HarperCollins Study Bible

by Harold W. Attridge

  e Or every institution ordained for human beings

  f Gk slaves

  g Gk Love the brotherhood

  h Or carried up our sins in his body to the tree

  i Gk bruise

  2.1–3 The author returns to exhortation, urging all Christian readers to grow into salvation.

  2.2 The author employs the feminine metaphor of a mother’s milk for the word of Christ.

  2.3 Tasted, a reference to Ps 34.8. The author returns to this psalm in 3.10–12.

  2.4–10 The author quotes Isa 28.16, then links it to two other texts that also describe stones, Ps 118.22; Isa 8.14. See also Mt 21.42; Mk 12.10; Acts 4.11; Rom 9.33; Eph 2.20.

  2.5 Spiritual sacrifices include worship and social ethics (see Rom 12.1; Heb 13.15–16).

  2.6 Isa 28.16. Stone, Christ, as in vv. 7–8.

  2.7 The quotation is from Ps 118.22.

  2.8 Isa 8.14.

  2.9 A chosen race…God’s own people, four honorific titles taken from Ex 19.6; Isa 43.20–21. What in the OT describes Israel is here applied to the Christian community, as also v. 10.

  2.10 Hos 1.9; 2.23.

  2.11–3.12 Beloved, I urge you. A first-person address begins a major new section treating Christian conduct among gentile unbelievers.

  2.11 Aliens and exiles is drawn from Greek Gen 23.4; Ps 38.13 and describes the status of Christians in their surrounding pagan society; see note on 1.1.

  2.12 The readers’ honorable conduct is meant to counter pagan gossip, not legal charges (see Introduction; Mt 5.11, 16; see also notes on 3.15; 3.16).

  2.13–3.7 Elements of a household code (see also Eph 5.21–6.9; Col 3.18–4.1) focusing on slaves and wives, whose lowly social status serves as a metaphor for the similarly low social status accorded Christians by Greco-Roman society.

  2.13 On submission to governing authorities, see Rom 13.1–7; 1 Tim 2.1–2.

  2.14 See Rom 13.3–4.

  2.15 Christian behavior even under stress is the best defense against false charges brought against Christians. See 3.16.

  2.16 The readers are free from ignorance and darkness, and, paradoxically, they are servants (more accurately slaves; see text note c) exhorted to accept others’ legitimate authority.

  2.17 The author differentiates the fear (reverent awe) due to God (see 1.17) from the honor due everyone, including the emperor. Love is again seen as a primary Christian virtue (see note on 1.22).

  2.18–25 Because the slaves’ Christian identity and behavior are metaphorical for those of all Christians, Christ’s example and sacrifice are relevant for all readers.

  2.18 The direct address to slaves is unusual in Greco-Roman ethical literature; it is a Jewish and Christian innovation. As 2.15; 3.16 indicate, the author hopes the slaves’ behavior will affect even harsh, non-Christian masters; see also 1 Tim 6.1; Titus 2.9–10.

  2.19–20 On credit (lit. “grace”) for enduring wrongs, see 3.14; see also Lk 6.32–34. Being aware of God implies that their punishment results from their Christian behavior or belief.

  2.21–25 Many detect an early Christian hymn here; others see simply an interpretation of Isa 53.

  2.22 Isa 53.9b.

  2.23 See 3.9.

  2.24 Christ’s redeeming work is expressed by Isa 53.4–5.

  2.25 Astray like sheep. See Isa 53.6; see also note on 5.2.

  1 Peter 3

  Wives and Husbands

  1Wives, in the same way, accept the authority of your husbands, so that, even if some of them do not obey the word, they may be won over without a word by their wives’ conduct, 2when they see the purity and reverence of your lives. 3Do not adorn yourselves outwardly by braiding your hair, and by wearing gold ornaments or fine clothing; 4rather, let your adornment be the inner self with the lasting beauty of a gentle and quiet spirit, which is very precious in God’s sight. 5It was in this way long ago that the holy women who hoped in God used to adorn themselves by accepting the authority of their husbands. 6Thus Sarah obeyed Abraham and called him lord. You have become her daughters as long as you do what is good and never let fears alarm you.

  7Husbands, in the same way, show consideration for your wives in your life together, paying honor to the woman as the weaker sex,a since they too are also heirs of the gracious gift of life—so that nothing may hinder your prayers.b

  Suffering for Doing Right

  8Finally, all of you, have unity of spirit, sympathy, love for one another, a tender heart, and a humble mind. 9Do not repay evil for evil or abuse for abuse; but, on the contrary, repay with a blessing. It is for this that you were called—that you might inherit a blessing. 10For

  “Those who desire life

  and desire to see good days,

  let them keep their tongues from evil

  and their lips from speaking deceit;

  11let them turn away from evil and do good;

  let them seek peace and pursue it.

  12For the eyes of the Lord are on the righteous,

  and his ears are open to their prayer.

  But the face of the Lord is against those who do evil.”

  13Now who will harm you if you are eager to do what is good? 14But even if you do suffer for doing what is right, you are blessed. Do not fear what they fear,c and do not be intimidated, 15but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; 16yet do it with gentleness and reverence.d Keep your conscience clear, so that, when you are maligned, those who abuse you for your good conduct in Christ may be put to shame. 17For it is better to suffer for doing good, if suffering should be God’s will, than to suffer for doing evil. 18For Christ also sufferede for sins once for all, the righteous for the unrighteous, in order to bring youf to God. He was put to death in the flesh, but made alive in the spirit, 19in which also he went and made a proclamation to the spirits in prison, 20who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. 21And baptism, which this prefigured, now saves you—not as a removal of dirt from the body, but as an appeal to God forg a good conscience, through the resurrection of Jesus Christ, 22who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him.

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  a Gk vessel

  b Gk God on the day of visitation

  c Gk their fear

  d Or respect

  e Other ancient authorities read died

  f Other ancient authorities read us

  g Or a pledge to God from

  3.1–7 The household code continues with direct addresses to wives and husbands. Whereas other household codes (cf. Col 3–4) address other household members in pairs, only the wife/husband pair occurs in 1 Peter.

  3.1 As is typical in patriarchal Greco-Roman culture, wives are exhorted to be subordinate in the household, although here the goal is to win over the unbelieving husbands to following Christ.

  3.3–4 The contrast between external and internal adornment was common in both Jewish and Greco-Roman writings (e.g., Isa 3.18–24; 1 Enoch 8.1; see also 1 Tim 2.9–10).

  3.6 Sarah calls Abraham lord (or “husband”) in Gen 18.12. To do what is good is a key idea in 1 Peter (see 2.15, 20; 3.17). Fears include wives’ fear of their unbelieving husbands; the admonition not to fear is a reinterpretation of Prov 3.25.

  3.7 The advice to husbands in light of the absence of a similar admonition to masters of slaves points to the importance of mutual respect between husbands and wives in early Christian communities.

  3.7b Failure by husbands to be considerate of their wives will mean the husbands’ prayers may be unheeded by God.

  3.8–12 A summary of exhortations closes this section (2.11–3.12).

  3.8 Unity of spirit, a central domestic and political concern of Greco-Roman society, was also highly important in early Christian t
radition (see, e.g., Phil 2.1–4; Rom 12.16). On love for one another (lit. “brotherly love”), see 1.22; 2.17.

  3.9 On not returning abuse, see 2.23; see also Lk 6.28; Rom 12.17.

  3.10–12 Ps 34.12–16. The psalm includes terms and ideas central to this Letter, such as the warning against evil speech in v. 10b (see 2.22–23) and the emphasis on doing good in v. 11a. To seek peace (v. 11b) and harmony in household relationships and with society was one purpose of the household code.

  3.13–17 The psalm quoted in vv. 10–12 provides a transition to this section, which is focused on doing good.

  3.14 On the idea that those who suffer are blessed, see Mt 5.10. V. 14b quotes and interprets Isa 8.12.

  3.15 Defense (Greek apologia) could refer technically to a legal defense but instead concerns the reputation of Christ and Christian exiles in Greco-Roman society (see Introduction). Jews also had to defend themselves (including their wives and slaves) against accusations (see Josephus, Against Apion).

  3.16 Concern for outsiders who malign these Christians frames the household code; see note on 2.12. By the behavior recommended in the code, these aliens and exiles (2.11) indirectly address outsiders’ objections.

  3.17 On suffering for doing good, see 2.20.

  3.18–22 The ascent of Christ, who had suffered, gives victory to the baptized. Went in v. 19 and has gone in v. 22 are the same verb, implying a description here of the one ascent by Christ.

  3.18 Greek and Jewish heroes suffered for other worthy persons and for the law (see 2 Macc 6.28; 7.37; 4 Macc 6.27; see also Rom 5.7–8), but Christ suffered for sins (see 2.21). Many scholars perceive an early Christian tradition embodied in vv. 18, 22.

  3.19 The spirits in prison, perhaps those “sons of God” who corrupted human women and were destroyed by the flood (see Gen 6.1–4; 1 Enoch 10.4–6). The point is that the cosmic Lord is victorious over all the disobedient (see v. 22).

  3.20 To establish a parallel with baptism, the author argues that Noah and his family were saved from a corrupted world through water, i.e., by means of the flood waters (see Gen 6–8).

  3.21 Dirt from the body, lit. “filth of the flesh,” i.e., desires of the flesh (see 2.11; 4.2). The reading of text note e is better, seeing baptism as a pledge to God out of a good consciousness or awareness of God.

  3.22 On Jesus’ seat at the right hand of God, see Ps 110.1; see also Eph 1.20–22; Heb 1.3–4, 13.

  1 Peter 4

  Good Stewards of God’s Grace

  1Since therefore Christ suffered in the flesh,a arm yourselves also with the same intention (for whoever has suffered in the flesh has finished with sin), 2so as to live for the rest of your earthly lifeb no longer by human desires but by the will of God. 3You have already spent enough time in doing what the Gentiles like to do, living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry. 4They are surprised that you no longer join them in the same excesses of dissipation, and so they blaspheme.c 5But they will have to give an accounting to him who stands ready to judge the living and the dead. 6For this is the reason the gospel was proclaimed even to the dead, so that, though they had been judged in the flesh as everyone is judged, they might live in the spirit as God does.

  7The end of all things is near;d therefore be serious and discipline yourselves for the sake of your prayers. 8Above all, maintain constant love for one another, for love covers a multitude of sins. 9Be hospitable to one another without complaining. 10Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received. 11Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies, so that God may be glorified in all things through Jesus Christ. To him belong the glory and the power forever and ever. Amen.

  Suffering as a Christian

  12Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you. 13But rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when his glory is revealed. 14If you are reviled for the name of Christ, you are blessed, because the spirit of glory,e which is the Spirit of God, is resting on you.f 15But let none of you suffer as a murderer, a thief, a criminal, or even as a mischief maker. 16Yet if any of you suffers as a Christian, do not consider it a disgrace, but glorify God because you bear this name. 17For the time has come for judgment to begin with the household of God; if it begins with us, what will be the end for those who do not obey the gospel of God? 18And

  “If it is hard for the righteous to be saved,

  what will become of the ungodly and the sinners?”

  19Therefore, let those suffering in accordance with God’s will entrust themselves to a faithful Creator, while continuing to do good.

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  a Other ancient authorities add for us; others, for you

  b Gk rest of the time in the flesh

  c Or they malign you

  d Or is at hand

  e Other ancient authorities add and of power

  f Other ancient authorities add On their part he is blasphemed, but on your part he is glorified

  4.1–6 Exhortations to the moral life that distinguishes Christians from outsiders.

  4.1 See 3.18. Has finished with sin means either that those baptized are freed from sin’s power (see Rom 6.7) or that Christ by carrying sins to the cross has dealt with them once for all (see Heb 7.27; 9.28), not that whoever has suffered no longer sins.

  4.3 The Jewish-Christian author designates those outside the (primarily gentile) Christian community as Gentiles in keeping with the use of OT language to describe the Christian community. See Introduction; notes on 1.1; 1.10–11.

  4.4 Those who slander the new Christians’ lifestyle blaspheme God.

  4.5 The tables will be turned on those who call Christians to give an accounting. See 3.15; see also Mt 7.1–2; Rom 2.3.

  4.6 The gospel was proclaimed even to the dead. This means either that the righteous of Hebrew history share the faith of Christians (see Heb 4.2; 11) or that the Christian dead heard the gospel while they were still alive.

  4.7–11 The focus of the exhortations shifts from relations with outsiders to the ways Christians should treat each other.

  4.7 The end of all things, God’s universal judgment (see v. 5). The expectation that this event was near was widespread in early Christianity; see Rom 13.12; 1 Cor 10.11; Rev 22.20; cf. 2 Pet 3.3. Prayers. See 3.7, 12.

  4.8 Love for one another (see also 1.22; 2.17) is being tested by persecution (see v. 12).

  4.10 On the allotment of various gifts, see Rom 12.3–8; 1 Cor 12.4–11.

  4.11 To him belong…Amen, a doxology repeated in 5.11.

  4.12–19 The repetition of the address beloved signals a new section of the letter (see 2.11) that restates the themes of 1.6–8; 3.13–17.

  4.12 Fiery ordeal. See 1.6–7.

  4.13 Rejoice. See 1.6, 8. Sharing Christ’s sufferings. See 2 Cor 1.3–11; Phil 3.10–11. Christ’s glory is revealed at the last judgment.

  4.14 Reviled…blessed. See the beatitude in Mt 5.11; Lk 6.22.

  4.16 The name Christian was apparently originally employed by outsiders to designate followers of Christ; see Acts 11.26.

  4.17 Household of God (see also Eph 2.19; 1 Tim 3.15; Heb 3.6), points to the close relationship among Christians; see 5.14.

  4.18 Prov 11.31.

  4.19 The author encourages readers by identifying the judge of all (see vv. 5, 7) as the faithful Creator. Entrust(ing) themselves to God is accomplished by doing good, a point that sums up the thrust of this section.

  1 Peter 5

  Tending the Flock of God

  1Now as an elder myself and a witness of the sufferings of Christ, as well as one who shares in the glory to be revealed, I exhort the elders among you 2to tend the flock of God that is in your charge, exercising the oversight,a not under compulsion
but willingly, as God would have you do itb—not for sordid gain but eagerly. 3Do not lord it over those in your charge, but be examples to the flock. 4And when the chief shepherd appears, you will win the crown of glory that never fades away. 5In the same way, you who are younger must accept the authority of the elders.c And all of you must clothe yourselves with humility in your dealings with one another, for

  “God opposes the proud,

  but gives grace to the humble.”

  6Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time. 7Cast all your anxiety on him, because he cares for you. 8Discipline yourselves, keep alert.d Like a roaring lion your adversary the devil prowls around, looking for someone to devour. 9Resist him, steadfast in your faith, for you know that your brothers and sisterse in all the world are undergoing the same kinds of suffering. 10And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you. 11To him be the power forever and ever. Amen.

  Final Greetings and Benediction

  12Through Silvanus, whom I consider a faithful brother, I have written this short letter to encourage you and to testify that this is the true grace of God. Stand fast in it. 13Your sister churchf in Babylon, chosen together with you, sends you greetings; and so does my son Mark. 14Greet one another with a kiss of love.

  Peace to all of you who are in Christ.g

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  a Other ancient authorities lack exercising the oversight

  b Other ancient authorities lack as God would have you do it

  c Or of those who are older