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Commentary on 1 Peter 1 verses 13–23
Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better.
I. He exhorts them to sobriety and holiness.
1.Wherefore gird up the loins of your mind, etc., Pe1 1:13. As if he had said, "Wherefore, since you are so honoured and distinguished, as above, Gird up the loins of your mind. You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, "Hope perfectly, or thoroughly, for the grace that is brought to you in or by the revelation of Jesus Christ; that is, by the gospel, which brings life and immortality to light. Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn, (1.) The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind. (2.) The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop (Ti1 3:2), of aged men (Tit 2:2), the young women are to be taught it, and the young men are directed to be sober-minded, Tit 2:4, Tit 2:6. (3.) A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose. (4.) A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ.
2.As obedient children, etc., Pe1 1:14. These words may be taken as a rule of holy living, which is both positive - "You ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace;" and negative - "You must not fashion yourselves according to the former lusts, in your ignorance." Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn, (1.) The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience. (2.) The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel. (3.) Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past. (4.) The lusts and extravagances of sinners are both the fruits and the signs of their ignorance.
3.But as he who hath called you, etc., Pe1 1:15, Pe1 1:16. Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us, - from his command, it is written, - and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. (4.) The Old Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians.
4.If you call on the Father, etc., Pe1 1:17. The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to pass the time of their sojourning here in fear: "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn, (1.) All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, Psa 39:12; Heb 11:13. (2.) The whole time of our sojourning here is to be passed in the fear of God. (3.) The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father. (4.) The judgment of God will be without respect of persons: According to every man's work. No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not.
5.The apostle having extorted them to pass the time of their sojourning in the fear of God from this consideration, that they called on the Father, he adds (Pe1 1:18) a second argument: Because or forasmuch as you were not redeemed with corruptible things, etc. Herein he puts them in mind, (1.) That they were redeemed, or bought back again, by a ransom paid to the Father. (2.) What the price paid for their redemption was: Not with corruptible things, as silver and gold, but with the precious blood of Christ. (3.) From what they were redeemed: From a vain conversation received by tradition. (4.) They knew this: Forasmuch as you know, and cannot pretend ignorance of this great affair. Learn, [1.] The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God. [2.] God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, Psa 39:4. [3.] Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. [4.] The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, Act 20:28. [5.] The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous. [6.] A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so."
6.Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, Pe1 1:20, Pe1 1:21.
(1.)The Redeemer is further described, not only as a Lamb without spot, but as one, [1.] That was fore-ordained before the foundation of the world, fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, Act 2:23. God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity. [2.] That was manifested in these last days for them. He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, Rom 1:4. "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him." [3.] That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was.
(2.)The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: "You do by him believe in God - by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator."
(3.)From all this we learn, [1.] The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, Act 2:23. God had purposes of special favour towards his people long before he made any manifestations of such grace to them. [2.] Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts - these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours. [3.] The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ. [4.] God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow.
II. He exhorts them to brotherly love.
1.He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an unfeigned love of the brethren; and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, Pe1 1:22. Learn, (1.) It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: Seeing you have, etc. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this. (2.) The word of God is the great instrument of a sinner's purification: Seeing you have purified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, Joh 17:17. Many hear the truth, but are never purified by it, because they will not submit to it nor obey it. (3.) The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith (Act 15:9), hope (Jo1 3:3), the fear of God (Psa 34:9), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit. (4.) The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart. (5.) It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive.
2.He further presses upon Christians the duty of loving one another with a pure heart fervently from the consideration of their spiritual relation; they are all born again, not of corruptible seed, but incorruptible, etc. Hence we may learn, (1.) That all Christians are born again. The apostle speaks of it as what is common to all serious Christians, and by this they are brought into a new and a near relation to one another, they become brethren by their new birth. (2.) The word of God is the great means of regeneration, Jam 1:18. The grace of regeneration is conveyed by the gospel. (3.) This new and second birth is much more desirable and excellent than the first. This the apostle teaches by preferring the incorruptible to the corruptible seed. By the one we become the children of men, by the other the sons and daughters of the Most High. The word of God being compared to seed teaches us that though it is little in appearance, yet it is wonderful in operation, though it lies hid awhile, yet it grows up and produces excellent fruit at last. (4.) Those that are regenerate should love one another with a pure heart fervently. Brethren by nature are bound to love one another; but the obligation is double where there is a spiritual relation: they are under the same government, partake of the same privileges, and have embarked in the same interest. (5.) The word of God lives and abides for ever. This word is a living word, or a lively word, Heb 4:12. It is a means of spiritual life, to begin it and preserve in it, animating and exciting us in our duty, till it brings us to eternal life: and it is abiding; it remains eternally true, and abides in the hearts of the regenerate for ever.
"Listen," he said, "and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old." "And why is the gate new, sir?" I said. "Because," he answered, "He became manifest in the last days of the dispensation: for this reason the gate was made new, that they who are to be saved by it might enter into the kingdom of God."
"Verily foreknown before the foundation of the world." [1 Peter 1:20] Inasmuch as He was foreknown before every creature, because He was Christ. "But manifested in the last times" by the generation of a body.
We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world.
I think not that you are ignorant that the living church is the body of Christ (for the Scripture, says, "God created man male and female;" [Genesis 1:27; cf. Ephesians 5:22-23] the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. [1 Peter 1:20]
Those belonging to the grace of Christ, who are foreknown, predestined and chosen from before the foundation of the world, shall die only insofar as Christ himself died for us, that is, by the death of the flesh only, not of the spirit.
He was indeed predetermined before the foundation of the world, but was revealed in these last times for you, who through him believe in God who raised him from the dead and gave him glory, so that your faith and hope are in God.
Peter connected the death of Christ with the resurrection. For he fears the easy change of beginners in faith to skepticism, due to the disgrace of Christ's afflictions, but he says there is no recent mystery about Christ: since this also disturbs the foolish; but in former times and before the foundation of the world, it had been hidden by divine providence until the opportune time, indeed it was revealed to the prophets who inquired about these things, as he had said a little earlier, now, however, he says, it is more manifest, because what had been foreknown before the foundation of the world, namely by God, is now revealed, whether completed or perfected. And he adds because of whom it may be perfect, namely because of you. For because of you, he says, he raised him from the dead. But why because of you? So that when you have purified yourselves by obeying the truth through the Spirit, you may have faith and hope in God. And how have you purified yourselves? Because by believing in Him who has proclaimed to you the resurrection from the dead to an incorruptible life, you are debtors to Him who, being incorruptible, called you to walk in newness of life.
But if both Peter and Paul say that the Father raised the Lord from the dead, do not be disturbed: for now they are using introductory teachings to say these things. For listen to Christ saying that he raised himself, when he says: "Destroy this temple, and in three days I will raise it up." (Jn. 2:19) But also Luke: "To whom he also showed himself alive, after he had suffered." (Acts 1:3) And again Christ himself: "I have power to lay down my life, and I have power to take it again." (Jn. 10:18) Therefore, in a certain dispensation, the Son's resurrection is sometimes referred to the Father, to show the unity of the operation of the Father and the Son.
The sequence of the letters is as follows: He was indeed predetermined before the foundation of the world, but was revealed in these last times for you, who through him believe in God who raised him from the dead and gave him glory: so that you may purify your souls (in fact, ὥστε is taken for 'so that') in obeying the truth, having faith and hope in God. For it is accepted that εἶναι means "to have", because of the preceding. For if ὥστε is left in its meaning as stated, the sentence will be incoherent and unintelligible.
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SUMMARY
First Peter 1:20 profoundly declares that Jesus Christ's redemptive work was not a spontaneous reaction to human sin but the meticulously planned, eternal purpose of God, conceived before the very creation of the world. This verse assures believers that their salvation is anchored in an immutable, divine decree, revealed at the appointed time in history, providing an unshakable foundation for their faith.
CONTEXT
Literary Context: This verse serves as the theological bedrock for Peter's preceding declarations regarding the nature and cost of redemption. In 1 Peter 1:18-19, Peter asserts that believers were redeemed "not with perishable things like silver or gold, but with the precious blood of Christ, as of a lamb without blemish and without spot." Verse 20 then elevates this redemptive act from a historical event to an eternal decree, revealing that the Lamb's sacrifice was not an afterthought but an integral part of God's sovereign plan, predating creation itself. It reinforces the infinite value and divine origin of the salvation believers now possess, setting the stage for their call to holiness and love in the subsequent verses (1 Peter 1:21-22).
Historical & Cultural Context: Peter addresses believers "scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Peter 1:1), likely facing various forms of social ostracism and persecution. In such circumstances, a profound understanding of God's eternal plan and Christ's central role provides immense comfort and stability. The concept of divine foreknowledge and pre-determination would resonate with both Jewish (Old Testament prophecies, God's covenant faithfulness) and Hellenistic (philosophical ideas of fate and cosmic order) audiences, though Peter grounds it firmly in the person and work of Christ. The "last times" refers to the eschatological era inaugurated by Christ's first coming, a period of both fulfillment and ongoing tension as believers await His return, a concept crucial for understanding their present suffering and future hope.
Key Themes: First Peter 1:20 contributes significantly to several major themes within the epistle and broader biblical theology. It powerfully underscores Divine Sovereignty and Foreordination, emphasizing that God's plan for salvation is not reactive but eternally proactive. This verse highlights Christ's Pre-existence and Centrality in God's redemptive design, affirming His role as the pre-ordained Lamb, a truth echoed in passages like John 1:1-3 and Revelation 13:8. The phrase "manifest in these last times" introduces the theme of Redemptive History and Eschatological Fulfillment, marking the current era as the culmination of God's long-unfolding plan. Finally, the concluding "for you" emphasizes the Personal and Corporate Nature of Salvation, affirming that this grand, eternal plan has a specific, gracious purpose for believers, providing them with an inheritance that is imperishable, undefiled, and unfading.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
First Peter 1:20 masterfully employs several literary devices to convey its profound theological truth. Antithesis or Contrast is prominent, juxtaposing Christ's eternal "foreordination before the foundation of the world" with His historical "manifest[ation] in these last times." This highlights the seamless continuity between God's eternal decree and its temporal fulfillment, emphasizing that history is unfolding according to a divine blueprint. The use of the Divine Passive ("was foreordained," "was manifest") subtly but powerfully directs attention to God as the ultimate agent and orchestrator of these events, underscoring His sovereignty and omnipotence. Furthermore, the verse functions as a statement of Teleology, asserting that Christ's coming and redemptive work are not random occurrences but purposeful acts designed to achieve a specific end – the salvation of "you," the believers. This imbues the narrative with profound meaning and divine intentionality.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a cornerstone for understanding God's eternal plan of salvation, revealing that redemption in Christ is not a reactive measure but the very centerpiece of God's timeless design. It affirms the absolute sovereignty of God, who orchestrates history according to His perfect will, and the pre-eminence of Christ, who is central to that plan from eternity past to its ultimate consummation. The truth that Christ was "foreordained before the foundation of the world" provides unwavering assurance that our salvation is rooted in an unchangeable divine purpose, offering profound security and peace to believers, especially in times of trial. It connects the Old Testament prophecies of a coming Messiah to their New Testament fulfillment, demonstrating God's faithfulness across all ages.
REFLECTION AND APPLICATION
Understanding the profound truth of 1 Peter 1:20 offers immense spiritual security and transforms our perspective on salvation and God's sovereignty. Our redemption is not a haphazard event or a response to a divine surprise, but the culmination of an eternal, meticulously planned purpose of God. This truth provides unwavering assurance that our faith is anchored in the unchanging, sovereign will of the Almighty, offering profound peace and confidence amidst life's uncertainties. It should stir within us deep gratitude for a God who loved us and planned for our redemption even before the world began, demonstrating a love that transcends time and human comprehension. This eternal perspective also calls us to live lives worthy of such an immense and ancient calling. As those for whom Christ was manifest in "these last times," we are called to embody the reality of our redemption, living with purpose, holiness, and hope, knowing that our present existence is part of God's grand, unfolding plan.
Questions for Reflection
FAQ
What does "foreordained before the foundation of the world" truly mean?
Answer: This phrase means that Jesus Christ's role as Savior and His sacrificial work were not an emergency plan or a reaction to humanity's fall into sin, but rather a deliberate, pre-determined, and eternal purpose conceived by God before the creation of the universe. The Greek word translated "foreordained" (G4267 proginṓskō') implies not just passive knowledge but active divine appointment and prior decision-making. It underscores God's absolute sovereignty and His unchanging, perfect plan for redemption, which was established in eternity past. This truth provides profound assurance that our salvation is rooted in God's immutable character and His eternal will.
What are "these last times" in which Christ was manifest?
Answer: "These last times" refers to the eschatological era, the final period of salvation history, which was inaugurated by the first coming of Jesus Christ. It signifies that with Christ's incarnation, ministry, death, and resurrection, God's ultimate plan for redemption began its decisive fulfillment. This era continues until Christ's second coming and the full consummation of His kingdom. It is a time characterized by the presence of the Holy Spirit, the spread of the Gospel, and the ongoing spiritual battle, marking the culmination of God's long-unfolding redemptive purposes for humanity. The manifestation of Christ in this period signifies that God's eternal plan is now being visibly and powerfully brought to fruition.
CHRIST-CENTERED FULFILLMENT
First Peter 1:20 is profoundly Christ-centered, revealing Him as the very axis upon which God's eternal plan of salvation turns. He is not merely a historical figure but the eternally foreordained Lamb, chosen by God before the cosmos existed to be the perfect sacrifice for sin. This verse beautifully bridges the gap between eternity and time, showing that the Christ who walked the earth, taught, healed, died, and rose again, is the same Christ who was in the beginning with God (John 1:1) and through whom all things were created (Colossians 1:16). His "manifestation in these last times" is the historical unveiling of this eternal decree, the moment when the invisible God became visible in human flesh (John 1:14) to accomplish the redemption planned from before time. Christ is the fulfillment of all prophecy, the Lamb slain from the foundation of the world (Revelation 13:8), and the one through whom believers find their living hope and eternal inheritance. He is the Alpha and the Omega, the beginning and the end of God's magnificent redemptive story (Revelation 22:13), making Him the ultimate focus of our faith and the guarantee of our salvation.