part of a special company of blessed persons in God’s family, distinguished from the rest of His children, as being the “assembly of firstborns” (Heb. 12:2323To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, (Hebrews 12:23) – W. Kelly Trans.). (“Firstborns,” or “firstborn ones,” indicates that they have preeminence both in their position and in their privileges over all other blessed persons.) Favoured as such, Christians have a special place before God as His “sons” (Rom. 8:14-1514For as many as are led by the Spirit of God, they are the sons of God. 15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:14‑15); Gal. 3:26; 4:5-726For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26)
5To redeem them that were under the law, that we might receive the adoption of sons. 6And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. (Galatians 4:5‑7); Eph. 1:55Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (Ephesians 1:5)), having their own special blessings (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)). Peter refers to these blessings as our heavenly “inheritance.” This stands in contrast to Israel’s portion in the land of Canaan, which was an earthly inheritance.
There are, in fact, two aspects of the Christian’s inheritance in the New Testament:
The inheritance of spiritual things that believers possess in Christ (Acts 20:32; 26:1832And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32)
18To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18); Col. 1:1212Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: (Colossians 1:12); 1 Peter 1:44To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:4)).
Viewed as material things, Christ is the “Heir” of all that has been created in the heavens and the earth (Heb. 1:22Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:2)). It is “His inheritance” (Eph. 1:1818The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, (Ephesians 1:18)) and it is also “our inheritance” (Eph. 1:1414Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)), because we are “heirs of God, and joint-heirs with Christ” (Rom. 8:1717And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17)). In keeping with this, Paul said, “All things are yours” (1 Cor. 3:2121Therefore let no man glory in men. For all things are yours; (1 Corinthians 3:21)). This material inheritance is something that is ours now, so far as the title and right to it is concerned (Eph. 1:1111In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (Ephesians 1:11)). It has been “purchased” for us by Christ’s work on the cross (Heb. 2:99But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. (Hebrews 2:9) – “tasted death for every thing”), but it awaits “redemption” (Eph. 1:1414Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14)). The redemption of the inheritance has to do with Christ’s setting it free (the meaning of redemption) from sin, Satan, and the world, so that it can be used for the display of His glory in the world to come (the Millennium). This will occur at the Appearing of Christ through His warrior-judgments.
Viewed as spiritual things, the inheritance has to do with what believers possess spiritually in Christ—our “spiritual blessings” (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3); Col. 2:33In whom are hid all the treasures of wisdom and knowledge. (Colossians 2:3)). The J. N. Darby Translation calls this side of the inheritance “a portion,” in Acts 26:1818To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18) and Colossians 1:1212Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: (Colossians 1:12), to distinguish it from the material aspect. He said, “The inheritance is the inheritance of all things that Christ created. But in 1 Peter, or in Colossians 112Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: (Colossians 1:12), the thing is in heaven” (Notes and Jottings, p. 101). There is one difference between Colossians 1:1212Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: (Colossians 1:12) and 1 Peter 1:4; Colossians refers to our present partaking of the inheritance, whereas 1 Peter refers to a future partaking of it when we are with Christ in our proper glorified state. Thus, in Colossians, the saints are viewed as being in possession of their portion in Christ, but in 1 Peter they are journeying toward it.
Contrasts abound when comparing Israel’s earthly inheritance with our heavenly inheritance. Israel’s inheritance could be, and was, forfeited through failure—but ours can’t be! They corrupted and defiled their inheritance by filling the land with groves and shrines wherein they practiced idolatry. As a consequence, God allowed their enemies to conquer them and to carry them away from their inheritance. Thus, it faded from their grasp. In contrast to this, the spiritual inheritance that Christians have is “incorruptible, and undefiled,” and “unfading,” and thus, cannot be spoiled by any failure of ours. It is “reserved in heaven” for us, and is secure on account of God’s faithfulness to keep it for us. The keeping of Israel’s inheritance depended upon their performance, and this is where everything went terribly wrong. They failed in their responsibility, and consequently, forfeited their inheritance. Since our inheritance does not depend upon our faithfulness, but has been secured for us in Christ risen, it cannot be forfeited.
Peter adds that while our inheritance is reserved in heaven for us (vs. 4), we are “kept guarded by the power of God” on earth in view of taking possession of those things in our glorified state (vs. 5). Thus, all is eternally secure! He says that we are kept “unto salvation,” and this is something that is “ready to be revealed in the last time.” To understand this properly we need to see that there are three tenses to salvation in Scripture. The Christian has been saved from the penalty of his sins through receiving Christ as his Saviour (Acts 16:3131And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. (Acts 16:31); Eph. 2:88For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8)); he is being saved daily from dangers within and without (Rom. 5:1010For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:10); 1 Tim. 4:1010For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. (1 Timothy 4:10); Heb. 7:2525Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (Hebrews 7:25)); and he will be saved at the time of the Rapture when his body is glorified (Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28)). Hence, it is equally true to say that we have been saved, and we are being saved, and we will be saved. The aspect of salvation that Peter is speaking of here is the future tense. It will occur at the Rapture, but it won’t be “revealed” before the world until “the revelation of Jesus Christ,” which refers to His Appearing (vs. 13).
It is also important to note that Peter often speaks of the Lord’s coming without distinguishing between the Rapture and the Appearing. This is the case in verse 5. We know from other passages of Scripture that the glorification of our bodies will occur at the Rapture (1 Cor. 15:51-5551Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53For this corruptible must put on incorruption, and this mortal must put on immortality. 54So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55O death, where is thy sting? O grave, where is thy victory? (1 Corinthians 15:51‑55); Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)), but it will not be “revealed” before the world until the Appearing of Christ, when He will come to be glorified in His saints (2 Thess. 1:1010When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (2 Thessalonians 1:10)). The fact that this salvation is “ready” to be revealed makes these things imminent (Rom. 13:1111And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Romans 13:11)).
The Wilderness Path Wherein Faith Is Tested
(Vss. 6-8)
Having spoken of our inheritance in heaven, Peter goes on to speak of our pathway through this world that leads to our heavenly destiny. He says, “Wherein ye exult, for a little while at present, if needed, put to grief by various trials, that the proving of your faith, much more precious than of gold which perishes, though it be proved by fire, be found to praise and glory and honour in the revelation [appearing] of Jesus Christ.” We see from this statement that the Christian’s pathway to heaven is through testings and trials. It is where our faith is verified and strengthened through the adversities that we meet with in life. These things are necessary in the development of our Christian character. Our pathway is similar, in principle, to Israel’s journey through the wilderness. They passed through a “waste howling wilderness” to reach their promised inheritance in Canaan (Deut. 32:1010He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. (Deuteronomy 32:10)), and the Christian is also making a spiritual journey through this world to his heavenly inheritance. The purpose of this experience, for both Israel and the Church, is to teach us to walk with God (Deut. 8:2-32And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. 3And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. (Deuteronomy 8:2‑3); 1 Thess. 2:12; 4:112That ye would walk worthy of God, who hath called you unto his kingdom and glory. (1 Thessalonians 2:12)
1Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. (1 Thessalonians 4:1)). The two great lessons of the wilderness are:
• To learn our own insufficiency, and thus, not to trust in ourselves.
• To learn of the Lord’s all-sufficiency, whereupon we cast ourselves on Him in expressed dependence.
These things take a lifetime to learn. For these Jewish saints who were now on Christian ground, this was a new kind of wilderness experience.
In view of reaching their heavenly prospect, Peter says, “Ye greatly rejoice.” This is the normal state of Christians (Phil. 3:1; 4:41Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. (Philippians 3:1)
4Rejoice in the Lord alway: and again I say, Rejoice. (Philippians 4:4); 1 Thess. 5:1616Rejoice evermore. (1 Thessalonians 5:16)). But since all who profess faith in Christ must be tested, the Lord allowed these dear saints to be “put to grief by various trials.” This shows that while Christians are kept guarded by the power of God, they are not without trials in the path of faith. The problem with these believers was that they didn’t understand why they had such troubles and they needed instruction and encouragement as to the ways of God with His people. Thus, Peter assured them that when a trial comes into a Christian’s life, it is necessary. There is a “need be” for it, for God never allows anything to touch His children for no reason. Since His way is perfect (Psa. 18:3030As for God, his way is perfect: the word of the Lord is tried: he is a buckler to all those that trust in him. (Psalm 18:30)), we can be sure that He makes no mistakes in what He allows in our lives.
The particular trial that these dear believers were facing was persecution from their unbelieving brethren and from the unbelieving Gentiles. They needed to be assured that what they were going through was not on account of disobedience for leaving Judaism (which they were being accused of), but because of their obedience to the Christian faith. Thus, the “trial” of their “faith” was not because they were under God’s displeasure. Quite to the contrary, it was because of their faithful stand for Christ, and this, of course, was something that God was well-pleased with. In fact, this kind of a trial is normal to Christianity. It is unavoidable because the world hates Christ, and by identifying ourselves with Him publicly, we are made to feel the hatred of the world (John 15:18-2018If the world hate you, ye know that it hated me before it hated you. 19If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. (John 15:18‑20)).
Peter tells them that the trial which they were experiencing for the Lord’s name sake was “much more precious than of gold which perishes.” God valued it greatly because a witness was being borne for Christ in this world, and through their sufferings something was being formed in them that would ultimately be used for the furthering of Christ’s glory at His Appearing. In that day, it will be found unto the Lord’s “praise and honour and glory.” God will use the saints to reflect Christ’s glory in the day of His public manifestation and in His kingdom (2 Thess. 1:1010When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (2 Thessalonians 1:10); Rev. 21:1111Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:11)). They will not be the object of the praise, honour, and glory; “every eye” will be on Christ—He will be the center of attention and He will get all the praise (Rev. 1:77Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Revelation 1:7)). F. B. Hole said, “Many a bold confessor, suffering fiery trial––even to death perhaps––may have been tempted to think that their light was being extinguished, and all was lost. The Apostle tells them that, on the contrary, all would be found in that day. Christ being revealed in His glory, everything to His praise and honour will come into the light and be displayed” (Epistles, vol. 3, p. 100).
Let us then remember that every trial that we go through is appointed of God and exceedingly precious to His heart. The Lord goes through it with us in divine sympathy and feels our afflictions with us (Isa. 63:99In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. (Isaiah 63:9)). Knowing this would have been a comfort to these suffering saints, and it should be a comfort to us too when we are called to pass through fiery trials of this sort.
(Vs. 8)—Peter goes on to speak of a second great thing that trial produces in the saints––the Lord becomes more precious to our hearts. He says, “Whom having not seen, ye love.” When we pass through a trial, even though we can’t see the Lord, He draws near and makes His presence known to us in a very real way (Isa. 43:22When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. (Isaiah 43:2)). This is exceedingly precious and comforting to us, and as a result, our love and affection for Him deepens. Hence, these experiences, though painful, are necessary for the enlargement of our affection for the Lord.
Peter adds a third thing that results from the saints going through trials with the Lord––they experience an unexplainable joy that renders a bright and glorious testimony to all around. He says, “In whom though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of [filled with] glory.” Thus, there is a joy that the believer experiences in the time of trial (if he goes through it in communion with the Lord) in which a certain “glory” radiates from him (1 Peter 4:1414If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. (1 Peter 4:14)). It is something that the believer perhaps will not even be aware of at the time, but it will, nevertheless, render a powerful testimony to those who see the believer suffering in this way. This shows that Christian joy is not dependent upon earthly circumstances.
In summary, Peter has given us three positive effects of trials when they are taken from God in a right spirit:
• They will bring “praise and honour and glory” to the Lord in the day of His public manifestation (vs. 7).
• They deepen the saint’s affection (“love”) for the Lord, and this translates into a more intimate relationship with Him (vs. 8a).
• They produce “joy unspeakable” in the saints which results in a testimony of manifested “glory” to all around (vs. 8b).
The Salvation of the Soul
(Vss. 9-11)
Peter moves along to speak of another distinctive blessing that Christians have which saints in Old Testament times did not have––the salvation of our souls. He says, “Receiving the end of your faith, the salvation of your souls. Concerning which salvation prophets, who have prophesied of the grace towards you, sought out and searched out; searching what, or what manner of time, the Spirit of Christ which was in them pointed out, testifying before of the sufferings which belonged to Christ, and the glories after these [that should follow].” The “end” which Peter speaks of here, is the immediate end of what their “faith” had laid hold of in believing on the Lord Jesus Christ––namely, the “salvation” of their “souls.” Thus, while we wait for our full salvation at the coming of the Lord, when we will be delivered from the effects of sin by being glorified (vs. 5), believers presently have the salvation of their souls (vs. 9).
The salvation of the soul is a New Testament, Christian blessing that results in the believer’s having a conscious knowledge that he has been delivered from the penalty of his sins and by his conscience being purged (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24); Heb. 9:14; 10:2214How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14)
22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:22)). Part and parcel with the salvation of the soul is: redemption (Rom. 3:2424Being justified freely by his grace through the redemption that is in Christ Jesus: (Romans 3:24)), forgiveness of sins (Rom. 4:77Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. (Romans 4:7)), justification (Rom. 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1)), and reconciliation (Rom. 5:10-1110For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:10‑11)). These things are all ours through receiving Christ as our Saviour and are consequent upon Christ’s work on the cross being accomplished. These distinctive blessings, therefore, could not have been possessed by those who lived before the cross of Christ.
Stating that the Old Testament saints did not have the salvation of their souls doesn’t mean that they didn’t go to heaven. They were truly born of God and blessed in a relationship with the Lord according to the way in which He had revealed Himself to them. However, the only kind of salvation that they knew about was the temporal salvation of outward deliverances from danger and trouble (Ex. 14:1313And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. (Exodus 14:13); 2 Chron. 20:1717Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the Lord will be with you. (2 Chronicles 20:17), Neh. 9:2727Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies. (Nehemiah 9:27), etc.). What Peter was speaking about was a new kind of salvation of a spiritual character. As mentioned, it has to do with the believer knowing and being assured of the fact that his eternal welfare is secure. This results in the believer having settled peace in his soul. Old Testament saints did not have this knowledge and assurance. They lived with a degree of uncertainty regarding the punishment of their sins and feared that God might bring them up for judgment at some future time (Psa. 25:7; 51:9-117Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O Lord. (Psalm 25:7)
9Hide thy face from my sins, and blot out all mine iniquities. 10Create in me a clean heart, O God; and renew a right spirit within me. 11Cast me not away from thy presence; and take not thy holy spirit from me. (Psalm 51:9‑11), etc.).
Peter says that this soul-salvation which believers now possess had been prophesied of long before by the Old Testament prophets. We learn from Genesis 49:1818I have waited for thy salvation, O Lord. (Genesis 49:18), that there was a “salvation” to come that was identified with the coming and work of the Messiah. The saints in those days did not understand what and how it would be, but simply knew that saving grace would somehow be manifested. Many other Old Testament passages spoke of the same thing (Psa. 14:7; 67:27Oh that the salvation of Israel were come out of Zion! when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. (Psalm 14:7)
2That thy way may be known upon earth, thy saving health among all nations. (Psalm 67:2); Isa. 12:2-3; 25:9; 45:8; 49:6; 51:5-8; 52:7, 10; 56:12Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation. 3Therefore with joy shall ye draw water out of the wells of salvation. (Isaiah 12:2‑3)
9And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. (Isaiah 25:9)
8Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the Lord have created it. (Isaiah 45:8)
6And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. (Isaiah 49:6)
5My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. 6Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. 7Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. 8For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. (Isaiah 51:5‑8)
7How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! (Isaiah 52:7)
10The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. (Isaiah 52:10)
1Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. (Isaiah 56:1), etc.). Under divine inspiration, the prophets wrote of this “grace” that would come to believers in this present day (vs. 10), but they didn’t understand what they had written (vs. 11). They “searched” their own writings “diligently,” and “inquired” as to what those things were and to whom they applied. It was “revealed” to them that those things were not for “themselves,” but for saints of another time and dispensation yet to come (vs. 12a).
The “Spirit of Christ” was “in” the Old Testament prophets at the time of their writing, and this made them vehicles of His operations. He gave them feelings and experiences which were, in reality, a reproduction of Christ’s feelings. That is, feelings which would be fully and perfectly found in Christ when He became a Man and walked on earth. (The “Spirit of Christ” is working similarly in this day, producing the feelings and sympathies of Christ in the saints as they live and move in this scene which is under “the bondage of corruption.” We, therefore, “suffer with Him” as we see men and beasts suffering under the effects of what sin has wrought in the creation – Romans 8:9, 179But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)
17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17).)
As mentioned in the Introduction, in each of these prophecies, the Spirit of Christ was “testifying beforehand” of the blessing of soul-salvation which would be connected with “the sufferings of Christ, and the glory that should follow.” These are two great themes concerning the Messiah that run throughout the Old Testament prophetical writings. There is that which pertains to the Messiah’s sufferings and that which pertains to His reign in kingdom glory. The order in which these things are found in Scripture indicates that Christ would first suffer before He would enter into His glory. Resulting from the coming of the Holy Spirit and the consequent revelation of truth that has been delivered to us (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)), we know that there are some 2000 years between these two things, during which time God has been calling out of this world those who would compose the Church.
The Jews dwelt on the passages that pertained to the glories of the Messiah and reveled in them. They would read those passages at their yearly feasts with great enthusiasm. But sadly, they overlooked the passages that spoke of the Messiah’s sufferings––e.g. Psalm 22; Psalm 69; Isaiah 50:4-6; 53:1-124The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. 5The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. 6I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isaiah 50:4‑6)
1Who hath believed our report? and to whom is the arm of the Lord revealed? 2For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. 7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 10Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 11He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:1‑12); Micah 5:11Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. (Micah 5:1); Zechariah 13:77Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. (Zechariah 13:7), etc. These Scriptures reveal that Christ would be rejected by His own people and “cut off” in death (Isa. 53:88He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (Isaiah 53:8); Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26)). The Lord pointed out this imbalance in the minds of the Jews to the two with whom He went to Emmaus (Luke 2426Ought not Christ to have suffered these things, and to enter into his glory? (Luke 24:26)). He rebuked them for not believing “all that the prophets have spoken” concerning the Messiah. They, like Jews generally, had only believed the parts of Scripture that pertained to the glorious Messiah, and this led them to mistaken and discouraging conclusions when He was rejected and crucified. To meet this, the Lord explained from the Scriptures that He must first suffer before He would enter into His kingdom glory (Luke 24:25-2725Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26Ought not Christ to have suffered these things, and to enter into his glory? 27And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:25‑27)). Peter explains later in the chapter that the Lord’s sufferings and death were for our redemption and eternal blessing (vss. 18-19).
We live today in the time between the sufferings of Christ and His coming glories, when there has been a full report given of the Christian revelation of truth. It is a time of suffering and of faith. Of suffering, because we are identified with a rejected Christ, and when we confess His name, we share in His (martyrdom) sufferings. Of faith, because we are still on our journey homeward, whereupon we must “walk by faith, not by sight” (2 Cor. 5:77(For we walk by faith, not by sight:) (2 Corinthians 5:7)).
The Holy Spirit Sent From Heaven to Reside on Earth
(Vs. 12)
Peter goes on to speak of yet another characteristic feature of Christianity—the Holy Spirit dwelling on earth in the saints (John 14:16-1716And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. (John 14:16‑17)). This is something that did not occur until Christ rose from the dead and ascended on high as a glorified Man (John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39)). Peter says that the things concerning the salvation of the souls of believers “are now reported unto you by them that have preached the gospel unto you with the Holy Ghost [Spirit] sent down from heaven.” The Holy Spirit being “sent down from heaven” to reside on earth was also something new and different to the Jewish mind. In Old Testament times, the Holy Spirit worked on earth, but never resided on earth. He came “upon” men and “moved” them to perform certain acts for God, and then departed (Num. 11:25-2625And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. 26But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. (Numbers 11:25‑26); Judg. 3:10; 6:34; 11:29; 14:610And the Spirit of the Lord came upon him, and he judged Israel, and went out to war: and the Lord delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim. (Judges 3:10)
34But the Spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. (Judges 6:34)
29Then the Spirit of the Lord came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. (Judges 11:29)
6And the Spirit of the Lord came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. (Judges 14:6); 2 Chron. 24:20; 220And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you. (2 Chronicles 24:20)
2And he began to build in the second day of the second month, in the fourth year of his reign. (2 Chronicles 3:2) Peter 1:21, etc.). In contrast to this, on the day of Pentecost, the Spirit of God came to dwell on earth, taking up permanent residence in the saints who compose the Church of God (Acts 2:1-4, 33; 5:321And when the day of Pentecost was fully come, they were all with one accord in one place. 2And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1‑4)
33Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. (Acts 2:33)
32And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. (Acts 5:32); Rom. 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5); 1 Cor. 2:1212Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. (1 Corinthians 2:12); Gal. 3:2, 142This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? (Galatians 3:2)
14That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. (Galatians 3:14); 1 Thess. 4:8; 28He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit. (1 Thessalonians 4:8)
8So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. (1 Thessalonians 2:8) Tim. 1:14; James 4:55Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (James 4:5); 1 John 3:2424And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. (1 John 3:24)). By doing so, He has linked believers together in “one body” to Christ, the Head in heaven (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)). Today, by virtue of His indwelling presence, believers are “led” (not moved, as in Old Testament times) by Him (Rom. 8:1414For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:14); Gal. 5:1818But if ye be led of the Spirit, ye are not under the law. (Galatians 5:18)), if they are “filled with the Spirit” (Eph. 5:1717Wherefore be ye not unwise, but understanding what the will of the Lord is. (Ephesians 5:17)) and “walk in the Spirit” (Gal. 5:16, 2516This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. (Galatians 5:16)
25If we live in the Spirit, let us also walk in the Spirit. (Galatians 5:25)).
The difference between the way in which the Spirit worked in Old Testament times and is now working in Christianity can be illustrated in the difference between a sailboat and a motorboat. A sailboat is moved by the force of the wind coming upon it from without; when the wind blows, the sailboat moves. Whereas, a motorboat has the power on board at all times, and it can be used whenever the operator chooses to engage the engine.
Thus, the same Spirit who was “testifying” of soul-salvation in the Old Testament prophetical writings has now given a full report of it, and of many other Christian blessings, due to His coming to dwell on earth (John 16:1313Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. (John 16:13) – “all truth”). It has been “announced” by them who have “preached the gospel” to us and has been delineated with great plainness in the writings of the apostles. We now know the full meaning of salvation, and with it, the full truth of redemption, eternal forgiveness, justification, reconciliation, etc. (Rom. 3:2121But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; (Romans 3:21)–5:11). The Messiah’s rejection and consequent sufferings have opened the way for soul-salvation to be offered to all who would believe. Peter adds: “Which things the angels desire to look into.” This is because angels are fascinated with God’s ways in grace toward sinners.
In this passage, Peter has stated three successive stages of the revelation of the grace of soul-salvation:
• There were prophecies given in Old Testament times of the salvation that would come to the saints in this day (vss. 10-11).
• There is the present testimony of the Holy Spirit who has been sent down from heaven to communicate to the saints a full understanding of its blessedness (vs. 12).
• There is going to be a public manifestation of this grace at the Appearing of Jesus Christ (vs. 13).