3 Phases of salvation in First Peter chapter one

 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."

King James and Textus Receptus Only

 I finished reading James White's book "The King James Only Controversy." 

 It is a very thorough book on the claims of superiority and even inspiration of the King James Translation and/ or the "Textus Receptus"--the Greek New Testament text from which the KJV is translated.  He addresses whether there were conspiratorial schemes behind the modern translations to alter Scripture which use different Greek manuscripts.  

This book is more extensive than D. A. Carson's book.  

 I have used the New King James for over 40 years--which the King James Only folks (or Textus Receptus only) would reject as they do these other translations using different Greek manuscripts.  

I actually hold to what is the "Eclectic Text" view, and have for many years, as opposed to the "Majority Text" view. (The Textus Receptus is an elective text itself, drawing from various sources.) The Majority text or the "Byzantine Text" is closer to the Textus Receptus--but not identical-- than the Greek text used by the majority of modern translations like the New American Standard or New International Version.  But I believe that individual readings predate any text type we have today, whether those from Byzantine type text or what is called the "Alexandrian" or "Critical" text.  

There may be cases where the Byzantine Text is superior and cases where the Alexandrian is better-and probably in most cases. 

 The Byzantine Text has more Greek copies because of the circumstances where Greek was continued to be used, while the Alexandrian has less witness because Greek was replaced with Latin, and maybe due to persecution in the West, there was the destruction of surviving Greek manuscripts.   

Obviously, God did not give us a completed New Testament (or the Old Testament) written in some indestructible material or protected by a force field somewhere.   

I believe free-will with human weakness/ failure figures into the way this situation is with reference to the manuscripts and the variants. I do believe that through textual criticism we can come close to what the original manuscripts were according to the final product intended by their authors.  

The Desire of the Woman in the Curse

16 To the woman He said:

"I will greatly multiply your sorrow and your conception;

In pain you shall bring forth children;

Your desire shall be for your husband,

And he shall rule over you."      Genesis 3:16

The "desire" in Genesis  3:16 and 4:6-7 and Song of Songs 7:10 are the only places of this Hrebrew word that means "desire" or "longing."  (Scripture references quoted below.)

The First Samual reference is not that same word in Hebrew (see quote below 1 Samuel 9:20), but it could be an illustration of how the "desire" of the woman is not one of longing to possess or control her husband.  It might seem to have the same idea, that there is a desire for something that brings with it the prospect of being  ruled over.  

The Genesis references support the idea that there is a longing of one thing for the other, but the other will rule over the one that longs for them.  

What is that longing?  Is it just a desire to have them--to possess them-- or a desire to control them?  Is possessing the same as controling?  Maybe, maybe not.

The Genesis 4 reference to sin would suggest it's about control:  sin will desire to control you, but you will rule over it (an issue of free will/ responsibility).  

So with the woman in Genesis 3, it could be that the woman will desire to possess to control the husband, but he will rule over her.  

However, the Song of Songs reference speaks more of the man having a desire for the woman. Not necessarily to control her but just desires her.  It's the only other place in the Old Testament where this Hebrew word is used.  Strong's dictionary defines it as the desire a man for a woman or a woman has for a man .  This is how I have considered the desire in the curse reference.  

The best example elsewhere could be with reference to the Hebrews desire for a king.  They longed for a king, but if they get one, he will rule over them.  The longing out-weighed the prospect.  The woman will long for a man, but he will rule over her:  the longing outweighed the prospect of being ruled over--she can't live without him, but she will have to put up with the loss of freedom.  This is the way of Israel and having a king over them.

What makes things more difficult is that the Septuagint, the Greek translation of the Old Testament only uses the same Greek word in both Genesis references, while the Song of Songs uses a different Greek word.  The Genesis word has the meaning of "turning away" and is translated into English as "submission." The woman shall be in submission to her husband, and he shall rule over her-- her desire would then be that her husband rule over her.  The sin reference says that sin shall be in submission, and he (Cain) shall reign over itit's difficut to think that sin desires to be in submission, unless the idea is just that it is God's will for it to be kept in submission.  The Song of Songs reference has the Greek word for "turning" and is translated "desire."  The Septuagint does appear to be the source of many New Testament quotes by its' authors.  I don't really know what to do with it's translation of the Old Testament here.  It doesn't support the idea that the desire is one to possess or control but the opposite of being in submission.  The submission idea could work for the woman and be like the example of Israel desiring a king over them which would be a voluntary submission.  But the sin reference in Genesis 4 would have to be about sin's subject having it in submission by ruling over it and not about how sin wants to possess and control it's subject--like what was potentially going to happen to Cain, and it does, as his sinful response probably led to the murder of his brother.

I think in light of the two references in Genesis involving the same Hebrew word for "desire," and seeing a contrast in each reference between the one desiring and the other ruling, that it may be best to understand the desire as one of wanting to possess for control:  the woman and sin wants to possess to control its subject, but the subject will, to the contrary, rule over them.   Of course, the ability of the subject to fulfill that objective is potential and conditional, because there is no guaratee that the subject will accomplish it, whether the husband over his wife or the sinner over sin.

16 To the woman He said:

"I will greatly multiply your sorrow and your conception;

In pain you shall bring forth children;

Your desire shall be for your husband,

And he shall rule over you."      Genesis 3:16

And on whom is all the desire of Israel? Is it not on you and on all your father's house?" 1 Samuel 9:20

The Hebrews desired a King, and God warned them that he would rule over them, making demands of them.  Their longing for a king outweighed the prospect of the king's rule over them.

10 So Samuel told all the words of the LORD to the people who asked him for a king. 11 And he said, "This will be the behavior of the king who will reign over you ... 1 Samuel 8:10-11

19 Nevertheless the people refused to obey the voice of Samuel; and they said, "No, but we will have a king over us," 1 Samuel 8:19

you will cry out in that day because of your king whom you have chosen for yourselves, and the LORD will not hear you in that day." 1 Samuel 8:18

6 So the LORD said to Cain, "Why are you angry? And why has your countenance fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it." Genesis 4:6-7

10 I am my beloved's,

And his desire is toward me.  Song of Songs 7:10