The Word of God is the instrument God uses to produce new birth (cf. Matthew 13:20; Luke 8:11). This "seed" shares the character of its Source. It never passes out of fashion nor does it become irrelevant. [source][source][source]
"All the way from the Tower of Babel in Genesis 11 , to "Babylon the Great" in Revelation 17-18 , man"s great attempts at unity are destined to fail. [source][source][source]
"If we try to build unity in the church on the basis of our first birth, we will fail; but if we build unity on the basis of the new birth, it will succeed." [1][source]
Context Summary
1 Peter 1:13-25 - Redeemed And Purified
The appeal for a holy life is enforced by considering the great cost of our redemption and the great hope which is opened before us. Ours must be the girded loins, lest our desires trail after forbidden things, or be sullied by the mud on the road. We must be holy, as God is: and this can be realized only when we allow God, by His Holy Spirit, to pour Himself into our natures.
There is no fear like that which love begets. We do not fear God with the fear of the slave or felon, but with the fear of the love that cannot endure the thought of giving pain to the loving and loved. Who can think of returning to Egypt, when such a Passover lamb has redeemed us! Our redemption was not an after-thought with God. It is part of an eternal plan; let us not get entangled in the meshes of mere earthly ambition. Notice the familiar combination of faith, hope and love, 1 Peter 1:21-22. But these graces are only indigenous in those who have been twice born by the Spirit through the Word. [source]
Chapter Summary: 1 Peter 1
1Peter praises God for his manifold spiritual graces; 10showing that the salvation in Christ the fulfillment of prophesy; 13and exhorts them accordingly to be holy
Greek Commentary for 1 Peter 1:23
Having been begotten again [αναγεγεννημενοι] Perfect passive participle of αναγενναω anagennaō which see in 1 Peter 1:2. [source]
Not of corruptible seed [ουκ εκ σπορας πταρτης] Ablative with εκ ek as the source, for πταρτος phthartos see 1 Peter 1:18, and σπορας sporās (from σπειρω speirō to sow), old word (sowing, seed) here only in N.T., though σπορος sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω zaō and μενω menō) can be taken with τεου theou (God) or with λογου logou (word). In 1 Peter 1:25 μενει menei is used with ρημα rēma (word). Still in Daniel 6:26 both μενων menōn and ζων zōn are used with τεος theos Either construction makes sense here. [source]
Through the word of God [δια λογου τεου] See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message. [source]
Which liveth and abideth [ζωντος και μενοντος] These present active participles (from ζαω zaō and μενω menō) can be taken with τεου theou (God) or with λογου logou (word). In 1 Peter 1:25 μενει menei is used with ρημα rēma (word). Still in Daniel 6:26 both μενων menōn and ζων zōn are used with τεος theos Either construction makes sense here. [source]
Being born again [ἀναγεγεννημένοι] Rev., having been begotten again. Compare James 1:18. [source]
Of [διά] Note the difference in the prepositions; the former denoting the origin or source of life, the latter the medium through which it imparts itself to the nature. [source]
Word of God [λόγου Θεοῦ] The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. “In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b )the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby” (Scott, on James 1:18, “Speaker's Commentary”). [source]
Seed [σπορᾶς] Nowhere else in the New Testament. Primarily, the sowing of seed. [source]
Reverse Greek Commentary Search for 1 Peter 1:23
John 1:12Sons [τέκνα] Rev., more correctly, children. Son is υἱός . Τέκνον , child ( τίκτω , to bring forth ), denotes a relation based on community of nature, while υἱός , Son, may indicate only adoption and heirship. See Galatians 4:7. Except in Revelation 21:7, which is a quotation, John never uses υἱός to describe the relation of Christians to God, since he regards their position not as a result of adoption, but of a new life. Paul, on the other hand, regards the relation from the legal standpoint, as adoption, imparting a new dignity and relation (Romans 8:15; Galatians 4:5,Galatians 4:6). See also James 1:18; 1 Peter 1:3,1 Peter 1:23, where the point of view is John's rather than Paul's. Τέκνον , indicating the relationship of man to God, occurs in John 1:12; John 11:52; 1 John 3:1,1 John 3:2,1 John 3:10; 1 John 5:2, and always in the plural. [source]
Hebrews 4:12Quick and powerful [ζῶν καὶ ἐνεργὴς] Note the emphatic position of ζῶν livingLiving is the word of God, since it is the word of “the living God” (Hebrews 3:12). Living in its essence. For ἐνεργὴς activeenergizing, and kindred words, see on John 1:12; see on Philemon 3:21; see on Colossians 1:29; see on Philemon 1:6. Manifesting itself actively in the world and in men's hearts. Comp. 1 Peter 1:23. [source]
1 Peter 1:3Hath begotten us again [ἀναγεννήσας ἡμᾶς] The verb is used by Peter only, and by him only here and 1 Peter 1:23. It is in the aorist tense, and should be rendered, as Rev., begat; because regeneration is regarded as a definite historical act accomplished once for all, or possibly because Peter regards the historical act of Christ's resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ. Romans 7:4; Romans 6:8-11. [source]
1 Peter 1:25Word of the Lord [ῥῆμα κυρίου] Compare 1 Peter 1:23, and note that ῥῆμα is used for word, instead of λόγος ; and Κύριος , Lord, instead of Θεός , God, which is the reading of the Hebrew, and of most copies of the Septuagint. The substitution indicates that Peter identifies Jesus with God. No very satisfactory reason can be given for the change from λόγος to ῥῆμα . It may be due to the Greek translation, which Peter follows. [source]
1 Peter 1:3The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του κυριου ημων Ιησου Χριστου] This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις anagennēsis for παλινγενεσια palingenesia (Titus 3:5). If ανωτεν anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4,1 Peter 2:5,1 Peter 2:24; 1 Peter 4:5,1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14,1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17,James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3Begat us again [αναγεννησας ημας] First aorist active articular The Stoics used αναγεννησις anagennēsis for παλινγενεσια palingenesia (Titus 3:5). If ανωτεν anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4,1 Peter 2:5,1 Peter 2:24; 1 Peter 4:5,1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14,1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17,James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3Unto a living hope [εις ελπιδα ζωσαν] Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4,1 Peter 2:5,1 Peter 2:24; 1 Peter 4:5,1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14,1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17,James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:18Not with corruptible things [ου πταρτοις] Instrumental case neuter plural of the late verbal adjective from πτειρω phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις phthartois and so in the same case. Slaves were set free by silver and gold. [source]
1 Peter 2:1Putting away therefore [αποτεμενοι ουν] Second aorist middle participle of αποτιτημι apotithēmi old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5.; Ephesians 4:22). Either sense suits here. Therefore (ουν oun) because of the new birth (1 Peter 1:23) and the new life demanded. [source]
1 Peter 1:18Ye were redeemed [ελυτρωτητε] First aorist passive indicative of λυτροω lutroō old verb from λυτρον lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
1 Peter 2:2As newborn babes [ως αρτιγεννητα βρεπη] ρεπος Brephos old word, originally unborn child (Luke 1:41-44), then infant (Luke 2:12), here figuratively, like νηπιοι nēpioi Αρτιγεννητα Artigennēta is a late and rare compound (Lucian, imperial inscription) from αρτι arti and γενναω gennaō with evident allusion to αναγεγεννημενοι anagegennēmenoi in 1 Peter 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). [source]
1 Peter 2:2Long for [επιποτησατε] First aorist (constative) active imperative of επιποτεω epipotheō old verb for intense yearning (Philemon 2:26).The spiritual milk which is without guile (το λογικον αδολον γαλα to logikon adolon gala). Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ).That ye may grow thereby Purpose clause with ινα hina and the first aorist passive subjunctive of αυχανω auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν sōtērian) here is final salvation. [source]
1 Peter 2:2The spiritual milk which is without guile [το λογικον αδολον γαλα] Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ). [source]
1 Peter 2:4Coming [προσερχομενοι] Present middle participle masculine plural of προσερχομαι proserchomai Accusative case in apposition with ον hon (whom, the Lord Christ). There is apparent an intentional contradiction between “living” and “stone.” Cf. “living hope” in 1 Peter 1:3 and “living word” in 1 Peter 1:23.Rejected indeed of men (υπο αντρωπων μεν αποδεδοκιμασμενον hupo anthrōpōn men apodedokimasmenon). Perfect passive participle of αποδοκιμαζω apodokimazō old verb to repudiate after test (Luke 9:22), in the accusative case agreeing with λιτον lithon with God (παρα δε τεωι para de theōi). “By the side of God,” as he looks at it, in contrast with the rejection “by men” (υπο αντρωπων hupo anthrōpōn).Elect From Isaiah 28:6 as in εντιμον entimon (precious, for which see Luke 7:2) rather than δοκιμον dokimon (proved) expected after αποδεδοκιμασμενον apodedokimasmenon as meaning far more in God‘s sight, “a pre-eminence of position with” (Hort). [source]
1 Peter 2:9An elect race [γενος εκλεκτον] From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3,2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 3:1Ye wives [γυναικες] Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23,1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
1 Peter 3:1Even if any obey not the word [και ει τινες απειτουσιν τωι λογωι] Condition of first class and dative case of λογος logos (1 Peter 1:23,1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
1 Peter 3:4In the incorruptible apparel of a meek and quiet spirit [εν τωι απταρτωι του ησυχιου και πραεως πνευματος] No word in the Greek for “apparel” For απταρτος aphthartos see note on 1 Peter 1:4 and note on 1 Peter 1:23. For πραυς praus see Matthew 5:5; Matthew 11:29. Πνευμα Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18,1 Peter 3:19; 1 Peter 4:6 it means the whole inner man as opposed to σαρχ sarx or σωμα sōma very much as πσυχη psuchē is used as opposed to σωμα sōma Spirit just mentioned.Of great price (πολυτελες poluteles). Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
2 Peter 1:4He hath granted [δεδωρηται] Perfect middle indicative of δωρεω dōreō for which see 2 Peter 1:3.His precious and exceeding great promises (τα τιμια και μεγιστα επαγγελματα ta timia kai megista epaggelmata). Επαγγελμα Epaggelma is an old word (from επαγγελλω epaggellō) in place of the common επαγγελια epaggelia in N.T. only here and 2 Peter 3:13. Τιμιος Timios (precious, from τιμη timē value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ‘s promises). Μεγιστα Megista is the elative superlative used along with a positive adjective (τιμια timia).That ye may become Purpose clause with ινα hina and second aorist middle subjunctive of γινομαι ginomai these The promises.Partakers (κοινωνοι koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες apophugontes). Second aorist active participle of αποπευγω apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας phthorās old word from πτειρω phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
2 Peter 1:4That ye may become [ινα γενηστε] Purpose clause with ινα hina and second aorist middle subjunctive of γινομαι ginomai these The promises.Partakers (κοινωνοι koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες apophugontes). Second aorist active participle of αποπευγω apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας phthorās old word from πτειρω phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
2 Peter 1:4Of the divine nature [τειας πυσεως] This phrase, like το τειον to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες apophugontes). Second aorist active participle of αποπευγω apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας phthorās old word from πτειρω phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
What do the individual words in 1 Peter 1:23 mean?
Having been born againnotofseedperishablebutof imperishableby[the] wordlivingof Godandabiding
Greek Commentary for 1 Peter 1:23
Perfect passive participle of αναγενναω anagennaō which see in 1 Peter 1:2. [source]
Ablative with εκ ek as the source, for πταρτος phthartos see 1 Peter 1:18, and σπορας sporās (from σπειρω speirō to sow), old word (sowing, seed) here only in N.T., though σπορος sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω zaō and μενω menō) can be taken with τεου theou (God) or with λογου logou (word). In 1 Peter 1:25 μενει menei is used with ρημα rēma (word). Still in Daniel 6:26 both μενων menōn and ζων zōn are used with τεος theos Either construction makes sense here. [source]
See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message. [source]
These present active participles (from ζαω zaō and μενω menō) can be taken with τεου theou (God) or with λογου logou (word). In 1 Peter 1:25 μενει menei is used with ρημα rēma (word). Still in Daniel 6:26 both μενων menōn and ζων zōn are used with τεος theos Either construction makes sense here. [source]
Rev., having been begotten again. Compare James 1:18. [source]
Note the difference in the prepositions; the former denoting the origin or source of life, the latter the medium through which it imparts itself to the nature. [source]
The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. “In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b )the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby” (Scott, on James 1:18, “Speaker's Commentary”). [source]
Nowhere else in the New Testament. Primarily, the sowing of seed. [source]
Reverse Greek Commentary Search for 1 Peter 1:23
Rev., more correctly, children. Son is υἱός . Τέκνον , child ( τίκτω , to bring forth ), denotes a relation based on community of nature, while υἱός , Son, may indicate only adoption and heirship. See Galatians 4:7. Except in Revelation 21:7, which is a quotation, John never uses υἱός to describe the relation of Christians to God, since he regards their position not as a result of adoption, but of a new life. Paul, on the other hand, regards the relation from the legal standpoint, as adoption, imparting a new dignity and relation (Romans 8:15; Galatians 4:5, Galatians 4:6). See also James 1:18; 1 Peter 1:3, 1 Peter 1:23, where the point of view is John's rather than Paul's. Τέκνον , indicating the relationship of man to God, occurs in John 1:12; John 11:52; 1 John 3:1, 1 John 3:2, 1 John 3:10; 1 John 5:2, and always in the plural. [source]
Note the emphatic position of ζῶν livingLiving is the word of God, since it is the word of “the living God” (Hebrews 3:12). Living in its essence. For ἐνεργὴς activeenergizing, and kindred words, see on John 1:12; see on Philemon 3:21; see on Colossians 1:29; see on Philemon 1:6. Manifesting itself actively in the world and in men's hearts. Comp. 1 Peter 1:23. [source]
Rev., brought forth. See on James 1:15, and compare 1 John 3:9; 1 Peter 1:23. [source]
Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6; and compare Acts 9:41, where Peter is the prominent actor; and Acts 10:42, where he is the speaker. [source]
The verb is used by Peter only, and by him only here and 1 Peter 1:23. It is in the aorist tense, and should be rendered, as Rev., begat; because regeneration is regarded as a definite historical act accomplished once for all, or possibly because Peter regards the historical act of Christ's resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ. Romans 7:4; Romans 6:8-11. [source]
Compare 1 Peter 1:23, and note that ῥῆμα is used for word, instead of λόγος ; and Κύριος , Lord, instead of Θεός , God, which is the reading of the Hebrew, and of most copies of the Septuagint. The substitution indicates that Peter identifies Jesus with God. No very satisfactory reason can be given for the change from λόγος to ῥῆμα . It may be due to the Greek translation, which Peter follows. [source]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις anagennēsis for παλινγενεσια palingenesia (Titus 3:5). If ανωτεν anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
First aorist active articular The Stoics used αναγεννησις anagennēsis for παλινγενεσια palingenesia (Titus 3:5). If ανωτεν anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
Instrumental case neuter plural of the late verbal adjective from πτειρω phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις phthartois and so in the same case. Slaves were set free by silver and gold. [source]
Second aorist middle participle of αποτιτημι apotithēmi old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5.; Ephesians 4:22). Either sense suits here. Therefore (ουν oun) because of the new birth (1 Peter 1:23) and the new life demanded. [source]
First aorist passive indicative of λυτροω lutroō old verb from λυτρον lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
ρεπος Brephos old word, originally unborn child (Luke 1:41-44), then infant (Luke 2:12), here figuratively, like νηπιοι nēpioi Αρτιγεννητα Artigennēta is a late and rare compound (Lucian, imperial inscription) from αρτι arti and γενναω gennaō with evident allusion to αναγεγεννημενοι anagegennēmenoi in 1 Peter 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). [source]
First aorist (constative) active imperative of επιποτεω epipotheō old verb for intense yearning (Philemon 2:26).The spiritual milk which is without guile (το λογικον αδολον γαλα to logikon adolon gala). Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ).That ye may grow thereby Purpose clause with ινα hina and the first aorist passive subjunctive of αυχανω auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν sōtērian) here is final salvation. [source]
Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ). [source]
Present middle participle masculine plural of προσερχομαι proserchomai Accusative case in apposition with ον hon (whom, the Lord Christ). There is apparent an intentional contradiction between “living” and “stone.” Cf. “living hope” in 1 Peter 1:3 and “living word” in 1 Peter 1:23.Rejected indeed of men (υπο αντρωπων μεν αποδεδοκιμασμενον hupo anthrōpōn men apodedokimasmenon). Perfect passive participle of αποδοκιμαζω apodokimazō old verb to repudiate after test (Luke 9:22), in the accusative case agreeing with λιτον lithon with God (παρα δε τεωι para de theōi). “By the side of God,” as he looks at it, in contrast with the rejection “by men” (υπο αντρωπων hupo anthrōpōn).Elect From Isaiah 28:6 as in εντιμον entimon (precious, for which see Luke 7:2) rather than δοκιμον dokimon (proved) expected after αποδεδοκιμασμενον apodedokimasmenon as meaning far more in God‘s sight, “a pre-eminence of position with” (Hort). [source]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος presbuteros =ιερευς episcopos not ιερεις hiereus We are all ετνος αγιον hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος eis peripoiēsin (for a possession). περιποιησις Periousios laos is a people over and above the others and περιεποιησατο peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα hopōs rather than εχαγγελλω hina with the first aorist active subjunctive of τας αρετας exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον to thaumaston autou phōs). Christianity. For ταυμαζω thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
No word in the Greek for “apparel” For απταρτος aphthartos see note on 1 Peter 1:4 and note on 1 Peter 1:23. For πραυς praus see Matthew 5:5; Matthew 11:29. Πνευμα Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18, 1 Peter 3:19; 1 Peter 4:6 it means the whole inner man as opposed to σαρχ sarx or σωμα sōma very much as πσυχη psuchē is used as opposed to σωμα sōma Spirit just mentioned.Of great price (πολυτελες poluteles). Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
Perfect middle indicative of δωρεω dōreō for which see 2 Peter 1:3.His precious and exceeding great promises (τα τιμια και μεγιστα επαγγελματα ta timia kai megista epaggelmata). Επαγγελμα Epaggelma is an old word (from επαγγελλω epaggellō) in place of the common επαγγελια epaggelia in N.T. only here and 2 Peter 3:13. Τιμιος Timios (precious, from τιμη timē value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ‘s promises). Μεγιστα Megista is the elative superlative used along with a positive adjective (τιμια timia).That ye may become Purpose clause with ινα hina and second aorist middle subjunctive of γινομαι ginomai these The promises.Partakers (κοινωνοι koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες apophugontes). Second aorist active participle of αποπευγω apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας phthorās old word from πτειρω phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
Purpose clause with ινα hina and second aorist middle subjunctive of γινομαι ginomai these The promises.Partakers (κοινωνοι koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες apophugontes). Second aorist active participle of αποπευγω apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας phthorās old word from πτειρω phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
This phrase, like το τειον to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες apophugontes). Second aorist active participle of αποπευγω apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας phthorās old word from πτειρω phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]