Genesis and Abraham

Genesis contains origin science, not operational science. It’s not about all human history, but specific history. The first 11 chapters of Genesis are a brief and broad history of the world leading up to the time and person of Abraham, and it’s about God’s involvement and plan in connection with Abraham.

Genesis contains the account of the Flood, which Jesus references as to how it will be at His coming. I believe the Flood is also key for support of a young earth creation view.

Abraham will become the father of all nations because of a faith like his.

Islam makes claim to Abraham through Ishmael, but it does not have the continuity of revelation or genealogy from Ishmael to Mohammad. There is a continuity of revelation and genealogy, a specific one, linking the beginning of creation to the time and person of Jesus Christ, through and by whom salvation from sin and its consequences would be possible, Matthew 1:1-16 (to Abe); Luke 3:23-38 (to Adam).

One can believe in this continuity of revelation whether they believe creation took place 13.8 billion years ago or less than 10,000 years ago, but in either case, the chronology and genealogy from Adam to Christ has to be 8000 to 4000 years ago. One has to be creative to fill in the gap between Adam and the beginning, if the gap is nearly 14 billion years.

Though the book of Genesis is about origin science and not operational science, it does tell how things came into existence. God created things fully operational in the account. Living things were fully functional, mature.

A guy once approached me, and asked me which came first, the chicken or the egg. I responded that the chicken did.

Jesus said God created them male and female; they were both created fully functional able to procreate.

Now I do not believe God created the world a burial ground from which we have coal and oil and natural Gas. These were a result of the destruction by the Flood.

One can try to reconcile the basic evolutionary concepts (change / mutations and natural selection) with intelligent design, but they will have to be creative in explaining the creation account and the Flood account.

A science writer once said “to believe that God created mathematical consistency and then sat back and waited for the world that exists is a safe God to believe in if you don’t want to come to blows with science.”

Is an interpretation of Genesis that accommodates evolution is any more persuasive than a young earth view?

Exodus 20:8-11 reveal that God created over a 6 day period and rested on the seventh, and this is the pattern for the work week and Sabbath day.

Genesis 1:14 says the lights are for signs and season, days and years. For that purpose to be realized nearly 14 billion years later (by humans who came along only recently in that scheme) seems rather long.

Genesis 1:31 has God seeing everything was good at the end of the 6^th day. How could this be if the effects of sin were allowed to affect the world and creatures before Adam came on the scene, as William Dembski suggests for a view that proposes that the effects of sin predate Adam?

Concerning the genealogies of Genesis 5 and 11…Though the word “begot” does not always refer to parent child relationship, it does not necessarily mean that a name gap includes a time gap. If you say I was 20 when my son was born and his daughter “Y” was born when he was 25, then I was 45. If you say I was 45 when I begot Y (who was my granddaughter), the time that passed is the same even though a generation was skipped. So if the genealogies skip names, it doesn’t mean there are chronological gaps. It’s very possible that the chronology has no gaps, and therefore, a creation nearly 6000 years ago is possible. However, there is still evidence of gaps, such as with the genealogy between Salmon and David, since the time gap is nearly 360 years, considering that Salmon’s wife was Rahab, and the Jericho event was around 1400BC and David was born about 1040bc. There’s also the argument that the age given for an ancestor when a descendant was born may refer to their age at the birth of an immediate descendant not named from whom the named descendant comes—if that even makes sense. In any case, gaps can’t account for the kind of time-line evolutionists claim between Adam and Abraham.

Exodus 12:40 says the sojourn of Israel in Egypt was 430 years. But from the time of Kohath (son of Levi, GrandFather of Moses Ex 6:16-20) to Moses of 80 years old, it was only 215 years. The LXX reads that the time was reckoned from time in Canaan too. And Paul says in Galatians 3:17 the 430 years is from the time of Abe’s promise in Genesis 12 to the time of Egyptian departure, Gen 46:26.

The promise of a “Seed” in whom all families are blessed is repeated 3 times in Genesis, 22:18, 26:4, and 28:14. The original promise to Abe is in Genesis 12:3 of all families of earth blessed ”in” Abe, but “seed” not used. The promises repeated to Isaac and Jacob. Galatians is making reference to this promise in 3:8-9; 13-17. The time of the promise to the giving of the Law is 430 years.

“Abraham believed God and it was accounted to him for righteousness.” This is found in Genesis 15:6 and repeated in Galatians 3:6-9 and Romans 4:3,13. The promise of blessing to all through Abraham would be through his Seed, being Christ, and through believing God, as Abraham did.

It has been said that the reference in Genesis 15:5-6 took place sometime in the past, the Hebrew form of “believed” shows that this faith did not begin at this point, but is recorded here because it is the foundation for making the covenant, and with reference to the star-count-seeds-revelation, this faith, by which he was justified, is how there will be this star-count-seed of his, as Romans 4:17-18. The nations would be “blessed” with Abe by this faith he had, Gal 3:8-9.

I’m still uncertain about this referring to the past, but the argument is made that how could Abe have not already had saving faith by this time, having obeyed God’s call? Though I have thought he had a belief like Cornelius until certain revelation came that he believed by which he was saved.

Unger’s OT commentary says that “for the first time, he clearly and implicitly received, embraced, and rested in the promise of a seed—a son, an heir, and consequently, a Savior. His faith appropriated not merely a promise of salvation, but a specific offer of a savior. … the transaction that took place under the starry sky is regarded in the New Testament as the pattern for a sinner’s justification.” Maybe the faith Abe had with reference to the star count revelation was consistent with that faith he had in the past that resulted in justification.

Romans 4:17 says that “God, who gives life to the dead, calls those things which do not exist as though they did.” God made Abe and Sarah wait until it was evident that the conception and birth of Isaac was according to Divine promise. God gave life to the dead. This statement by Paul also says how salvation works, in that He gives life to the dead (dead in sin) and calls those things which do not exist as though they did (justification is exactly that—God declares us righteous by faith, even though we are not!)

Fullness of Time

  4  But when the  fullness   of  the  time had come, God sent forth His Son, born  of a woman, born under the law,  5  to redeem those who were under the law, that we might receive the adoption as sons. Gal 4:

“Fullness of time” is an interesting statement.  The word “fullness” means—a fullness, to be full of something.  The word “time” (chronos) is probably a reference to time in general.   However, there is a similar statement in Ephesians that uses a different word for “time,” (kairos) which means more specific periods of time, seasons.

10  that in the  dispensation  of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth--in Him.  Eph 1:10 (NKJV)

Both references could be referring to the same thing, but each has a different emphasis as to what was the aim.

“Fullness of time” could have the idea of the ”the time was right” for Galatians and the “the focal point of history” for Ephesians.

Christ could not come until the time was right—not until the circumstances of history and prophecy were as they had developed.  The Ephesian reference could be looking to the cross of Christ as the Divine aim of the ages of time, the Divine event that reconciles the world to God, though the complete manifestation of that reconciliation is yet to come in the new creation.

First Peter (commentary)

Peter could have been written as early as 44 AD.  Like James, Peter’s primary audience could be Jewish believers. After all, he was Apostle to the "Circumcision," yet the application of the letter would still work for all believers.

1Pet 1:1 (NKJV) “Peter, an apostle of Jesus Christ,

To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,”

"Diaspora"  is the Greek word for scattering, and took on a kind of technical meaning for the Jews who were scattered among the nations.  Peter and James (1.1) uses the word in the beginning of their letters.  James clearly is addressing Jews.  For Jews, originally, the Diaspora was the result of Divine judgment, yet in the book of Acts, it could be for persecution, as what happened in Jerusalem, Acts 8.1, 11.19. 

The scattering due to persecution in Acts 8.1 and 11.19 only speaks of Judea, Samaria and Phoenicia, Antioch, and Cyprus. 

The scattering reference would make it seem Peter has Jews primarily in mind, since Peter addresses those in Roman Provinces of then Asia Minor, and these places are home to gentiles. (Provinces are administrative districts under a governor like Judea was under Felix). 

In a broader application sense, it can speak of the reality that all believers are really not at home in this world.

We are all temporarily residing in this world.

This reality can help a believer to have a proper perspective in this life, especially during difficulties of life.  We want a comfortable, settled existence, but this world is affected by sin, and we can suffer with it.

1Pet 1:2 (NKJV) : “elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ:”

These “pilgrims”  (sojourners, strangers, exiles, aliens, settlers, temporarily residing—the various translations), are identified as “elect” (or “chosen”) –the word comes before "pilgrims” in the Greek.   

God foreknew a people for his purpose.  Paul spoke of God's people whom he foreknew in Romans 11.2. 

Election, or this choosing, is for service--a job to do for God.  Consider Psalm 105.5-6;  Isaiah 44.1-2; 45.4

Now His elect are all believers in Christ, called the "church."

Their election and the difficulty are according to the divine plan and purpose.  Their election is unto service to God. 

There are 3 prepositional phrases in verse 2.  Its difficult to know which the first one modifies, noun or adjective, in verse one.  The first one is “according to the foreknowledge of God.” 

The difficulty is evident in the variation of translations.  Does it modify “elect,” which is an adjective or Dispersion/ scattering, which is a noun?  It’s location would seem to suggest “elect,” because adjective prepositional phrase immediately follow the noun they modify, while an adverb prepositional phrases can appear anywhere.  Adjectives answer which ones or how many, while adverbs are how, why, or to which extent.

The placing of  “elect” before “pilgrims” is in the Greek, and the ESV, NIV, YLT, show this, while “elect” is placed before the prepositional phrase in the KJV, NKJ, NET, NAS, and again in NIV.  The NIV places it twice, showing the difficulty.

I’m going with the view that they are “elect” in the sense of being God’s people for his purpose, the why and how. 

The prepositional phrase “in sanctification of the Spirit” may also modify “elect.”

Believers are set apart by the Spirit of God. I believe this is through the new birth—the “how” of election, and the new birth is the means by which we become children of God and have a new nature by which we can have holy lives, even in our trials of life—compare this to Ephesians 1.-4: “He chose us in Him…to be holy…”

The prepositional phrase “for obedience and sprinkling of the blood…”   The “why” of election is “for obedience.”    Obedience requires us to walk by faith in God, believing his word, that he cares for us and will provide all we really need. It involves us being the people he wants us to be, by being transformed by the renewing of the mind in the word as Romans 12.1-2 says.

The “sprinkling of blood of Christ” is a curious reference.     The sprinkling of blood in the Old Testament sacrifices were for a cleansing.  I’m thinking of the practical affect the death of Christ has on our conscience as we remind ourselves of its significance.  Peter makes a connection with the memory of Christ’s work and certain virtues in the life of a believer in 2 Peter 1:8-9.

“Grace to you and peace be multiplied.”

In Verse 2, the “you” are these “pilgrims of the Dispersion,” and to them Peter says grace and peace multiplied.  Grace is given to live the life they are called to (2 Peter 1.3), and there is a peace even in the difficulties of life for those who cast their cares on Him, (1 Peter 5:7).

Salvation is often understood to have three phases (or aspects):  past, present, and future.  

I believe all three are represented in First Peter chapter One.  

1 Peter1.3: "Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead,

( verse 4) to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, 

(verse 5) who are kept by the power of God through faith for salvation ready to be revealed in the last time."

(verse 6) In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, 

(verse 7) that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, 

(verse 8) whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, 

(verse 9) receiving the end of your faith—the salvation of your souls." 1 Peter 1:3-9

The first phase is in being “begotten again,” also known as being "born again" or "regeneration," and the final phase is that "salvation ready to be revealed in the last time"--which is at the "revelation" (Coming) of Christ, involving the catching up-of living believers ( the "rapture" ) and the resurrection of believers who have died.

I believe the references to being "kept by the power of God through faith" and having an approved faith ("genuiness" in verse 7) correspond to the present phase of salvation.   An approved faith in trials is the “salvation of your souls” which is the “end” (aim or goal) of faith in verse 9.  I will explain how the "end of your faith" and "salvation of your souls" is phase 2 later.

Verse 3 speaks of the new birth, saying "begotten again” using the Greek "anagennao": “ana” is "again" and “gennao” is "begotten"--it's not the same Greek word that Jesus used in John 3:3 speaking to Nicodemus, being 2 words in the Greek: "anothen" is translated "again," but can mean "from above," and "gennao" translated "born," and so they are translated "born again" but could be "born from above."  This new birth is from God, by the Holy Spirit.

This new birth is to a "living hope."  This hope is the inheritance of verse 4.  This hope and inheritance are phase 3 of salvation.  The new birth is phase one and makes phase three possible and certain.  Phase three is our inheritance, and unlike earthly inheritances, this one cannot deteriorate over time, as it is said to be "incorruptible and undefiled and that does not fade away."

There is a future inheritance that all believers have that is a sure-future-thing/ expectation which is a resurrected life with God in the kingdom of God in the new creation of heaven and earth.  Second Peter says, "...we, according to His promise, look for new heavens and a new earth in which righteousness dwells." 2 Peter 3.13

Peter says this is "through the resurrection of Jesus Christ."    The resurrection of Christ is vindication of who Christ was, of what he said, and of what he accomplished on the cross-concerning sin and its penalty; and the resurrection is the guarantee of the believer's future resurrection and life with God in the new creation.

The first and third phases of salvation impact the second phase, for the first provides enablement by that *new "spirit" which the new birth creates in the believer, and the prospect of the third phase gives motivation to live godly lives (see 2 Peter 3.10-13).  The third phase will be impacted by phase two, because how the believer lives his life now will impact his experience in his inheritance.  *"...that which is born of the Spirit is spirit."  John 3:6  "I will give you a new heart and put a new spirit within you Ezekiel." 36:26

Verse 5 says the believer is "kept by the power of God through faith for salvation to be revealed."  

In the present phase, this being kept by God involves faith.  I don’t think this is talking about eternal security or “perseverance of the saints.”  I don't believe this is saying that security of salvation depends on continuing in the faith or that it is saying that God is securing the believer during his life identified as one of faith (I use to take this view,  so that eternal security was not dependent on my ability to continue in the faith--it may not be clear to those who don't understand the issues concerning eternal security and the terms of eternal life from a non-Calvinist perspective).  I believe this has to do with God keeping the believer from falling or failing--which is always a potential thing.  God wants us to continue faithfully until the coming of Christ, and He is able to keep us from falling, but we must continue in the faith.  Failing or falling is not about losing one's salvation but becoming disqualified in service to God.  

The ability of God to keep us is by means of faith.   God can keep us from falling, but we must continue by faith in him—this is a matter of trust during the difficulties, trials, and temptations of life, which Peter addresses in the text of verses 6 and 7.

The genuineness of faith here is not about whether you are really saved or not, but about an approved faith--one that is tested and endures in trials.

But what exactly is this approved faith?  Will God provide everything?  Or is it one that depends on God, resulting in a right character?  He will provide what you really need—strength or courage in the difficulty.

Such a faith will impact your life now and have praise at the coming of Christ.

In this way, an approved faith is more precious than gold.  Just as the inheritance does not fade away, the outcome of an approved faith will in some way impact that future inheritance, such as in rewards.

Verse 9 speaks of the "end" of faith, which I believe is the "aim" or "goal" of faith, and that is the “salvation of your souls.”  Here I believe this salvation is the phase two but will carry over to phase three where it will get recognition at the Coming of Christ.  

Phase two is salvation of the soul in that you have a life that was not wasted, one that had an enduring, approved faith revealed in your conduct.  This is a fulfilled life in service to God. 

This is that purpose as God’s people as his “elect”--I understand "election" as being about service to God: we are his elect; we are his servants--just like Israel was called God's elect and his servants.   God is able to see us through, if we continue in the faith, steadfast.  God is able to give grace (help) in time of need to have that conduct which is becoming a servant of God (and a child of God--which we are by that new birth).

Consider what Jude 24 says: "he is able [dunamis-power, as in 1 Peter 1.5] to keep us from stumbling [falling] and present us faultless before his presence in glory [the "revelation" of Christ] with joy.

Both Peter and Jude speak of a keeping, though Peter and Jude use different Greek words.  I would suggest that both words speak of a “how it's done”--to present you faultless at the Coming of Christ. 

One keeping is through faith and the other is from stumbling or failure. They speak of the same thing, the one is what is needed, and the other what shouldn’t happen.   The realization of this is in the third aspect—the “salvation ready to be revealed in the last time.”

Again, salvation has 3 aspects...

Verses 3 and 4 have the first aspect in view, being the new birth, and the third aspect, being the future hope and inheritance in the kingdom.

Verse 5, I believe, isn’t about eternal security in one way or another, but the second aspect of salvation, being a walk becoming a believer by the power of God through faith, and with view to its final realization at the revelation of Christ.

Here’s why…it speaks of God’s ability (power: dunamis) to keep (guard) through faith.  This statement is synergistic (a working together).  God is able to keep us but through faith.  This relates to the believer’s perseverance in trust and obedience to God, particularly during life’s various trials (verse 6)—and it's not just about persecution.

The keeping through faith speaks of being guarded by faith, one that trusts God that he will give you the strength and comfort you need to keep you from failing.

Verse 6 speaks of “various trials.”  More than persecution is in view.  Life comes with trials.  The believer’s life is one of great expectation, and yet there can be the grief of life’s difficulties.

 “A little while” may recognize that they are temporary, and “if need be” meaning “if necessary” as in the inescapable consequence of being faithful, though it could be for your benefit.

The words “genuineness” and “testing” come from the same Greek words in verse 7.   The word “proved” could be used in both places:  Your faith is proved by “fire” (trials) and found proven or approved. 

What does this mean?  What is really motivating you? Are you really trusting God to provide what you really need? How one responds in difficulty is evidence of an approved faith.  

This faith that is approved is more precious than gold because it carries into the final aspect of salvation—may be found to praise, honor and glory.  Gold will perish—and you can’t take it with you, but an approved faith has recognition at the Revelation of Christ.

Verse 8 reminds the believer that you love Him whom you haven’t seen.   And even though he hasn’t been seen, through believing, there is an unspeakable joy and glory (magnifying of God).  I believe this is when persevering through trials.  

Godliness is responding to trials with conduct that is becoming a Christian.   This requires persevering faith.

A faith that perseveres in right conduct during a trial will result in verse 9’s “salvation of your soul.”  This is a phase 2 aspect of salvation.   The soul here speaks of your life/ self, and its salvation speaks of the effect on you by a faith that perseveres in obedience.  It affects your life now, but also has a realization at the Revelation of Christ (phase 3).   

The unspeakable joy and glorying of God is in this salvation in which your life has a sense of accomplishment for God--a life not wasted.

Consider what Jesus said in Matthew 16:24-27:  "24 Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. 25 For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. 26 For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? 27 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works." Matthew 16:24-27  

The word "soul" and "life" here are the same Greek word ("psuche").   Consider that whoever “loses his soul/ life for Christ’s sake will find it.”  That is, his life is not wasted but is approved and will be to the praise of God at his coming:  "For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works."

Verses 10-12

This Salvation is that “salvation of your souls” which really is involved in all three aspects of salvation.

This salvation was prophesied as it relates to the sufferings and glories of Christ.  This is the “grace” that was to come.  Salvation was by faith before Christ, but the basis of that salvation was in the coming of Christ and what he did.  Being on the fulfilled side of it has a greater impact, as we have Christ as both our guarantee (he was raised from the dead) and our example—he was faithful in suffering.

The prophets spoke and wrote of these things to come in Christ. They had the Spirit revealing concerning Christ (“Spirit of Christ)  They could only seek the revelation, and they ministered to those who are on the fulfilled side by the revelation they received.  Those on the fulfilled side know how the sufferings and glories were fulfilled in time, while the prophets could only search the revelation they received.

Just as Christ suffered and entered into His glory, and he has a future glory to be manifested on earth at His revelation, we experience salvation of our lives by suffering with him and the glory that will come.

This salvation in connection with the sufferings and glories and how it works in us is something angels desire to look into.  Its not how it is for them.  People who that are changed by the salvation of God and how it works out in their lives is something of interest for both men and angels.

Jewish Talmud, 200 to 500 AD, being discussions and commentary on Jewish history, law, customs, and culture, said, “All the prophets prophesied only for the days of the Messiah.  The world was not created but only for the Messiah.”

Matt 21:42 (NKJV) Jesus said to them, "Have you never read in the Scriptures:

`The stone which the builders rejected

Has become the chief cornerstone.

This was the Lord's doing,

And it is marvelous in our eyes'?

Psal 118:21 - 22  The  stone  [which] the builders  rejected   Has become the chief cornerstone.  23  This was the Lord's doing;  It [is] marvelous in our eyes. 

Medieval French Jewish scholar Rashi, 11th century, said, “there is no doubt this speaks of Messiah, the Son of David.”

Mica 5:2  "But you, Bethlehem Ephrathah,  [Though] you are little among the thousands of Judah,  [Yet] out of you shall come forth to Me  The One to be Ruler in Israel,  Whose goings forth [are] from of old,  From everlasting."

Rashi, says that Micah 5:2, “talking about the Messiah who will be the ruler of Israel and must be born in Bethlehem.”

Peter writes to them with respect to them suffering for their faith in Christ.  Salvation is not only what was initially worked in us by God, but an experiential transformation due to obedience to God especially in the “various trials” of life. This transformation will be recognized and completed at the Revelation of Christ.

This “salvation” is in connection with the Person and works of Christ.  Peter writes from the fulfilled side of this salvation and grace.  One could be saved by faith in the prophecies, but we have the benefit of the fulfillment of Christ, and we have the example of Christ that suffering is the way to glory.

In relation to God (1:13-21)

1)         through obedience to God    (13-16)

--by a proper focus

This “gird up the loins” speaks of lifting up your robe or skirt and securing it so it doesn’t hinder you in the activity you are to persuing.  Applying it to the mind means gathering in the wandering thoughts that distract from our objective.  We should have an eternal mindset in light of Christ’s coming (the “grace” to come; 1:10 the grace was his first coming).  Strong’s has one definition for “sober” as “watch.”  Watching involves  being obedient…

--by your conduct (be holy)

The “lusts” of the flesh still exist.  Those inordinate desires, outside the moral will of God, should not be fulfilled in us.  The “former lusts” speak of those things that preoccupied us before salvation, which may still seek to occupy our affections.  Admittedly, it’s hard to draw lines and to avoid the demands our temporal obligations might put on us.  Our “lusts” can be subtle and occupy us.

  A transformed life comes through an eternal mindset and walking by faith by which God is able to keep us, 1:5.

2)         through fear of God  (17-21)

--knowing we are accountable to him

If we call on God in time of need, know also that he is the impartial judge of our works and rewards accordingly.   God is not just our personal  genie.  Yes he cares for us, and we can come to him with our cares, but know we are also accountable to him, and that should affect how we live our lives.

--knowing the cost of our redemption

Our redemption from sin was by the blood of Christ.  The death of Christ should remind us of the seriousness of sin to God.   Peter again references gold (1:7) but including silver.  These are precious metals with intrinsic value, but they are of temporal value, and of less value than approved faith and the sacrifice of Christ.

Its interesting that Peter speaks of what redemption was from here.  It’s not from the consequences of sin here, but the “aimless conduct received from tradition.”  Christ’s sacrifices delivers us from the eternal consequences of sin, but it also has bearing on what is worthwhile as to tradition or ritual before God.  There are religious activities that people do, thinking they have some eternal value before God, but they do not. One example would be asceticism.  The book of Colossians addresses this, see 2:20-23.

Christ was “foreordained” before the foundation of the world.  His redemptive work was planned by God before creation but now manifested in time. 

The believer in Christ can have faith and hope in God because of Christ’s resurrection and glory.  Christ is our guarantee and our example in suffering and salvation.

Verse 17: “Conduct yourselves throughout the time of your stay here in fear”  -- I should live my life in obedience to God with an eternal perspective, knowing my accountability to God and the cost and the aim of my redemption.  This is salvation of the soul, a transformed life.

Through the new birth, we become children of God.  And by that new birth, we can share in the divine nature.  By setting our minds on eternal things and renewing our minds in our redemption (the means and the effect), we put on the character of the new nature, and experience salvation of the soul.  These have to do with our relation with God.

The next verses concern our relation with the brethren. 

Just as the new birth brings us into a parent and child relationship with God, it also brings us into brother to brother, sister to sister relationship, Ephesians 2.19: “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the  household  of God.”

Our soul needs salvation in this area too. 

Salvation of the soul in relation to the brethren (fellow believers). 22-25

Verse 22: 

--“purified”:

 The soul is purified by the new birth regeneration.  Regeneration of the soul is necessary to experience salvation. 

This word “purify” speaks of making clean.  1 Cor 6.11 says we were “washed.”  Titus 3:5 says we were washed by regeneration.  Jesus said we were born of “water” in John 3:5.

The “soul” is that part of us that experiences life, it’s joys and sorrows.  It can refer to our person, identity, who I am.   The “new man” is that new creation through regeneration.    Col 3.9-10:   9  “Do not lie to one another, since you have put off the old  man  with his deeds,  10  and have put on the  new  [ man ] who is renewed in knowledge according to the image of Him who created him,”

This new birth give us new identity and ability (if “renewed”), but we still have the inclination of the old man.

-- “obeying the truth”:

By which this purification came.   This obedience is believing the word concerning salvation.

  2 Thes 1.8:   “in flaming fire taking vengeance on those who do not know God, and on those who do not  obey  the gospel of our Lord Jesus Christ.”

“Through the Spirit,” if it belongs here, recognizes the role of the Spirit in assisting one to believe the truth.  The assisting is not the new birth itself, but in believing the truth by which the “purifying” happens.  I believe in the principle of “to him who has, more will be given.”  

--“love of brethren”:

A particular aim of purifying here is to love the brethren sincerely.   The word “sincere” means without hypocrisy, and this is repeated in the next phrase with “a pure heart.”   This is to be done “fervently” or “constantly.”   This can only be done through a transformed life but it is also salvation of your soul.  A disobedient believer cannot experience this salvation if they avoid the assembling with believers.

My attitude towards believers changed after I became a believer.  Before salvation, they seemed kinda odd.  But afterwards, we had common ground and values, and we were of a greater family.  Believers can actually be closer than family members.  I have the benefit of friends who are believers too.  There was more fellowship and interaction with believers around the word of God when I was younger.  It seems when we are older, we have become more divided and too tired to do this.

Verses 23-25

--“having been born again”:

This was the means of purifying the soul.  Again, Peter makes reference to the new birth or regeneration; same word as verse 3 in Greek. 

--“incorruptible seed”: 

1 John 3.9 speaks of the new birth and having God’s “seed.”  John has the Greek word “sperma” while Peter’s is “spora”—the word Jesus used for the word of God in the parable of the sower by which salvation came.  John surely has in view the seed of the new nature, the nature of the new man, which does not sin.  Peter either has the new nature in view or the word of God. An argument could be made for either.  I tend towards the word of God here.

The “incorruptible” speaks of being “imperishable.”  The new nature is “incorruptible” and this fits with the purifying nature of the new birth, but it speaks of being imperishable, in line with the words that follow concerning the word of God being forever.

The new birth is by the word of God which is imperishable.  Isaiah 40:6-8 is quoted here to make a contrast.  The contrast is between the flesh and the word of God.  Its not an equal-thing-contrast.  But it is saying that our existence and its glory is temporal, but God’s word is everlasting. 

And the salvation that is proclaimed through it, by the gospel, is everlasting.  And we could acknowledge that the fruit of the word is everlasting, as compared to the flesh.  That which is done in the spirit is everlasting, but that done in the flesh will fade away.

Through obeying the word of God, we have purified our souls. And the aim and ability of this purifying is  sincere love of the brethren.  And though not exactly spelled out this way, we can experience salvation of our souls.  It’s living out that salvation in your life’s experience.  This doesn’t happen in isolation (unless you are physically or mentally disabled).

Regeneration  relates us to other believers and has as an aim to love one another.  This love is salvation of the soul.

as it is not being conformed to this world but being transformed.  Love is not the things Peter lists in chapter 2, malice, deceit, hypocrisy, envy.

2:1-3

“laying aside”

These things are inconsistent with love.  Lay aside like clothing that is out of style. We are not to be conformed to this world.

 “As newborn babes”

 Not that they are new believers, but like newborns, they should desire the spiritual or the word like milk.  A newborn doesn’t indulge in such sophisticated things as malice, deceit, envy, or slander, but demands milk.

Growth, transformation, is only through spiritual truth.  Believers need to come together for this; the works of the flesh will impede growth through the ministry of the word.

“If you have tasted”

Since you have tasted God’s goodness through the salvation in Christ, there should be desire for divine truth.

4 – 10:  The new Collective

The salvation of our souls through our relationship with other believers is the plan of God.  Peter goes into how that connection with other believers is through Christ.

--The “Living Stone”

Verse 4 speaks of Christ as a “living stone.”  Verses 6 and 7 quote OT scripture that speaks of him as the stone which the builders rejected and the chief cornerstone.  As 4 and 7 reveal, he was rejected by men but chosen by God and precious. 

--“living stones” and a “spiritual house”

Christ is the Stone which other believers are joined like living stones to create this spiritual building.  The building grows as people are saved.

--“a holy priesthood … nation”

Verse 5: this identity described here and in verses 9 and 10 demonstrate that the people of God for His purpose are believers in Christ, and that they are looked at in a collective sense though they may be dispersed geographically.

Some may argue this is how the OT prophesies concerning Israel have been fulfilled.   The salvation and present status of believers in Christ are similar to Israel in the Millennial kingdom.  Israel role is postponed while present believers fulfill it, though as a spiritual house and not geographically and physically blessed.

Jesus to the believing Jew and Gentile is precious, and such will be honored by God, but to the Jew who does not believe, he is an offense and cause of failure to obtain what they were seeking.   Romans 1.7: “Israel failed to receive what it was seeking.”  Israel pursued righteousness but failed to obtain it because they sought it by the law and not faith: Romans 9.31-33.

This failure for the unbelieving Jew was a result of disobedience to the word, Verse 8.   Their disobedience to the word resulted in their appointment to failure.     As Jesus said, if they “believed Moses,” they "would believe me.” John 5.46

This spiritual house and holy priesthood is manifested in local assemblies.  All believers are like priests who offer up spiritual sacrifices, being their service to God in ministry and praises.  And like Christ, though you may be rejected by the world, you are chosen and precious and will be honored (“not put to shame”).

Salvation of the Soul  --  In relation to the World

Verses 11-22 

--Lust wars

Succumbing to a sensual, worldly life will result in a calamitous defeat for your soul, being robbed of what is eternally valuable and to be taken captive.

--conduct becoming (before Gentiles as non-believers)

A holy life is lived to triumph over criticism by the unsaved with the aim they will glorify God.  The day of visitation could be  Divine accounting; the Greek word is for “overseer,” and Jesus used it in Luke 19.44 for the time of his ministry, being time of divine accounting.  They speak evil of your good (your moral stands), but this will glorify God in the accounting, as they had a witness and evidence before them.

Verses 13-17 --Submit to authority

Abstinence from lusts makes submission to earthly authority easier. 

Peter’s view of government is similar to Paul’s in Romans 13 as punishers of evil and rewarders of good.  Of course, this is the primary role of government but not always the case.

Our primary calling is not a social revolutionary.  I think its difficult where to draw the line on our involvement in social and governmental related issues, because of the unique nature of our government.  

By submission to authority, we are doing God’s will, and its His way of silencing those who are hostile to the faith.   Some Christians in the past have broke the law on issues they disagree with, but issues that were not a compromise of their faith. 

Not all believers can draw the line in the same place on issues, and we have to respect their consciences.  As much as possible, we need to obey the law.

We need to be respectful of those in government though we disagree with them.   Submission makes you less of a threat; religious people are often perceived as a threat and the cause of wars.  Live peaceably as much as depends on you, Romans 12.18.

We have a freedom, but it should not be used as a covering for evil (in how we respond to those we disagree with)  but service to God. Paul says something similar in Galatians 5.  We win people more thru submission and respect and love.

Verses 18-20 --Submission in suffering

Slavery is not an issue for us today.  There is still the principle of enduring mistreatment in an appropriate manner.  I suppose that it reveals to the one who mistreats you that you are not a threat to them, and they may later see in you what lacks in them.  The believer endures by comitting the mistreatment to  God who will judge and avenge. He may do this others or at the Revelation.

Verses 21-25  --Jesus as the example of suffering

The believer’s calling includes sufferinge Phil 1.29.  Of course, its part of the conflict of this world against God.  Jesus is an example of suffering and how to respond to it, vss 22-23.

Jesus entrusted himself to God to judge righteously.  There was both a motivation and a purpose for his suffering.

Christ suffered ultimately because of our sins, to save us eternally and practically, the latter is addressed here, being that we die to sins and live for righteousness, vs 24.  The death of Christ is a means and motivation to live a godly life.

Suffering involves dying to sin, the flesh and its desires, and living for righteousness.  The motive and purose to suffer patiently when undeserved is to win over non-believers. 

There is  salvation of the soul when God is glorified in our lives by submission and suffering through obedience and trust in God, a life not wasted but to the praise of God.  This is "Salvation of the soul."

Peter is adressing the conduct of the believer  *in relation to the world* in 2:11 thru 3:7.

2:13 thru 3:7 deals with submission to authority.  Authority for society is the will of God.  You may not like the particulr person in authority, but respecting the authority is the issue, and they have an accountability as well.

The less social power a person has in society, the greater chance he or she will suffer. 

The believers Peter addresses here as a dispersed minority group made them recipients of suffering.  Peter writes them on how to live in a way that will further the gospel, even when treated unjustly.   Christ is given as the example.

First, they are addressed to submit to the authorities, not troublemakers, a threat, or revolutionaries.  Slaves are to submit to their masters.  Christ is given as an example, His aims in suffering as being instructive.   The next is to wives to be in submission to their husbands.

Peter devotes more attention to wives than to husbands.  Our culture today might see what he writes as Misoginy (Miso=hate, gune=women), but it shows his concern for women, particular Christian wives, in a less ideal world, how to live in it with the aim of having the greatest impact with the gospel.   They had culture to deal with, and being a Christian woman and wife, in a home that might not include a husband who was a believer or obedient to the word.

3.1-6:  The word "submission" is the same here as previous uses.  It speaks of subjection.  This is not just a cultural thing but a Divine order.  Its not about inferiority but Divinely appointed roles. 

Even if the husband is disobedient to the word of God or an unbeliever, the wife is to respect/ honor her husband. 

And it is by her conduct more than her words that she may win her husband.  This is not easy.  Criticism and complaint are not very persuasive.  

A husband can see a conduct that is motivated by a fear of God.

Vss 3-4.  Peter's point is that it is character over outward appearance.  Of course, men are attracted to the outward appearance, but they are won over by the conduct.  Nothing wrong with wanting to look nice.   But a gentle and quiet spirit is what pleases God.  

Vss 5-6:  Sarah as the grandmother of the Nation of Israel (Isaac) is given as an example.  Maybe this supports a primary Jewish-Christian audience.  She was submissive in being respectful to her husband.   The calling him "lord" was being respectful.  The lord part is cultural, but the point is an address of respect.  They are Sarah's daughters if they do what is good and not afraid to do so. You may suffer for it somehow, but like Jesus in the previous references, entrust your circumstances to God, and do what is good and right.

Of course, if a husband is hopelessly abusive, it would be advisable to get out of that environment or relationship. 

Vs 7 -  Peter only briefly addresses the husbands, but appropriately in light of the context concerning those most likely to suffer in society.

Paul said husbands are to love their wives, and surely dwelling with them with understanding (ginosko=knowledge) is essential.

The "weaker vessel" is debated as to exactly what it involves.  Is it physically or emotionally?  Both of these are generally true.  In context, she is more vulnerable than men concerning abuse and suffering.  the husband is to "honor" her as the weaker vessel.

Your marriage relationship impacts your walk with God.  It's a criterion in church leadership.  A marriage in turmoil impedes having an impact.   Husband and wife are heirs together, and so an equality spiritually but with differing roles.

We need wisdom as strangers (geographically, culturally, philosophically, religiously) as how to conduct ourselves, not only according to God's moral will as revealed in Scripture but in light of our culture and how we will have the greatest impact--and doing so without violation of conscience.   Cultures can be more restrictive as in Asian lands, and even though we have been redeemed from vain traditions (1Pe1.17-19), we need wisdom on how we should live.

The wife's relationship with her husband and husband to wife does involve their relationship to the world.   It involves a witness to the unsaved, both to the spouse and those around you.

Peter's time devoted to Christian wives shows his concern for them in light of culture and having a witness to it.  The truth of Christianity can lead one to break from the traditions of culture, especially those common in middle east.  

What follows is conduct with other believers.   Such requires alignment with and by the word of God.  How we conduct ourselves is a salvation of the soul, being that value of an approved character.

3:8-12 

What is written here is pretty straight forward.  As strangers, believers need one another and to get along and be supportive.  They share a common faith and calling.  The calling here seems to be to blessing: our relations with others determine the character of our lives ("make me a blessing" and thus receive blessing). 

As they assemble, they need to treat one another well.  They are to be in agreement as opposed to in conflict in the things that matter.

Doing good over evil is always more beneficial for quality of life.  Especial in the things we say.  Also set your attention on pursuing peace.  Seek peace as much as depends on you without compromising the truth or conscience (Rom12.17-18).  Study to have discernment in this area.  Be a peacemaker.

A proper conduct will bring blessing from God in protection (his seeing) and provision (his hearing).

1 Peter 3.13-14 -- Peter expects life is better if you do what is good (or is he looking to the final judgment?) In 2.14, he says kings, governors punish evil doers and praise good work doers.  (The focus is still on how believers as strangers should live.)  However, he also recognizes that the believer's good may be spoken evil of.  (He's covered this before.) This is life in this world.  God's values are not this world's values.  It depends on how far society has departed from God.  But you do what's right, and even if you suffer, you are blessed, for you will be God's witness that God's will was knowable and obtainable.

Vs 15 -- This verse should not be isolated but seen with respect to not being afraid when threatened.  "Sanctify" the Lord in your heart.  This word means to set apart.  The believer's accountability to and trust/ refuge in God needs to be settle in his heart.  Fear and trust God--to not be intimidated in the face of threatening persecution, and to give a defense/answer (apologia) when you are questioned or challenged as to your behavior. Read Isaiah 8.11-17   The hope of the believer includes the God who will judge righteously, 2:23, and the exaltation as with Christ over angels and evil, 3:19,20,22.  Do not be arrogant in your response, and consider the setting.

Vss 16-17 -- Conscience was referenced in 2.19.  We obey the word of God according to conscience--where we "draw the line" on what we do or don't do.  People may call you an evil doer, but let it be for doing the will of God or your conscience.  The shame will then fall to them, in this life or in the judgment.

Vss 18-20 -- Luther: "This is as strange a text and enigmatic a saying as there is anywhere in the NT."  Christ is again set forth as an example, who suffered for a purpose, the same point made earlier in chapter 2.  Peter uses this part of Christ's life to bring up the significance of the events of Noah's day concerning the response of the unbelieving to the spirit of Christ through Noah, the judgment of God, and baptism. The reference to baptism may be due to a fear of persecution if they partake of it, but Peter sets forth a sanctifying affect for the participants--it is a Divine appointed ritual of disassociation (a washing) and starting anew, just as the Noahic circumstances and flood.  Failure to be baptized will weaken your resolve to be faithful during persecution.

4.1-2 Christ is our example in suffering.  We are to be "armed" as furnished with a weapon, but here it is a like mind, a mind-set.  We are done (ceased) with sin. Christ died for sin to save us from it eternally and experientially.

The suffering here must be because of how you are treated because you choose not to participate in the immoral acts of the unsaved around you. This is good suffering, when you are evil spoken of or ostracized because you will not participate in the immoral deeds of others.

 We've probably all experienced the difficulty and maybe awkwardness of declining to participate in what others are doing.  This is what gets children in trouble in school, afraid to back away.

Do not live your life for the lusts of men but the will of God.  Here's another one of those "where do you draw the line" issues?   Surely, when it comes to moral issues, it should be the will of God over the immoral activities and that is what the next verse reveals to us.

Vss 3,4, This is why some believe Peter's audience was gentiles, because Jews would not be doing these things.  But are we sure about that with Jews living among the gentiles, and Peter includes himself?  Verse 4 reveals that the evil speaking against them is because they don't do these things, while today, the evil speaking is often because of a stand on social policy.

Vs 5, These who speak evil will give an account.  This reminds us of Peter's earlier statement of the day of visitation--there is a day of accounting, and we are to settle in our minds that we are accountable to God: we should both fear him and take our refuge in him.  2:15-16 comes to mind again.  I can remember how my friends treated me when I refused to do as they did, but one asked me why, and I spent the night discussing it with him.

Vs 6,  The unsaved are the "dead" in relationship to God.   The gospel is preached to them, so that they may know and experience their alienation from God, so they may come under conviction and then believing the promise of the gospel and be saved.

In conclusion, on a physical level, life is prospered and lengthened by holiness, but on a spiritual level, even in suffering, life is blessed, when it is lived in the spirit to the will of God.

4.7-19:  Conduct of the believer in light of the end of the ages.

Vs7:  the end of all things is near:  the word "end" means "the end of some act or state", a completion.

The period has been extended to over 1900 years, but the NT identifies the time of Christ's appearing as the "last days," and this period extends to the time of his second coming, cp. Acts 2.17; 2Tim3.1; He1.2; Ja5.3; 2Pe3.3.  Now the activities spoken of in the last days could be at its beginning or near its end.  Peter is looking to the end of the age with the return of Christ, as James says, "the Lord is at hand," Ja5.8.  But I wonder if Peter was looking beyond the Millennial kingdom to the new creation, for just as one's conduct is set forth in the words to follow-- in light of the end of the age, it is to be in light of the new creation, 2Pe3.11-13

In light of the end, completion, your conduct should be, as believers...

serious, watchful in prayers--I would say in reference to your Christian Walk, and those believers you associate with or who come to mind.

Vss 8-9 speak of our care for one another, getting along, assembling together, and as Hebrews says, "as we see the day approaching," 10.24-25

Vss 10-11, these things are the purpose for our assembling--you can't do these things in isolation.  All gifts are to minister to believers to build up.  Two categories are given, speaking and ministry.  I think all gifts could be identified as one or the other, but the essence of all gifts is either in communicating truth and grace or helping others in some physical way--both do by the ability God gives.

Vss 12-16:  These believers have already suffered, but Peter seems to anticipate it to get worse, and such is the anticipation near the coming of Christ.  Peter says it should be an expectation, and they should rejoice in it from the perspective they identify with Christ, and it will turn out as both a blessing and glorifying to God--you suffered for righteousness and not evil.

Vss 17-19:  Persecution of the believer is a kind of judgment that both purifies and vindicates and makes a case against the unsaved, but the believer will be delivered at the coming of Christ because of Christ's sacrifice, but the nonbeliever will not be delivered at the coming of Christ.  See 2 The 1.4-8.

The believer is to trust God and do right, knowing the day of vindication is coming.

Mounce: "Committing oneself to God ... involves active well-doing. While believers will certainly endure hostility of an unbelieving world, there is no place for a martyrdom mentality.  Suffer in silence but get on with the job of living an active life of good deeds.  Christians should be known for what they do and not for what they suffer.  Fixation upon the difficulties of life robs the believer of the opportunity to display his concern for the welfare of others."

Peter has addressed in his letter how believers are to conduct themselves, doing what is right even when suffering for it.  They are strangers, if not from their homes, then in this world.  Live obediently to and trust God, and it will be salvation of your soul (1.9) --your life worthwhile, fulfilled ("he who loses his life for my sake will find it").  Look to Christ's example (2.21) and settle in your mind that to God you are accountable.  Be ready to give an answer (3.15) to those who may question this devotion while suffering for righteousness.  And in expectation of the end of the age (4.7), associate with believers for building one another up.

This building up involves each believer fulfilling their roles in the assembly, and so, the issue of leadership and submission are also addressed. 

5.1-7: Peter turns to those in leadership, the elders, and he exhorts them on how they are to fulfill their role.  

Peter identifies as an elder and seems to establish his authority.   I like this text because it uses words that all relate to the role of elder.  "Shepherding" and "oversight" are verb forms of Pastor and Bishop.

They are to exercise oversight willingly, which I believe corresponds with the qualification of desire, 1Tim3.1, to have that role, and not for dishonest financial gain.   And by example and not as a tyrant.  They are accountable to Christ, whose reward is with him (Re22.12).

The younger are to submit to the elders--this is a respect of leadership (elders are assumed older).  Interesting that the pastor could be younger than the children of the elders.

Submission to whom it is due is required, but submission is required in all relationships at some points, and this requires humility.  This requires submission to authority and trust in God who resists the proud and give grace to the humble.  I believe Pastors sometimes have to submit to the elders in certain matters.  Hebrews 13.7,17,24 all speak of those who rule over in ecclesiastical sense.  This submission may be hard, but cast your cares on God.  A servant role is more valued by God than power and control.

5:8-11  The devil is our enemy, he wants to disable you.  If he can get you to fail, compromise, and lose your testimony.  Resist him in the faith (renewed in truth and speaking it) and set your mind on the fact that others are suffering too--you're not alone Elijah.  Peter may be looking to God's faithfulness to the believer to be strengthen after a while into a particular trial.

12-14,  This letter was written by Peter through Silas, who was Paul's companion.  The aim of this letter was to encourage believers to be stand fast in the grace of God in suffering.  This will be "the salvation of their souls": a meaningful, worthwhile life for the Lord.