Exegetical and Hermeneutical Commentary of 1 Peter 1:9
Receiving the end of your faith, [even] the salvation of [your] souls.
9. receiving the end of your faith ] The question has been raised whether these words refer to the present or the future. It has been urged on the one hand that the word for “receiving” applied in 2Co 5:10, and perhaps in Heb 10:36, Eph 6:8, to the ultimate issue of God’s judgment, excludes the former. On the other hand, it may be replied that it is arbitrary to limit the last two passages to the final judgment, and that the tense both of “rejoice” and “receiving” is definitely present. On the whole therefore there is no adequate reason against taking the words in their natural and obvious meaning. Those to whom the Apostle wrote were thought of as already receiving, very really, though not, it might be, in its ultimate fulness, that which was the “end” or “goal” of their faith, and that goal was found in the “salvation” of their “souls” the deliverance of their moral being (in this instance the word includes “spirit,” though elsewhere it is distinguished from it) from the burden of guilt, the sense of condemnation, the misery and discord of alienation from God.
Fuente: The Cambridge Bible for Schools and Colleges
Receiving the end of your faith, even the salvation of your souls – The result or object of your faith; that is, what your faith is designed and adapted to secure. Compare the notes at Rom 10:4. The word rendered receiving is used here as indicating that they would surely obtain that. They even now had such peace and joy in believing, that it furnished undoubted evidence that they would be saved; and such that it might be said that even now they were saved. The condition of one who is a true Christian here is so secure that it may even now be called salvation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Receiving the end of your faith] Ye are put in possession of the salvation of your souls, which was the thing presented to your faith, when ye were called by the Gospel of Christ. Your faith has had a proper issue, and has been crowned with a proper recompense. The word , end, is often used so as to imply the issue or reward of any labour or action.
Salvation of your souls.] The object of the Jewish expectations in their Messiah was the salvation or deliverance of their bodies from a foreign yoke; but the true Messiah came to save the soul from the yoke of the devil and sin. This glorious salvation these believers had already received.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Receiving; either this word is to be taken improperly, and by an enallage, the future being put for the present tense; q.d. Being about to receive; or rather properly, in the present tense, and then it intimates the certainty of the thing spoken of.
The end of your faith; i.e. the scope to which faith tends, or the reward of faith.
The salvation; either:
1. Salvation more generally taken, which is begun in this life, Eph 2:8; Tit 3:5; or rather:
2. Complete final salvation in the other, as 1Pe 1:5; and then the sense is, either, ye rejoice that ye shall certainly receive the full salvation of your souls, or, ye rejoice that ye do receive that salvation, viz. in the promises of it, in those graces of the Spirit wrought in you, which begin this salvation, and are the pledges of it, and in the certain assurance of it.
Of your souls; i.e. by a usual synecdoche, the salvation of your persons.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Receivingin sureanticipation; “the end of your faith,” that is, itscrowning consummation, finally completed “salvation” (Peterhere confirms Paul’s teaching as to justification by faith):also receiving now the title to it and the first-fruits of it.In 1Pe 1:10 the “salvation”is represented as already present, whereas “the prophets”had it not as yet present. It must, therefore, in this verse, referto the present: Deliverance now from a state of wrath:believers even now “receive salvation,” though its full”revelation” is future.
of . . . soulsTheimmortal soul was what was lost, so “salvation”primarily concerns the soul; the body shall share inredemption hereafter; the soul of the believer is savedalready: an additional proof that “receiving . . . salvation”is here a thing present.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Receiving the end of your faith, even the salvation of your souls. Which is a just and sufficient ground of joy and rejoicing. “Salvation” intends spiritual and eternal salvation; that which God appointed his people to from all eternity, which is obtained by Christ, applied by the Spirit, and will be fully enjoyed in heaven: this is the salvation “of souls”: which are of more worth than a world; and the redemption of which is precious, and requires a great price, and for which a great price is paid, as in 1Pe 1:18. It is rightly supplied in our version by “your”, as in the Syriac, Arabic, and Ethiopic versions; though the Vulgate Latin version only reads, “the salvation of souls”; and which is to be understood, not to the exclusion of bodies, for God has designed the salvation of them; and Christ has procured the redemption of them; and these will be preserved unto the coming of Christ, being united to him; and will be raised by him, and with their souls enjoy everlasting happiness with him; though, in the present state of things, salvation rather takes place in the soul than in the body, which is exposed to various labours, afflictions, and diseases; but the chief design of the phrase is, to distinguish this salvation from a corporeal and temporal one: and so the Jews use the phrase
, “the salvation of the soul” z, in opposition to, and distinction from, a mere bodily one; and it intends a salvation from sin, Satan, the law, and its curses; from hell, the second death, and wrath to come, and every spiritual enemy: which is the end of faith; or, as the Syriac version renders it, , “the reward of faith”; not that faith is the cause of salvation, or meritorious of it; for that itself is the gift of God, and is rather a part of salvation, and, at most, but the means of perceiving an interest in it, and of enjoying the comfort of it; and is what will issue in it, and in the full enjoyment of it; when faith will both have its end and scope, and be at an end, being exchanged for fruition; just as a reward is given at the end of a man’s labours: hence it is called
, “the end”, Pr 23:18 and even now salvation is the end of faith, in like sense as Christ is the end of the law: as the law has its full accomplishment, and all its ends answered in Christ, so faith has its end, and all it looks for, desires, and wants, in salvation by Christ: and which is now “receiving”; for the saints not only shall receive, and enjoy the full possession of it hereafter, but they have it now; it is not only appointed to them, and wrought out for them, but is brought near, set before them, and applied to them, and put into the hands of faith by the Spirit of God; they have it in faith and hope, by which they are already saved; and in Christ their head and representative, in whom they are set down in heavenly places; and besides, they have the beginning, firstfruits, earnest, and pledge of it in their own hearts, as well as a right unto, and a meetness for the perfect possession of it hereafter; all which is matter of joy unspeakable, and full of glory.
z Tzeror Hammor, fol. 168. 4.
Fuente: John Gill’s Exposition of the Entire Bible
Receiving (). Present middle participle of , old verb, to receive back, to get what is promised (1Pet 5:4; Heb 10:36).
The end of your faith ( ). The conclusion, the culmination of faith (2Cor 3:13; Rom 2:21; Rom 10:4). See Heb 12:2 of Jesus as “Pioneer and Perfecter of Faith.”
Even the salvation of your souls ( ). No “even” in the text, just the accusative of apposition with , viz., final salvation.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Receiving the end of your faith.” (Gk. komizomenoi) receiving or obtaining in your own behalf, for your own profit -the (Gk. telos) end or end purpose of your faith. Trusting faith has present blessings as surely as future rewards for every believer.
2) “Even the Salvation of your souls.” (that is) the (Soterion) the salvation or deliverance of your (Gk. psuchon) souls. Salvation of the soul begins at trust in Jesus Christ and is consummated or completed in each through life at the resurrection of the body, Eph 1:13-14; Eph 4:30.
Fuente: Garner-Howes Baptist Commentary
9 Receiving the end of your faith He reminds the faithful where they ought to direct all their thoughts, even to eternal salvation. For this world holds all our affections ensnared by is allurements; this life and all things belonging to the body are great impediments, which prevent us from applying our minds to the contemplation of the future and spiritual life. Hence the Apostle sets before us this future life as a subject of deep meditation, and he indirectly intimates that the loss of all other things is to be deemed as nothing, provided our souls be saved. By saying receiving, he takes away all doubt, in order that they might more cheerfully go on, being certain of obtaining salvation. (14) In the meantime, however, he shews what the end of faith is, lest they should be over-anxious, because it is as yet deferred. For our adoption ought now to satisfy us; nor ought we to ask to be introduced before the time into the possession of our inheritance. We may also take the end for reward; but the meaning would be the same. For we learn from the Apostle’s words, that salvation is not otherwise obtained than by faith; and we know that faith leans on the sole promise of gratuitous adoption; but if it be so, doubtless salvation is not owing to the merits of works, nor can it be hoped for on their account.
But why does he mention souls only, when the glory of a resurrection is promised to our bodies? As the soul is immortal, salvation is properly ascribed to it, as Paul sometimes is wont to speak, —
“
That the soul may be saved in the day of the Lord.” (1Co 5:5.)
But it is the same as though he had said “Eternal salvation.” For there is an implied comparison between it and the mortal and fading life which belongs to the body. At the same time, the body is not excluded from a participation of glory when annexed to the soul.
(14) It is necessary either to give a future meaning to this participle, “Being about to receive;” or to view the Apostle as speaking of the salvation of the soul now, as distinct from the salvation of the soul and body hereafter. The latter view seems most appropriate to the passage. The soul is now saved by faith. The end of faith, its object and accomplishment, is reconciliation with God, and reconciliation is salvation. — Ed.
Fuente: Calvin’s Complete Commentary
(9) Receiving the end of your faith.The end of our faith means, the object to which our faith is directed, the thing we believed for. And faith catches up the believing of last verse, so that, in reading, the accent of the sentence falls on end, not on faith; and the whole clause is added to justify the statement that we rejoice with a joy which has already attained its full perfection. The reason is, he says, because we receive already, in the present life, the object of all this trusting without sight; we need not wait till the next world to attain our glorification.
The salvation of your souls.It might be simply, salvation of souls, including other mens besides our own, but the context is against it, and the absence of articles is characteristic of St. Peter. It seems at first sight not a very exalted object for our faith to work to, the deliverance, or safety, of our own souls. And yet our Lord fully recognises the instinct of the higher self-preservation as that to which the ultimate appeal must be made (Mat. 16:25-26). He could give His own soul a ransom for many (Mat. 20:28); He could save others and not Himself (Mat. 27:42); St. Paul could wish himself accursed from Christ for his brethrens sake, that they might be saved (Rom. 9:3; Rom. 10:1); Moses could ask to be blotted out of the book (Exo. 32:32); and yet the fact remains, that in seeking our own welfare, in the highest sense, we are fulfilling a primal law of our being, imposed upon us by the Creator. We are bound to make that our first object, if it were only to gratify Him who has no pleasure in the death of him that dieth, even if we could possibly divest ourselves of all selfish interest in the matter.
A charge to keep I have,
A God to glorify;
A never-dying soul to save,
And fit it for the sky.
The Buddhist longing for Nirvana is as far as possible removed from the healthy spirit of Christianity. Salvation here seems to have widened its meaning since 1Pe. 1:5; while there the main thought was final deliverance from the afflictions of life, here the salvation is said to be received in the very midst of all these afflictions. The addition of the word souls, appears to make the difference. For the soul, there is present salvation, because persecutions, &c., do not touch it, and it is capable of the most complete emancipation from the evils of sin (Mat. 1:21; Luk. 1:69; Luk. 1:71; Luk. 1:75; Rom. 6:14; Rom. 7:24-25.) Salvation, then, is the restoration of man to the ideal excellence from which he was fallen: it containshere, at any rateno allusion to damnation as an opposite.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Receiving salvation A present salvation, testified to by the renewing Holy Spirit. It differs from that in 1Pe 1:5 only in degree. This saves now that in the day of judgment; this saves from sin, its guilt and power that “from wrath” and hell, (Rom 5:9😉 this saves the soul that saves both soul and body; this is salvation begun that is salvation finished forever.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 1:9. Receiving the end of your faith, &c. Because you shall attain the salvation of your souls, as the recompence of your faith. The word signifies, “To receive as a recompence.” See Parkhurst,
Fuente: Commentary on the Holy Bible by Thomas Coke
1Pe 1:9 . . . .] gives the reason of that joy; the participle links itself simply on to , “ inasmuch as ye obtain ,” etc., and supplies confirmation that what is here spoken of is not present, but future joy. It is arbitrary to interpret, with de Wette and Brckner: “inasmuch as ye are destined to obtain;” or with Steiger: “inasmuch as even now in foretaste ye obtain.” Joined with the future present , the participle must also be in the present. [67] Cf. with this passage, more especially chap. 1Pe 5:4 .
: “ obtain ” (cf. chap. 1Pe 5:4 ), is in the N. T. frequently used of the obtaining of what will be assigned to man at the last judgment; 2Pe 2:13 ; 2Co 5:10 ; Eph 6:8 ; Col 3:25 . Steinmeyer incorrectly explains the word: secum portare .
, not “the reward” = (Beza, Vorstius, etc.), neither is it “the reward of victory” (Hofmann); [68] but it is the end of faith, that to which it is directed; see Cremer, s.v.
] refers back to , 1Pe 1:8 .
] The salvation is indeed one already present; but here is meant the Christians’ completed salvation, of which they shall be partakers, (1Pe 1:5 ).
On , Bengel remarks: anima praecipue salvatur: corpus in resurrectione participat; cf. Jas 1:21 ; Joh 12:25 ; Luk 21:19 .
[67] Winer, in the 5th ed. (p. 403), gives the same interpretation as de Wette; in the 6th (p. 306 [E. T. 429]) and the 7th (p. 330), on the other hand: “as receiving (they are that already in the assurance of faith).” Schott: “since ye are about to, or on the way to, gather in (!) like a harvest the end of your faith.” Schott is clearly wrong when he asserts that if the apostle had had the future joy in his mind, he must have written on account of the , “because the attaining of the end of salvation, which is still in the act of being accomplished, could not be placed parallel with the final glorification which has already taken place,” since there is nothing unreasonable in the idea that the joy of the Christians is glorified when they receive the end of their salvation.
[68] The expression indeed shows that Peter pictured to himself the of faith as a trophy, but not that literally means: “trophy.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 Receiving the end of your faith, even the salvation of your souls.
Ver. 9. The end of your faith ] The period and perfection, the reward and meed of it, in all fulness. See Psa 19:12 ; Pro 22:4 . Some grapes of Canaan God gave them beforehand, to sustain them, not to satisfy them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] receiving (the word quite forbids the sense of ‘present realizing:’ in every one of the reff. it betokens the ultimate reception of glory or condemnation from the Lord. Here it is, ‘receiving (pres.) as you then, in a blessed eternity, will be receiving’) the end of your faith (that, to which your faith ultimately looked forward: see, besides reff. Rom 6:21-22 . Cf. schyl. Choeph. 874, ), salvation of (your) souls (the great inclusive description of future blessedness: the being the central personality of the man. See reff.).
Fuente: Henry Alford’s Greek Testament
1Pe 1:9 . The connexion with mention of persecution suggests that the writer is here thinking of the saying, in your patience ye shall win your souls and perhaps also of the contrast between the persecuton who has only power over the body. Whatever happen to the body the conclusion the consummation of their faith is assured them. implies that already they are receiving what is due to them ( cf. 1Pe 5:4 ) and therefore they rejoice with Hannah in God the Saviour. In the Attic Orators who use a refined form of colloquial Greek the verb is common in the sense of recovering debts, as in Mat 25:27 , . St. Paul applies it to future recompense (2Co 5:10 , ; Eph 6:8 ; Col 3:25 ; cf. 2Ma 8:33 , ); in Heb 3:4 , it is used of receiving promises. . The common meaning fulfilment or consummation gives a fair sense but the connection with is thus somewhat strange. The parallel of 1Pe 1:4 , taken with Pindar, Ol. x(xi.) 81, , suggests as a possible rendering because ye receive the reward . The Septuagint, again (Num 31:28 , etc.), uses . to translate = proportion to be paid, tax . And this use is well established in Greek literature for , cf. , etc. Accordingly Suidas defines as . The particular connotations can hardly be pressed here but these uses give some colour of support to the Syriac rendering recompense and the mercedem of Augustine; cf. Rom 6:22 . = above. is added to console the readers for their sufferings in accordance with Mar 8:35 , = Joh 12:25 ; cf. Luk 21:19 ; Jas 1:21 . The soul for St. Peter is the self or personality as for Jesus Himself.
Fuente: The Expositors Greek Testament by Robertson
souls. App-110.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] receiving (the word quite forbids the sense of present realizing: in every one of the reff. it betokens the ultimate reception of glory or condemnation from the Lord. Here it is, receiving (pres.) as you then, in a blessed eternity, will be receiving) the end of your faith (that, to which your faith ultimately looked forward: see, besides reff. Rom 6:21-22. Cf. schyl. Choeph. 874, ), salvation of (your) souls (the great inclusive description of future blessedness: the being the central personality of the man. See reff.).
Fuente: The Greek Testament
1Pe 1:9. , receiving) now, at present.- , of faith) 1Pe 1:8.-, of your souls) It is the soul especially which is saved: the body shares in the resurrection.
Fuente: Gnomon of the New Testament
salvation
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
Rom 6:22, Heb 11:13, Jam 1:21
Reciprocal: Mat 25:34 – inherit Joh 6:36 – That Joh 20:31 – believing Gal 2:16 – we have Heb 10:36 – ye might
Fuente: The Treasury of Scripture Knowledge
1Pe 1:9. The word receiving means “to provide for,” and that is what an abiding faith will do. It provide for the faithful one the salvation of his soul.
Fuente: Combined Bible Commentary
Observe, 1. The end, that is, the reward, of a Christian’s faith; it is the salvation of his soul; of his soul eminently, but not exclusively, of body and soul both. The complete salvation of soul and body both with Christ in heaven, shall be the end and reward of the believer’s faith.
Observe, 2. The diligent search into, and enquiry after, the nature of this salvation, which was made by the prophets of the Old Testament: Of which salvation the prophets have enquired and searched diligently; that is, by prayer, meditation, and study, they searched after the farther and clearer knowledge of this great salvation, and the kingdom of the Messiah, when should be the time of his sufferings and humiliation, which were to precede his glory and exaltation.
Observe, 3. The success of this their enquiry and search: they were answered by God, and received this revelation from him, that they themselves were not the men that should see the Messiah, and his special kingdom; and that the things which they prophesied of, were not to be fulfilled in their own times, but in after-times; and accordingly the things foretold by the prophets, he assures them, were clearly manifested to them by the apostles, who were endowed with an extraordinary measure of the Holy Spirit, sent down upon them at the day of Pentecost: Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things now reported unto you.
Observe, lastly, The sublimity and transcendant excellency of those gospel mysteries which are now revealed; they are so ravishing and transporting, that the holy angels desire to pry into them: Which things the angels desire to look into.
Learn thence, That the glorious mystery of man’s redemption and salvation, by the incarnation of our Lord Jesus Christ, is an object worthy of the adoring angels. They admire the person of the Redeemer, they admire the author and contriver of the work of redeemption, they admire the subjects redeemed, the admire the manner and method of our redemption, they admire the finally glorious state which the redeemed are brought into, and possessed of, and they pry into these things, as the cherubims looked upon the ark, with a curious and accurate inspection, with an earnest and affectionate inspection; they holily admire the wisdom of this glorious contrivance, though even their raised and enlarged capacities can never be able fully to comprehend it.
Fuente: Expository Notes with Practical Observations on the New Testament
Ultimately we will obtain the full salvation of our souls (i.e., glorification, though not necessarily exemption from physical suffering and death now). The Greek word translated "souls" (psychon) refers to our persons, namely, the whole beings God has saved (cf. Mar 3:4; Mar 8:34-37; Rom 13:1; 1Th 2:8; Jas 1:21; Jas 5:20; et al.). [Note: See Bigg, p. 107.] A better translation would be "selves" or "lives." Peter probably did not intend a contrast with our bodies. [Note: Edwin A. Blum, "1 Peter," in Hebrews-Revelation, vol. 12 of The Expositor’s Bible Commentary, p. 221.] This is part of the reason we experience joy in present trials as well. Since our salvation comes by faith it is only consistent that we should continue to trust God now. Our salvation is still in process. [Note: See Dillow, pp. 119-22.]
To summarize this first major section so far (1Pe 1:3-9), Peter called on his readers to rejoice in their present sufferings because of their hope, faith, and love. They had certain hope in the future appearing of Jesus Christ and in their final glorification. They had faith in God’s dealings with them presently, namely, allowing them to undergo trials, and they had love for Jesus Christ for what He had already done for them in the past. It does not matter if we look forward, around us, or backward. We can find grounds for rejoicing wherever we look even as we suffer.