---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Peter 1"
description: "CHAPTER 1   :-. ADDRESS TO THE
ELECTED OF THE GODHEAD:
THANKSGIVING FOR THE
LIVING HOPE
TO WHICH WE
ARE BEGOTTEN,
PRODUCING JOY
AMIDST SUFFERINGS:
THIS SA"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-peter/1"
---

CHAPTER 1

. ADDRESS TO THE
ELECTED OF THE GODHEAD:
THANKSGIVING FOR THE
LIVING HOPE
TO WHICH WE
ARE BEGOTTEN,
PRODUCING JOY
AMIDST SUFFERINGS:
THIS SALVATION
AN OBJECT OF
DEEPEST INTEREST
TO PROPHETS AND TO
ANGELS: ITS
COSTLY PRICE
A MOTIVE TO
HOLINESS AND LOVE,
AS WE ARE
BORN AGAIN
OF THE EVER-ABIDING
WORD OF GOD.

**1. Peter**—*Greek* form of
Cephas, *man of rock.*
**an apostle of Jesus
Christ**—"He who preaches otherwise than as a messenger of
Christ, is not to be heard; if he preach as such, then it is all one
as if thou didst hear Christ speaking in thy presence" [LUTHER].
**to the strangers
scattered**—literally, "sojourners *of the dispersion*";
only in [John 7:35](../../../kjv/john/7/35); [James 1:1](../../../kjv/james/1/1),
in New Testament, and the *Septuagint,* [James 1:1](../../../kjv/james/1/1), "the outcasts of Israel"; the designation
peculiarly given to *the Jews* in their dispersed state
throughout the world ever since the Babylonian captivity. These he,
as the apostle of the circumcision, primarily addresses, but not in
the limited temporal sense only; he regards their temporal condition
as a shadow of their spiritual calling to be *strangers* and
pilgrims on earth, looking for the heavenly Jerusalem as their home.
So the *Gentile* Christians, as the spiritual Israel, are
included secondarily, as having the same high calling. He ([1 Peter 1:14](../../../kjv/1-peter/1/14);
[1 Peter 2:10](../../../kjv/1-peter/2/10); [1 Peter 4:3](../../../kjv/1-peter/4/3))
plainly refers to Christian *Gentiles* (compare [1 Peter 1:17](../../../kjv/1-peter/1/17);
[1 Peter 2:11](../../../kjv/1-peter/2/11)). Christians, if they
rightly consider their calling, must never settle themselves here,
but feel themselves *travellers.* As the Jews in their
*dispersion* diffused through the nations the knowledge of the
one God, preparatory to Christ's first advent, so Christians, by
their dispersion among the unconverted, diffuse the knowledge of
Christ, preparatory to His second advent. "The children of God
scattered abroad" constitute one whole in Christ, who "gathers
them together in one," now partially and in Spirit, hereafter
perfectly and visibly. "Elect," in the *Greek* order,
comes before "strangers"; *elect,* in relation to
heaven, *strangers,* in relation to the earth. The *election*
here is that of individuals to eternal life by the sovereign grace of
God, as the sequel shows. "While each is certified of his own
election by the Spirit, he receives no assurance concerning others,
nor are we to be too inquisitive [[John 21:21](../../../kjv/john/21/21);
[John 21:22](../../../kjv/john/21/22)]; Peter numbers them
among the *elect,* as they carried the appearance of having been
regenerated" [CALVIN].
He calls the whole Church by the designation strictly belonging only
to the better portion of them [CALVIN].
The election to *hearing,* and that to *eternal life,* are
distinct. Realization of our election is a strong motive to holiness.
The minister invites all, yet he does not hide the truth that in none
but the elect will the preaching effect eternal blessing. As the
chief fruit of exhortations, and even of threatenings, redounds to
"the elect"; therefore, at the outset, Peter addresses
*them.* STEIGER
translates, to "the elect pilgrims who form the dispersion in
Pontus.", c. The *order* of the provinces is that in which
they would be viewed by one writing from the east from *Babylon*
([1 Peter 5:13](../../../kjv/1-peter/5/13)) from northeast
southwards to Galatia, southeast to Cappadocia, then Asia, and back
to Bithynia, west of Pontus. Contrast the order, [1 Peter 5:13](../../../kjv/1-peter/5/13). He now was ministering to those same peoples as he preached
to on Pentecost: "Parthians, Medes, Elamites, dwellers in
Mesopotamia and Judea," that is, the Jews now subject to the
Parthians, whose capital was *Babylon,* where he labored in
person; "dwellers in Cappadocia, Pontus, Asia, Phrygia,
Bithynia," the Asiatic dispersion derived from Babylon, whom he
ministers to by letter.

**2. foreknowledge**—*foreordaining*
love ([1 Peter 1:20](../../../kjv/1-peter/1/20)), inseparable
from God's *foreknowledge,* the origin *from* which, and
pattern *according to* which, election takes place. [Acts 2:23](../../../kjv/acts/2/23);
[Romans 11:2](../../../kjv/romans/11/2), prove "foreknowledge"
to be *foreordination.* God's *foreknowledge* is not the
perception of any ground of action out of Himself; still in it
liberty is comprehended, and all absolute constraint debarred [ANSELM
in STEIGER]. For so the
Son of God was "foreknown" (so the *Greek* for
"foreordained," [1 Peter 1:20](../../../kjv/1-peter/1/20))
to be the sacrificial Lamb, not against, or without His will, but His
will rested in the will of the Father; this includes self-conscious
action; nay, even cheerful acquiescense. The *Hebrew* and *Greek*
"know" include *approval* and *acknowledging* as
one's own. The *Hebrew* marks the oneness of *loving* and
*choosing,* by having one word for both, *bachar* (*Greek,*
"*hairetizo,*" *Septuagint*). Peter descends from
the eternal "election" of God through the *new birth,*
to the believer's "sanctification," that from this he might
again raise them through the consideration of their *new birth*
to a "living hope" of the heavenly "inheritance"
[HEIDEGGER]. The divine
three are introduced in their respective functions in redemption.
**through**—*Greek,*
"in"; the element in which we are elected. The "election"
of God realized and manifested itself "IN"
their sanctification. Believers are "sanctified through the
offering of Christ once for all" ([1 Peter 1:20](../../../kjv/1-peter/1/20)). "Thou must believe and know that thou art holy; not,
however, through thine own piety, but through the blood of Christ"
[LUTHER]. This is the true
sanctification of the Spirit, to obey the Gospel, to trust in Christ
[BULLINGER].
**sanctification**—the
Spirit's setting apart of the saint as consecrated to God. The
execution of God's *choice* ([1 Peter 1:20](../../../kjv/1-peter/1/20)). God the Father gives us salvation by gratuitous election;
the Son earns it by His blood-shedding; the Holy Spirit applies the
merit of the Son to the soul by the Gospel word [CALVIN].
Compare [Numbers 6:24-26](../../../kjv/numbers/6/24-26), the
Old Testament triple blessing.
**unto obedience**—the
result or *end aimed at* by God as respects us, the *obedience*
which consists in faith, and that which flows from faith; "obeying
the truth through the Spirit" ([Numbers 6:24-4](../../../kjv/numbers/6/24-4)). [Romans 1:5](../../../kjv/romans/1/5), "obedience
to the faith," and obedience the fruit of faith.
**sprinkling,** c.—not in
justification through the atonement once for all, which is expressed
in the previous clauses, but (as the order proves) *the daily being
sprinkled by Christ's blood, and so cleansed from all sin,* which
is the privilege of one already justified and "walking in the
light."
**Grace**—the source of
"peace."
**be multiplied**—still
further than already. [Daniel 4:1](../../../kjv/daniel/4/1),
"Ye have now peace and grace, but still not in perfection
therefore, ye must go on increasing until the old Adam be dead"
[LUTHER].

**3.** He begins, like Paul, in
opening his Epistles with giving thanks to God for the greatness of
the salvation; herein he looks forward (1) into the future (); (2) backward into the past () [ALFORD].
**Blessed**—A distinct
*Greek* word (*eulogetos,* "Blessed BE")
is used of God, from that used of man (*eulogemenos,* "Blessed
IS").
**Father**—This whole
Epistle accords with the Lord's prayer; "Father," [1 Peter 1:3](../../../kjv/1-peter/1/3);
[1 Peter 1:14](../../../kjv/1-peter/1/14); [1 Peter 1:17](../../../kjv/1-peter/1/17);
[1 Peter 1:23](../../../kjv/1-peter/1/23); [1 Peter 2:2](../../../kjv/1-peter/2/2);
"Our," [1 Peter 1:4](../../../kjv/1-peter/1/4), end;
"In heaven," [1 Peter 1:4](../../../kjv/1-peter/1/4);
"Hallowed be Thy name," [1 Peter 1:15](../../../kjv/1-peter/1/15);
[1 Peter 1:16](../../../kjv/1-peter/1/16); [1 Peter 3:15](../../../kjv/1-peter/3/15);
"Thy kingdom come," [1 Peter 3:15](../../../kjv/1-peter/3/15); "Thy will be done," [1 Peter 2:15](../../../kjv/1-peter/2/15);
[1 Peter 3:17](../../../kjv/1-peter/3/17); [1 Peter 4:2](../../../kjv/1-peter/4/2);
[1 Peter 4:19](../../../kjv/1-peter/4/19); "daily bread,"
[1 Peter 5:7](../../../kjv/1-peter/5/7); "forgiveness of
sins," [1 Peter 4:8](../../../kjv/1-peter/4/8); [1 Peter 4:1](../../../kjv/1-peter/4/1);
"temptation," [1 Peter 4:12](../../../kjv/1-peter/4/12);
"deliverance," [1 Peter 4:18](../../../kjv/1-peter/4/18)
[BENGEL]; Compare [1 Peter 3:7](../../../kjv/1-peter/3/7);
[1 Peter 4:7](../../../kjv/1-peter/4/7), for allusions to *prayer.*
"*Barak,*" *Hebrew* "bless," is
literally "kneel." God, as the original source of blessing,
must be blessed through all His works.
**abundant**—*Greek,*
"much," "full." That God's "mercy"
should reach *us,* guilty and enemies, proves its fulness.
"Mercy" met our *misery;* "grace," our
*guilt.*
**begotten us again**—of
the *Spirit* by the *word* ([1 Peter 4:7](../../../kjv/1-peter/4/7)); whereas we were children of wrath naturally, and *dead*
in sins.
**unto**—so that we have.
**lively**—*Greek,*
"living." It has life in itself, gives life, and looks for
life as its object [DE
WETTE]. *Living* is a
favorite expression of Peter ([1 Peter 1:23](../../../kjv/1-peter/1/23);
[1 Peter 2:4](../../../kjv/1-peter/2/4); [1 Peter 2:5](../../../kjv/1-peter/2/5)).
He delights in contemplating *life* overcoming death in the
believer. *Faith* and *love* follow *hope* ([1 Peter 1:8](../../../kjv/1-peter/1/8);
[1 Peter 1:21](../../../kjv/1-peter/1/21); [1 Peter 1:22](../../../kjv/1-peter/1/22)).
"(Unto) a lively hope" is further explained by "(To)
an inheritance incorruptible . . . fadeth not away," and "(unto)
salvation . . . ready to be revealed in the last time." I prefer
with BENGEL and STEIGER
to join as in *Greek,* "Unto a hope *living*
(possessing life and vitality) *through* the resurrection of
Jesus Christ." Faith, the subjective means of the spiritual
resurrection of the soul, is wrought by the same power whereby Christ
was raised from the dead. Baptism is an objective means ([1 Peter 1:22](../../../kjv/1-peter/1/22)). Its moral fruit is a new life. The connection of our
sonship with the resurrection appears also in [Luke 20:36](../../../kjv/luke/20/36);
[Acts 13:33](../../../kjv/acts/13/33). Christ's resurrection
is the cause of ours, (1) as an efficient cause ([Acts 13:33](../../../kjv/acts/13/33)); (2) as an exemplary cause, all the saints being about to
rise after the similitude of His resurrection. Our "hope"
is, Christ rising from the dead hath ordained the power, and is
become the pattern of the believer's resurrection. The soul, born
again from its natural state into the life of grace, is after that
born again unto the life of glory. [Acts 13:33](../../../kjv/acts/13/33), "regeneration, when the Son of man shall sit in the
throne of His glory"; the resurrection of our bodies is a kind
of coming out of the womb of the earth and entering upon immortality,
a nativity into another life [BISHOP
PEARSON]. The four causes
of our salvation are; (1) the primary cause, God's mercy; (2) the
proximate cause, Christ's death and resurrection; (3) the formal
cause, our regeneration; (4) the final cause, our eternal bliss. As
John is the disciple of *love,* so Paul of *faith,* and
Peter of *hope.* Hence, Peter, most of all the apostles, urges
the resurrection of Christ; an undesigned coincidence between the
history and the Epistle, and so a proof of genuineness. Christ's
resurrection was the occasion of his own restoration by Christ after
his fall.

**4. To an inheritance**—the
object of our "hope" (), which is therefore not a *dead,* but a "*living*"
hope. The inheritance is the believer's already by title, being
actually assigned to him; the entrance on its possession is future,
and hoped for as a certainty. Being "begotten again" as a
"son," he is an "heir," as earthly fathers *beget*
children who shall *inherit* their goods. The *inheritance*
is "salvation" ([1 Peter 1:5](../../../kjv/1-peter/1/5);
[1 Peter 1:9](../../../kjv/1-peter/1/9)); "the grace to be
brought at the revelation of Christ" ([1 Peter 1:9](../../../kjv/1-peter/1/9)); "a crown of glory that fadeth not away."
**incorruptible**—not
having within the germs of death. Negations of the imperfections
which meet us on every side here are the chief means of conveying to
our minds a conception of the heavenly things which "have not
entered into the heart of man," and which we have not faculties
now capable of fully knowing. Peter, sanguine, impulsive, and highly
susceptible of outward impressions, was the more likely to feel
painfully the deep-seated *corruption* which, lurking under the
outward splendor of the loveliest of earthly things, dooms them soon
to rottenness and decay.
**undefiled**—not stained
as earthly goods by sin, either in the acquiring, or in the using of
them; unsusceptible of any stain. "The rich man is either a
dishonest man himself, or the heir of a dishonest man" [JEROME].
Even Israel's inheritance was *defiled* by the people's sins.
Defilement intrudes even on our holy things now, whereas God's
service ought to be undefiled.
**that fadeth not away**—Contrast
[1 Peter 1:24](../../../kjv/1-peter/1/24). Even the most
delicate part of the heavenly inheritance, its bloom, continues
*unfading.* "In *substance* incorruptible; in *purity*
undefiled; in *beauty* unfading" [ALFORD].
**reserved**—*kept up*
([Colossians 1:5](../../../kjv/colossians/1/5), "*laid up*
for you in heaven," [2 Timothy 4:8](../../../kjv/2-timothy/4/8));
*Greek* perfect, expressing a *fixed and abiding state,*
"which has been and is reserved." The inheritance is in
security, beyond risk, out of the reach of Satan, though we for whom
it is reserved are still in the midst of dangers. Still, if we be
believers, we too, as well as the inheritance, are "kept"
(the same *Greek,* [John 17:12](../../../kjv/john/17/12))
by Jesus safely ([1 Peter 1:5](../../../kjv/1-peter/1/5)).
**in heaven**—*Greek,*
"in the heavens," where it can neither be destroyed nor
plundered. It does not follow that, because it is *now* laid up
in *heaven,* it shall not *hereafter* be on *earth*
also.
**for you**—It is secure
not only in itself from all misfortune, but also from all alienation,
so that no other can receive it in your stead. He had said us ([1 Peter 1:5](../../../kjv/1-peter/1/5)); he now turns his address to the elect in order to encourage
and exhort them.

**5. kept**—*Greek,* "who
are being guarded." He answers the objection, Of what use is it
that salvation is "reserved" for us in heaven, as in a calm
secure haven, when we are tossed in the world as on a troubled sea in
the midst of a thousand wrecks? [CALVIN].
As the inheritance is "kept" () safely for the far distant "heirs," so must they
be "guarded" in their persons so as to be sure of reaching
it. Neither shall it be wanting to them, nor they to it. "We are
*guarded in the world* as our inheritance is *kept in heaven.*"
This defines the "you" of . The inheritance, remember, belongs only to those who "endure
unto the end," being "guarded" by, or IN
"the power of God, through *faith.*" Contrast . God Himself is our sole *guarding power.* "It is
His *power* which saves us from our enemies. It is His
*long-suffering* which saves us from ourselves" [BENGEL].
[Judges 1:1](../../../kjv/judges/1/1), "preserved in Christ
Jesus"; [Philippians 1:6](../../../kjv/philippians/1/6); [Philippians 4:7](../../../kjv/philippians/4/7),
"keep"; *Greek,* "guard," as here. This
guarding is effected, on the part of God, by His "power,"
the efficient cause; on the part of man, "through faith,"
the effective means.
**by**—*Greek,* "in."
The believer lives spiritually *in* God, and in virtue of His
power, and God lives in him. "In" marks that the cause is
inherent in the means, working organically through them with living
influence, so that the means, in so far as the cause works
organically through them, exist also in the cause. The power of God
which guards the believer is no external force working upon him from
without with mechanical necessity, but the spiritual power of God in
which he lives, and with whose Spirit he is clothed. It comes down
on, and then dwells in him, even as he is in it [STEIGER].
Let none flatter himself he is being guarded by the power of God unto
salvation, if he be not walking by *faith.* Neither speculative
knowledge and reason, nor works of seeming charity, will avail,
severed from faith. It is through faith that salvation is both
received and kept.
**unto salvation**—the
final end of the new birth. "Salvation," not merely
accomplished for us in title by Christ, and made over to us on our
believing, but *actually manifested, and finally completed.*
**ready to be revealed**—When
Christ shall be revealed, it shall be revealed. The preparations for
it are being made now, and began when Christ came: "All things
are now *ready*"; the salvation is already accomplished,
and only waits the Lord's time to be manifested: He "is ready to
judge."
**last time**—the last day,
closing the day of grace; the day of judgment, of redemption, of the
restitution of all things, and of perdition of the ungodly.

**6. Wherein**—in which prospect
of final salvation.
**greatly rejoice**—"exult
with joy": "are exuberantly glad." *Salvation* is
realized by faith ([1 Peter 1:9](../../../kjv/1-peter/1/9)) as a
thing so actually present as to cause exulting joy in spite of
existing afflictions.
**for a season**—*Greek,*
"for a little time."
**if need be**—"if it
be God's will that it should be so" [ALFORD],
for not all believers are afflicted. One need not invite or lay a
cross on himself, but only "take up" the cross which God
imposes ("his cross"); [1 Peter 1:9](../../../kjv/1-peter/1/9) is not to be pressed too far. Not every believer, nor every
sinner, is tried with afflictions [THEOPHYLACT].
Some falsely think that notwithstanding our forgiveness in Christ, a
kind of atonement, or expiation by suffering, is needed.
**ye are in heaviness**—*Greek,*
"ye were grieved." The "grieved" is regarded as
*past,* the "exulting joy" present. Because the
realized joy of the coming salvation makes the *present grief*
seem as a thing of the *past.* At the first shock of affliction
*ye were grieved,* but now *by anticipation ye rejoice,*
regarding the present grief as past.
**through**—*Greek,*
"IN": the
element in which the grief has place.
**manifold**—many and of
various kinds ([1 Peter 4:12](../../../kjv/1-peter/4/12); [1 Peter 4:13](../../../kjv/1-peter/4/13)).
**temptations**—"trials"
testing your faith.

**7.** Aim of the "temptations."
**trial**—testing, proving.
That your *faith so proved* "may be found (aorist; *once
for all,* as the result of its being proved on the judgment-day)
unto (eventuating in) praise," c., namely, the praise to be
bestowed by the Judge.
**than that of gold**—rather,
"than gold."
**though**—"which
perisheth, YET is tried
with fire." If gold, though perishing (), is yet tried with fire in order to remove dross and test
its genuineness, how much more does your faith, which shall never
perish, need to pass through a fiery trial to remove whatever is
defective, and to test its genuineness and full value?
**glory**—"Honor"
is not so strong as "glory." As "praise" is in
*words,* so "honor" is in deeds: *honorary reward.*
**appearing**—Translate as
in [1 Peter 1:13](../../../kjv/1-peter/1/13), "revelation."
At Christ's revelation shall take place also the revelation of the
sons of God ([Romans 8:19](../../../kjv/romans/8/19),
"manifestation," *Greek,* "revelation" [Romans 8:19](../../../kjv/romans/8/19), Greek, "manifested . . . manifested," for "appear
. . . appear").

**8. not having seen, ye love**—though
in other cases it is *knowledge* of the person that produces
*love* to him. They are more "blessed that have not seen
and yet have believed," than they who believed because they have
seen. On Peter's own love to Jesus, compare . Though the apostles had seen Him, they now ceased to
know Him merely after the flesh.
**in whom**—connected with
"believing": the result of which is "ye rejoice"
(*Greek,* "exult").
**now**—*in the present
state,* as contrasted with the *future* state when believers
"shall see His face."
**unspeakable**— ().
**full of glory**—*Greek,*
"glorified." A joy now already *encompassed with glory.*
The "glory" is partly in present possession, through the
presence of Christ, "the Lord of glory," in the soul;
partly in assured anticipation. "The Christian's *joy* is
bound up with *love* to Jesus: its ground is *faith;* it is
not therefore either self-seeking or self-sufficient" [STEIGER].

**9. Receiving**—in sure
anticipation; "the end of your faith," that is, its
crowning consummation, finally completed "salvation" (Peter
here confirms Paul's teaching as to *justification by faith*):
also receiving *now* the title to it and the first-fruits of it.
In [1 Peter 1:10](../../../kjv/1-peter/1/10) the "salvation"
is represented as *already present,* whereas "the prophets"
had it not as yet present. It must, therefore, in this verse, refer
to the present: *Deliverance now from a state of wrath:*
believers even now "receive salvation," though its full
"revelation" is future.
**of . . . souls**—The
immortal *soul* was what was lost, so "salvation"
primarily concerns the soul; the *body* shall share in
redemption hereafter; the *soul* of the believer is saved
already: an additional proof that "receiving . . . salvation"
is here a thing present.

**10.** The magnitude of this
"salvation" is proved by the earnestness with which
"prophets" and even "angels" searched into it.
Even from the beginning of the world this salvation has been
testified to by the Holy Spirit.
**prophets**—Though there
is no *Greek* article, yet *English Version* is right, "*the*
prophets" generally (including all the Old Testament *inspired*
authors), as "*the* angels" similarly refer to them in
general.
**inquired**—perseveringly:
so the *Greek.* Much more is manifested to us than by diligent
inquiry and search the prophets attained. Still it is not said, they
searched *after* it, but *concerning* (so the *Greek*
for "of") it. They were already certain of the redemption
being about to come. They did not like us fully *see,* but they
*desired* to see the one and the same Christ whom we fully see
in spirit. "As Simeon was anxiously desiring previously, and
tranquil in peace only when he had seen Christ, so all the Old
Testament saints saw Christ only hidden, and as it were absent—absent
not in power and grace, but inasmuch as He was not yet manifested in
the flesh" [CALVIN].
The prophets, as *private individuals,* had to reflect on the
hidden and far-reaching sense of their own prophecies; because their
words, *as prophets, in their public function,* were not so much
their own as the Spirit's, speaking by and in them: thus Caiaphas. A
striking testimony to verbal inspiration; the *words* which the
inspired authors wrote are God's words expressing the mind of the
Spirit, which the writers themselves searched into, to fathom the
deep and precious meaning, even as the believing readers did.
"Searched" implies that they had determinate marks to go by
in their search.
**the grace that should come
unto you**—namely, the grace of the New Testament: an earnest of
"the grace" of perfected "salvation . . . to be
brought at the (second) revelation of Christ." Old Testament
believers also possessed the grace of God; they were children of God,
but it was as children in their nonage, so as to be like servants;
whereas we enjoy the full privileges of adult sons.

**11. what**—*Greek,* "*In
reference to* what, or what manner of time." *What*
expresses the *time* absolutely: what was to be the era of
Messiah's coming; *what manner of time;* what events and
features should characterize the time of His coming. The "or"
implies that some of the prophets, if they could not as individuals
discover the exact *time,* searched into its characteristic
features and events. The *Greek* for "time" is *the
season,* the epoch, the fit time in God's purposes.
**Spirit of Christ . . . in
them**— ([Acts 16:7](../../../kjv/acts/16/7), in oldest
manuscripts, "the Spirit of Jesus"; [Acts 16:7](../../../kjv/acts/16/7)). So JUSTIN
MARTYR says, "Jesus
was He who appeared and communed with Moses, Abraham, and the other
patriarchs." CLEMENT OF
ALEXANDRIA calls Him "the
Prophet of prophets, and Lord of all the prophetical spirit."
**did signify**—"did
give intimation."
**of**—*Greek,* "the
sufferers (appointed) *unto* Christ," or *foretold in
regard to Christ.* "Christ," *the anointed*
Mediator, whose *sufferings* are the price of our "salvation"
([1 Peter 1:9](../../../kjv/1-peter/1/9); [1 Peter 1:10](../../../kjv/1-peter/1/10)),
and who is the channel of "the grace that should come unto you."
**the glory**—*Greek,*
"glories," namely, of His resurrection, of His ascension,
of His judgment and coming kingdom, the necessary consequence of the
sufferings.
**that should follow**—*Greek,*
"after these (sufferings)," [1 Peter 3:18-22](../../../kjv/1-peter/3/18-22);
[1 Peter 5:1](../../../kjv/1-peter/5/1). Since "the Spirit
of Christ" is the *Spirit* of God, Christ is God. It is
only because the Son of God was to become our Christ that He
manifested Himself and the Father through Him in the Old Testament,
and by the Holy Spirit, eternally proceeding from the Father and
Himself, spake in the prophets.

**12.** Not only was the future
revealed to them, but this also, that these revelations of the future
were given them not for themselves, but for our good in Gospel times.
This, so far from disheartening, only quickened them in unselfishly
testifying in the Spirit for the partial good of their own generation
(only of believers), and for the full benefit of posterity. Contrast
in Gospel times, [Revelation 22:10](../../../kjv/revelation/22/10). Not
that their prophecies were unattended with spiritual instruction as
to the Redeemer to their own generation, but the full light was not
to be given till Messiah should come; it was well that they should
have this "revealed" to them, lest they should be
disheartened in not clearly discovering with all their *inquiry and
search* the full particulars of the coming "salvation."
To Daniel ([Daniel 9:25](../../../kjv/daniel/9/25); [Daniel 9:26](../../../kjv/daniel/9/26))
the "time" was revealed. *Our* immense privileges are
thus brought forth by contrast with theirs, notwithstanding that they
had the great honor of Christ's Spirit speaking in them; and this, as
an incentive to still greater earnestness on our part than even they
manifested ([1 Peter 1:13](../../../kjv/1-peter/1/13), c.).
**us**—The oldest
manuscripts read "you," as in [1 Peter 1:13](../../../kjv/1-peter/1/13). This verse implies that *we,* Christians, may
understand the prophecies by the Spirit's aid in their most important
part, namely, so far as they have been already fulfilled.
**with the Holy Ghost sent
down**—on Pentecost. The oldest manuscripts omit *Greek*
preposition *en,* that is, "in" then translate, "by."
The Evangelists speaking by the Holy Spirit were infallible
witnesses. "The Spirit of Christ" was in the prophets also
([1 Peter 1:11](../../../kjv/1-peter/1/11)), but not manifestly,
as in the case of the Christian Church and its first preachers, "SENT
down from heaven." How favored are we in being ministered to, as
to "salvation," by prophets and apostles alike, the latter
now announcing the same things as actually fulfilled which the former
foretold.
**which things**—"the
things now reported unto you" by the evangelistic preachers
"Christ's sufferings and the glory that should follow"
([1 Peter 1:11](../../../kjv/1-peter/1/11); [1 Peter 1:12](../../../kjv/1-peter/1/12)).
**angels**—still higher
than "the prophets" ([1 Peter 1:12](../../../kjv/1-peter/1/12)). Angels do not any more than ourselves possess an INTUITIVE
knowledge of redemption. "To look into" in *Greek* is
literally, "to bend over so as to look deeply into and see to
the bottom of a thing." See on [1 Peter 1:12](../../../kjv/1-peter/1/12), on same word. As the cherubim stood bending over the mercy
seat, the emblem of redemption, in the holiest place, so the angels
intently gaze upon and desire to fathom the depths of "the great
mystery of godliness, God manifest in the flesh, justified in the
Spirit, *seen of angels*" ([1 Peter 1:12](../../../kjv/1-peter/1/12)). Their "ministry to the heirs of salvation"
naturally disposes them to wish to penetrate this mystery as
reflecting such glory on the love, justice, wisdom, and power of
their and our God and Lord. They can know it only through its
manifestation in the Church, as they personally have not the direct
share in it that we have. "Angels have only the contrast between
good and evil, without the power of conversion from sin to
righteousness: witnessing such conversion in the Church, they long to
penetrate the knowledge of the means whereby it is brought about"
[HOFMAN in ALFORD].

**13. Wherefore**—Seeing that the
prophets ministered unto you in these high Gospel privileges which
they did not themselves fully share in, though "searching"
into them, and seeing that even angels "desire to look into"
them, how earnest you ought to be and watchful in respect to them!
**gird up . . . loins**—referring
to Christ's own words, [Luke 12:35](../../../kjv/luke/12/35);
an image taken from the way in which the Israelites ate the passover
with the loose outer robe girded up about the waist with a girdle, as
ready for a journey. Workmen, pilgrims, runners, wrestlers, and
warriors (all of whom are types of the Christians), so gird
themselves up, both to shorten the garment so as not to impede
motion, and to gird up the body itself so as to be braced for action.
The believer is to have his mind (mental powers) collected and always
ready for Christ's coming. "Gather in the strength of your
spirit" [HENSLER].
*Sobriety,* that is, spiritual *self-restraint,* lest one
be overcome by the allurements of the world and of sense, and patient
*hopeful* waiting for Christ's revelation, are the true ways of
"girding up the loins of the mind."
**to the end**—rather,
"perfectly," so that there may be nothing deficient in your
hope, no *casting away of your confidence.* Still, there may be
an allusion to the "end" mentioned in [Luke 12:35](../../../kjv/luke/12/35). Hope so perfectly (*Greek,* "*teleios*")
as to reach unto *the end* (*telos*) of your faith and
hope, namely, "the grace that is being brought unto you in (so
the *Greek*) the revelation of Christ." As *grace*
shall then be *perfected,* so you ought to *hope perfectly.*
"Hope" is repeated from [Luke 12:35](../../../kjv/luke/12/35). The two appearances are but different stages of the ONE
great revelation of Christ, comprising the New Testament from the
beginning to the end.

**14.** From *sobriety of spirit*
and *endurance of hope* Peter passes to *obedience, holiness,*
and *reverential fear.*
**As**—marking their
present actual character as "born again" ([1 Peter 1:3](../../../kjv/1-peter/1/3);
[1 Peter 1:22](../../../kjv/1-peter/1/22)).
**obedient children**—*Greek,*
"children of obedience": children to whom *obedience*
is their characteristic and ruling nature, as a child is of the same
nature as the mother and father. Contrast [1 Peter 1:22](../../../kjv/1-peter/1/22), "the children of disobedience." Compare [1 Peter 1:22](../../../kjv/1-peter/1/22), "obeying the Father" whose "children"
ye are. Having the obedience of *faith* (compare [1 Peter 1:22](../../../kjv/1-peter/1/22)) and so of *practice* (compare [1 Peter 1:16](../../../kjv/1-peter/1/16);
[1 Peter 1:18](../../../kjv/1-peter/1/18)). "Faith is the
highest obedience, because discharged to the highest command"
[LUTHER].
**fashioning**—The outward
*fashion* (*Greek,* "*schema*") is fleeting,
and merely on the surface. The "form," or *conformation*
in the New Testament, is something deeper and more perfect and
essential.
**the former lusts in**—which
were characteristic of your state of ignorance of God: true of both
Jews and Gentiles. The sanctification is first described negatively
([1 Peter 1:14](../../../kjv/1-peter/1/14), "not fashioning
yourselves," c. the putting off the old man, even in the outward
*fashion,* as well as in the inward *conformation*), then
positively ([1 Peter 1:15](../../../kjv/1-peter/1/15), putting
on the new man, compare [Ephesians 4:22](../../../kjv/ephesians/4/22);
[Ephesians 4:24](../../../kjv/ephesians/4/24)). "Lusts" flow
from the original birth-sin (inherited from our first parents, who by
self-willed desire brought sin into the world), the *lust*
which, ever since man has been alienated from God, seeks to fill up
with earthly things the emptiness of his being; the manifold forms
which the mother-lust assumes are called in the plural *lusts.*
In the regenerate, as far as the *new man* is concerned, which
constitutes his truest self, "sin" no longer exists; but in
the flesh or old man it does. Hence arises the conflict,
uninterruptedly maintained through life, wherein the new man in the
main prevails, and at last completely. But the natural man knows only
the combat of his lusts with one another, or with the law, without
power to conquer them.

**15.** Literally, "But
(rather) after the pattern of Him who hath called you (whose
characteristic is that He is) holy, be (*Greek,* 'become') ye
yourselves also holy." God is our grand model. God's *calling*
is a frequently urged motive in Peter's Epistles. Every one that
begets, begets an offspring resembling himself [EPIPHANIUS].
"Let the acts of the offspring indicate similarity to the
Father" [AUGUSTINE].
**conversation**—deportment,
course of life: one's way of going about, as distinguished from one's
internal nature, to which it must outwardly correspond. Christians
are already holy unto God by consecration; they must be so also in
their *outward walk and behavior in all respects.* The outward
must correspond to the inward man.

**16.** *Scripture* is the true
source of all authority in questions of doctrine and practice.
**Be ye . . . for I am**—It
is I with whom ye have to do. Ye are mine. Therefore abstain from
Gentile pollutions. We are too prone to have respect unto men
[CALVIN]. As I am the
fountain of holiness, being holy in My *essence,* be ye
therefore zealous to be *partakers* of holiness, that ye may be
as I also am [DIDYMUS].
God is essentially holy: the creature is holy in so far as it is
sanctified by God. God, in giving the command, is willing to give
also the power to obey it, namely, through the sanctifying of the
Spirit ([1 Peter 1:2](../../../kjv/1-peter/1/2)).

**17. if ye call on**—that is,
"*seeing that* ye call on," for all the regenerate
pray as *children* of God, "Our *Father* who art in
heaven" ([Matthew 6:9](../../../kjv/matthew/6/9); [Luke 11:2](../../../kjv/luke/11/2)).
**the Father**—rather,
"Call upon *as Father* Him who without acceptance of
persons ([Acts 10:34](../../../kjv/acts/10/34); [Romans 2:11](../../../kjv/romans/2/11);
[James 2:1](../../../kjv/james/2/1), not accepting the Jew
above the Gentile, [2 Chronicles 19:7](../../../kjv/2-chronicles/19/7);
[Luke 20:21](../../../kjv/luke/20/21); properly said of a
judge not biassed in judgment by respect of persons) judgeth,"
c. The Father judgeth by His Son, His Representative, exercising His
delegated authority ([John 5:22](../../../kjv/john/5/22)).
This marks the harmonious and complete unity of the Trinity.
**work**—Each man's *work*
is *one* complete whole, whether good or bad. The particular
works of each are manifestations of the general character of his
lifework, whether it was of faith and love whereby alone we can
please God and escape condemnation.
**pass**—*Greek,*
"conduct yourselves during."
**sojourning**—The outward
state of the Jews in their *dispersion* is an emblem of the
*sojourner-like* state of all believers in this world, away from
our true Fatherland.
**fear**—reverential, not
slavish. He who is your Father, is also your Judge—a thought which
may well inspire reverential fear. THEOPHYLACT
observes, A double fear is mentioned in Scripture: (1) *elementary,*
causing one to become serious (2) *perfective:* the latter is
here the motive by which Peter urges them as sons of God to be
obedient. *Fear* is not here opposed to *assurance,* but to
carnal *security:* fear producing vigilant caution lest we
offend God and backslide. "*Fear* and *hope* flow from
the same fountain: *fear* prevents us from falling away from
*hope*" [BENGEL].
Though *love* has no *fear* IN
it, yet in our present state of imperfect love, it needs to have fear
going ALONG WITH It as a
subordinate principle. This fear drowns all other fears. The believer
fears God, and so has none else to fear. Not to fear God is the
greatest baseness and folly. The martyrs' more than mere human
courage flowed from this.

**18.** Another motive to
reverential, vigilant *fear* () of displeasing God, the consideration of the costly price
of our redemption from sin. Observe, it is *we* who are bought
by the blood of Christ, not heaven. The blood of Christ is not in
Scripture said to buy heaven for us: heaven is the "inheritance"
([1 Peter 1:4](../../../kjv/1-peter/1/4)) given to us as sons,
by the promise of God.
**corruptible**—Compare [1 Peter 1:4](../../../kjv/1-peter/1/4), "gold that perisheth," [1 Peter 1:4](../../../kjv/1-peter/1/4).
**silver and gold**—*Greek,*
"or." Compare Peter's own words, [1 Peter 1:4](../../../kjv/1-peter/1/4): an undesigned coincidence.
**redeemed**—Gold and
silver being liable to corruption themselves, can free no one from
spiritual and bodily death; they are therefore of too little value.
Contrast [1 Peter 1:19](../../../kjv/1-peter/1/19), Christ's
"*precious* blood." The Israelites were ransomed with
half a shekel each, which went towards purchasing the *lamb* for
the daily sacrifice ([1 Peter 1:19](../../../kjv/1-peter/1/19); compare [1 Peter 1:19](../../../kjv/1-peter/1/19)). But the Lamb who redeems the spiritual Israelites does
so "without money or price." Devoted by sin to the justice
of God, the Church of the first-born is redeemed from sin and the
curse with Christ's precious blood ([Matthew 20:28](../../../kjv/matthew/20/28);
[1 Timothy 2:6](../../../kjv/1-timothy/2/6); [Titus 2:14](../../../kjv/titus/2/14);
[Revelation 5:9](../../../kjv/revelation/5/9)). In all these passages
there is the idea of *substitution,* the giving of one for
another by way of a ransom or equivalent. Man is "sold under
sin" as a slave; shut up under condemnation and the curse. The
ransom was, therefore, paid to the righteously incensed Judge, and
was accepted as a vicarious satisfaction for our sin by God, inasmuch
as it was His own love as well as righteousness which appointed it.
An Israelite sold as a bond-servant for debt might be redeemed by one
of his brethren. As, therefore, we could not redeem ourselves, Christ
assumed our nature in order to become our nearest of kin and brother,
and so our God or Redeemer. Holiness is the natural fruit of
redemption "from our vain conversation"; for He *by*
whom we are redeemed is also He *for* whom we are redeemed.
"Without the righteous abolition of the curse, either there
could be found no deliverance, or, what is impossible, the grace and
righteousness of God must have come in collision" [STEIGER];
but now, Christ having borne the curse of our sin, frees from it
those who are made God's children by His Spirit.
**vain**—self-deceiving,
unreal, and unprofitable: promising good which it does not perform.
Compare as to the Gentiles, [Acts 14:15](../../../kjv/acts/14/15);
[Romans 1:21](../../../kjv/romans/1/21); [Ephesians 4:17](../../../kjv/ephesians/4/17);
as to human philosophers, [1 Corinthians 3:20](../../../kjv/1-corinthians/3/20);
as to the disobedient Jews, [1 Corinthians 3:20](../../../kjv/1-corinthians/3/20).
**conversation**—course of
life. To know what our sin is we must know what it cost.
**received by tradition from
your fathers**—The Jews' traditions. "Human piety is a vain
blasphemy, and the greatest sin that a man can commit" [LUTHER].
There is only one Father to be imitated, [1 Corinthians 3:20](../../../kjv/1-corinthians/3/20); compare [Matthew 23:9](../../../kjv/matthew/23/9), the
same antithesis [BENGEL].

**19. precious**—of inestimable
value. The *Greek* order is, "With precious blood, as of a
lamb without blemish (*in itself*) and without spot (*contracted
by contact with others*), (even the blood) of Christ." Though
very man, He remained pure *in Himself* ("without
blemish"), and uninfected by any impression of sin *from
without* ("without spot"), which would have unfitted Him
for being our atoning Redeemer: so the passover lamb, and every
sacrificial victim; so too, the Church, the Bride, by her union with
Him. As Israel's redemption from Egypt required the blood of the
paschal lamb, so our redemption from sin and the curse required the
blood of Christ; "foreordained" () from eternity, as the passover lamb was taken up on the
tenth day of the month.

**20.** God's eternal foreordination
of Christ's redeeming sacrifice, and completion of it *in these
last times for us,* are an additional obligation on us to our
maintaining a holy walk, considering how great things have been thus
done for us. Peter's language in the history corresponds with this
here: an undesigned coincidence and mark of genuineness. Redemption
was no afterthought, or remedy of an unforeseen evil, devised at the
time of its arising. God's *foreordaining* of the Redeemer
refutes the slander that, on the Christian theory, there is a period
of four thousand years of nothing but an incensed God. God *chose
us in Christ before the foundation of the world* ().
**manifest**—in His
incarnation in the fulness of the time. He existed from eternity
before He was *manifested.*
**in these last times**—
[1 Corinthians 10:11](../../../kjv/1-corinthians/10/11), "the ends of
the world." This last dispensation, made up of "times"
marked by great changes, but still retaining a general unity,
stretches from Christ's ascension to His coming to judgment.

**21. by him**—Compare "the
*faith* which is *by Him,*" . *Through* Christ: His Spirit, obtained for us in His
resurrection and ascension, enabling us to believe. This verse
excludes all who do not "by Him believe in God," and
includes all of every age and clime that do. Literally, "*are
believers* in God." "*To believe* IN
(*Greek,* '*eis*') *God*" expresses an *internal*
trust: "by believing to love God, going INTO
Him, and cleaving to Him, incorporated into His members. By this
faith the ungodly is justified, so that *thenceforth* faith
itself begins to work by love" [P. LOMBARD].
To *believe* ON
(*Greek,* "*epi,*" or dative case) *God*
expresses the confidence, which grounds itself *on* God,
reposing on Him. "Faith IN
(*Greek,* '*en*') His blood" () implies that His blood is the element IN
which faith has its proper and abiding place. Compare with this
verse, [1 Peter 1:21](../../../kjv/1-peter/1/21); [Acts 20:21](../../../kjv/acts/20/21),
"Repentance toward (*Greek,* '*eis,*' 'into,' turning
*towards* and *going into*) God and faith toward (*Greek,*
'*eis,*' 'into') Christ": where, as there is but one
article to both *repentance* and *faith,* the two are
inseparably joined as together forming one truth; where "repentance"
is, there "faith" is; when one knows God the Father
spiritually, then he must know the Son by whom alone we can come to
the Father. In Christ we have life: if we have not the doctrine of
Christ, we have not God. The only living way to God is through Christ
and His sacrifice.
**that raised him**—The
raising of Jesus by God is the special ground of our "believing":
(1) because by it God declared openly His acceptance of Him as our
righteous substitute; (2) because by it and His glorification He
received power, namely, the Holy Spirit, to impart to His elect
"faith": the same power enabling us to believe as raised
Him from the dead. Our faith must not only be IN
Christ, but BY and THROUGH
Christ. "Since in Christ's resurrection and consequent dominion
our safety is grounded, *there* 'faith' and 'hope' find their
stay" [CALVIN].
**that your faith and hope
might be in God**—the object and effect of *God's raising
Christ.* He states what was the actual result and fact, not an
exhortation, except *indirectly.* Your *faith* flows from
His *resurrection;* your *hope* from God's having "given
Him glory" (compare [1 Peter 1:11](../../../kjv/1-peter/1/11),
"glories"). Remember God's having raised and glorified
Jesus as the anchor of your faith and hope in God, and so keep alive
these graces. Apart from Christ we could have only feared, not
*believed* and *hoped* in God. Compare [1 Peter 1:3](../../../kjv/1-peter/1/3);
[1 Peter 1:7-9](../../../kjv/1-peter/1/7-9); [1 Peter 1:13](../../../kjv/1-peter/1/13),
on *hope* in connection with *faith; love* is introduced in
[1 Peter 1:22](../../../kjv/1-peter/1/22).

**22. purified . . . in obeying the
truth**—*Greek,* "in *your* (or '*the*')
obedience of (that is, '*to*') the truth (the Gospel way of
salvation)," that is, in the fact of your *believing. Faith*
purifies the heart as giving it the only pure motive, love to God
([Acts 15:9](../../../kjv/acts/15/9); [Romans 1:5](../../../kjv/romans/1/5),
"*obedience* to the faith").
**through the Spirit**—omitted
in the oldest manuscripts. The Holy Spirit is the purifier by
bestowing the obedience of faith ([1 Peter 1:2](../../../kjv/1-peter/1/2);
[1 Corinthians 12:3](../../../kjv/1-corinthians/12/3)).
**unto**—with a view to:
the proper result of the *purifying* of your hearts by faith.
"For what end must we lead a chaste life? That we may thereby be
saved? No: but for this, that we may serve our neighbor"
[LUTHER].
**unfeigned**— [1 Peter 2:1](../../../kjv/1-peter/2/1);
[1 Peter 2:2](../../../kjv/1-peter/2/2), "laying aside . . .
*hypocrisies* . . . sincere."
**love of the brethren**—that
is, of Christians. *Brotherly love* is distinct from common
*love.* "The Christian loves primarily those in Christ;
secondarily, all who might be in Christ, namely, all men, as Christ
as man died for all, and as he hopes that they, too, may become his
Christian brethren" [STEIGER].
BENGEL remarks that as
here, so in [2 Peter 1:5-7](../../../kjv/2-peter/1/5-7),
"brotherly love" is preceded by the purifying graces,
"*faith,* knowledge, and godliness," &c. Love to
the brethren is the evidence of our regeneration and justification by
faith.
**love one another**—When
the *purifying by faith into love of the brethren* has formed
the *habit,* then the *act* follows, so that the "love"
is at once *habit* and *act.*
**with a pure heart**—The
oldest manuscripts read, "(love) from the heart."
**fervently**—*Greek,*
"intensely": with all the powers *on the stretch* ([2 Peter 1:5-61](../../../kjv/2-peter/1/5-61)). "Instantly" ([2 Peter 1:5-61](../../../kjv/2-peter/1/5-61)).

**23.** Christian brotherhood flows
from our new birth of an imperishable seed, the abiding word of God.
This is the consideration urged here to lead us to exercise *brotherly
love.* As natural relationship gives rise to natural affection, so
spiritual relationship gives rise to spiritual, and therefore abiding
love, even as the *seed* from which it springs is abiding, not
transitory as earthly things.
**of . . . of . . . by**—"The
word of God" is not the material of the spiritual new birth, but
its mean or medium. By means of the *word* the man receives the
incorruptible *seed of the Holy Spirit,* and so becomes one
"born again": , "born *of water and the Spirit*": as there
is but one *Greek* article to the two nouns, *the* close
connection of the sign and the grace, or new birth signified is
implied. The *word* is the remote and anterior instrument;
*baptism,* the proximate and sacramental instrument. The word is
the instrument in relation to the individual; baptism, in relation to
the Church as a society ([James 1:18](../../../kjv/james/1/18)).
We are born again *of the Spirit,* yet not without the use of
means, but by the word of God. The word is not the beggeting
principle itself, but only that by which it works: the vehicle of the
mysterious germinating power [ALFORD].
**which liveth and abideth for
ever**—It is because the Spirit of God accompanies it that the
word carries in it the germ of life. They who are so born again *live
and abide for ever,* in contrast to those who sow to the flesh.
"The Gospel bears incorruptible fruits, not dead works, because
it is itself incorruptible" [BENGEL].
The word is an eternal divine power. For though the voice or speech
vanishes, there still remains the kernel, the truth comprehended in
the voice. This sinks into the heart and is living; yea, it is God
Himself. So God to Moses, [Exodus 4:12](../../../kjv/exodus/4/12),
"I will be with thy mouth" [LUTHER].
The life is in *God,* yet it is communicated to us through the
*word.* "The *Gospel* shall never cease, though its
ministry shall" [CALOVIUS].
The abiding *resurrection glory* is always connected with our
*regeneration* by the Spirit. Regeneration beginning with
renewing man's *soul* at the resurrection, passes on to the
*body,* then to the whole world of nature.

**24.** Scripture proof that the
word of God lives for ever, in contrast to man's natural frailty. If
ye were born again of flesh, corruptible seed, ye must also perish
again as the grass; but now that from which you have derived life
remains eternally, and so also will render you eternal.
**flesh**—man in his mere
earthly nature.
**as**—omitted in some of
the oldest manuscripts.
**of man**—The oldest
manuscripts read, "of it" (that is, of the flesh). "The
glory" is the wisdom, strength, riches, learning, honor, beauty,
art, virtue, and righteousness of the NATURAL
man (expressed by "flesh"), which all are transitory (), not OF MAN (as
*English Version* reads) absolutely, for the glory of *man, in
his true ideal* realized in the believer, is eternal.
**withereth**—*Greek,*
aorist: literally, "withered," that is, is withered as a
thing of the past. So also the *Greek* for "falleth"
is "*fell* away," that is, is fallen away: it no
sooner is than it is gone.
**thereof**—omitted in the
best manuscripts and versions. "The grass" is the *flesh:*
"the flower" its *glory.*

**25.** (.)
**this is the word . . .
preached unto you**—That is eternal which is born of
incorruptible seed ([1 Peter 1:24](../../../kjv/1-peter/1/24)):
but ye have received the incorruptible seed, the word ([1 Peter 1:24](../../../kjv/1-peter/1/24)); therefore ye are born for eternity, and so are bound now
to live for eternity ([1 Peter 1:22](../../../kjv/1-peter/1/22);
[1 Peter 1:23](../../../kjv/1-peter/1/23)). Ye have not far to
look for the word; it is among you, even the joyful Gospel message
which we preach. Doubt not that the Gospel *preached to you* by
our brother Paul, and which ye have embraced, is the eternal truth.
Thus the *oneness* of Paul's and Peter's creed appears. See my
[1 Peter 1:23](../../../kjv/1-peter/1/23) showing Peter
addresses some of the same churches as Paul labored among and wrote
to.

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