Peter I the Great

Portrait of Peter I. Paul Delaroche

October 22 (November 2), 1721, Peter I took the title, not just honorary, but testifying to the new role of Russia in international affairs. Prussia and Holland immediately recognized the new title of Russian Tsar, Sweden in 1723, Turkey in 1739, England and Austria in 1742, France and Spain in 1745, and finally Poland in 1764.

Coat of arms of the Kingdom of Russia

Secretary of the Prussian embassy in Russia in 1717-33, I.-G. Fokkerodt, at the request of Voltaire, who was working on the history of the reign of Peter, wrote memoirs about Russia under Peter. Fokkerodt tried to estimate the population of the Russian Empire by the end of the reign of Peter I.

According to his information, the number of persons of the taxable class was 5 million 198 thousand people, from which the number of peasants and townspeople, including females, was estimated at about 10 million. Russian nobles with families were considered to be up to 500 thousand; officials up to 200 thousand and clerics with families up to 300 thousand souls.

Peter the Great, Serov

The inhabitants of the conquered regions, who were not under the general tax, were estimated to be from 500 to 600 thousand souls. Cossacks with families in the Ukraine, on the Don and Yaik, and in the border towns were considered to be from 700 to 800 thousand souls. The number of Siberian peoples was unknown, but Fokkerodt put it up to a million people.

Founding of St. Petersburg by Peter the Great (1703)

Thus, the population of the Russian Empire amounted to 15 million subjects and was inferior in Europe in terms of numbers only to France (about 20 million)

All state activity of Peter can be conditionally divided into two periods: 1695-1715 and 1715-1725.

The peculiarity of the first stage was the haste and not always thoughtful nature, which was explained by the conduct of the Northern War.

Peter the Great. Founding of Saint Petersburg.Alexey Venetsianov

The reforms were aimed primarily at raising funds for the conduct of the Northern War, were carried out by force and often did not lead to the desired result. In addition to state reforms, at the first stage, extensive reforms were carried out to change the cultural way of life.

Boris Olshansky. Step aside, sir, this is my place.

In 1704, Peter carried out a monetary reform, as a result of which the main monetary unit was not money, but a penny. From now on, it began to equal not ½ money, but 2 money, and this word first appeared on coins. At the same time, the fiat ruble was also abolished, which had been a conditional monetary unit since the 15th century, used as a standard in exchange transactions.

In the second period, the reforms were more systematic and aimed at the internal arrangement of the state.

In general, Peter's reforms were aimed at strengthening the Russian state and familiarizing the ruling stratum with European culture while strengthening the absolute monarchy. By the end of the reign of Peter the Great, a powerful Russian empire was created, headed by the emperor, who had absolute power.

Peter the Great, Tsar of Russia,Mardefeld, Gustav von (Baron)

In the course of the reforms, Russia's technical and economic lag behind European states was overcome, access to the Baltic Sea was won, and transformations were carried out in all spheres of life in Russian society.

At the same time, the people's forces were extremely exhausted, the bureaucratic apparatus grew, the prerequisites (Decree of Succession) were created for the crisis of the supreme power, which led to the era of "palace coups".

VASILY KHUDOYAROV. Emperor Peter I at work

Already on the third day, when Tsar Alexei Mikhailovich ordered to remove the “measure” from the prince, it turned out that the baby was quite large - 11 inches (48.9 cm) long and 3 inches (13.3 cm) wide.

As a child, Peter amazed people with the beauty and liveliness of his face and figure. Because of his height - 200 cm (6 feet 7 inches) - he stood out in the crowd by a whole head. At the same time, with such a large height, he wore size 38 shoes.

STANISLAV KHLEBOVSKY. Assembly under Peter I

Surrounding people were frightened by very strong convulsive twitches of the face, especially in moments of anger and emotional excitement. These convulsive movements were attributed by contemporaries to childhood shock during the Streltsy riots or an attempted poisoning by Princess Sophia.

During a visit to Europe, Peter I frightened sophisticated aristocrats with a rude manner of communication and simplicity of morals.

Louis XV and Peter I

For the first time, Peter married at the age of 17 at the insistence of his mother to Evdokia Lopukhina in 1689. A year later, Tsarevich Alexei was born to them, who was brought up with his mother in terms that were alien to Peter's reformist activities. The rest of the children of Peter and Evdokia died shortly after birth.

Evdokia Fyodorovna Lopukhina

In 1698, Evdokia Lopukhina was involved in the Streltsy rebellion, the purpose of which was to raise her son to the kingdom, and was exiled to a monastery.

Suzdal Intercession Monastery

Empress Evdokia Lopukhina in monastic habit reading a book

Alexei Petrovich (prince, Molchanov, copy from a portrait by Tannauer, 1772

Alexei Petrovich, the official heir to the Russian throne, condemned the transformation of his father, and eventually fled to Vienna under the auspices of a relative of his wife (Charlotte of Brunswick) Emperor Charles VI, where he sought support in the overthrow of Peter I.

In 1717, the weak-willed prince was persuaded to return home, where he was taken into custody. On June 24 (July 5), 1718, the Supreme Court, which consisted of 127 people, sentenced Alexei to death, finding him guilty of treason.

Ge Nikolai Nikolaevich. Peter I interrogates Tsarevich Alexei

On June 26 (July 7), 1718, the prince, without waiting for the execution of the sentence, died in the Peter and Paul Fortress. The true cause of the death of Tsarevich Alexei has not yet been reliably established.

From his marriage with Princess Charlotte of Brunswick, Tsarevich Alexei left his son Peter Alekseevich (1715-1730), who became Emperor Peter II in 1727, and his daughter Natalia Alekseevna (1714-1728).

Charlotte Christina Sophia of Brunswick-Wolfenbüttel

(Natalya Petrovna)

Peter II and Grand DuchessNatalya Alekseevna - grandchildren of Peter and Evdokia

In 1703, Peter I met 19-year-old Katerina, nee Marta Skavronskaya, who was captured by Russian troops as spoils of war during the capture of the Swedish fortress of Marienburg. Peter took the former maid from the Baltic peasants from Alexander Menshikov and made her his mistress.

In 1704, Katerina gives birth to her first child, named Peter, the next year, Paul (both died soon after). Even before her legal marriage to Peter, Katerina gave birth to daughters Anna (1708) and Elizabeth (1709). Elizabeth later became empress (ruled 1741-1762), and Anna's direct descendants ruled Russia after Elizabeth's death, from 1762 to 1917.

Peter I and Catherine I wedding 1712

The official wedding of Peter I with Ekaterina Alekseevna took place on February 19, 1712, shortly after returning from the Prut campaign. In 1724, Peter crowned Catherine as empress and co-ruler. Ekaterina Alekseevna gave birth to her husband 11 children, but most of them died in childhood, except for Anna and Elizabeth.

Imperial monogram of Empress Catherine I

After the death of Peter in January 1725, Ekaterina Alekseevna, with the support of the service nobility and guards regiments, became the first ruling Russian Empress Catherine I, but her reign was short-lived and died in 1727, vacating the throne for Tsarevich Peter Alekseevich. The first wife of Peter the Great, Evdokia Lopukhina, outlived her happy rival and died in 1731, having managed to see the reign of her grandson Peter Alekseevich.

Family of Peter I in Russia 1717

In the last years of the reign of Peter the Great, the question of succession to the throne arose: who would take the throne after the death of the emperor. Tsarevich Pyotr Petrovich (1715-1719, son of Ekaterina Alekseevna), announced at the abdication of Alexei Petrovich as heir to the throne, died in childhood.

The son of Tsarevich Alexei and Princess Charlotte, Peter Alekseevich, became the direct heir. However, if you follow the custom and declare the son of the disgraced Alexei the heir, then the opponents of the reforms aroused the hopes of returning the old order, and on the other hand, fears arose among Peter's associates, who voted for the execution of Alexei.

Portrait of Peter II, Johann WEDEKIND

On February 5 (16), 1722, Peter issued a Decree on the succession to the throne (cancelled by Paul I 75 years later), in which he abolished the ancient custom of transferring the throne to direct male descendants, but allowed the appointment of any worthy person as heir at the will of the monarch.

The decree was so unusual for Russian society that it was necessary to explain it and require the consent of the subjects under oath. The schismatics were indignant: “He took a Swede for himself, and that queen will not give birth to children, and he issued a decree to kiss the cross for the future sovereign, and kiss the cross for the Swede. Of course, the Swede will reign.”

Peter Alekseevich was removed from the throne, but the question of succession to the throne remained open. Many believed that either Anna or Elizabeth, Peter's daughter from his marriage to Ekaterina Alekseevna, would take the throne. But in 1724, Anna renounced any claims to the Russian throne after she became engaged to the Duke of Holstein, Karl-Friedrich.

Anna Petrovna, I.N. Nikitin

If the throne was taken by the youngest daughter Elizabeth, who was 15 years old (in 1724), then the Duke of Holstein would rule instead of her, who dreamed of returning the lands conquered by the Danes with the help of Russia.

Elizaveta Petrovna

Peter and his nieces, the daughters of Ivan's older brother, were not satisfied: Anna Kurlyandskaya, Ekaterina Mecklenburgskaya and Praskovya Ioannovna.

Anna Ioannovna

Catherine of Mecklenburg

Praskovya Ivanovna

Only one candidate remained - Peter's wife, Empress Ekaterina Alekseevna. Peter needed a person who would continue the work he started, his transformation.

On May 7, 1724, Peter crowned Catherine empress and co-ruler, but after a short time he suspected of adultery (the case of Mons). The decree of 1722 violated the usual way of succession to the throne, but Peter did not have time to appoint an heir before his death.

Heinrich BUCHHOLTZ (1735-1781). Portrait of Catherine I

In most history books, including some popular Internet resources, as a rule, a smaller number of children of Peter I are mentioned.

This is due to the fact that they have reached the age of maturity and left a certain mark in history, unlike other children who died in early childhood. According to other sources, Peter I had 14 children officially registered and mentioned on the genealogical tree of the Romanov dynasty.

In the last years of his reign, Peter was very ill (presumably, stone disease of the kidneys, uremia). In the summer of 1724, his illness intensified, in September he felt better, but after a while the attacks intensified. In October, Peter went to inspect the Ladoga Canal, against the advice of his life physician Blumentrost.

Ivan Nikitin.Peter the First.

From Olonets, Peter traveled to Staraya Russa and in November went to St. Petersburg by water. At Lakhta, he had to, standing waist-deep in water, rescue a boat with soldiers that had run aground. The attacks of the disease intensified, but Peter, not paying attention to them, continued to deal with state affairs.

Peter the Great rescues drowning people.

On January 17, 1725, he had such a bad time that he ordered a camp church to be built in the room next to his bedroom, and on January 22 he confessed. The strength began to leave the patient, he no longer screamed, as before, from severe pain, but only moaned.

On January 27 (February 7), all those sentenced to death or hard labor were amnestied (excluding murderers and those convicted of repeated robbery). On the same day, at the end of the second hour, Peter demanded paper, began to write, but the pen fell out of his hands, only two words could be made out of what was written: “Give everything back ...”.

Anna Petrovna, Louis Caravaca

The tsar then ordered his daughter Anna Petrovna to be called so that she would write under his dictation, but when she arrived, Peter had already fallen into oblivion. The story about the words of Peter “Give everything ...” and the order to call Anna is known only from the notes of the Holstein Privy Councilor G. F. Bassevich; according to N. I. Pavlenko and V. P. Kozlov, it is a tendentious fiction with the aim of hinting at the rights of Anna Petrovna, the wife of the Holstein Duke Karl Friedrich, to the Russian throne.

Death of Peter

When it became obvious that the emperor was dying, the question arose of who would take the place of Peter. The Senate, the Synod and the generals - all institutions that did not have the formal right to control the fate of the throne, even before Peter's death, gathered on the night of January 27-28, 1725 to decide on the successor of Peter the Great.

Johann Gottfried Tannauer Portrait of Peter I on his deathbed

Guards officers entered the meeting room, two guards regiments entered the square, and to the drumbeat of the troops withdrawn by the party of Ekaterina Alekseevna and Menshikov, the Senate adopted a unanimous decision by 4 o'clock in the morning on January 28. By decision of the Senate, the throne was inherited by Peter's wife, Ekaterina Alekseevna, who became the first Russian empress on January 28 (February 8), 1725 under the name Catherine I.

Portrait of Catherine I. Zh.M. Natya

At the beginning of the sixth hour in the morning on January 28 (February 8), 1725, Peter the Great died. He was buried in the Cathedral of the Peter and Paul Fortress in St. Petersburg.

Funeral of Peter I in Russia

ZarenSarkophage

Author The author of the epistle calls himself "Peter, the apostle of Jesus Christ" (1:1) and says of himself that he is "a witness of the sufferings of Christ" (5:1). The similarity of thoughts and expressions in this epistle and in the speeches of the apostle Peter in the book of Acts also confirm his authorship (eg 2.7.8; cf.).

External evidence of the epistle belonging to the Apostle Peter are numerous, ancient and undoubted; there is no evidence that it was ever attributed to anyone else. Peter was considered the author of the epistle: Irenaeus of Lyon (c. 185 A.D. Against Heresies, 4,9,2), Tertullian (about 160-225 A.D.), Clement of Alexandria (about 150 -215 A.D.) and Origen (ca. 185-253 A.D.). By the time of Eusebius of Caesarea (ca. 260-340 A.D.), neither the authenticity nor the authorship of the epistle was in doubt (Ecclesiastical History, 3:3,1). The letter is not mentioned in the Muratori canon (a list of New Testament books dating from A.D. 200), but this is most likely because this canon has come down to us in an incomplete form.

Although the arguments for Peter's authorship are very convincing, linguistic and historical objections have been raised against them in the last two centuries. It was said that the language of the epistle was too good for an uneducated Galilean fisherman like Peter (cf.), that it was strongly influenced by the Septuagint (Greek translation of the Old Testament). The persecution alluded to in the epistle (4:12-19; ​​5:6-9) was believed to date back to the time when Peter was no longer alive.

However, these objections to Peter's authorship are not convincing enough. Objections of a linguistic nature also do not stand up to criticism: in the 1st century. according to R.H. Galilee was a bilingual region (both Aramaic and Greek were used there); the opinion of Peter and John as “unlearned and simple people” () can rather be attributed to the fact that they did not study the Scriptures systematically; thirty years separating Peter the fisherman from Peter the writer, a period more than sufficient for improvement in the Greek language; perhaps Silouan (or Silas, 5:12) was Peter's secretary, which explains the higher literary style of this epistle compared to 2 Peter.

As regards historical objections, the persecutions mentioned by Peter are equally likely to be regarded as local sporadic manifestations of hostility towards Christians, which was quite common in apostolic times, and as state persecution in the days of the emperors Domitian ( c. 95 A.D.) and Trajan (c. 111 A.D.).

Time and circumstances of writing

According to 5:13, Peter wrote 1 while he was in "Babylon." The location has not been clearly identified. It was considered a military settlement in Egypt; an ancient city in Mesopotamia with that name; Rome. There is confirmation of the last assumption: when Peter wrote the epistle, Mark was with him (5.13), about whom it is known that he accompanied Paul to Rome (; ). Rome is called Babylon by the author of Revelation (17:5.9). Early church history unanimously testifies that Peter was in Rome and ended his days in this city.

If the epistle was written in Rome, then the time of its writing was between A.D. 60 and 68. The lower limit is established on the basis of the fact that Peter is familiar with the epistles to the Ephesians and Colossians (2:18; cf. 3:1-6; ; ; ), the upper one is the tradition of Peter's martyrdom in Rome no later than 68 A.D.

Although from the introduction ("scattered", 1,1 and com.) and frequent Old Testament quotations and references, it can be concluded that the addressees of the epistle are Jewish Christians (as Calvin believed), indications are more convincing that most of them came from a pagan environment. . For example, the mention in 1:18 of "the vain life given to you from the fathers" can hardly be attributed to the Jews. Also, the sins listed in 4:3 are typical of Gentiles.

Although the First Epistle of the Apostle Peter has signs of a catholic epistle (cf. the epistles of James, Second Peter, First John, Jude), it differs from other catholic epistles in that it indicates the areas where readers live: Pontus, Galatia, Cappadocia, Asia and Bithynia (1, one). From the epistle itself, one can learn that its readers were persecuted for their faith (1:6.7; 3:13-17; 4:12-19; ​​5:9.10). Nothing in the message gives grounds to consider them persecution by the authorities and does not require a later date than the 60s. These were the trials common to Christians in the first century, namely slander (4:4.14) and false accusations of villainy (2:12; 3:16). There could have been beatings (2.20), and public ostracism, and individual cases of violence by the mob and local public order authorities.

Features and themes

Peter writes his epistle to support persecuted Christians, urging them to stand firm in the faith (5:12). To this end, he again and again turns their thoughts to the joy and glory of their eternal inheritance (1:3–13; 4:13.14; 5:1.4.6.10), instructs them in worthy Christian behavior and when bearing undeserved suffering (4:12 -19). Although addressed primarily to persecuted Christians, Peter's words are relevant to all suffering, regardless of its cause. On the basis of this epistle, the apostle Peter is rightly called "the apostle of hope" (cf. 1:3-13-21; 3:5-15). The essence of the instructions of this epistle can be expressed by the phrase: “trust and surrender” to God (4:19; cf. 2:23).

I. Greeting (1.1.2)

II. Assurance of salvation (1:3–12)

III. Disclosure of the concept of salvation (1.13 3.12)

A. Personal holiness (1:13-16)

B. Fear of God (1:17-21)

B. Mutual love (1.22 2.3)

D. Belonging to a spiritual community (2:4-10)

E. Christian and social relationships (2.11 3.12)

1 . The world as such (2.11.12)

2 . State (2.13–17)

3 . Family and friends (2.18 3.7)

4 . Outcome (3.8–12)

IV. Patience in suffering and the ministry of a Christian (3.13 5.11)

A. Suffering for righteousness is blessed (3:13-22)

aliens. Christians live in the world as strangers, but their real home is in heaven (; ).

elected. The theme of election is developed in Art. 2.

scattered. Greek: diaspora. Representatives of the people living outside their historical homeland ().

1 foreshadowing. This concept implies the original design of God and the effectual election of love.

Epistle to the Christians of the Diaspora.

with sanctification from the Spirit. An indication of the close connection between the choosing love of the Father and the action of the Spirit, which communicates redemption to the chosen one (), separates the sinner from sin and dedicates him to the service of God.

to obedience. The first work of obedience is faith in Christ ().

to... the sprinkling of the Blood of Jesus Christ. Old Testament image. In the New Testament teaching, the extension of the merits and purifying action of Christ's death to the chosen one (; cf.); accepting the grace of the new covenant and fulfilling the obligations it imposes.

grace... and peace. Grace is the mercy of God to sinners, bestowed through Christ, and the world is a real state of reconciliation with God through Christ ().

1 out of His great mercy. Here it is emphasized that the basis of salvation is the preliminary love of God.

revived. Although the word is used in the NT only here and in 1:23, the very concept of regeneration occurs frequently (eg, ; ; ).

to a living hope."Hope" (hope), the key word for the whole epistle (1:13-21; 3:5-15), in the Bible always conveys the idea of ​​a confident expectation of future blessings based on the promises of God. The definition "living" indicates the immortal and enduring nature of this hope.

1 to inheritance. As children of God through the new birth, Christians are heirs of God and joint heirs with Christ (). Their inheritance is interpreted as complete salvation (v. 5; cf.).

1 kept by the power of God through faith. This verse notes both the paramount importance of Divine grace and the importance of human actions under its influence (5:8.9; ; ). At the heart of the Greek word, translated in Russian “observed”, is the concept of “protect”, “guard”, for example, vigilantly protect the country, fortress, etc.

to salvation. Those. to the future final liberation from sin and the full enjoyment of eternal glory (1:9; 4:13.14; 5:1.4).

recently. The second coming of Christ in the signs of His power and glory.

1 grieving... if needed. allows or sends trials when and to the extent that they are necessary for the strengthening of faith (v. 7).

1:7 An exposition of the purposes of God in the trials mentioned in v. 6 (cf. ; ).

your proven faith. Just as people purify precious metals through fire, so uses trials to separate true faith from its superficial expressions and, at the same time, strengthen this faith ().

to praise and honor and glory. The ultimate purpose of trials is to receive the crown of glory (5:1.4).

at the appearance of Jesus Christ. At His Second Coming (vv. 5; 4.13; 5.1; ).

1 reaching at last through your faith the salvation of souls. Believers have already received the essentials of salvation (ie, peace and fellowship with God), but the fullness of salvation will be at the coming of Christ (v. 5). "Soul" here means the whole person (as in 3:20).

1 for which and for how long. The prophets knew that the Messiah would come (), but they did not know the time of His coming (cf.).

Spirit of Christ. This expression is found only in (cf. ; ; ). The Holy Spirit is named so because Christ sends Him (), and because after the Resurrection, Christ, together with the Holy Spirit, accomplishes the salvation of believers.

1 It was revealed to them. Peter does not specify how or when this was revealed, but the prophets knew that they were ultimately serving the coming generations.

what is now preached to you. Those. the suffering and glorification of Christ (v. 11), which are the content of the gospel (). The prophets foretold and foresaw the events that were fulfilled in Christ and proclaimed by the preachers of the gospel.

Holy Spirit sent from heaven. Here the divine origin of the gospel is emphasized. The same Spirit inspired the prophets and led the preachers of the gospel. The Old and New Testaments are one whole, the center of which is Christ and the salvation He brought.

into which the angels wish to penetrate. The knowledge and experience of the celestials in the realm of the dispensation of redemption is limited. They learn God's plan through ().

1 girding up the loins of your mind. An idiomatic expression that goes back to the Middle Eastern custom of girdling long outerwear and tucking it into the waist so that it does not restrict movement. This is a call to prepare for a strenuous and continuous spiritual effort, eliminating everything that may interfere or distract.

1 who called you. The prevenient grace of God leads man to a new life.

be holy. As the Old Testament Israel was separated by God from the surrounding nations and called to holiness, so it must be separated from sin and singled out for the service of God (2:9;). The Christian strives for holiness, prompted by the consciousness of the absolute moral perfection of God, to which he himself must equal himself (v. 16; ; ).

1 You call Him Father, Who impartially judges everyone according to their deeds. Christ took upon Himself the sins of the whole world (2:24; ), but this does not free people from responsibility before God for their sinful lives. Christians will be judged for their deeds by the standards of Christianity and rewarded accordingly (; ). However, strictly speaking, the promised reward is not "deserved", although it is served according to the measure of deeds; a reward is also a blessing. Blessed Augustine said that God crowns His own gifts with it.

the time of your travels. The perception of life as a journey emphasizes the temporality of a Christian's stay in this world.

1 redeemed. Released from the bonds of sin for a ransom (; ; ). The price of redemption is the blood of Christ (v. 19).

from the vain life devoted to you. The "vanity" or "worthlessness" of paganism is a frequent theme among the authors of the books of Holy Scripture (; ). Although in the NT there are condemnations of Jewish traditions that supplemented the commandments of the Old Testament law (), here Peter, apparently, has in mind precisely paganism (1.14; 4.3).

1 Lamb. Cm. ; ; ; .

immaculate and pure. To be accepted, the sacrifice must be flawless (). The sinless Christ was destined to die for the sins of others ().

1 before the creation of the world. Christ was destined to be the Redeemer of the elect even before the creation of the world (; ).

in recent times. This concept embraces the entire period between the First and Second Comings of Jesus (; ).

1 who believed in God through him. As the Mediator between God and man, Christ is the only way to God (). The Father is revealed in Christ (), and Christ's redemptive opened access to God (3.18).

1:23 Non-hypocritical and constant love for others (v. 22) is possible only because the love of God was first manifested (; ).

revived. See com. to 1.3.

not from a corruptible seed, but from an incorruptible one. Peter compares and contrasts human procreation and the life-giving power of the Word of God (; ).

from the word of God, which lives and abides forever. Through the Word of God, the Holy Spirit brings sinners to the knowledge of the grace of God in Christ Jesus (; ).

Chapter 2

2 as newborns. Peter continues the comparison with the new birth (1:23). Believers should strive for spiritual food in the same way as a healthy baby craves mother's milk.

pure verbal milk. Although there were no doubt many new converts in the communities to which Peter writes, the main theme here is not Christian teaching for newcomers (as opposed to "meat" or mature teaching), but the truth and self-sufficiency of the Word of God (1:22-25) as spiritual food for all Christians.

2 Coming to Him. The first approach to Christ in repentance and faith passes precisely into constant communion.

living stone. It is clear from the context that this is about Christ. The image of a “stone”, “rock” is often found in the OT (eg, ; ); it is also used by Christ Himself (). The word "to the living" indicates that Christ is the source and giver of life (; ).

2 live stones. The expression emphasizes the unity of Christians with Christ and their likeness to Him, “a living stone” (v. 4).

spiritual home. Symbolism is based on the idea of ​​the Old Testament temple as the dwelling place of God. , in which the Holy Spirit lives, is the true temple of God (; ).

holy priesthood. Every believing priest (v. 9) in the sense that everyone can equally and directly approach God and serve Him personally.

spiritual sacrifices. The atoning sacrifice of Christ, once and for all offered on the cross, was the completion of the Old Testament institution on sacrifices and abolished it (), however, the “sacrifice” (as a response gratitude of the redeemed) retains its place. This sacrifice is spiritual, in contrast to all prophetic sacrifices prescribed by the Old Testament institutions. Such a sacrifice is Christian piety and a way of life worthy of Christians (; ; tkr.8,3.4; cf.).

acceptable to God by Jesus Christ. The priesthood of every believer (v. 9) is conditioned by the eternal High Priestly office of Christ. Through His once and for all sacrifice and His unceasing intercession for them, both Christians and their sacrifices (see above) are pleasing to God (4:11;).

2 corner stone. A large stone placed at the base where two walls meet; provides strength to the entire building. The foundation of the Church rests on the prophets and apostles, who are connected by the "cornerstone" Christ ().

2 head of the corner. Those. cornerstone.

2 for which they are left. It implies the sovereign choice of God and His predestination (). This verse speaks of both divine authority and human responsibility.

2:9–10 What Peter says in these verses emphasizes the continuity between Old Testament Israel and New Testament Israel as the people of God.

2 But you are a chosen generation. Here is shown the contrast between the fate of the unbelievers (v. 8) and the position of the elect. This passage highlights the theme of the divine election of Christ and the Church (vv. 6,9).

to proclaim. The people of God are chosen and called not only to salvation, but also to service. All believers are called to bear a joyful witness to the great works of God.

2 Once not a people, but now the people of God. Greek the word "laos" (people) in the Septuagint applies only to Israel. Continuing to apply the Old Testament texts about Israel to the Church, Peter uses the words of the prophet Hosea (1:6.9.10; 2:23). In the context of the original, this is a prophecy about how God, having rejected Israel, will love them again. Both Peter and Paul () interpret this passage of Hosea's prophecy as indicating that the chosen Gentiles will also enter into the people of God. This interpretation is based, perhaps, on the parallel between the mercy of God towards unworthy Jews and Gentiles and on the continuity between Israel and the New Testament.

2 from carnal lusts. The bodily desires are not vicious in themselves, but perverted by the sinful nature of man. Here not only sensuality () is meant, but also all other inclinations of our fallen nature.

2 for that for which you are reviled as evildoers. In the time of Peter, Christians, among other things, were accused of disloyalty to the emperor (), spreading unlawful customs (), disrespecting the gods () and violating public order ().

glorified God on the day of the visitation. God's "visit" means His judgment or mercy.

Christian in a pagan environment.

2 Therefore be subject to every human authority. From here begins the theme of voluntary submission and obedience to any authority (2:13-3:6).

for the Lord. Those. in order to bear a good witness of Christ and not bring reproaches to His name, and also because obedience to others is already service to Christ ().

whether the king, as the supreme power. First of all, the Roman emperor, at that time Nero (54-68 AD). The king is the supreme power in relation to the governors and other rulers. Although here Peter does not discuss the nature of kingship (cf. ), elsewhere Scripture teaches that submission to authority is good as long as it does not lead to a violation of the law of God (; ).

2 as free. Submission does not mean giving up Christian freedom; in reality it is an act of a free man.

not as using freedom to cover up evil. Christian freedom should not serve as an excuse for disobedience () or sin (; ).

but as servants of God. At the heart of Christian freedom is not avoiding one's duties, but serving the true Master (). 2:17 This verse sums up the social, and in particular the civic, duties of a Christian.

Read everyone. A call to recognize the value of each person as a bearer of the image of God, or, more likely in this context, a call to honor all who are endowed with the authority of power.

Fear God. See com. to 1.17.

2 servants. Lit.: "house servant". Most of them were slaves; they were treated like property. Like other New Testament writers, Peter does not condemn slavery, and slaves are enjoined to obey their masters. However, the NT requires that slaves be treated with respect and not mistreated by their masters (; ). Moreover, spiritual equality of slaves and free people within the church community is emphasized (; ; ), and slaves are encouraged to seek freedom by legal means (). Such teaching, along with the general biblical view of the poor and oppressed (; ), undermined the very institution of slavery and ultimately led to its death.

2 For to this you were called, because Christ also suffered for us, leaving us an example. Suffering is an element of the Christian vocation (), because Christ () was the first to pass through it. This calling is based on the fact that Christians are one with Christ in His suffering as well as in His resurrection (; ), and the life of Christ provides Christians with a model against which they should measure their own lives (vv. 21, 22).

2:22 See the article "The Sinlessness of Jesus."

2 He Himself took away our sins. Cm. . Christ is not just an example. As the perfect sacrifice (1:19; 2:22), Christ bore the curse of sin, accepted punishment instead of sinners, and brought them forgiveness and deliverance from the bonds of sin.

on the tree. To the cross (). Here it is emphasized that the essence of the atoning death of Christ is the taking upon Himself of the curse (;).

2 to the Shepherd. The common Old Testament image of God's care for His people (see, for example, Ezek., ch. 34; 37.24) applies to Christ (5.4; ; ; ).

Chapter 3

3 Likewise, you wives, be subject to your husbands."Also" refers to the general principle of obedience expressed in 2:13. It should be noted that the wife's subordination to her husband is balanced by another "also" (v. 7), calling on the husband to show special attention to his wife (). The relationship between a man and a woman implies spiritual equality () and some difference in roles and functions in the home and in the church (;).

without a word. Ancient Roman culture assumed that the wife adopted the religion of her husband. Some Christian women apparently had unbelieving spouses. Peter urges these Christian women not to rely on persuasion in the conversion of their husbands: already wary of a faith they do not know, the husbands might regard this as disobedience. Let the very behavior of women be a support to God in the work of revealing the truth.

3 not external braiding of hair, not golden headdresses or finery in clothing. This is not a categorical ban on jewelry, but a warning against excessive concern for appearance ().

3 calling him master. Common Middle Eastern expression of respect and submission (v. 1; ).

You are her children. Those. like Sarah if you show the same obedience.

if you do good. This refers to the obedience to husbands already mentioned (cf. 2:15), but it probably also refers to unfailing fidelity to Christ.

and be not troubled by any fear. Christian wives were to be faithful to Christ, showing due respect to unbelieving spouses (v. 1&N).

3 as with the weakest vessel. Weakness refers to physical, not moral, spiritual or mental. Differences in physical strength are one of the reasons why a husband should pay special attention to his wife.

as co-heirs of the grace of life. Commonality in faith is another reason for paying attention. Here Peter is considering the situation where both spouses are Christians (cf. v. 1).

3:8–9 Wed .

3 do not repay evil... bless. Christians should not take revenge, but, on the contrary, should "bless" their enemies (; ). Such a blessing can be expressed by a prayer ().

3 And who will harm you ..? Peter does not deny that the Christians of Asia Minor may suffer for their faith (4:12). This statement can be interpreted either as a truism that bad behavior can sometimes be avoided by exemplary behavior, or, more likely, as a statement: no matter what happens to a Christian, no external force can harm him spiritually (; ).

3 you are blessed. Association with and development of the theme Art. 13–17. blesses and rewards Christians who suffer for the truth, even if the immediate circumstances of their lives do not clearly indicate this.

3 always be ready... to give an answer. Lit.: “apologia”, “defense”, i.e. response to hurtful or derisive questions from hostile people. Such an answer should consist in explaining the basic principles of Christian teaching.

3 if it pleases the will of God. Undeserved suffering is tolerated by God and serves for the benefit of His children and for His glory (1:6-7; 4:19).

3 got hurt once. The death of Christ for the people is a completely sufficient sacrifice, and other redemptive sacrifices are no longer required ().

but revived in spirit. Cm. .

3 He went down to the spirits in prison and preached. Four main interpretations of Art. 19.20.1. The preaching of Christ even before His incarnation, when through Noah the Lord addressed antediluvian mankind (cf.). He called them to repentance, but they did not listen and are now imprisoned. In this case, Peter draws a parallel: just as God protected Noah among unbelievers, so He will protect Christians in similar circumstances. 2. Sermon until Sunday, i.e. during the period of Christ's "descent into hell" between Him and the resurrection. 3. Christ brought this message to the fallen angels, who are often identified with the "sons of God" from (cf.), to their place of imprisonment. 4. Sermon after the resurrection, i.e. that Christ announced His victory to the fallen angels at the time of His ascension into heaven.

3 a baptism similar to this image. The physical salvation of Noah in the waters of the flood is a type of water baptism.

saves. Here it is emphasized that baptism is the sign and seal of God's grace in Christ Jesus. The affirmation of the salvific nature of baptism indicates a close connection between the external sign and the reality it denotes.

not carnal uncleanness washing. Lest they attribute magical power to baptism, Peter points out that salvation is not given by an outward rite, but by what he signifies by union with Christ in His death and resurrection.

3 at the right hand of God. The most honorable place and a sign of the highest power in the universe (

In the New Testament, the true greatness of a whole passage sometimes lies not on the surface and not in what is actually said, but in the ideas and beliefs hidden in its basis.

It is clear that the message was addressed to the Gentiles; they are redeemed from the vain life given to them from their fathers ( 1,18 ); once not a people, they became the people of God ( 2,10 ); in the past tense of their lives, they acted according to the will of the pagan ( 4,3 ). It is interesting to note that in this passage, words and expressions are used in relation to the Gentiles, who were not previously covered by the love of God, words and expressions that were originally used only in relation to the Jews, God's chosen people. It was once said that God created the Gentiles to serve as fuel for "gehenna fiery." It was once said that, just as one should crush a snake, even the best of the pagans should be destroyed in the same way. It was once said that of all the nations on earth, God loves only Israel. And now the mercy, privileges and grace of God have been granted to all the earth and to all people, even to those who never expected it.

1. Peter calls the people to whom he writes the chosen people, God's chosen people. Once this title belonged to Israel alone: ​​"You are a holy people of the Lord your God; the Lord your God has chosen you to be His own people from all the peoples that are on the earth" ( Deut. 7.6; 14.2). The prophet says: "...for the sake of Israel, my chosen one" ( Is. 45.4). The psalmist speaks of "Jacob's chosen sons" ( Ps. 104.6.43).

But the people of Israel did not recognize the Savior - when God sent His Son into the world, the Jews rejected Him and crucified Him on the cross. In the Parable of the Evil Tenants, Jesus said that Israel's inheritance would be taken from him and given to others ( Mat. 21.41; Mar. 12.9; Onion. 20.16). This is the fundamental concept of the New Testament about the Christian Church as the true Israel, the New Israel, the Israel of God ( cf. Gal. 6.16). All the privileges that once belonged to Israel now belong to the Christian Church. The mercy of God has now reached the ends of the earth, and all nations have seen the glory of God and felt His grace.

2. And one more word once referred exclusively to Israel. Peter literally refers to "newcomers scattered (in the diaspora) in Pontus, Galatia, Cappadocia, Asia and Bithynia." Diaspora, literally, dispersion, is a special word for Jews scattered in exile in all countries outside of Palestine. At various times in their complex history, Jews were forcibly evicted from their native country, sometimes they left it themselves, either in search of work or in search of a better life. These Jewish exiles were called the Diaspora. And now the true diaspora is not the Jewish people; it is the Christian Church, scattered throughout all the provinces of the Roman Empire and among all the peoples of the then world.

Once the Jews were a special people and differed from other people, but now the Christians have become a special people. They are a people whose King is God, and who are aliens, wanderers in the world.

GOD'S CHOSEN AND ETERNAL EXILES (1 Pet. 1:1-2 (continued))

All of the above means that these two great titles, which we have just discussed, apply to us Christians:

1. We are God's Chosen People. It gives feeling of spiritual uplift. Indeed, in the whole world there can be no higher praise and privilege than to be the chosen one of God. Word eklectos you can define everything that is specially selected; thus, for example, one might say specially selected fruits, specially selected objects, selected troops, specially selected for the performance of specific military tasks. We are honored to be specially chosen by God. But connected with this are also the tasks assigned to each of us. challenging tasks and a responsibility. God always chooses a person to serve. A related honor is that a person can be used for God's purposes. And this is where the Jews failed, and we must take special care that our lives are not marked by the tragedy of the same failure.

2. We are eternal exiles. This by no means means that a person should turn away from everything worldly; on the contrary, he must in the most direct sense be in this world and, at the same time, not of this world. Someone wisely said that a Christian should stand apart from this world, but not shun it. Wherever the exiled Jew lived, his face was always turned towards Jerusalem. The Jew, who could be a very useful citizen for the country that sheltered him, was devoted only to Jerusalem.

In Greek, such a person who temporarily lived in a foreign country was called paroikos, i.e. living in a foreign country, whose thoughts are constantly turned to the homeland. Christians, wherever they are, are people whose eyes are always turned to God. “We do not have here,” says the writer of Hebrews, “a permanent city, but we are looking for the future” ( Heb. 13.14).

It should be repeated once again that this does not mean at all that a person should distance himself from the whole world, but it does mean that a Christian sees everything in the light of eternity and looks at life as a procession towards God. It is from this angle that the Christian evaluates the significance of various aspects of life; it also determines his own behavior, it is the criterion of his life and its driving moment.

There is such a famous phrase: "Life is a bridge; the wise will cross it, but will not build a house on it." The same idea is embedded in the following passage from the Epistle to Diognetus, one of the most famous works of the post-Apostolic era:

“Christians stand out among all mankind not by their country of residence, language or customs ... They live in Greek cities and in the cities of the barbarians, as fate has laid out for someone, observing local customs in dress and food and in all external aspects of life; and yet nevertheless, they illustrate by their lives the miraculous and at first glance paradoxical nature of their state.Each of them lives in his earthly country, but only as a temporary resident; they perform their duty as citizens of this country, although they are treated as foreigners and They are deprived of all rights. A foreign land is their homeland, and each of them in his native country, as in a foreign one ... They go through life on earth, but their citizenship is in heaven."

It would be wrong to think that a Christian is a bad citizen in the country where he lives. Rather, on the contrary, he is the best citizen precisely because he sees everything in the light of eternity, only in this light can one see the true value of everything.

We Christians are God's chosen people; and we are strangers from eternity; and this is our priceless privilege and our inevitable responsibility.

THREE GREAT ASPECTS OF THE CHRISTIAN LIFE (1 Peter 1:1-2 (continued))

In Art. 2 lists three important aspects of the Christian life:

1. Christians chosen according to the foreknowledge of God the Father. An English theologian commented beautifully on this phrase: “If we only notice the hostility and indifference of the world, or the paucity of progress in our Christian life, we may even fall into despair. At such moments we must remember that our The election took place according to the plan of God the Father. The Church is not just an organization of people, although it has a certain organization. It was born not by the will of the flesh, not from the idealism of people, not from passionate desires and plans, but according to the eternal plans of God. "When we despair, we must remember that the Christian Church was born according to the plans and plans of God, and if she will remain faithful to Him, she will come to a great goal.

2. Christians chosen by sanctification by the Spirit. Martin Luther said, "I think that in my mind and in my strength I cannot believe in Jesus Christ my Lord or come to Him." The Holy Spirit is extremely important to Christians in every aspect and every step of their lives. It is the Holy Spirit that awakens in us the first rudiments of a passionate desire for God and for virtue; The Holy Spirit helps us recognize our sins and leads us to the Crucifixion, where these sins were atoned for; The Holy Spirit gives us the ability to free ourselves from the sins in which we are wallowing, and to acquire virtues, which are the fruits of the Spirit; The Holy Spirit gives us the assurance that our sins are forgiven us and that Jesus Christ is our Lord. The beginning, middle, and end of the Christian life are all creations of the Holy Spirit.

3. Christians are elected to obedience and sprinkling of the blood of Jesus Christ. The Old Testament speaks of the sprinkling of blood three times, and it is quite possible that Peter was thinking about all of them at that moment, and all three of these cases can help us understand the idea behind these words.

a) A leper should be sprinkled with the blood of a sacrificial bird for healing ( A lion. 14:1-7). The sprinkling of blood thus symbolized cleansing. By the sacrifice of Christ, the Christian is cleansed from sin.

b) The sprinkling of blood was part of the ceremony of separating Aaron and the priests ( Ref. 29.20.21; A lion. 8.30). And, therefore, it was a sign of separation for serving God, not only in the Temple, but in the world in general.

c) The great sprinkling picture has to do with the covenant relationship between Israel and God. In the covenant, God, in His most merciful permission, made an offer to Israel to become His people, and He would be their God. But that relationship was about Israel's acceptance of the terms of the covenant and obedience to the law. Obedience was a sine qua non of the covenant, and failure to obey meant the destruction of the covenant relationship between God and Israel. When the book of the covenant was read to Israel, the people said with one voice: "All that the Lord has said we will do." As a sign of these manifestations of obedience between the people of Israel and God, Moses took half of the blood of the sacrifice and sprinkled it on the altar, and sprinkled the people with the other half ( Ref. 24:1-8). Sprinkling symbolized obedience.

By the sacrifice of Jesus Christ, Christians are called to a new relationship with God, in which they are forgiven of past sins, and they make a vow of obedience in the future.

This calling of Christians was ordained by God, and by the action of the Holy Spirit, life is sanctified and directed towards God. Through the sprinkling of the blood of Christ, Christians are cleansed from past sins and consecrated to the obedience of God in the future.

REVIVAL OF MAN TO A NEW LIFE (1 Pet. 1:3-5)

It will take us a long time to realize all the treasures of this passage, because so many fundamentally important Christian thoughts are brought together in so few places in the New Testament.

The passage begins with a hymn of praise to God - but a somewhat special hymn, because for a Jew the most typical opening was: "Blessed be You, O God." The Christian adopted this prayer, but he changed it slightly; he begins it with the words: "Blessed be the God and Father of our Lord Jesus Christ." This is not a prayer to a distant, unfamiliar God; it is a prayer to a God who is like Jesus, and whom man can, through Jesus Christ, trust like a child.

The passage begins with an idea revival; a Christian is a man born again; man, born of God for a new life. Whatever else is hidden behind this phrase, it means that when a person becomes a Christian, such a radical change takes place in his life that it remains only to say that life began anew for him. This idea of ​​the new birth runs throughout the New Testament. Let's see what else is said about this in the New Testament:

1. Christians are born according to the will of God and His action ( John. 1.13; Jacob. 1.18). The participation of the person himself in this is as small as in his Physical birth.

2. This is expressed in other words in John ( John. 3.1-15): Regeneration is the work of the Holy Spirit. It is done with a person not by his will, not by his efforts, but when he yields to the transforming Spirit that dwells in him.

3. He does it with the word of truth ( Jacob. 1.18; 1 Pet. 1.23). In the beginning was the word of God, which created the heavens and the earth, and all that is in the heavens and on the earth. God spoke a word and the world became out of chaos, and in the world He created life and everything that is necessary for life. This creative word of God in Jesus Christ regenerates man's life.

4. The person reborn as a result of this becomes the firstfruits of His creatures ( John. 1.18). This elevates a person above the world of time and space, the world of change and death, the world of sin and ruin, and gives him the opportunity here and now to come into contact with eternity and eternal life.

5. A person is reborn to hope, to a living hope ( 1 Pet. 1.3). Paul defines the Gentile world as a world without hope ( Eph. 2.12). The Greek playwright Sophocles wrote: “Not to be born at all is the best fate; and for one who is born, to return as soon as possible to where he came from.” In the view of the pagans, the world is a place where everything withers and perishes; this life could be pleasant, but it leads nowhere, into endless darkness. Christians, on the other hand, were distinguished in the ancient world by their hope. This hope was based on two beliefs:

a) On the consciousness that they are reborn not from a corruptible seed, but from an incorruptible one ( 1 Pet. 1.23). They themselves had something of the seed of God, and therefore there was a life in them that neither time nor eternity could destroy.

b) At the rebirth of Christ ( 1 Pet. 1.3). With a Christian now is always Jesus Christ, who conquered even death, and therefore, the Christian has nothing to fear.

6. The Christian is reborn to righteousness ( 1 John. 2.29; 3.9; 5.18). In this regeneration he is cleansed of himself, of the sins that bound him, and of the habits that bind him, and he has found the strength that enables him to walk in righteousness. This does not mean that the regenerate person will not sin again, but it does mean that every time he stumbles, he will have strength and will be given mercy to get up again.

7. The rebirth of a Christian is a rebirth to love ( 1 John. 4.7). Because the life of God is in him, the Christian is cleansed of the hopeless anger of the egocentric life, and something of the all-forgiving and sacrificial love of God abides in him.

8. And finally, the rebirth of a Christian is a birth for victory ( 1 John. 5.4). The life of a Christian is not one of constant defeat; he begins to gain victories over himself, over sin and over circumstances. The Christian has learned the secret of a victorious life because the life of God dwells in him.

THE GREAT HERITAGE (1 Pet. 1:3-5 (continued))

The Christian, moreover, has entered into a glorious inheritance (cleronomy). This word has a long history: in the Greek translation of the Old Testament, it is used to refer to Canaan, the promised land, given by God to Abraham as an inheritance, as an inheritance. The Old Testament speaks again and again of the land that God gave to His people, to take her as a legacy (Deut. 15.4; 19.10). In our view inheritance- this is something that we will own in the future; and in the Bible the word means secure possession. The Promised Land was, in the view of the Jews, such a secure possession. But the destiny of Christians is much more significant. Peter defines this inheritance, this inheritance, in three unusually succinct definitions:

1. It's a legacy imperishable (affartos). This word means imperishable, eternal, but also indestructible, as a country that has never been captured and robbed by the enemy. Palestine has been repeatedly occupied and plundered by enemies, was a field of battle and destruction, but the Christian is given peace and joy that no invading armies can disturb and destroy.

2. It's a legacy purely (amiantos). Verb miainein, from which the adjective is derived, has the meaning defile with unholy abomination. Many times Palestine has been defiled by a generation of false gods ( Jer. 2.7.23; 3.2; Ezek. 20.43). Filth and abomination left an imprint even on the promised land; the Christian is granted purity, which the sin of the world cannot stain.

3. It's a legacy unfading (amaranthos). In the promised land, as in any other land, even the most beautiful flower withers, and even the most beautiful plant dies. The Christian, on the other hand, has gained access to a world in which there is no change, no decay, no decline; in which his peace and joy will not be disturbed by life's accidents and changes.

What was the inheritance of the reborn to new life Christian? Many secondary answers can be given to this question, but only one is unusually important: the Christian's inheritance is God Himself. The psalmist said: "The Lord is part of my inheritance and of my cup... and my inheritance is pleasing to me ( Ps. 15.5.6). God is a part of it forever Ps. 72.26). “The Lord,” said the prophet, “is my part ... therefore I will hope in Him” ( Cry. 3.24).

Since a Christian has God and he belongs to God, he has an inheritance, an incorruptible, pure inheritance that never fades.

PROTECTED IN TIME AND SAFE IN ETERNITY (1 Pet. 1:3-5 (continued))

The Christian's inheritance - the fullness of the joy of God - awaits him in heaven; Peter makes two important points in this regard.

1. On the way through this world to eternity, we are protected (in the Russian Bible: kept) by the power of God through our faith. Peter uses here a word from the military lexicon frurein, which means that to protect our lives, God set up garrisons and He stands guard all the days of our lives. A person who has faith never doubts that God stands guard in the shadows and guards him. No, God does not save us from the anxieties, sorrows, and problems of life; He just gives us the ability to defeat them and move forward.

2. The final salvation will be revealed to us in the last time. The New Testament often speaks of the last day(s) and the end times. This concept is based on the idea of ​​the Jews about two ages - about the current age, in which evil and vice reign, and about the coming age, which will be the golden age of God. Between these two centuries, the Jews placed the day of the Lord, when the world would be destroyed and recreated anew, and judgment would take place. It was this intermediate time that was called the last time, or the last days, when our world will come to an end.

It is not given to us to know when that time will come, nor what will happen then, but we can look at what is said about the last days in the New Testament:

1. Christians thought they were already living in this last-day era. "Children! - says John, - the last time" ( 1 John. 2.18). The writer of Hebrews speaks of the fullness of the revelation given to men through Christ in these last days ( Heb. 1.2). The early Christians believed that God had already intervened in the course of history and that the end of this world was near.

2. The last days were, according to the idea of ​​the first Christians, the time when God will pour out on people from the Holy Spirit ( Acts. 2.17). They saw it come to pass in the days of Pentecost, in the Spirit-filled Church.

3. The first Christians were convinced that before evil came to an end, it would make its last effort when various false teachers-antichrists appeared on earth ( 2 Tim. 3.1; 1 John. 2.18; Jude 18).

4. The dead will be raised. Jesus promised that He would resurrect all His people at the last day ( John. 6.39.40.44.54; 11.24).

5. This will inevitably become a time of justice, when the judgment of God will be carried out, and His enemies will suffer just condemnation and punishment ( John. 12.48; Jacob. 5.3).

It is clear that for many it will be a time of terror, but for Christians it will be salvation. Peter's word sodzein means much more than salvation in a purely theological sense. It matters save from danger and heal from ailments. Some commentators have pointed out that in the New Testament the words sodzein- rescue and Sauternes- salvation, have four different, but close in meaning meanings: a) salvation from danger ( Mat. 8.25); b) get rid of the disease ( Mat. 9.21); c) salvation from the judgment of God ( Mat. 10.22; 24.13); d) salvation from sickness and the power of sin ( Mat. 1.21). Salvation is many-sided; in it is salvation from danger, salvation from sickness, salvation from condemnation, and salvation from sin. And all of this, and not just some of it, can be counted on by Christians at the end of the road.

THE SECRET OF ENDURANCE (1 Pet. 1:6-7)

Peter refers to the situation in which the readers of his epistle were at that time. Their Christian faith had always made them unpopular with the people, and now they were probably in danger of being persecuted. Soon a storm will break out and life will become terrible. In the face of a threatened situation, Peter reminds his readers of three reasons that will help them endure whatever may come their way:

1. They can endure all this because they can look ahead and wait: there, at the end, a wonderful lot awaits them, a wonderful inheritance - life with God. Actually, this is how Westcott understands the expression in recent times (en cairo eschato). We mean by this expression when the world as we know it ceases to exist. It was then, says Westcott, when everything reaches its limit the saving power of Christ will be manifested.

For, persecution of Christians and adversity is not the end: this is followed by glory; and in the hope, in anticipation of that glory, the Christian can endure whatever comes his way in life. Sometimes a person is forced to undergo a painful operation or a difficult course of treatment, and he gladly agrees to endure the pain or inconvenience in order to restore the health and strength that he will receive later. Life has convincingly shown that as long as a person has something ahead, he can endure everything, and a Christian is waiting for endless bliss ahead.

2. Christians can endure everything because they know that every adversity, every temptation is, in fact, a test. To purify gold, it must first be tested in fire. The temptations and difficulties of life that a man goes through test his faith, and from them his faith may come out stronger than before. The athlete who does not leave his exercises is not weakened by this, but is strengthened in his strength. The temptations and hardships of life should give us strength, not deprive us of it.

In this connection, we should note the special meaning inherent in the words of Peter. He says that at the present moment Christians may be suffering from various temptations. In Greek it is poikilos which literally means colorful. Peter uses this word only once, namely, to characterize the grace of God ( 1 Pet. 4.10). Our temptations and sufferings can be bright and multicolored, but the grace of God is just as bright, multicolored, and there is no shade in human life that would not be in the grace of God. There is grace for every temptation and every trial, and there is no such trial for which there would be no grace.

3. They can still endure because after all, when Jesus Christ comes, they will receive praise, glory, and honor. Often we do great deeds not for money or profit, but only to see the light in the eyes of a person or hear his word of praise, for this means more than anything else in the world. The Christian knows that if he endures everything, he will hear at the end of the path words of praise from the Lord Himself.

Here is a recipe for patience, moments when life is difficult, and faith is connected with great difficulties. We can endure all this because we have a glorious future ahead of us. Every temptation and every difficulty in life is another test that should strengthen and purify our faith in order to hear: "excellent!" from the waiting Jesus Christ, who greets all his faithful servants.

INVISIBLE BUT NOT UNKNOWN (1 Pet. 1:8-9)

Peter was given the great privilege of knowing Jesus in the flesh in the days of His sojourn on earth; his readers were not given such joy; but though they did not know Him in the flesh, they loved Him, and though they did not see Him with their own eyes, they believed. And this faith of theirs gives them inexpressible joy and glory, because already now and here they are convinced of the final bliss of their soul.

I. G. Selvin singled out four stages on the way of knowledge by man (mankind) of Jesus Christ:

1. The first stage is hope and desire; the stage of those who for centuries dreamed of the coming of the King. As Jesus Himself said to His disciples: "Many prophets and kings desired to see what you see, and did not see" ( Onion. 10.24). It was an era of longings and expectations that were never fulfilled.

2. The second stage is the stage of those who saw and knew Jesus Christ in the flesh. This is what Peter means here. This is what he thought when he said to Cornelius: "We are witnesses of everything that He said in the land of Judea and in Jerusalem" ( Acts. 10.39). These were the people who walked with Him and on whose testimony our knowledge of His life is based.

3. In every nation and at all times there were people who saw Jesus with the eye of faith. Jesus said to Thomas: "You believed because you saw me: blessed are those who have not seen and believed" ( John. 20.29). It is possible to see Jesus in this way only because He is not just a man who lived and died and now exists only as a hero, and a protagonist from a well-known book. He is the Man who lived and died and endures forever. Someone said that no student ever remembered Jesus. In other words, Jesus is not just a memory - he lives and can always be found.

4. And finally, the beatific vision. John was convinced that we would see Jesus as He is ( 1 John. 3.2). “Now,” Paul wrote, “we see, as it were, through a dull glass, guessingly, then face to face” ( 1 Cor. 13.12). If we endure to the end, the day will come when we will see with our own eyes and see Him face to face and know as He knows us.

Jesus, these eyes have never seen Your radiance;
A dark veil of feelings hung
Between your blessed face and mine.
I don't see You, I don't hear You
And yet You are often with me.
And there is no more precious place on earth,
Than where I met You.
And even though I didn't see you
And still must be alone with his faith,
I love you, Lord, and will continue to love you,
Invisible, but not unknown.
When death closes these mortal eyes
And stop a beating heart
The torn veil will reveal you
In all Your glory.

GLORY FORECASTING (1 Pet. 1:10-12)

This is a very important passage. The salvation that came to people through Christ is so wonderful that the prophets have long been looking for it and meditating on it; even the angels yearn to know about him. Few scriptures can add to what the prophets wrote about this and their sources of inspiration:

1. Peter makes two important points in this connection. First, the prophets searched and studied everything about the coming salvation. Secondly, the Spirit of Christ foretold them about Christ. This is the greatest truth: inspiration is the product of two elements - the searching human mind and the revealing Spirit of God. It was said that the people who wrote the Holy Scriptures were feathers in the hand of God, flutes that He blew, or lyres on which His Spirit glided. In other words, they were seen as, so to speak, unconscious instruments in the hands of God. Peter tells us here that the truth of God is revealed only to those who seek it, and inspiration is the unity of the human and the divine, the result of the search of the human mind and, at the same time, the revelation of the Spirit of God.

Moreover, it follows from this passage that the Holy Spirit, the Spirit of Christ, has already dwelt in this world and worked in it from eternity. Wherever people recognized beauty, wherever they found truth, wherever they sought the way to God, there was the Spirit of Christ everywhere. There has never been a moment in any nation when the Spirit of Christ did not prompt people to seek God and did not guide them in this search. Sometimes people were deaf and blind, sometimes they misunderstood His instructions, sometimes they only partially understood them, but His Spirit of revelation was always there and guided the searching mind of man.

2. This passage shows that the prophets spoke to us of the sufferings of Christ and of his glory. Scripture passages like Ps. 21 and Is. 52.13 - 53.12 reached their apogee and consummation in the sufferings of Christ. Foreseen and predicted in Ps. 2; 15.8-11; 109 reached its consummation in the glory and victory of Christ. It must not be thought that the prophets foresaw the coming of Jesus the man; no, they foresaw that one day the One would come in whom their dreams and visions would be fulfilled.

3. From this passage we learn to whom the prophets spoke, to whom their preaching was to serve. They brought people the news of the glorious deliverance sent to them by God. It was a deliverance they themselves had never tasted. Sometimes God gives a vision but says, "Not now." God took Moses to Mount Pisgah, showed him the promised land and said: "I let you see it with your eyes, but you will not enter it" ( Deut. 34.1-4).

Someone has a story about a blind lamplighter lighting lanterns at dusk. He groped his way from one pillar to another and brought to others a light that he himself had never seen. And the prophets also knew that to receive a vision is the greatest gift, even if others see the fulfillment of this vision in the future.

THE GOSPEL OF THE Preachers (1 Pet. 1:10-12 (continued))

But in this passage, Peter speaks not only of the visions of the prophets, but also of the gospel of the preachers. It was they who brought to the people, the addressees of the message, the good news of salvation:

1. It says here that preaching is the gospel of salvation. At different times, people may put different emphasis and different aspects in preaching, but preaching is based on the proclamation of the good news, the proclamation of the gospel. It may be that sometimes the preacher has to warn, threaten, and condemn; he may have to remind people of God's judgment and wrath, but at the core of his preaching is the proclamation of salvation.

2. It also says that preaching is sent down from heaven. The good news does not come from the preacher himself, it is not his own good news, it is given to him. He brings people not his own opinion or even prejudice, he brings them the truth as the Holy Spirit gave it to him. He must, like the prophets, seek and investigate, he must learn, and he must wait to be judged and guided by the Holy Spirit.

3. This passage also says that the angels of heaven themselves desire to penetrate into the mystery of the good news that preachers bring to people. There should be no commonplaces in a sermon; there should not be purely worldly and ordinary sermons - they should arouse interest and excite the soul: the salvation of God is an amazing thing.

The preacher must come to people with the message of salvation and overshadowed by the Holy Spirit.

THE NECESSARY COURAGE OF THE CHRISTIAN FAITH (1 Pet. 1:13)

Peter spoke above of the greatness and glory that lies ahead for the Christian, but the Christian must never be solely concerned with dreams of the future, he must be courageous in the daily battle of today. Therefore, Peter addresses his readers with the following appeals:

1. Gird up the loins of your mind. Peter deliberately chose such a bright turn. In the East, men wore long flowing clothes that interfered with rapid movement or great physical effort, and a wide belt around the waist, and if it was necessary to make a great physical effort, they tucked the skirts of their clothes under this belt to get freedom of movement. In Russian, this expression corresponds to roll up your sleeves. Peter tells his readers and listeners to be ready for a great mental effort: they must not be content with a faltering and untested faith, they must take up and think through all the problems. Maybe they will even have to discard some as unnecessary, maybe they will make mistakes, but in the end they will have their own convictions and their own faith, which no one and nothing can take away from them.

2. stay awake[at Barkley: " be sober"]. In Greek, as in Russian, the word sober can have two meanings: abstinent from drunkenness, literally, and sensible, prudent. People must be steadfast against intoxicants, and against poisonous ideas; they must judge everything soundly and fairly. It's easy for a Christian to suddenly get carried away by this or that, or fall into the latest fashion. And Peter calls on Christians to maintain the firmness and steadfastness of the believer in important matters.

3. Trust fully in the grace to be given to you at the revelation of Jesus Christ. The greatest characteristic of a Christian lies precisely in the fact that he lives in hope, and because he has hope, he is able to endure the temptations and hardships that come to him in life. A person who is convinced of the reasonableness of what is happening can endure the struggles, life battles and prolonged physical stress. For a Christian, the most beautiful and the best is yet to come. He is grateful for the past, endures the hardships of the present with firmness, and is fully confident that the best is yet to come, in Christ.

LIFE WITHOUT CHRIST AND LIFE WITH CHRIST (1 Pet. 1:14-25)

Three important points can be traced in this passage, which we will consider one by one:

1. Jesus Christ is Savior and Lord

Here are the most important points concerning Jesus Christ, our Savior and Lord:

1. Jesus Christ is the Deliverer, through whom people were freed from the bonds of sin and death; He is an immaculate and pure lamb ( 1 Pet. 1.19). When Peter spoke about Jesus in this way, two images from the Old Testament stood before his eyes: The image of the Suffering Slave through whose suffering people were saved and healed ( Is. 53), and even more - the image of the Passover lamb ( Is. 12.5). On that memorable night, when the children of Israel left the Egyptian captivity, they were to take a lamb and slaughter it and anoint it with blood on the doorposts and lintels of their houses. The angel of death, passing through the land of Egypt and striking every firstborn of Egyptian families, passed by every house marked with such a sign. Two ideas are associated with the image of the Paschal sign of the lamb - liberation from captivity and deliverance from death. No matter how you interpret it, one thing is clear: Jesus paid with His life and death to free people from the bonds of sin and death.

2. Jesus Christ was assigned this role in the eternal plans of God. Before the creation of the world, He was ordained to do what He did ( 1 Pet. 1.20). This is a great idea: after all, we sometimes think of God first as the Creator and Creator, and only then as the Savior, as if He first created the world, and then, when everything went wrong, found a way of salvation through Jesus Christ. Here we have a vision of God, who was the Savior even before how he became the Creator and Creator. Salvation was not a last resort that He was forced to resort to when things went wrong; it was predestined before creation.

3. Peter thinks in a sequence common to all writers of the New Testament. Jesus Christ is not just a Lamb given to the slaughter; He is the Risen One, He is the Conqueror Whom God has given glory to. The New Testament writers always consider the Cross and the Resurrection as one; rarely think about victim Christ, without thinking about His victory. Edward Rogers writes in So They May Live that he once carefully studied the story of the Lord's sufferings and His Resurrection, and "gradually the feeling came over me that there is something subtly and tragically wrong in the emphasis on the sufferings of the Lord on the cross, which diminishes the brilliance and splendor of the Resurrection and suggests that human salvation is the result of endured suffering, and not overflowing love. And Rogers asks himself the question: “Where do the eyes of Christians turn when Easter comes? radiance from an empty tomb?"

“There are still many such preachers and theologians who, by their sermons and reasoning,” Rogers continues, “leave the reader and listener with the impression that the Crucifixion covered the Resurrection of Christ with its shadow and that in God's destiny the role of Christ was limited to Golgotha. The truth, obscuring which represents a serious spiritual danger lies in the fact that the Crucifixion of Christ can be understood and interpreted correctly only in the light of His Resurrection.

By His death, Jesus freed people from the bonds of slavery and death, and by His Resurrection gave them life - just as glorious and eternal as His. Through this triumphant Resurrection, we have found faith and hope in God ( 1 Pet. 1.21).

In this passage we see that Jesus - at the cost of suffering at Calvary - is the great Redeemer, who, even before the creation of the world, was destined by God to become the Savior; He is the triumphant Conqueror of death and the glorious Lord of life, through His Resurrection, who gave people such a life that death cannot touch, and brought them hope that nothing can take away.

2. Life without Christ

Peter gives three characteristics of life without Christ:

1. This is life in ignorance (1,14 ). The idea of ​​the unknowability of God has always dominated in the pagan world; people, at best, could grope for His secret. “It is difficult,” said the ancient Greek philosopher Plato, “to investigate and search for the creator and father of the universe; and if anyone found him, it would be impossible to express him in terms that everyone can understand.”

Even the philosopher finds it difficult to find God, and for the common man it is impossible even to understand Him. Aristotle spoke of God as the first mover, the root cause, which everyone dreams of, but which no one knows. The ancients did not doubt at all that there is a God or gods, but they believed that the existing gods are unknowable, and they look at people and the universe with complete indifference. In a world where there was no Christ, God was a mystery, He had power and authority, but He was never love; and there was no one to whom the people could raise their hands in an appeal for help, or raise their eyes in hope.

2. This is life in lusts (1,14 ). When reading the history of the world, in which Christianity came, one is struck and repelled by the sensuality that dominated his life. Desperate poverty reigned at the bottom of society, while the top organized dinners and banquets worth tens and hundreds of thousands of rubles, where peacock brains and nightingale tongues were served. At one of these feasts, in the presence of the emperor Vitellius, two thousand selected fish and seven thousand birds were served. Chastity was completely forgotten. The Roman poet Martial spoke of a woman who had married for the tenth time; the Roman poet Juvenal talks about a woman who has changed eight husbands in five years; Jerome, one of the foremost teachers of the Church, said that a woman in Rome was the twenty-first wife of her twenty-third husband. Homosexuality was so typical in ancient Greece and in ancient Rome that it was looked upon as the natural state of things. In that world, desire dominated everything; everyone was looking for new and wilder ways to satisfy their lust.

3. It vain, empty life. The whole horror of it lies in the fact that it has no ultimate goal. The Roman poet Catullus prays to his Lesbia for love pleasures; he urges her to seize the moment and transient joys: "The sun will rise and set in an unchanging sequence; and will return tomorrow; but for us, only the instant light will fade, one impenetrable night awaits." Since they have to die like dogs, why shouldn't they live like dogs? Life for them was an empty affair: only a few short years under the sun, and there - eternal nothingness; there was nothing to live for, nothing to die for. The life of a man for whom nothing awaits is always vain and empty.

3. Christ-filled life

Peter points out three features of the Christ-filled life, and makes a compelling case for each:

1. This is life in obedience and holiness (1 Pet. 1.14-16). To be chosen by God means not only to receive privileges, but also to take on a huge responsibility. Peter recalls the ancient commandment that was the essence of Judaism: God insisted that His people be holy because He is holy ( A lion. 11.44; 19.2; 20.7.26). Greek hagios, St has the meaning special, separate. The temple is holy because it is different from other buildings; the Sabbath is holy because it is distinguished from other days, the Christian is holy because he is different from other people. The Christian is God's man, God's chosen one. He is chosen by God to perform a certain task in the world and he is destined for a special fate in eternity. The Christian is chosen to live for God in time and with God in eternity. In the world, the Christian must keep the law of God and imitate His life. It is his duty to be excellent.

2. This is life in fear(in Barkley: awe) ( 1 Pet. 1.17-21). Reverence is the feeling experienced by a person who is constantly aware that he lives in the presence of God. In these verses, Peter gives three reasons why a Christian should live in reverence.

a) He is a temporary resident in this world. His life flows under the sign of eternity: he constantly thinks not only about where he is now, but also about where he is heading.

b) He is on the way to God; he can indeed call God the Father, but he must remember that this God, Whom he calls the Father, judges impartially everyone according to his deeds. A Christian is a person who knows that there will be a day of reckoning; who knows that he can win or lose his lot. Life in this world is of great importance to him, because it leads to eternal life.

c) Because this life of his is so dearly paid - by the life and death of Jesus Christ, and because it is so expensive, it cannot be simply wasted or scattered. An honest man does not squander what he got so dearly.

3. A life filled with Christ is a life in brotherly love (1 Pet. 1.22). It must manifest itself in sincere, cordial, and intense love for the brethren. The Christian is not reborn from a corruptible seed, but from an incorruptible one. This means that the regeneration of man is the work of God's hands, the thought that John expressed in the words: "who were not born of blood, nor from the desire of the flesh, nor from the desire of man, but were born of God" ( John. 1.13); but most likely what this means is that the regeneration of the Christian is the result of the seed of the word penetrating into him. The source of this idea is the parable of the Sower ( Mat. 13:1-9). Peter quotes from Is. 40.6-8, and the second interpretation is more in line with this text. However we may interpret this phrase, its meaning is that the Christian is regenerated, and because he is regenerated, the life of God abides in him. The greatest characteristic of the life of God is love, and therefore the Christian must manifest this divine love in his dealings with people.

The Christian lives a very special life that is filled with Christ; he never forgets the huge obligations associated with it. This life is adorned with the love of God who gave birth to it.

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1:1,2 Peter, Apostle of Jesus Christ, to the chosen ones scattered in Pontus, Galatia, Cappadocia, Asia and Bithynia,
2 according to the foreknowledge of God the Father, with sanctification from the Spirit, unto obedience and sprinkling with the blood of Jesus Christ: Grace be unto you and peace be multiplied.
All God's servants, called by God at certain moments of all times, considered themselves aliens and wanderers on earth, for they "go home", to God, but they do not look for a home in this world. The true homeland for Christians was the expected future order of God. Although it can be said here that some Christians did not live on the territory of their historical homeland, but were scattered throughout the territory of Galatia, Asia, Cappadocia, etc.

By foreknowledge- God from the very beginning had a plan to redeem for Himself a people not according to the flesh, but according to the Spirit, and to find for Himself children born from the word of God and through redemption by the blood of Jesus.

The chosen ones (anointed ones) knew about their calling in the Old Testament from the mouth of the Lord through angels or from His prophets. For the New Testament, Peter explained the principle of election somewhat different: according to the foreknowledge of God the Father (not just God, for the N.Z. is talking about the possibility of adoption) - all redeemed by the blood of Christ are sanctified through the anointing with the holy spirit. About the anointing with the holy spirit as evidence of election - all the chosen ones of God know-2 Corinthians 1:21,22

1:3,4 Blessed be the God and Father of our Lord Jesus Christ, who in His great mercy has regenerated us by the resurrection of Jesus Christ from the dead to a living hope,
4 to an inheritance incorruptible, pure, unfading, stored up in heaven for you,
The expression “God and Father of Jesus Christ” shows that Christ himself cannot be his own God and Father. Here we are talking about Jehovah - the God of Israel, who resurrected Christ and thereby gave hope to all Christians to be transformed from a mortal sinful person into one worthy of eternal life, so to speak - to be reborn to a new life and to the heritage that is stored in heaven for Christians. Whoever tries to repeat the path of Christ - with his life, even in death has the hope of the resurrection (he will repeat the "path" of Christ even after death).

In the expression " heritage is kept in heaven for us ”- it is not said that Christians will certainly be in heaven. But it is said that HERITAGE is kept for all Christians in heaven, and this inheritance is eternal life with God.
That is, from heaven, from the Highest - they should expect the inheritance that "will be issued" from heaven at a certain time on an individual basis. This verse cannot be used to teach that the anointed will be in heaven.

1: 5 kept by the power of God through faith unto salvation ready to be revealed in the last time
An inheritance from heaven will be given out to believers who, through the help of the power of God, will be able to achieve salvation. And the mystery of this salvation is ready to be revealed in recent times (recently, not before) Not about the future last time for this world - here it is. And about the fact that up to this moment, until recently, it was impossible for the mystery of the coming of Christ and salvation through him to be revealed and made clear to many through Christ himself and his apostles. Like the phrase " rainy trend lately"- means " it has been raining lately».

1:6-9 Rejoice in this, now grieving a little, if necessary, from various temptations,
7 that your faith which has been tested may be more precious than gold that perishes, though it is tested by fire, to praise and honor and glory at the appearing of Jesus Christ,
8 Whom, having not seen, you love, and whom hitherto you have not seen, but believing in Him, rejoice with joy inexpressible and glorious,
9 reaching at last through your faith the salvation of souls.
The main thing that we all need to know about salvation is to understand that we will have to endure a little sorrow associated with serving the Lord, we cannot do without them. Tests will melt us down and turn our faith into precious gold, which at the moment of melting, although it looks perishing, is in fact only cleansed of unnecessary impurities. And the fact that we will become the jewels of God will serve our praise, glory and honor on the day of the second appearance of Christ to the earth ( in future, not now) in which we Christians believe without seeing it. It is this strong faith of ours, which has passed all the tests successfully, that will be for us the guarantee of our salvation for the future.

But why are faith and sorrows needed now, although salvation is in the future? - the question arises. Because the trials will force us to change and form the qualities that are characteristic of a person of a new world order. And in bliss and relaxation - it is impossible to form them: steadfastness, firmness of convictions, patience, adherence to principles, etc. - are born only in trials. And tested (verified) Christians are worth their weight in gold with God.

But this does not mean at all that it is worth artificially creating temptations for yourself, and then selflessly fighting them. But if the trials associated with the passage of the race of a Christian arise in our life, and we successfully stand in it, remaining faithful to Jehovah, then we gain experience in resisting sin. And the next time (if it happens), we will be ready for this kind of test and will have a much better chance not to fall into sin.

Can you also bring this comparison: faith is a gold coin, but it can be real or fake. And how to find out? Only by subjecting it to a test, for example, dip a coin in vinegar, if it does not darken, it is real gold. So it is with our faith: it is possible to find out what kind of “test” it is only during trials.

It is highly desirable for many to have gold items: they do not deteriorate, do not rust, do not tarnish or rot, but even gold can dissolve in the so-called "royal vodka". But the strong faith of the “highest standard” in a Christian cannot be “dissolved” by anything, it is even more desirable to have it.

1:10,11 To this salvation belonged the searches and investigations of the prophets, who foretold of the grace appointed for you,
11 searching to what and to what time the Spirit of Christ which was in them indicated when He foretold the sufferings of Christ and the glory that would follow them.
It is this salvation for Christians through faith in Christ and his path that all the prophets predicted under the influence of the spirit of Christ or the spirit of the anointed in them ( Christ – chosen one, anointed one, this is not about Jesus Christ, but about the prophets - the anointed ones ), trying to understand by research what the sufferings of Christ, preceding the glory of salvation, mean, who and when should face them?

1:12 It was revealed to them that not to themselves, but to us, what was now preached to you by those who proclaimed the gospel of the Holy Spirit sent from heaven, into which the angels wish to penetrate.
The only thing that they then managed to understand was that all this would happen in the future and with someone else, and not with them, and they prophesied BEFORE Christ. And we, Christians, will now be able to see for ourselves the fulfillment of that mystery of the grace of salvation through Christ's suffering, about which the prophets predicted and about which even angels would like to know. Unless, of course, we will follow the path of Christ.

1:13 Therefore, (beloved), girding up the loins of your mind, being vigilant, fully trust in the grace that is given to you at the revelation of Jesus Christ.
Therefore, let us strain our minds, let us be vigilant and rely only on faith in the grace of salvation, which became possible due to the appearance of Christ on earth. Here it is recommended to always keep the brain on and think about how to act correctly from the point of view of God. And not be guided by what our heart tells us or what the "seventh sense" with intuition tells us.

1:14-16 Like obedient children, do not conform to the former lusts that were in your ignorance,
15 but, following the example of the Holy One who called you, be holy yourselves in all your deeds.
16 For it is written, Be holy, for I am holy
As long as we did not know the norms of God from Scripture, many things did not seem to us a sin, for we were ignorant of His point of view. Now we know how to live, and if we are obedient children, then we will try to act according to our current knowledge.

Therefore, let us leave the former way of life, consisting of their unrighteous lusts, and take the example of the Holy Christ, who called us to the service of God. We need to be holy all deeds and without a trace (and not in separate ones, allowing yourself little pranks), for this is the call of God - to be holy and like Him in holiness, for He is holy (if we are Jehovah's servants, then His holiness must reflect, and man - Christ showed us what this means and how it is possible in practice)

1:17 And if you call the Father the One Who impartially judges everyone according to their deeds, then spend the time of your wandering with fear,
If you call yourself a loader - get into the box: if you call the Father - an impartial Judge, then beware of doing bad deeds before such a Judge during your wandering on earth - from the moment of calling to death. For from the one who calls God the Father - and the demand is like from a son. And God judges not by the words “I love you, God,” but by deeds that either correspond to these words or not.

And since those who are God's - wanderers and strangers in this world, they should be afraid that in the world of Satan for "their own" - they will not come down to him, for the dug-in and settled "natural" inhabitants of this age. So that we do not become such wanderers - Christians who behave in this world as "their own".

1:18-20 knowing that you were not redeemed with corruptible silver or gold from the vain life given to you from your fathers,
19 but with the precious blood of Christ, as of a lamb without blemish and without blemish,
20 foreordained before the foundation of the world, but appeared in the last times for you
Knowing that Christ was executed for our opportunity to be saved. For this he was appointed even before the creation of the world ( before the children of Adam and Eve, Gen 3:15 ), but appeared recently ( was here not too long ago). His blood is more precious than gold, he paid with it for our lives as Christians, and not for the worldly fussy life that our earthly parents awarded us.
Keep this in mind and appreciate the blood of the Lamb in action.
The life of a Christian is very dearly paid, therefore it cannot be wasted and burned through at random: an honest person does not squander what he gets very dearly.

And by the way a person who knows about the sacrifice of Christ disposes of his life - you can find out how much, in fact, he himself evaluates this sacrifice.

If we compare our life, for example, with a purchased product, then when you think that you got it very cheaply, almost for nothing, then it’s not a pity: well, it will disappear, so the product will disappear, throw away everything.
But an expensive product - and we will quickly put it in the refrigerator, and we will spare no effort to prepare something exceptional from it, and we will definitely find time for this, we will even postpone some things for the sake of it.

1:21 through him who believed in God, who raised him from the dead and gave him glory, so that you may have faith and hope in God
Christ appeared on earth in order to believe in God through him, it was God who resurrected the executed Christ and showed us his glory of salvation in resurrection, so that we all would have the opportunity to believe God in relation to our future glory of salvation, looking at the example of the resurrected Christ. ( it does not mean exactly the likeness of the resurrection of Christ in the spirit. We are talking about the very fact that God revived Christ, which means that we can hope for this if we follow the path of Christ)

1:22,23 By obeying the truth through the Spirit, having cleansed your souls to unfeigned brotherly love, constantly love one another from a pure heart,
23 [as] reborn, not from corruptible seed, but from incorruptible, from the word of God, which lives and abides forever
From now on, our task is to be obedient to the truth (the word of God) and constantly, throughout our lives, to love each other, as befits reborn from an incorruptible seed - from the word of God, capable of reviving and renewing. And not in the way that children born from a perishable parental seed “love” and their words, who we used to be BEFORE our spiritual rebirth.

1:24,25 For all flesh is like grass, and all the glory of man is like the flower on the grass: the grass withered, and its flower fell off;
For those born from the perishable seed of the parent will wither and wither ingloriously and without salvation, but the seed of God (the word) remains forever, therefore, those born from the word of God also will not wither and fade forever. Feel the difference, dear ones, and do not cling to this world where there is no salvation, but become obedient to the word of God in everything.

25 but the word of the Lord endures forever; and this is the word that was preached to you. The principles set forth in the New Testament will be in the new world order of God, and in all eternity.