Exegetical and Hermeneutical Commentary of 1 Peter 1:21
Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
21. who by him do believe in God ] Literally, who through him are faithful (or believing) towards God; the adjective expressing a permanent attribute of character rather than the mere act which would be expressed by the participle in Greek, and the present indicative in English.
that raised him up from the dead ] The prominence given to the Resurrection as the ground of Faith and Hope is eminently characteristic of St Peter (Act 2:32-36; Act 3:15; Act 4:10). The redemptive act was completed in the shedding of the “precious blood,” but the Resurrection and the “glory” of the Ascension were the foundation of man’s confidence that the work had been completed. The “in God” expresses the Credo in Deum rather than Credo Deo; faith and hope were to find their object in God, be directed towards Him.
Fuente: The Cambridge Bible for Schools and Colleges
Who by him do believe in God – Faith is sometimes represented particularly as exercised in God, and sometimes in Christ. It is always a characteristic of true religion that a man has faith in God. Compare the notes at Mar 11:22.
That raised him up from the dead – See the Act 2:24; Act 3:15, Act 3:26; Act 4:10; Act 5:30; Act 13:30 notes; Rom 4:24; Rom 6:4 notes; 1Co 15:15 note.
And gave him glory – By exalting him at his own right hand in heaven, Phi 2:9; 1Ti 3:16; Eph 1:20-21.
That your faith and hope might be in God – That is, by raising up the Lord Jesus, and exalting him to heaven, he has laid the foundation of confidence in his promises, and of the hope of eternal life. Compare the notes at 1Pe 1:3. Compare 1 Cor. 15; Col 1:27; 1Th 1:3; 1Ti 1:1.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. Who by him do believe in God] This is supposed to refer to the Gentiles, who never knew the true God till they heard the preaching of the Gospel: the Jews had known him long before, but the Gentiles had every thing to learn when the first preachers of the Gospel arrived amongst them.
Gave him glory] Raised him to his right hand, where, as a Prince and a Saviour, he gives repentance and remission of sins.
That your faith] In the fulfilment of all his promises, and your hope of eternal glory, might be in God, who is unchangeable in his counsels, and infinite in his mercies.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who by him do believe in God; both as revealing God to you, Mat 11:27; Joh 1:14; and making way for you to God, who, out of Christ, is a consuming fire, so that there is no coming to him but by Christ, Joh 14:6; Eph 2:18; 3:12; Heb 7:25.
Gave him glory; viz. in his resurrection, ascension, sitting at the right hand of God, &c., Phi 2:9-11; Heb 2:9,10.
That your faith and hope might be in God; that seeing Christ raised and glorified, ye might be fully confirmed in the belief of a thorough satisfaction made to Divine justice for sin, and perfect reconciliation wrought (for had not Christ fully paid the price of redemption, his Father would never have let him out of the prison of the grave, in which his justice had shut him up); from which faith ariseth a hope, which looks to the resurrection of Christ your Head, as the certain pledge and earnest of your resurrection to life and glory. Christs resurrection and glory are the great grounds of faith, 1Pe 3:21; Act 2:32,33; 5:31; 10:40; Rom 4:24,25; 1Co 15:14,17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. by himCompare “thefaith which is by Him,” Ac3:16. Through Christ: His Spirit, obtained for us in Hisresurrection and ascension, enabling us to believe. This verseexcludes all who do not “by Him believe in God,” andincludes all of every age and clime that do. Literally, “arebelievers in God.” “To believe IN(Greek, ‘eis‘) God” expresses an internaltrust: “by believing to love God, going INTOHim, and cleaving to Him, incorporated into His members. By thisfaith the ungodly is justified, so that thenceforth faithitself begins to work by love” [P. LOMBARD].To believe ON(Greek, “epi,” or dative case) Godexpresses the confidence, which grounds itself on God,reposing on Him. “Faith IN(Greek, ‘en‘) His blood” (Ro3:25) implies that His blood is the element INwhich faith has its proper and abiding place. Compare with thisverse, 1Pe 1:21; Act 20:21,”Repentance toward (Greek, ‘eis,‘ ‘into,’ turningtowards and going into) God and faith toward (Greek,‘eis,‘ ‘into’) Christ”: where, as there is but onearticle to both repentance and faith, the two areinseparably joined as together forming one truth; where “repentance”is, there “faith” is; when one knows God the Fatherspiritually, then he must know the Son by whom alone we can come tothe Father. In Christ we have life: if we have not the doctrine ofChrist, we have not God. The only living way to God is through Christand His sacrifice.
that raised himTheraising of Jesus by God is the special ground of our “believing”:(1) because by it God declared openly His acceptance of Him as ourrighteous substitute; (2) because by it and His glorification Hereceived power, namely, the Holy Spirit, to impart to His elect”faith”: the same power enabling us to believe as raisedHim from the dead. Our faith must not only be INChrist, but BY and THROUGHChrist. “Since in Christ’s resurrection and consequent dominionour safety is grounded, there ‘faith’ and ‘hope’ find theirstay” [CALVIN].
that your faith and hopemight be in Godthe object and effect of God’s raisingChrist. He states what was the actual result and fact, not anexhortation, except indirectly. Your faith flows fromHis resurrection; your hope from God’s having “givenHim glory” (compare 1Pe 1:11,”glories”). Remember God’s having raised and glorifiedJesus as the anchor of your faith and hope in God, and so keep alivethese graces. Apart from Christ we could have only feared, notbelieved and hoped in God. Compare 1Pe 1:3;1Pe 1:7-9; 1Pe 1:13,on hope in connection with faith; love is introduced in1Pe 1:22.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Who by him do believe in God,…. Christ, as God, is the object of faith; as Mediator, he is the way to the Father, by which men come to him, believe in him and lay hold upon him, as their covenant God and Father; and is also the author of that faith by which they believe in him; and all their encouragement to believe is taken from him; and such who do come to God by Christ, and stay themselves upon him, trusting in him, may know, and comfortably conclude, that Christ, who was foreordained from all eternity to be the Redeemer of his people, was manifest in the flesh for their sakes, and to obtain eternal redemption for them, which he was sent to do, by him
that raised him up from the dead: mention being made of his blood, as the price of redemption, 1Pe 1:19, supposes that he died; and lest it should be thought that he was held by the pains of death, and under the power of it, which it was impossible he should, considering the dignity of his person, as the Son of God, and the fulfilment of his engagements, as the surety of his people; his resurrection from the dead is asserted, which was not only foretold by himself, but predicted by the prophets, and was punctually accomplished; and which, as here, is usually ascribed to God the Father, though not to the exclusion of Christ himself, who had power to lay down his life, and take it up again; and which is a very great encouragement to faith in God, both with respect to justification in his sight, and acceptance with him, since Christ rose again for our justification, and with regard to a future resurrection:
and gave him glory; by raising him from the dead, when his body became a glorious one, being raised, spiritual, powerful, and incorruptible; and by his ascension to heaven, being received up in a cloud, attended by thousands of angels, and triumphing over the powers of darkness; and by placing him at his own right hand, which is an honour never bestowed on any mere creature; and by possessing him with the gifts of the Spirit for men, and giving him all power in heaven and in earth, and authority to exercise judgment on all, and a name above every name in this, or the world to come:
that your faith and hope might be in God; which are graces that go together, and much resemble and assist, each other; they are both the gifts of God, and have him for their object, and meet in the same persons; and are greatly encouraged by the resurrection of Christ, and the glory he now enjoys, since because he lives, those that believe in him shall live also, and appear with him in glory.
Fuente: John Gill’s Exposition of the Entire Bible
Who through him are believers in God ( ‘ ). Accusative case in apposition with (you), “the through him (that is Christ as in 1Pet 1:8; Acts 3:16) believers ( correct text of A B) in God.”
Which raised ( ). Accusative singular articular (agreeing with ) first aorist active participle of (cf. ‘ in verse 3).
Gave glory to him ( ). Second aorist active participle of agreeing also with . See Peter’s speech in Ac 3:13 about God glorifying () Jesus and also the same idea by Peter in Acts 2:33-36; Acts 5:31.
So that your faith and hope might be in God ( ). H with the infinitive () and the accusative of general reference ( ) is used in the N.T. as in the Koine for either purpose (Mt 10:1) or usually result (Mr 4:37). Hence here result (so that is) is more probable than design.
Fuente: Robertson’s Word Pictures in the New Testament
Which raised. Compare Rom 4:24.
That your faith and hope might be in God. Some render, that your faith should also be toward God.
Fuente: Vincent’s Word Studies in the New Testament
1) “Who by him do believe in God.” Jesus was manifest in-the flesh for the ones believing in God, Joh 1:31-33; Joh 1:11-12.
2) “That raised him up from the dead.” Peter affirmed his and true disciples, belief that the living God had raised Jesus up from the dead (Gk. nekron) -among dead corpses, Rom 8:11. He shall also bring forth all who have since believed. 1Th 4:14.
3) “And gave him the glory.” And gave to Him therewith glory -a resurrection glory body. Php_3:21.
4) “That your faith and hope might be in God.” The earthly manifestation of Jesus Christ, His death, and glorious resurrection body after His death, were all heaven ordained evidences by which the Holy Spirit might call unbelievers to faith in Jesus Christ and believers to exercise their volition, (their will) as obedient servants, in faith and hope of their resurrection and reunion with the Lord and all the redeemed. Joh 20:31; Php_3:20-21; Tit 2:11-13; 1Pe 1:13.
Fuente: Garner-Howes Baptist Commentary
21 Who believe The manifestation of Christ refers not to all indiscriminately, but belongs to those only on whom he by the Gospel shines. But we must notice the words, Who by him believe in God: here is shortly expressed what faith is. For, since God is incomprehensible, faith could never reach to him, except it had an immediate regard to Christ. Nay, there are two reasons why faith could not be in God, except Christ intervened as a Mediator: first, the greatness of the divine glory must be taken to the account, and at the same time the littleness of our capacity. Our acuteness is doubtless very far from being capable of ascending so high as to comprehend God. Hence all knowledge of God without Christ is a vast abyss which immediately swallows up all our thoughts. A clear proof of this we have, not only in the Turks and the Jews, who in the place of God worship their own dreams, but also in the Papists. Common is that axiom of the schools, that God is the object of faith. Thus of hidden majesty, Christ being overlooked, they largely and refinedly speculate; but with what success? They entangle themselves in astounding dotages, so that there is no end to their wanderings. For faith, as they think, is nothing else but an imaginative speculation. Let us, therefore, remember, that Christ is not in vain called the image of the invisible God, (Col 1:15😉 but this name is given to him for this reason, because God cannot be known except in him.
The second reason is, that as faith unites us to God, we shun and dread every access to him, except a Mediator comes who can deliver us from fear. For sin, which reigns in us, renders us hateful to God and him to us. Hence, as soon as mention is made of God, we must necessarily be filled with dread; and if we approach him, his justice is like fire, which will wholly consume us.
It is hence evident that we cannot believe in God except through Christ, in whom God in a manner makes himself little, that he might accommodate himself to our comprehension; and it is Christ alone who can tranquillize consciences, so that we may dare to come in confidence to God.
That raised him up from the dead He adds, that Christ had been raised up from the dead, in order that their faith and hope, by which they were supported, might have a firm foundation. And hereby again is confuted the gloss respecting universal and indiscriminate faith in God; for had there been no resurrection of Christ, still God would remain in heaven. But Peter says that he would not have been believed in, except Christ had risen. It is then evident, that faith is something else than to behold the naked majesty of God. And rightly does Peter speak in this manner; for it belongs to faith to penetrate into heaven, that it may find the Father there: how could it do so, except it had Christ as a leader?
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By him,” says Paul, “we have confidence of access.” (Eph 3:12.)
It is said also, in Heb 4:16, that relying on our high priest, we can come with confidence to the throne of grace. Hope is the anchor of the soul, which enter into the inner part of the sanctuary; but not without Christ going before. (Heb 6:19.) Faith is our victory against the world, (1Jo 5:4) and what is it that makes it victorious, except that Christ, the Lord of heaven and earth, has us under his guardianship and protection?
As, then, our salvation depends on the resurrection of Christ and his supreme power, faith and hope find here what can support them. For, except he had by rising again triumphed over death, and held now the highest sovereignty, to protect us by his power, what would become of us, exposed to so great a power as that of our enemies, and to such violent attacks? Let us, therefore, learn to what mark we ought to direct our aim, so that we may really believe in God.
Fuente: Calvin’s Complete Commentary
(21) Who by him do believe in God.The sentence is joined on to the foregoing verse just as in 1Pe. 1:5, Who are kept. The who might be rendered by and you; and the clause adds a kind of proof of the foregoing statement, drawn from the result of Gods manifestation of Christ to them. This Christian doctrine is no innovation, nothing to lead you away from the God of our fathers. That same God had had the scheme in His thoughts from the beginning, and it is in that same God that you have been led thereby to believe. There is a better supported and more forcible reading, Who through Him are faithful towards God, which combines the ideas of believing, i.e., putting the whole trust in God, and of loyal inward observance of Him. And if any one asks whether it be possible to say that Hebrew men only came to believe in God through the revelation of Christ, we must answer by pointing to the whole scope of the Epistle to the Hebrews, and especially to Heb. 3:12, where it is not faith in Christ, but faith in a living God, which they are warned not to abandon: and to Heb. 6:1, where faith toward God is part of the word of the beginning of Christ.
That raised him up.These clauses give the historical facts which had led them, through Christ, to a living faith in God. Though the thought is common with St. Paul (e.g., Rom. 1:2-4), St. Peter was familiar with it years before St. Pauls conversion. See this in Act. 2:23-24; and Act. 2:33-36 of the same chapter will show what he means by gave Him glorynot to be confined to the Ascension, though that is the prominent thought; the glory was already partly given in the Resurrection. Comp. Joh. 17:1, where there is the same reciprocal glorification of the Father and the Son, as here.
That your faith . . . might . . .An inexact rendering which obscures the connection. Literally it is, so that your faith and hope is in (or, toward) God; that is to say, Your faith and hope does not stop short in Jesus. Hammond seems, to be quite right in paraphrasing, Who by believing on Him (Jesus Christ) are far from departing from the God of Israel, but do, indeed, the more firmly believe and depend on Him as that omnipotent God who hath raised Christ from the dead. The co-equal Son is less than the Father (Joh. 14:28); and we should terribly mistake the meaning of the gospel were we content to rest in the love of Christ Himself without accepting His revelation of the Father. This is the living hope of 1Pe. 1:3, brought about by Christs resurrection. Some of the German commentators translate, So that your faith may be also hope in God; which has nothing ungrammatical in it, but does not suit the context so well.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. By him As mediator. Only through him do we believe in God; not in a god, as did the heathen, nor in the true God as the Jew knew him, the deliverer from Egypt, but the God who raised our Lord from the dead, and exalted him to the throne of glory. (See St. Peter’s speech, Act 2:22-36.)
Faith hope Not in order that they might, but rather so that they do, as a result of that resurrection and glorification, sweetly rest in God.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 1:21. Who by him do believe Who by him,by his means,or on his account,do trust in God. The expression is remarkable; and the meaning seems to be, that Christians, who before their conversion were ignorant of the true God, learnt his Being and Providence, through grace, from the great fact of Christ’s resurrection, and the power with which God the Father invested him on his ascension into heaven.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 1:21 . ( i.e. ) (or ) ] : the same clausal connection as in 1Pe 1:4-5 .
The construction is very frequent in the N. T., especially in John; Christ is for the most part named as the object; God , as here, in Joh 12:44 ; Joh 14:1 .
This adjunct, by giving prominence to the fact that the readers are brought to faith in God by Christ, confirms the thought previously expressed by . [96] Nor should it ever have been denied that by it the readers may be recognised as having been heathens formerly.
]
[ 97] not subjoined aimlessly as an accidental predicate applied by the apostle to God; but, closely linked on to , the words serve to describe more nearly as the object of the Christian faith . The conviction that God has raised and glorified Christ the Crucified belongs essentially to the Christian faith in God; with the first half of this clause, cf. Rom 4:24 ; Rom 8:11 ; 2Co 4:14 ; Gal 1:1 ; with the second, Joh 17:5 ; Joh 17:22 ; and with the whole thought, Eph 1:20 ; Act 2:32 f. This adjunct, defining more nearly, is not meant to declare “how far Christ by His revelation has produced faith in God” (Wiesinger), the whole structure of the clause is opposed to this, but what is the faith to which through Christ the readers have attained.
] not: (Oecumenius, Luther: “in order that;” thus also the Syr., Vulg., Beza, etc.), nor is it: itaque, as if a “ ” or a “ ” were to be supplied to (Aretius); but: “ so that ,” it denotes the fruit which faith in God, who raised up Christ from the dead, has brought forth in the readers, which supplies the confirmation that Christ has appeared for their sake ( ).
] Most interpreters translate: “so that your faith and your hope are directed to God;” Weiss, on the other hand (p. 43), Brckner, Schott, Fronmller, Hofmann, take it: “so that your faith is at the same time hope toward God.” The position of the words seems to favour this last translation, since the genitive stands between the two substantives, whilst otherwise either (or .), cf. Rom 1:20 , Phi 1:25 , 1Th 2:12 , or . . . , cf. Php 1:20 , 1Th 3:7 , would have been expected; but this is not decisive, inasmuch as in Eph 3:5 occurs. On the other hand, the connection of thought gives the preference to the latter view; for, in the former case, not only is it noticeable that “the result is exactly the same as that denoted by (Weiss), but in it seems to be nothing more than an accidental appendage, whilst in reality it is the point aimed at in the whole deduction; that is to say, the truth and livingness of faith (in the resurrection and glorification of Christ) are manifested in this, that it is also an hope; cf. 1Pe 1:3 ; 1Pe 1:6 ; 1Pe 1:9 ; 1Pe 1:13 . [98] Schott is wrong in thinking that has reference not only to , but at the same time to ; for though by here only can be understood, yet it is grammatically impossible to connect the final , which is closely linked on to , likewise with .
The object of hope is specified in the words . . .; it is the resurrection and attainment of the which is given to Christ; cf. Rom 8:11 ; Rom 8:17 .
[96] Hofmann: “The assertion that Christ was foreordained and made manifest for their sake is actually justified in this, that they have faith in God through Him.”
[97] Weiss (p. 243) lays stress on in order to prove the low plane of Peter’s conception of the person of Christ; yet Christ also says in the Gospel of John, that God had given Him , , , , etc. Paul, too, asserts that God exalted Christ and gifted Him ( ) with the ; there is a similar passage too in Hebrews, that God has appointed or made Him .
[98] Weiss is wrong in saying that, according to Peter’s view, faith is but the preparatory step to hope, since it rather includes the latter.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
Ver. 21. Might be in God ] And so in a safer hand than our own; he hath laid help upon one that is mighty.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 .] who are through Him (surely not only, as Wies., through His manifestation; but through Him personally, made to you all that He is made as the medium of your faith in God: the resurrection and glory being included. In fact . . . is an epexegesis of ) believers on God (a similar specification is found at 1Pe 1:4 , . . .) who raised Him from the dead, and gave Him glory (“That we are redeemed from our vain conversation, is owing to the blood of Christ: but that we have faith and hope in God, is brought about by God having raised Christ from the dead, and given Him glory.” Hofm. Schriftb. ii. 1, p. 383. Wies. remarks that the of 1Pe 1:11 are here separately specified), so that your faith and hope are (not, as Syr., Vulg., c., Luth., Calv., Beza, Est., al., and E. V., “that your faith and hope might be ;” nor, as Aretius (in Huth.), “so that your faith and hope ought to be :” but simply announcing a matter of fact. Your faith rests on Christ’s resurrection it was God who raised Him: your hope, on Christ’s glorification: it is God who has given Him that glory. Closely accordant with this is St. Peter’s first public speech in the Act 2:22 ff., where all that has happened to Christ is referred to God as the doer of it) on (resting on and in) God .
Fuente: Henry Alford’s Greek Testament
1Pe 1:21 . , for the sake of you Gentiles, i.e. , , 1Pe 3:18 . The resurrection of Jesus and His glorification are the basis of their faith in God and inspire not merely faith but hope. . Compare for form Act 3:16 , and for thought Rom 5:2 ; Eph 2:18 . This construction occurs not infrequently in the Bezan text and is simply equivalent to . with the Dative (Act 16:15 ) corresponding to . But . keeping construction has changed its meaning. Already it is semi-technical = believing, sc. in Jesus and here follows immediately. So the verb is a true gloss; the addition of corrects the common conception of faith, which ultimately gave rise to a distinction between belief in Christ and belief in God. , so e.g. , the prophecy (Isa 52:13 ) was fulfilled when the lame man was healed by St. Peter and St. John; (Act 3:13 ). But the glory is primarily and generally the glorious resurrection and ascension, in which state Jesus sent the Holy Spirit ( , John). . may be part of the subject of , so that your faith and hope are in God, or predicate so that your faith is also hope in God . In either case is rather confidence than hope , in accordance with LXX usage (= ), and supplies an adequate climax patient faith leads up to the appropriation of the Hope of Israel.
Fuente: The Expositors Greek Testament by Robertson
raised . . . up. App-178.
Fuente: Companion Bible Notes, Appendices and Graphics
21.] who are through Him (surely not only, as Wies., through His manifestation; but through Him personally, made to you all that He is made as the medium of your faith in God: the resurrection and glory being included. In fact … is an epexegesis of ) believers on God (a similar specification is found at 1Pe 1:4, …) who raised Him from the dead, and gave Him glory (That we are redeemed from our vain conversation, is owing to the blood of Christ: but that we have faith and hope in God, is brought about by God having raised Christ from the dead, and given Him glory. Hofm. Schriftb. ii. 1, p. 383. Wies. remarks that the of 1Pe 1:11 are here separately specified), so that your faith and hope are (not, as Syr., Vulg., c., Luth., Calv., Beza, Est., al., and E. V., that your faith and hope might be; nor, as Aretius (in Huth.), so that your faith and hope ought to be: but simply announcing a matter of fact. Your faith rests on Christs resurrection-it was God who raised Him: your hope, on Christs glorification: it is God who has given Him that glory. Closely accordant with this is St. Peters first public speech in the Act 2:22 ff., where all that has happened to Christ is referred to God as the doer of it) on (resting on and in) God.
Fuente: The Greek Testament
1Pe 1:21. , by Him) by Christ, in whose resurrection all the argument and efficacy of faith and hope centre.-[, who believe) by the power of that manifestation.-V. g.]-) that so.- , your faith and hope) These two are most intimately joined together, and yet they differ with respect to the present and the future. [Faith is derived from the resurrection of Christ: hope from His glorification.-V. g.]- , in God) alone, ch. 1Pe 3:5, who hath exalted Jesus, and prepared an anchor for us; Heb 6:19; Rom 8:34; whereas, apart from Christ, we could but have feared Him. Now we clearly believe and hope.
Fuente: Gnomon of the New Testament
by: Joh 5:24, Joh 12:44, Joh 14:6, Heb 6:1, Heb 7:25
that raised: Act 2:24, Act 2:32, Act 3:15, Act 4:10
gave: 1Pe 1:11, 1Pe 3:22, Mat 28:18, Joh 3:34, Joh 5:22, Joh 5:23, Joh 13:31, Joh 13:32, Joh 17:1, Act 2:33, Act 3:13, Eph 1:20-23, Phi 2:9-11, Heb 2:9
your: Psa 42:5, Psa 146:3-5, Jer 17:7, Joh 14:1, Eph 1:12, Eph 1:13, *marg. Eph 1:15, Col 1:27, 1Ti 1:1
Reciprocal: Psa 2:12 – Blessed Psa 7:1 – in Psa 8:5 – hast Psa 16:11 – path Psa 31:24 – all ye Psa 78:7 – set Psa 91:15 – honour Psa 119:49 – upon which Psa 125:1 – that trust Psa 146:5 – whose Pro 22:19 – thy Pro 29:25 – whoso Son 8:5 – leaning Jer 39:18 – because Lam 3:24 – therefore Dan 3:28 – that trusted Zep 3:12 – and Mat 13:35 – from Mar 16:16 – that believeth and Joh 8:54 – it is Joh 11:4 – that Act 10:40 – General Rom 4:24 – if we Rom 4:25 – and was raised Rom 8:11 – him Rom 8:24 – saved Rom 10:9 – and shalt Rom 14:9 – Christ Rom 15:12 – in him 1Co 8:6 – and one 1Co 13:13 – abideth 1Co 15:17 – ye are 1Co 15:19 – hope Gal 1:1 – raised Eph 2:12 – having Eph 2:18 – through Eph 4:4 – as Phi 2:11 – to the Phi 2:19 – But Col 1:4 – faith 1Th 1:10 – whom 1Ti 4:10 – because 2Ti 1:10 – now 2Ti 1:12 – believed Tit 3:8 – which Heb 1:3 – sat Heb 6:11 – of hope Heb 13:20 – brought 1Jo 2:8 – which
Fuente: The Treasury of Scripture Knowledge
1Pe 1:21. This verse tells to whom Christ has been manifest, namely, to the believers. Not that any secrecy was kept from the world in general, for the Gospel was preached to every creature in all the world. But the manifestation was realized or recognized only by those who believed in His resurrection from the dead, and the glory that was afterward given Him. The purpose of all this grand scheme of human redemption was to show that all faith and hope has to be in God.
Fuente: Combined Bible Commentary
1Pe 1:21. Who through him have faith toward God. The better accredited reading replaces the participle which the A. V. renders who believe by the adjective believing, or faithful, which is elsewhere used of having faith in the promises of God (Gal 3:9), in Jesus as the Messiah and Author of salvation (Act 16:1; 2Co 6:15; 1Ti 5:16), and in the fact of His resurrection (Joh 20:27). The object of the belief is elsewhere expressed by the simple dative (Act 16:15, etc.), or by the preposition in (Eph 1:1), but here by the preposition toward. This more forcible phrase, therefore, exhibits the readers not merely as believing, but as raised to the condition of a settled and loyal faith, and as having God Himself, and nothing lower, for the object of this new conviction. And it is through Him, as Peter emphatically reminds them, that they have this new faith. Christ, and only Christ, by all that He had taught and all that He had been on earth, was the means of leading them to this knowledge of God and trust in God. The description loses most of its point and pertinency if Gentiles are not allowed to be in view here. It might be said of Jews, indeed, that they were brought by Christ to a better faith in God, but only of Gentiles, that they owed it to Him that they had ever come to take God as the object of their trust. Thus, too, the connection between this sentence and the preceding becomes natural and weighty. The fact that these Gentiles, once without God and without hope in the world, had been brought through Christ to know God, and rest their faith in Him, is a witness to the truth of Peters statement that even they were in Gods view when the Christ, who had been eternally before His mind as Ransom, was manifested in time.
who raised him from the dead: Peter repeats here what he had urged with such emphasis so soon after Christs departure (Act 2:24; Act 3:15; Act 3:26), and had proclaimed as the fulfilment of prophecy (Act 2:31-36). Compare also Pauls repeated ascription of Christs resurrection to Gods act (Eph 1:20; Gal 1:1; 2Co 4:14; Rom 4:24; Rom 8:11, etc.).
and gave him glory. The consistency of this with Peters own earliest teaching (Act 2:36) is apparent. Its consistency with Pauls view of the name which is above every name as a gift from God (Php 2:9), and with Christs own prayer for a glorification at His Fathers hand, puts it out of the question to suppose (as some argue) that Peters view of the Person of his Lord was less exalted than Pauls, or that he thought of any other subordination of Christ to God than the voluntary subordination, compatible with equality, which the Son assumed, and for which He received reward from the Father, as the apostles consistently teach, and as Christ Himself taught them when He spoke of the Father as giving Him all judgment (Joh 5:22), giving His work and His words (Joh 17:4; Joh 17:8), His glory and even His life (Joh 17:22; Joh 5:26). It is not without reason that the new Centre now found for the faith which had been wasted, ere they knew Christ, on the things of a life of vanity, is designated here, not merely as God, nor even as the true God, but as the God who raised and glorified Christ Himself. That reason, however, lies neither in the idea that it was not the visibly Incarnate Christ (whom these Gentiles had not seen indeed), but only the exalted Christ that could work this faith in them, nor in the idea that faith is not Christian faith unless it embraces this belief in Gods having raised and glorified the Crucified (so Huther), but in what is next to be said of a hope to which this new faith rises.
so that your faith should also be hope toward God. The point of the statement which is placed so forcibly at the end of the section is apt to be missed. To render it, that your faith and hope might be in God (so Luther, Calvin, Beza, etc., and among Versions the Syriac, Vulgate, A. V., and R. V.), or so that your faith and hope are directed toward God (so many interpreters), is to bring the hope in as little more than a rhetorical appendix to the faith, and to make Peter close so rich a paragraph with a bald repetition of what has been already stated in the clause, who through Him have faith toward God. It overlooks also the peculiar arrangement of the Greek words, and strips the definition of God as the God who raised and glorified Christ of its pertinency. The sentence becomes a still balder repetition of what has been already stated, if (which both the A. V. and R. V. avoid, but most interpreters adhere to) the rendering, so that . . . are in God, is followed. It is doubtful, however, whether the Greek phrase so rendered ever loses the idea of purpose, even where it may seem to deal with result. Taking the hope, therefore, to be predicate to the faith, we should translate that your faith should also be (as indeed it is) hope toward God. We have thus a new idea added to the previous train, and see how each of the prior clauses makes its own distinct contribution. Christs death delivered them from the slavery of their vain life. Christs manifestation was the means of lifting them to a faith of which God Himself, whom otherwise they would not have known, became the Object. Christs resurrection opened the gates of the future, and gave them a new hope, which also had God for its Object. And in raising Christ from the dead, and giving Him glory, God had it in view to make them what they now are, children of hope as well as faith, and to raise them not merely to faith, but to a faith rich in hope, to a faith which should now be hope in Himself. What this God whom they now believed in had done in Christs case woke in them the certain hope of a future in which He would give them joy over the heaviness and manifold temptations of the present. And this, too, was a reason why they should live their present life in holy fear, lest they might come short of what God intended for them!