1 Peter 1:3-5, threefold definition of the new life
1 Peter 1:3-5 threefold definition of the new life
(syn) eij" . . . eij" . . eij"(1:3-5). These three are connected with ajnagennhvsa", and complete the thought of the action. The blessing of regeneration are followed by a threefold definition of the new life. God regenerated us unto a living hope, unto an inheritance, and unto salvation. There is a widening progression from the inner life to the spiritual inheritance, and to the ultimate fulfillment of being born again (Beare, p. 86; Lenski, p. 32, Meyer, p. 210-11).
1:3 (syn) eij" ejlpivda zw'san. Rendered, "to a living hope," the phrase depicts the first result of the new birth, namely, hope. The resurrection of Jesus gave hope, proof, and permanence (Robertson, p. 81; Bigg, p. 100). The living aspect of the Christian experience is popular in Peter's letter (1:23; 2:4,5,24; 4:5,6) (Robertson, p. 81). A direct contrast is being made between the living hope found in Christ and the dead hope without Him. The resurrection gave the hope substance, proof, and permanence ( Bigg, p. 100; Beare, p. 56; Lenski, p. 32).
1:3 (syn-prob) zw'san. There is a question as to which part of the sentence this term should be connected:
View 1 -- It should be connected with ejlpivda as a participle used as a descriptive adjective, thus fulfilling the role as a modifier to "hope." It is to be rendered, "living hope"(Lenski, p. 32; Hiebert, p. 48; Robertson, p. 81; Beare, p. 82; Selwyn, p. 24). (See View (1) on diva below (1:3)).
PRO
[a] The believer has through the resurrection of Jesus Christ from the dead been begotten to a living hope. There is no reason to take zw'san predicatively.
[b] The sentence construction and the word order would favor "living hope." There is no grammatical break in the sentence (e.g. comma, etc.).
View 2 -- A comma is to be placed between ejlpivda and zw'san, placing the latter term with the following phrase. Thus it is to be rendered, "unto hope, living by means of the resurrection of Jesus Christ. (See View (2) on diva below)
CONCLUSION – View 1 is best because of PRO [b]. However, both solutions present zw'san as a adjective descriptive of ejlpivda. Regardless of how one locates the term in the sentence, it is still the hope which is living. The use of zw'san in participial form as a descriptive adjective is common within the epistle (cf. 1:23; 2:4, 5). The question is whether zw'san carries the weight of the diva phrase to follow which is the next issue to be discussed.
1:3 (syn-prob) diva. The preposition conveys an instrumental force, but the action which it is instrumental in accomplishing is not clear:
View 1 -- It connects with ajnagennhvsa" "begotten again through the resurrection of the dead." This meaning agrees with solution "(1)" for zw'san, and gives the means of the new birth (Hiebert, p. 48, Meyer, p. 209; Michaels, p. 19; Alford, p. 333).
PRO
[a] The main action of the sentence is not "living hope," but "born again" (Michaels, p. 19).
[b] Three prepositional clauses are thus attached with { diva ajnastavsew", just as to ejklektoi'" or ajpovstolo" in verse 2 (Nicoll, p. 42).
[c] It is much more natural to join it with ajnagennhvsa", as bringing in with it the whole clause, hJma'" eij" ejlpivda zw'san, by which it is defined (Alford, p. 33).
[d] Christ's resurrection is both the crowning point of His redemptive work and the heart of the gospel, and thus constitutes the means for "begetting" us to a living hope (Lenski, p. 33).
[e] Peter's main discussion in the chapter is about the salvation of the believer, not the hope.
[f] The connection of our sonship and hence our being begotten again by the resurrection appears in Luke 20:36; Acts 13:33.
CON
[a] Cf. "b" PRO above. The nature of the three phrases in 1:3 is quite different from those in 1:2.
View 2 -- It connects with zw'san: "living by means of the resurrection of the dead." This agrees with "(2)" for zw'san, and gives the agency by which the hope's life is realized (Lenski, p. 33)
PRO
[a] The resurrection of Jesus Christ gave the hope of resurrection its proof and permanence (cf. I Cor. 15:14, 17) (Robertson, p. 61).
[b] "Living hope" is the first result of the new birth and is given through the resurrection of Jesus from the dead (cf. Jn. 4:10; 6:51; Acts 7:38; Rev. 7:17) (Bigg, p. 100).
[c] Faith, the subjective means of the soul's spiritual resurrection, is wrought by the same power whereby Christ was raised (J. T. B., p. 598).
[d] Christ's resurrection is both the efficient and exemplary cause of the believer's resurrection (cf. I Cor. 15:22; Phil. 3:21).
[e] Peter has a fondness of dwelling on the resurrection of Christ as the root or foundation of the living hope of the Christian (cf. 1:3, 23; 2:4, 5, 24; 4:5, 6) (Lenski, p. 33).
[f] The word order favors this solution as {di} is closer to zw'san than it is to ajnagennhvsa".
[g] The resurrection of Jesus is the means and guarantee of the spiritual resurrection of the Christian (cf. I Cor. 15:14, 17) from the death of the sinful and fleshly life (Nicoll, p. 42). Peter personally remembered being raised from the despair of a threefold denial to a hope that lived by means of his Master's resurrection (Selwyn, p. 124).
CON
[a] zw'san does not require such a modifier, the meaning of which would be obscure (Lenski, p. 32).
[b] The action of zw'san is definitely secondary to that of ajnagennhvsa".
CONCLUSION - The more natural thought connection between "living hope" and "begat again" tip the scales in favor of View (1). The word zw'san grammatically occupies a minor place (see PRO "a," View 1).
1:4 (syn) eij" klhronomivan. The " eij"," introduces the objective end to which the believer's hope is directed, the hope noted in verse three. The phrase is used as a transubjective reality which forms the content and substance of that hope (Selwyn, p. 124). The subjective hope is followed by the objective thing hoped for, and thus, the second eij" phrase is appositional to the first (Alford, p. 331; Hiebert, p.60; Lenski, p. 33).
1:4 (lex) klhronomivan. The word literally means "a possession, inheritance" and here refers to the Messianic Kingdom and its blessings (Abbott-Smith, p. 249). A picture of the blessedness of the pilgrims, this inheritance is the heavenly kingdom of God in all its glory that will be manifested at the return of Christ ( Robertson, p. 81; Lenski, p. 33; Bigg, p. 100; Beare, pp. 82-83; Goppelt, p. 85; Hiebert, p. 60). The Lord Jesus Christ, Himself, is also the inheritance of the faithful, "The Lord is the portion of mine inheritance" (Ps. 16:5, cf. 723:25f., Lam 3:24) (Cranfield, p. 24).
1:4 (syn) a[fqarton kaiV ajmivanton kaiV ajmavranton. Translated, "incorruptible and undefiled and fades not away," all three terms are in the negative and are used as descriptive adjectives to modify that to which one is born as an heir (Lenski, p. 33). These terms are found in heathen philosophical writings of the period to describe some obscure ideal state. In Peter's mind, however, they describe the quality of inheritance the heir will receive. Peter's use of these words shows a definite note of poetical inspiration, for an alliteration is evident (Selwyn, p. 124). These three adjectives were probably intended to establish a contrast between the heavenly and earthly inheritance of the Israelites in the Land of Canaan (Hiebert, p. 49). Such terminology is a common way of expressing heavenly things, i.e., by contrasting them with earthly things (Lenski, p. 34). The first means incorruptible or imperishable; the second has to do with that which is incapable of pollution; the third would be used of a flower that never fades away (Bigg, p. 100). In the internal nature of our inheritance it is free from the germs of destruction; in it outward appearance it is untouched by the stain of sin; in its abiding character it is without diminution of its beauty (Hiebert, p. 50). In other words, the first has to do with the substance of the inheritance, the second with its purity, and the third with its beauty (Robertson, p. 81,82; ; Beare, p. 56; Lenski, p. 32).
1:4 (lex-prob) a[fqarton. Two shades meanings have been attributed to this word: imperishable and immortal (Abbott-Smith, p. 71).
View 1 –The military sense of the term is used, depicting an inheritance which cannot be destroyed by hostile armies (Hort, p. 34)..
PRO
[a] The context is rich in military terminology (cf. tethrhmevnhn, oujranoi'")
[b] The military sense of the term adapts itself rather nicely with the idea behind tethrhmevnhn, meaning "to guard from outside attack."
[c] The military sense of the term allows for a clear distinction to be made between its implications and between the implications of ajmavranton.
[d] fqeivrw (to destroy) is often used in the LXX as a military term (I Chron. 20:1; Isa. 24:3, 4; Dan. 9:26).
View 2 -- The general sense of the term is used, depicting an inheritance that is not subject to decay (Robertson, pp. 81-82; Lenski, pp. 33-34; Beare, p. 57; Heibert, p. 61).
PRO
[a] Peter elsewhere in the epistle uses the term in the general sense (cf. 1:23; 3:4).
[b] The general sense of the term provides a beautiful contrast to the term ajmivanton (not affected by physical decay, not affected by moral decay).
[c] Paul uses the term in the general sense also (cf. ICor. 9:25; 15:52; Rom. 1:23).
CONCLUSION -- The ultimate implications of both solutions are basically the same. The only difference is that one speaks in picturesque language, while the other speaks in hard literal facts. The term's use in the New Testament and its use as a complement to ajmivanton seems to favor more particularly View 2.
1:4 (lex) tethrhmevnhn. This verb means "to watch over," "guard," "keep," "preserve (Abbott-Smith, p. 445). The inheritance is kept under guard from outside attack, guaranteed against loss or defect (Robertson, p. 82; Wuest, p. 22; Lenski, p. 34; Beare, p. 84).
1:4 (syn) tethrhmevnhn. This term is a perfect passive participle, denoting past completed action, with present results (Robertson, 82). When the Jew wished to designate something as predestined, he spoke of it as already existing in heaven; thus the perfect tense brings out the thought that the custody of the inheritance has been for all time (Selwyn, p. 124). The force of the tense could be rendered, "having ever been and thus ever continuing to be safe-guarded in the heavens for you." Furthermore, the passive voice makes God the One who guards and keeps the inheritance for the believer (Lenski, p. 34; Michaels, p. 21; Wuest, p. 21; Hiebert, p. 62).
1:4 (lex) oujranoi'". Heaven, the locality of the inheritance, in the represents the presence of God. It is the place where the inheritance is being preserved (Wuest, p. 21; Lenski, p. 34). It is not just "lying safely in store" but kept under God's watchful care (Beare, p. 84).
1:4 (syn) eij" uJma'". This is to be taken as a dative in the same sense as it is used in modern Greek. The only difference between this construction and a dative is that this construction is more graphic and personal than the mere dative (Robertson, p. 82; Robertson [Grammar], p. 535; Lenski, p. 34). "For you" applies the assurance directly to the readers. Peter’s expression, not the simple dative of advantage, uJma'", but rather a prepostional form, eij" uJma'", brings out the implication that this inheritance was intended for his readers from the very beginning (Hiebert, p. 62).
1:4 (syn) uJma'". Peter changes from hJma'" to uJma'" in order to apply all that he has said to his readers in a most direct way ( Lenski, p. 34,35; Robertson, p. 82).
1:5 (syn) ejn dunavmei. The power is the immediate agency in relation to the guarding. The preposition, having the instrumental force, is translated "by." Since the phrase stands between the article, touV", and the participle, frouroumevnou" (being shielded), it has the force of an attributive adjective. The power of God works as a posted sentinel or guard which protects the believer from outside attack (Robertson, p. 82; Hiebert, p. 63).
1:5 (syn) touV" (ejn dunavmei qeou') frouroumevnou". This participial construction is similar to oJ ajnagennhvsa" in verse three. It modifies and gives further data on the uJma'" of verse four. The phrase depicts the other side of verse four, namely, that the readers, along with their inheritance, are under a protective guard. The present tense denotes that the guarding is a continuous activity (Robertson, p. 82; Lenski, p. 35; Wuest, p. 22).
1:5 (lex) frouroumevnou". A military term which means "to guard, keep under guard, protect, or keep by guarding" (Abbott-Smith, p. 474). It is used of God's love in Philippians 4:7. The inheritance is kept and the heirs are also guarded (Wuest, p. 22; Robertson, p. 82; Lenski, p. 34).
1:5 (syn) diaV pivstew". Faith is the intermediate agency for the guarding, the immediate agency being God's power (Robertson, p. 82). It is faith that brings salvation, that opens the way for God's power to work. Faith is the agent that hires the power of God for protection. The power of God is not producing the faith or filling the faith with strength, but rather, the power of God’s appropriated by faith to fight against the enemy. (Lenski, p. 35). The phrase diav pivstew", however, anticipates tov dokivmion … th`" pivstew" (v. 7) and tov tevlo" th`" pivstew" (v 9). Their "faith" must be tested by "various ordeals" (vv. 6–7) and the end of that process of testing will be salvation (vv 7, 9). It is in reference to these "ordeals" (as yet unspecified) that they are being "protected by the power of God." Together, the phrases "by the power of God" and "through faith" explain how the protection of believers takes place: the accent on God as the initiator of the action, presupposed from the beginning of v 3, becomes explicit again in the phrase ejn dunavmei qeou`. The power that raised Jesus Christ from the dead (v 3) is the power that ensures the safety of those reborn through him. pivsti" here is not mere intellectual assent, nor does it refer (like uJpakohv) primarily to a person’s conversion or initial acceptance of the Christian gospel. It is faith understood as continuing trust or faithfulness. Ironically, in 1 Peter, uJpakohv is the term used for the giving of allegiance, while pivsti" characteristically refers to the maintaining of allegiance—almost the exact opposite of what is suggested by the respective English words "obedience" and "faith." God protects his people by his power as they wait to come into their inheritance, but what is required of them in the meantime is faithfulness to their "Lord Jesus Christ" (v 3) and (as they will find out) the steadfast endurance of suffering (Michaels, p. 22)
1:5 (lex) swthrivan. The word means "deliverance, preservation, salvation" as more fully realized in the future (Abbott-Smith, p. 437-38).
1:5 (syn) eij" swthrivan. Deliverance is the goal of the process and salvation is the aim and ultimate accomplishment of the guarding (Lenski, p. 36). The salvation denoted here refers to future, final deliverance from the siege of Satan, referring to the actual possession of the stated inheritance mentioned in verse four (Wuest, p. 22; Hiebert, p. 63; Robertson, p. 82; Bigg, p. 102; Selwyn, p. 125).
1:5 (lex) eJtoivmhn. The word means "prepared, ready" of things (Abbott-Smith, p. 183). "Ready" indicates that all that was needed for the realization of salvation has been accomplished. There is nothing needed to be added to God’s preparation (Hiebert, p. 63).
1:5 (lex) ajpokalufqh'na. The term means "to reveal, uncover" in special sense of divine revelation (Abbott-Smith, p. 50) and denotes something which has been hidden but will be unveiled. It is already complete and only awaits God's time to be manifested (Alford, p. 334; Robertson, p. 82; Lenski, p. 36).
1:5 (syn) ejn kairw'/ ejscavtw/. This precise phrase, translated, "in the last time," occurs nowhere else in the New Testament (Robertson, p. 82). Peter is not speaking of the "times" or the "ages" in a generalized sense (as, e.g., in v 20), but of one decisive moment when God will bring to an end the world as it has always been (cf. 4:7), and make a new beginning. This moment of the revealing of salvation can also be designated in personal terms as the moment "when Jesus Christ is revealed" (vv 7, 13). In all other phrases, ejscavtw/ has simply the idea of last, in order of time, and there seems no reason to understand it differently here. (Michaels, p. 22; Bigg, p. 102).
1:5 (lex-prob) kairw'/ ejscavtw/. This precise phrase is found only here in the New Testament. The time referred to by this phrase is contested.
View 1 -- It refers to the Day of the Lord, the Day of Judgment (Robertson, p. 82).
PRO
[a] It is the same as the last days of Israel (cp. Deut. 4:30; Dan. 10:14).
[b] It can be translated "in a season of extremity," and should therefore be taken as the day of judgment.
View 2 -- It refers to the period of the Church, that started with Christ’s return and will end with the Day of the Lord (Selwyn, p. 125, Lenski, p. 36; Bigg, p. 102).
PRO
[a] The salvation of the believer will be complete and final at the revelation of Jesus Christ (cf. vv. 7, 13). It begins with the believer who has been born again through the resurrection of Jesus Christ from the dead (cf. v. 3). The revelation of Jesus Christ will complete this salvation. This will occur when Christ appears for the believer (cf. I Thes. 4:16-17).
[b] The word kairo" obviates the thought of "at the last day" or "at the last period" but is properly rendered, "in connection with the last period." The revelation of the believer's salvation is connected with the present period of time, and conveys the thought that the revelation may occur at any moment in this period, something which was not the case during any previous period (Lenski, p. 37).
[c] Imminent deliverance is a necessary component of this context and Epistle. For the salvation to be an incentive to face trials bravely, it must be something that can be consummated in connection with the present, not some future, age.
[d] To make this refer to a future date is to make the present tense a future in verse 6 (Lenski, p. 37).
CONCLUSION -- Adopt View 2 largely because of support [a] and [c]. The Christian will know the full and complete salvation when Christ is revealed.