Exegetical and Hermeneutical Commentary of 1 Peter 1:4
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
4. to an inheritance incorruptible ] The clause is co-ordinate with the preceding and depends upon the word “begotten.” The idea of the “inheritance” is again essentially Pauline (Act 20:32, Gal 3:18, Eph 1:14; Eph 1:18 and elsewhere). The epithets attached to the word distinguish it from any earthly inheritance, such as had been given to Israel (Act 7:5), and agree with the “everlasting inheritance” of Heb 9:15. Here it answers to the completed “salvation” of the next verse, of which we get glimpses and foretastes here, but which is reserved in its fulness in and for the region of the eternal. In that inheritance there is nothing that mars, nothing that defiles (Rev 21:27), nothing that fades away, as the flower of the field fadeth (Jas 1:10-11). The two latter adjectives ( amiantos, amarantos) have in the Greek an impressive assonance which cannot be reproduced in English.
for you ] Some MSS. give “for us,” but this was probably a correction due to the use of the first person in the preceding verse, and the present text, which rests on the authority of the best MSS., is like St Paul’s changes from the first person to the second (as in Rom 7:4-5, Eph 2:13-14), the natural expression of the feeling of the Apostle that what he hopes and believes for himself, he hopes and believes also for those to whom he writes.
Fuente: The Cambridge Bible for Schools and Colleges
To an inheritance – Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, see the Act 20:32 note; Eph 1:11, Eph 1:14, Eph 1:18 notes; Col 1:12 note. Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance – as what their Father will bestow on them as the proof of his love.
Incorruptible – It will not fade away and vanish, as that which we inherit in this world does. See the word explained in the notes at 1Co 9:25. The meaning here is, that the inheritance will be imperishable, or will endure forever. Here, to whatever we may be heirs, we must soon part with the inheritance; there it will be eternal.
And undefiled – See the Heb 7:26; Heb 13:4 notes; Jam 1:27 note. The word does not elsewhere occur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been obtained by dishonesty, nor will it be held by fraud; it will not be such as will corrupt the soul, or tempt to extravagance, sensuality, and lust, as a rich inheritance often does here; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. How many estates, says Benson, have been got by fraudulent and unjust methods; by poisoning, or in some other way murdering the right heir; by cheating of helpless orphans; by ruining the fatherless and widows; by oppressing their neighbors, or grinding the faces of the poor, and taking their garments or vineyards from them! But this future inheritance of the saints is stained by none of these vices; it is neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it. Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice; there the inheritance may be enjoyed forever, and the soul continually advance in knowledge, holiness, and the active service of God.
And that fadeth not away – Greek amaranton. This word occurs nowhere else in the New Testament, though the word amarantinos occurs in 1Pe 5:4, applied to a crown or garland. The word is properly applied to that which does not fade or wither, in contradistinction from a flower that fades. It may then denote anything that is enduring, and is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendor, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word incorruptible. Both words indeed denote perpetuity, but that refers to perpetuity in contrast with decay; this denotes perpetuity in the sense that everything there will be kept in its original brightness and beauty. The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their luster; the flowers that bloom on the banks of the river of life will always be as rich in color, and as fragant, as when we first beheld them.
Reserved in heaven for you – Margin, us. The difference in the text and the margin arises from the various readings in mss. The common reading is for you. The sense is not materially affected. The idea is, that it is an inheritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. Compare the Mat 25:34 note; Joh 14:2 note; Col 1:5 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. To an inheritance] Called an inheritance because it belongs to the children of God. Eternal life cannot be a gift to any but these; for, even in heaven, the lot is dealt out according to law: if children, then heirs; if not children, then not heirs.
Incorruptible] . It has no principles of dissolution or decay in it; and, therefore, must be totally different from this earth.
Undefiled] . Nothing impure can enter it; it not only has no principles or seeds of dissolution in itself, but it can never admit any; therefore its deterioration is impossible.
Fadeth not away] . It cannot wither, it is always in bloom; a metaphor taken from those flowers that never lose their hue nor their fragrance. From the Greek we have our flowers called amaranths, because they preserve their hue and odour for a long time.
Reserved in heaven] Such a place as that described above is not to be expected on earth; it is that which was typified by the earthly Canaan, and in reference to which the patriarchs endured all trials and difficulties in this life, as seeing Him who is invisible.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To an inheritance; so eternal life is called, Eph 1:18, and elsewhere, as being given not as wages to hirelings, but as an inheritance to children born of God, and adopted to him.
Incorruptible; immortal, everlasting, which being once possessed, cannot be taken away, nor pass over to others.
And undefiled; both as being pure in itself, and having nothing to offend them that enjoy it; and likewise as being incapable of any pollution or defilement, contrary to what is said of the land of Canaan, the earthly inheritance of the Israelites, Jer 2:7; Eze 36:17.
And that fadeth not away; always retains its vigour and gratefulness, never causes weariness or satiety in them that possess it. It seems to be a metaphor taken from flowers, probably the amaranthus, (the very word here used), which still keeps its freshness and verdure, without any decay or withering.
Reserved; laid up, Col 1:5; 2Ti 4:8; secured for the heirs, though not yet possessed by them.
In heaven; and therefore safe, and out of the reach of enemies. This is opposed to the uncertain condition of earthly possessions, such as Canaan was.
For you; margin, for us, viz. whom God hath begotten again: or if we read it, as in the text, for you, the apostle may change the person in order to his exhortation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. To an inheritancetheobject of our “hope” (1Pe1:3), which is therefore not a dead, but a “living“hope. The inheritance is the believer’s already by title, beingactually assigned to him; the entrance on its possession is future,and hoped for as a certainty. Being “begotten again” as a”son,” he is an “heir,” as earthly fathers begetchildren who shall inherit their goods. The inheritanceis “salvation” (1Pe 1:5;1Pe 1:9); “the grace to bebrought at the revelation of Christ” (1Pe1:13); “a crown of glory that fadeth not away.”
incorruptiblenothaving within the germs of death. Negations of the imperfectionswhich meet us on every side here are the chief means of conveying toour minds a conception of the heavenly things which “have notentered into the heart of man,” and which we have not facultiesnow capable of fully knowing. Peter, sanguine, impulsive, and highlysusceptible of outward impressions, was the more likely to feelpainfully the deep-seated corruption which, lurking under theoutward splendor of the loveliest of earthly things, dooms them soonto rottenness and decay.
undefilednot stainedas earthly goods by sin, either in the acquiring, or in the using ofthem; unsusceptible of any stain. “The rich man is either adishonest man himself, or the heir of a dishonest man” [JEROME].Even Israel’s inheritance was defiled by the people’s sins.Defilement intrudes even on our holy things now, whereas God’sservice ought to be undefiled.
that fadeth not awayContrast1Pe 1:24. Even the mostdelicate part of the heavenly inheritance, its bloom, continuesunfading. “In substance incorruptible; in purityundefiled; in beauty unfading” [ALFORD].
reservedkept up(Col 1:5, “laid upfor you in heaven,” 2Ti 4:8);Greek perfect, expressing a fixed and abiding state,“which has been and is reserved.” The inheritance is insecurity, beyond risk, out of the reach of Satan, though we for whomit is reserved are still in the midst of dangers. Still, if we bebelievers, we too, as well as the inheritance, are “kept”(the same Greek, Joh 17:12)by Jesus safely (1Pe 1:5).
in heavenGreek,“in the heavens,” where it can neither be destroyed norplundered. It does not follow that, because it is now laid upin heaven, it shall not hereafter be on earthalso.
for youIt is securenot only in itself from all misfortune, but also from all alienation,so that no other can receive it in your stead. He had said us (1Pe1:3); he now turns his address to the elect in order to encourageand exhort them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To an inheritance incorruptible,…. This is a further explanation of the “lively hope”, or hope laid up in heaven, which regenerate ones are begotten to: it is an “inheritance”; a large estate, and rich possession, they are born heirs apparent to; what is not to be got by industry, or obtained by the works of the law; for they that are of the law are not heirs; but what is the pure bequest and free gift of God, as a Father to his children; for an inheritance is proper and peculiar to children, nor does it belong to any but them; and it comes to them through the death of the testator, Christ, and of it the Holy Spirit is the pledge and earnest: and here it is said to be
incorruptible; it is free from corruption in itself; nor can it be corrupted by others, by moth, or rust, or other things, as gold, silver, and garments may, which are a part of earthly inheritances; nor can it be enjoyed by corrupt persons, either corrupted with sin, or clothed with frailty and mortality; wherefore, in order to inherit it, corruption must put on incorruption, in every sense; other epithets and commendations of it follow:
and undefiled; it is in its own nature pure and holy, and free from any defilement of sin; nor are there any of those impurities in it which Jews and Mahometans dream of in their vainly expected earthly paradise; nor will it be possessed by any but undefiled persons, such as are made so through the blood and righteousness of Christ:
and that fadeth not away; as do world, and the glory of it, and all inheritances and possessions in it; here is no continuing city, but there is one to come; in this inheritance are durable riches, everlasting habitations, an house eternal in the heavens, glories in it that will never wither and die, and pleasures which will never end, and which will be enjoyed without decrease or loathing:
reserved in heaven for you; the Alexandrian copy reads, “for us”; and the Ethiopic version renders it, “for us and you”; for all the saints; for all who are the elect, according to the foreknowledge of God, and who are begotten again to a lively hope; for these this inheritance is prepared, laid up, and secured in the hands or Christ their feoffee, who has it in trust for them, and with whom they are co-heirs; and it is safe for them “in heaven”; out of the reach of men and devils: this serves both to commend the inheritance, to set forth the excellency of it, lying in such a place as heaven; for the situation of an inheritance adds oftentimes to the valuableness of it; and also the safety and security of it; it is safe, being in heaven, and more so as it is in Christ’s hands there. The Jews are wont to call the future state an inheritance of the land of the living: they say u
“this is called , “an inheritance”; and add, but in this world a man has no inheritance, nor continuance;”
so they interpret that phrase, “by the God of thy father”, in
Ge 49:25 thus w
“this is , “the inheritance” of the superior place, which is called “heaven”;”
and sometimes they style it , “the superior inheritance”, or “the inheritance above” x; all which agrees with Peter’s language.
u Tzeror Hammor, fol. 150. 3. w Zohar in Gen. fol. 131. 2. x Zohar in Exod. fol. 34. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Unto an inheritance ( ). Old word (from , heir) for the property received by the heir (Mt 21:38), here a picture of the blessedness in store for us pilgrims (Ga 3:18).
Incorruptible (). Old compound adjective (alpha privative and , to corrupt), imperishable. So many inheritances vanish away before they are obtained.
Undefiled (). Old verbal adjective (note alliteration) from alpha privative and , to defile, without defect or flaw in the title, in N.T. only here, Jas 1:27; Heb 13:4.
That fadeth not away (). Alliterative and verbal adjective again from alpha privative and (to dry up, to wither, as in Jas 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.
Reserved (). Perfect passive participle of , old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matt 6:19; John 17:11). Cf. Col 1:5, where laid away” () occurs.
For you ( ). More graphic than the mere dative.
Fuente: Robertson’s Word Pictures in the New Testament
An inheritance [] . A Pauline word, from klhrov, a lot, and nemomai, to distribute among themselves. Hence an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen : “Let us seize on his inheritance” (Mt 21:38); of Abraham in Canaan : “God gave him none inheritance” (Act 7:5); “an eternal inheritance” (Heb 9:15).
Incorruptible, undefiled, and that fadeth not away. Note Peter’s characteristic multiplication of epithets. Incorruptible [] . From aj, not, and fqeirw, to destroy or corrupt. Undefiled [] . From aj, not, and miainw to defile, though the verb means especially to defile by staining, as with color; while molunw, also translated defile (1Co 8:7), is to besmirch, as with mire. We might render unstained, though the word is not used with any conscious reference to its etymology. That fadeth not away [] . Used by Peter only, and but once. From aj, not, and marainomai, to wither. The loveliness of the heavenly inheritance is described as exempt from the blight which attaches to earthly bloom. As between afqarton, incorruptible, and ajmaranton, unwithering, the former emphasizes the indestructibility of substance, and the latter of grace and beauty. The latter adjective appears in the familiar botanical name amaranth. It will be observed that all of these three epithets are compounded with the negative particle aj, not. Archbishop Trench aptly remarks that “it is a remarkable testimony to the reign of sin, and therefore of imperfection, of decay, of death throughout this whole fallen world, that as often as we desire to set forth the glory, purity, and perfection of that other, higher world toward which we strive, we are almost inevitably compelled to do this by the aid of negatives; by the denying to that higher order of things the leading features and characteristics of this.” Compare Rev 21:1, 4, 22, 23, 27; Rev 22:3, 5. Reserved [] . Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God ‘s care for his own from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in Joh 17:11, Christ says, “keep [] those whom thou hast given me;” in ver. 12, “I kept them” [] ; i e., preserved by guarding them. “Those whom thou gavest me I guarded [] .” So Rev., which preserves the distinction. Similarly, Joh 14:15, “keep [] my commandments;” preserve them unbroken by careful watching. So Peter was delivered to the soldiers to guard him [] , but he was kept [] in prison (Act 12:4, 51). Compare Col 1:5, where a different word is used : ajpokeimenhn, lit., laid away.
For you [] . The use of this preposition, instead of the simpler dative, is graphic : with reference to you; with you as its direct object.
Fuente: Vincent’s Word Studies in the New Testament
1) “To an inheritance,” (Gk. eis kleronomian) to or toward an inheritance – coming possession. There is more and better ahead for the redeemed, Eph 1:11-14; Col 1:12; Col 3:24.
2) “Incorruptible, and undefiled,” (Gk. aphtharton) not inherently polluted or contaminated from within and (Gk. amianton) not defiled or tainted by contracted defilement from without. Our inheritance is free from impurity like our Lord within and without.
3) “And that fadeth not away.” This coming inheritance is also declared to be an unfading one. It is not a mirage, or rainless – cloud, or an illusionary hope.”
4) “Reserved in heaven for you.” (Gk. teterem enen) means “having been guarded or protected” in heaven for the begotten in Christ. Each begotten one in Christ has an assured reservation of heaven’s place for him, Joh 14:2-3.
Fuente: Garner-Howes Baptist Commentary
4 To an inheritance (8) The three words which follow are intended to amplify God’s grace; for Peter (as I have before said) had this object in view, to impress our minds thoroughly as to its excellency. Moreover, these two clauses, “to an inheritance incorruptible,” etc., and “to salvation ready to be revealed,” I deem as being in apposition, the latter being explanatory of the former; for he expresses the same thing in two ways.
Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God’s hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salvation can bring us but little comfort, except each one knows that it belongs to himself, Peter adds, for you For consciences will calmly recumb here, that is, when the Lord cries to them from heaven, “Behold, your salvation is in my hand and is kept for you.” But as salvation is not indiscriminately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven.
(8) Pareus puts, “that is, to an inheritance,” making this sentence explanatory of “the hope,” as hope here is a metonymy for its object. It is an inheritance “incorruptible,” not to be destroyed by a flood or by fire, — “undefiled,” not like the land of Canaan, its type, which was defiled by its inhabitants, — “unfading,” different from any worldly inheritance, for the world passeth away. — Ed.
Fuente: Calvin’s Complete Commentary
(4) To an inheritance.This is structurally parallel to and explanatory of, the clause into a living hope We are, as the saying is, born to an estate. This notion of an inheritance, or property, that we have come in for, is particularly Hebrew, occurring very frequently in the Old Testament. The Pontine dispersion had lost their inheritance in Palestine, but there is a better in store for them.
Incorruptible, and undefiled, and that fadeth not away.Exuberant description of the excellencies of the new Canaan. The first epithet contrasts its imperishable nature (see Rom. 1:23; 2Ti. 1:10) with the fleeting tenure of the earthly Canaan. The second speaks of its freedom from pollutions such as desecrated the first Holy Land. Perhaps it may specially mean that the new Holy Land will never be profaned by Gentile incursions and tyrannies. The third, and most poetical of all (which is only found besides in Wis. 6:12), conveys the notion of the unchanging beauty of that landno winter ill the inheritance to which the Resurrection brings us (Son. 2:11).
ReservedThe perfect tense, which hath been reserved unto you, i.e., either in the temporal sensekept all this while until you came, or with a view to you. (Comp. Heb. 11:40.) He now adds explicitly that it is no earthly, but a heavenly possession.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. An inheritance A second statement of the result of the new birth, showing the corresponding external object of the internal hope. The apostle, himself a Jew, labouring chiefly among the Jews, and writing to Churches largely composed of Jewish Christians, naturally recurs to a Hebrew imagery for the full expression of his thought. The land of Canaan, given to their fathers for an inheritance forever, (Gen 17:8,) had been lost by transgression; but these dispersed, homeless sojourners are now assured of a heavenly country and an eternal home. The inheritance belongs to the children brought by the new birth into the family of God, for, “if children, then heirs.” Rom 8:17. Heaven is a free gift; yet it is bestowed in strict accordance with law. Three negative but gloriously descriptive words represent the character of the inheritance.
Incorruptible With no spring within of death or evil to induce decay, or corruption, or destruction.
Undefiled Without spot or stain of sin externally.
Fadeth not Unlike the quickly withering flower, it remains in perpetual freshness and beauty.
Reserved Laid up and carefully watched over and guarded.
In heaven Where the God of glory dwells. The earthly inheritance had been invaded by Assyrians, Babylonians, Egyptians, and Romans; its wealth plundered and its holy places ravaged and destroyed; but the heavenly Canaan is so protected by our glorious Lord that it is absolutely and forever secure.
For you The change of person from us to you permits a direct impressive assurance of the certainty of the inheritance to the faithful, and an admonition as well to the elect, to take heed that they do not forfeit their election.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 1:4. To an inheritance St. Peter had spoken of the hope of life, 1Pe 1:3. He now explains what he meant by thatlife; even the greatest felicity that canbe enjoyed, which he compares to an inheritance, or large estate, a thing most generally esteemed here upon earth. But there is also a further allusion; for parents beget their children to the hopes of living and enjoying their estates or inheritance after them; God had regenerated these Gentile Christians to the hope of a firmer and more durable inheritance: for mortal men in general are born to a short-lived inheritance; the pious are regenerated to one that is everlasting, and not only everlasting, but undefiled;oneneithergottennordetainedbyanywickedmethods;nor shall persons polluted with vice have any share therein. See Rev 21:27. The inheritance of wicked men, or the land where they dwell, is said to be defiled by their own sins; to which perhaps there may be an allusion here. It is added, which withereth not away;so the word properly signifies. Temporal possessions are soon lost, all the glory of them withereth like the grass; (Jam 1:11.) but the future inheritance of the saints shall not remove from one person or family to another; it is no fading inheritance. The faithful lose it not while they live, neither shall they ever die and leave it to their heirs.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 1:4 . ] co-ordinate with the conception ; it is nevertheless not dependent on it, but on , although it denotes the objective blessing to which the has regard. It is added by way of apposition, in order to describe more nearly the substance of the hope with respect to its aim.
means, no doubt, in the O. and N. T. (Mat 21:38 ; Luk 12:13 ) sometimes inheritance ; but more frequently it has the signification of “ possession .” In the O. T. it often serves to denote the land of Canaan and its separate parts, promised and apportioned to the people of Israel (Deu 12:9 ; Lam 5:2 ; Jos 13:14 , and other passages): , , Deu 24:2 , or . In the N. T., and so here also, by the term is to be understood the completed with all its possessions, as the antitype of the land of Canaan (cf. in particular, Heb 9:15 ). As this use of the word is not based on the signification “inheritance,” it cannot be maintained, with Wiesinger (Schott agreeing with him), that stands here with reference to , “to designate that of which the Christians as children of God have expectations.” [51] The following words: ] state the gloriousness of the . [52] (cf. chap. 1Pe 3:4 ), opposite of (1Pe 1:18 equal to , 1Pe 1:7 ), cf. 1Pe 1:23 ; Rom 1:23 ; 1Co 9:25 ; 1Co 15:53-54 ; “not subject to the .” (Jas 1:27 ; Heb 7:26 ), “undefiled, undefilable.” . . ( is similar, chap. 1Pe 5:4 ), “unfading;” in the last expression prominence is given to the imperishable beauty of the . Steinmeyer’s opinion is incorrect, that has nearly the same meaning as and , 1Pe 1:19 .
It is not to be assumed that Peter alludes to the character “of the earthly (Weiss, p. 74) of the people of Israel,” especially as there is nothing in the expressions and which can without artificial straining admit of such a reference. [53]
] The apostle having up to this time spoken generally, makes a transition, and addresses his readers directly: . ; he thereby assures them that that is a possession intended and reserved for them. For the conception here expressed, cf. especially Col 1:5 , and Meyer in loc . The perf. (Luth. inexactly: “which is kept”) stands here with reference to the nearness of the time when their will be allotted to believers; 1Pe 1:5 : . [54]
[51] No doubt Rom 8:17 might be appealed to in support of this interpretation, yet it would be unwarrantable to maintain that the idea there expressed belongs also to Peter. It must also be observed that even Paul, where he makes use of the term , never alludes to that idea, a circumstance which has its reason in the current usage of the word.
[52] Calvin inaccurately: tria epitheta quae sequuntur ad gratiae Dei amplificationem posita sunt.
[53] In , Weiss sees an allusion to the pollution of Judea by the people of Israel itself or its enemies (Jer 2:7 ; Lev 18:28 ; Num 35:34 ; Eze 36:17 ; Psa 79:1 , where the LXX. has ); and in to the scorching of the country by the simoom. Weiss thinks that may allude to the , Isa 24:3 ; still he himself does not consider this probable.
[54] Hofmann, in disputing this by saying that the perf. partic. is not explained by the nearness of the time when the believers will be in possession of the inheritance, calls in question an assertion which is nowhere here made.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,
Ver. 4. Undefiled, and that fadeth not ] The two Greek words here used are also Latin; Amiantus is a precious stone (saith Dr Playfere out of Isidore), which though it be never so much soiled, yet it cannot be blemished. And Amaranthus is the name of a flower, which being a long time hung up in the house, yet still is fresh and green, as Clemens writeth (Paedagog. p. 8). To both these possibly the apostle might here allude: and it is as if he should say, The crown that you shall receive shall be studded with the stone Amiantus, which cannot be defiled; and it is garnished with the flower Amaranthus, which is fresh and green, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] unto (this , as the former one, depends on , and is coordinate to the other. It introduces the objective end to which our hope is directed. “Quamdiu peregrinamur, habemus spem vivam: finita peregrinatione, fit .” Steinmeyer, in Wies.) an inheritance (“By (cf. ch. 1Pe 3:7 ; 1Pe 3:9 ) is imported the whole fulness of blessings not seen, of which the Christian as a child of God ( . 1Pe 1:3 ) has expectation, cf. Gal 4:7 . This inheritance is more closely defined, as (1Pe 1:5 ; 1Pe 1:9 ), as , (1Pe 1:13 ; ch. 1Pe 3:7 ), as (ch. 1Pe 5:1 ), as (ch. 1Pe 5:4 ), or (ch. 1Pe 5:10 ). The simplest expression for that, which the Apostle calls , is on the one side the with its , on the other the . This is the full possession of that, which was promised to Abraham and all believers (Gen 12:3 , see Gal 3:6 ff.), an inheritance, as much higher than that which fell to the children of Israel in the possession of Canaan, as the sonship of the regenerate, who have already received the as a pledge of their , is higher than the sonship of Israel: cf. Gal 3:18 ; Gal 3:29 ; 1Co 6:9 ; Eph 5:5 ; Heb 9:15 ; and De Wette, h. l.” Wiesinger) incorruptible (not liable to , decay. “We are here inter peritura perituri : the things are passing which we enjoy, and we are passing who enjoy them. When death comes, that removes a man out of all his possessions to give place to another: therefore are these inheritances decaying and dying in relation to us, because we decay and die: and when a man dies, his inheritances, and honours, and all things here, are at an end in respect of him: yea we may say the world ends to him.” Leighton), undefiled (Leighton quotes from Jerome, “Dives aut iniquus est, aut iniqui hres.” “All possessions here are defiled and stained with many defects and failings: still somewhat wanting, some damp on them, or crack in them: fair houses, but sad cares flying about the gilded and ceiled roofs: stately and soft beds and a full table, but a sickly body and queasy stomach. All possessions are stained with sin, either in acquiring or using them, and therefore they are called mammon of unrighteousness, Luk 16:9 ”) and unfading (in its beauty; which in all earthly things is passing and soon withered: see 1Pe 1:24 . So that our inheritance is glorious in these three respects: it is in substance , incorruptible: in purity , undefiled: in beauty , unfading. “Amat Petrus synonyma cumulata: 1Pe 1:7-8 ; 1Pe 1:19 ; cap. 1Pe 5:10 .” Bengel), reserved (= , laid up, Col 1:5 ) in the heavens (“ut sciamus eam esse extra periculum,” Calv.: also reflecting back on the epithets above, because all that is there is incorruptible and undefiled and unfading. The Greek interpreters make these words an argument against the millenarians: so c., , . See also in Cramer’s Catena) for (with a view to, see Rom 8:18 ) you (turning again to his readers from the general statement of 1Pe 1:3 ),
Fuente: Henry Alford’s Greek Testament
1Pe 1:4 . , as God’s sons in virtue of their regeneration they are God’s heirs (Gal 4:7 ) and have an heavenly inheritance. The accumulated adjectives recall various images employed to describe it and emphasise the fact that it is eternal (Heb 9:15 ) and spiritual. It is , incorruptible ( cf. 1Pe 1:23 , 1Pe 3:4 ) because it belongs to the future life which the risen dead (1Co 15:52 ) share with God Himself (Rom 1:23 ; 1Ti 1:17 ). It is set where “moth doth not corrupt ( , Luk 12:33 : Mat 6:19 ff. has ),” apart from this corruptible world ( cf. Isa 24:3 ). It is the incorruptible crown (1Co 9:25 ). The second epithet is applied to the great High Priest, Heb 7:26 ( cf. Heb 13:4 ; Jas 1:27 ) and implies again separation from this sinful world of which it is written (Jer 2:7 ). Compare the description of virtue in Sap. 1Pe 4:2 , . is peculiar to 1 Peter in N.T., cf. (1Pe 1:4 ): it is perhaps derived from Sap. 6:12, , and thus presupposes the identification of eternal life with knowledge of God (Joh 17:3 ). Compare the application of Isa 40:6 f. (cited infra 24) in Jas 1:11 . All three suit or are associated with the wreath presented to the victor in the games a metaphor which the Lord Himself used according to the Apocalypse (1Pe 2:10 , cf. 1Pe 5:4 ; Jas 1:12 ). Origen (?) in Cramer’s Catena notes that the words contradict Chiliasm. , reserved (1) with a view to you, cf. Joh 12:7 , , 2Pe 2:4 , ; for same use of in similar context see Rom 8:18 . (2. until you came a sense which would suit the other examples of . (3) for you , = = dative (so Syriac), the writer or translator being influenced by above and below. The inheritance is still, as it has always been, kept back, but the Christians are sure to succeed to it. So Enoch refers to the secrets of the righteous which shall be revealed (xxxviii. 3); the lot of the righteous which the Son of Man preserves (xlviii. 7); and says Blessed are ye ye righteous and elect for glorious will be your lo it will be said to the holy that they should seek in heaven the secrets of righteousness the heritage of faith (lviii. 5).
Fuente: The Expositors Greek Testament by Robertson
To. App-104.
incorruptible. See Rom 1:23.
undefiled. See Heb 7:26.
that fadeth, &c. = unfading. Greek. amarantos. Only here. Compare 1Pe 5:4.
heaven = the heavens. See Mat 6:9, Mat 6:10.
for. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] unto (this , as the former one, depends on , and is coordinate to the other. It introduces the objective end to which our hope is directed. Quamdiu peregrinamur, habemus spem vivam: finita peregrinatione, fit . Steinmeyer, in Wies.) an inheritance (By (cf. ch. 1Pe 3:7; 1Pe 3:9) is imported the whole fulness of blessings not seen, of which the Christian as a child of God (. 1Pe 1:3) has expectation, cf. Gal 4:7. This inheritance is more closely defined, as (1Pe 1:5; 1Pe 1:9), as , (1Pe 1:13; ch. 1Pe 3:7), as (ch. 1Pe 5:1), as (ch. 1Pe 5:4), or (ch. 1Pe 5:10). The simplest expression for that, which the Apostle calls , is on the one side the with its , on the other the . This is the full possession of that, which was promised to Abraham and all believers (Gen 12:3, see Gal 3:6 ff.), an inheritance, as much higher than that which fell to the children of Israel in the possession of Canaan, as the sonship of the regenerate, who have already received the as a pledge of their , is higher than the sonship of Israel: cf. Gal 3:18; Gal 3:29; 1Co 6:9; Eph 5:5; Heb 9:15; and De Wette, h. l. Wiesinger) incorruptible (not liable to , decay. We are here inter peritura perituri: the things are passing which we enjoy, and we are passing who enjoy them. When death comes, that removes a man out of all his possessions to give place to another: therefore are these inheritances decaying and dying in relation to us, because we decay and die: and when a man dies, his inheritances, and honours, and all things here, are at an end in respect of him: yea we may say the world ends to him. Leighton), undefiled (Leighton quotes from Jerome, Dives aut iniquus est, aut iniqui hres. All possessions here are defiled and stained with many defects and failings: still somewhat wanting, some damp on them, or crack in them: fair houses, but sad cares flying about the gilded and ceiled roofs: stately and soft beds and a full table, but a sickly body and queasy stomach. All possessions are stained with sin, either in acquiring or using them, and therefore they are called mammon of unrighteousness, Luk 16:9) and unfading (in its beauty; which in all earthly things is passing and soon withered: see 1Pe 1:24. So that our inheritance is glorious in these three respects: it is in substance, incorruptible: in purity, undefiled: in beauty, unfading. Amat Petrus synonyma cumulata: 1Pe 1:7-8; 1Pe 1:19; cap. 1Pe 5:10. Bengel), reserved (= , laid up, Col 1:5) in the heavens (ut sciamus eam esse extra periculum, Calv.: also reflecting back on the epithets above, because all that is there is incorruptible and undefiled and unfading. The Greek interpreters make these words an argument against the millenarians: so c., , . See also in Cramers Catena) for (with a view to, see Rom 8:18) you (turning again to his readers from the general statement of 1Pe 1:3),
Fuente: The Greek Testament
1Pe 1:4. , an inheritance) They who are sons by regeneration, are heirs. He treats of this inheritance also, ch. 1Pe 3:7; 1Pe 3:9.-, incorruptible) For it is a divine inheritance.-, undefiled[3]) For no impure person, however closely related, is a joint-heir.-, free from decay) For the heirs themselves are not subject to decay, they do not die. Peter delights to accumulate synonymous words; 1Pe 1:7-8; 1Pe 1:19; 1Pe 5:10.-, kept) from the beginning. Comp. 1Pe 1:10. The same word occurs, Joh 17:12. Comp. also Joh 2:10.- , in heaven) In the power of God.- , unto or for you) who are alive at this time.
[3] No defiled person, though of the number of those who are akin to the Lord as to external privileges (as the Jews were), is a co-heir. The Proximi are here opposed to the filii, regeniti, who are ipso facto pure and undefiled.-T.
Fuente: Gnomon of the New Testament
an: 1Pe 3:9, Mat 25:34, Act 20:32, Act 26:18, Gal 3:18, Eph 1:11, Eph 1:14, Eph 1:18, Col 1:12, Heb 9:15
incorruptible: 1Co 9:25, 1Co 15:52-54
undefiled: Rev 21:27
fadeth: 1Pe 5:4, Isa 40:7, Isa 40:8, Eze 47:12, Jam 1:11
reserved: Psa 31:19, Col 1:5, Col 3:3, Col 3:4, 2Ti 4:8
for you: or, for us
Reciprocal: Gen 14:20 – blessed Gen 21:10 – heir Lev 25:28 – he shall Num 34:2 – an inheritance Deu 12:9 – General Psa 37:18 – their Psa 47:4 – choose Psa 73:24 – receive Psa 92:15 – To show Psa 119:111 – Thy testimonies Pro 8:21 – to inherit Isa 66:22 – so shall Jer 3:19 – goodly heritage Mat 6:20 – General Mar 10:21 – treasure Luk 10:42 – which Luk 16:12 – that which is your Rom 5:2 – wherein Rom 6:23 – but the Rom 8:17 – if children 1Co 15:42 – it is 2Co 5:1 – an Eph 4:4 – as Phi 3:14 – the high Phi 3:20 – our Phi 4:7 – through Col 1:27 – the hope 2Th 2:14 – to 1Ti 6:19 – lay Tit 1:2 – hope Heb 1:14 – heirs Heb 10:34 – in yourselves that ye have Heb 12:28 – a kingdom Jam 2:5 – heirs Jam 5:2 – Your riches 1Pe 1:13 – the grace 1Pe 3:15 – the hope Rev 21:7 – inherit Rev 22:5 – and they
Fuente: The Treasury of Scripture Knowledge
1Pe 1:4. This verse states the hope referred to in the preceding one to which disciples are begotten. An inheritance is something not yet possessed but looked forward to. It also is not that which a person produces for himself but what he receives by inheritance. It is so termed in this case because the preceding verse says they had been begotten of God, which makes them heirs of His eternal estate. Incorruptible means it cannot decay; undefiled denotes that it is pure or unsoiled, and fadeth not away means it will be perpetual. It will be unlike the earthly possessions that are with us today and gone tomorrow. To be reserved has the idea of being held in safe keeping and also that it is to be possessed at some future time. In heaven tells where the inheritance is kept and hence it is in a safe place. (See Mat 6:19-21.) In temporal matters when something is said to be “reserved,” it is understood that only certain persons have a right to it. Such is true of the heavenly inheritance and the right persons will be described in the next verse.
Fuente: Combined Bible Commentary
1Pe 1:4. Unto an inheritance. Some connect this closely with the hope, as a definition of that to which it pointsa living hope looking to the inheritance. Most connect it with the begat, the two clauses introduced by unto being regarded as dependent on the same verb, and the latter clause defining the former more nearly. When we are begotten, that is to say, into the hope, we are begotten into the inheritance. To have the one is to have the other. So perfect is Gods act, so secure against failure the hope which comes by that act. In relation to His begetting us, the future is as the present, the possession is as the expectation. The term inheritance, another characteristically Pauline term, and used by Peter only here (although in 1Pe 3:9; 1Pe 5:3, we have cognate words), is the familiar O. T. phrase for Israels possession in the Land of Promise. It is used sometimes of Canaan as a whole, sometimes of the particular lots of the several tribes, and, with few exceptions, in the sense of a portion assigned. The idea of a portion coming by heirship to Israel has as little prominence as the idea of Israel as Gods son. In the N. T. it occurs both in the sense of the portion assigned (Act 7:5; Heb 11:8) and in that of the inheritance proper (Mat 21:38; Mar 12:7, etc.). It is used, specially by Paul, to express the believers possession in the future. But while Paul regards the believer as an heir because he is a son (Rom 8:17, etc., he does not appear to connect the idea of possession by way of heirship with his use of the particular word inheritance, probably (so Huther) on account of the O. T. sense being so deeply impressed upon the term. He uses it, indeed, where the notion of heirship is inapplicable, e.g. of Gods inheritance in the saints (Eph 1:18). It is doubtful, therefore, whether Peter has in view an inheritance which comes in virtue of sonship, although the ruling idea of our being begotten favours that. He uses the word in the large sense, inclusive of all that the kingdom of God has in store for the believer in the consummation.
incorruptible, and undefiled, and that fadeth not away. This inheritance he describes first negatively and, as suits his character and style, by a number of adjectives, as incorruptible, subject to no dissolution or decay, undefiled (a term applied also to our High Priest, Heb 7:26), neither tainted nor tarnished, and unfading or unwithering (a word used only here, and in a slightly different form in 1Pe 5:4). There is perhaps a climax in these negatives, from what has in itself no seeds of decay, to what is proof against external touch of pollution, and from that to what is superior even to the law of changing seasons and bloom succeeded by blight; or, as Leighton conceives it, the gradation may be from the perpetuity to the purity, and from that to the immutability of the inheritance. The sad realities of Israels heritage in the Land of Promise may be in the background. It is too much, however, to find in these epithets (as Weiss does) allusions to the pollutions which defiled the land, or to the simoom which scorched it. The inheritance is further described positively (in terms much used by many of the Fathers as an argument against the Millenarian doctrine) as reserved in heaven (or, in the heavens) for you. The participle, which is in the perfect tense (has been reserved), points to the inheritance as one which has been prepared from the beginning, and the sphere within which it has been laid up in reserve is the heavens, where God Himself dwells. It is thereby made doubly safe, laid up and kept, and that among Gods own treasures, under His own eye, and within the shelter of His omnipotence (Lilley), although it is yet a thing of the future. Thus is it secured, too, in the possession of the qualities ascribed to it; for into heaven nothing can intrude that corrupts, defiles, or makes to fade. Similar is our Lords teaching on the treasure and the reward in heaven (Mat 6:20; Mat 19:21; Mat 5:12), and Pauls conception of the hope which has been laid up or deposited in heaven (Col 1:5). With finest feeling, too, for his readers, Peter puts this as all in reserve precisely for them. No longer using us, as before, he now says for youfor you, sojourners in a land that is not your own, an inheritance is in waiting, which is strange to peril from the worm at the root of all our enjoyments here (Leighton), from the foul hand that mars them, from the doom that makes nothing here abide of one stay.
Fuente: A Popular Commentary on the New Testament
As the Israelites anticipated their inheritance, the Promised Land, so Christians should anticipate ours, the other side of the grave. However ours is not subject to destruction from any source, defilement from without, or decay from within. Peter played with words when he described three characteristics of our inheritance. Each Greek word begins with the same letter and ends with the same syllable: imperisable (aphtharton), undefiled (amianton), and unfading (amaranton). No one can ravage or pollute our inheritance, and it will not wear out or waste away. What is it exactly? Our inheritance is Jesus Christ Himself and the blessings that He has promised us (cf. 1Jn 3:2; Col 3:4; Eph 1:14; Rom 8:11; Rom 8:18-23). All Christians will not obtain the same amount of inheritance (cf. 2Ti 2:12; Mat 25:14-30; et al.), but every Christian will obtain much inheritance. Heaven will be the portion of all, but rewards will vary (1Co 3:14-15; 2Co 5:10; 2Jn 1:8).
The idea of serving Jesus Christ faithfully to receive a reward is distasteful to some Christians because such service may flow from selfish motives. However selfishness is not the only possible motive. For example, two students could study hard to finish seminary with good records. One might do so to obtain a diploma with a "highest honor" stamp so he could hang it on his wall for all to see and admire. The other might do so to prepare to serve his Savior most effectively after graduation with no thought of broadcasting his honor. The Christian who serves Jesus Christ faithfully now so the Lord may entrust him with significant service opportunities in His coming kingdom may not be trying to earn rewards for his own glory. He may serve now so he can better glorify his Lord in the future. The present life is a training period designed to ready us for future service in our Lord’s earthly millennial and heavenly eternal kingdoms (cf. Mat 25:14-30; Luk 16:1-13; Luk 19:11-27; Rom 8:16-18).