1 Peter Chapter 1
Introduction to the First Epistle of Peter
Author and Authorship
The author identifies himself as “Peter, an apostle of Jesus Christ” (1 Peter 1:1). The overwhelming evidence, both internal and external, affirms Simon Peter, the prominent disciple of Christ, as the writer. The Greek of the epistle is polished and eloquent, which has led some liberal scholars to question Petrine authorship. However, this objection fails to consider the role of Silvanus (Silas), whom Peter mentions in 1 Peter 5:12 as possibly serving as an amanuensis (scribe or secretary). There is no credible historical challenge to Peter's authorship until modern critical theories arose in the 19th century.
Peter was a Galilean fisherman, originally named Simon, who was personally called by Jesus (Matthew 4:18–19). Christ renamed him Cephas (Aramaic for “rock”), translated as Peter in Greek (Petros) (John 1:42). He was part of Jesus’ inner circle, alongside James and John. After Christ's resurrection, Peter emerged as a key leader of the early church, preaching powerfully at Pentecost (Acts 2) and shepherding the flock in Jerusalem and beyond. His authorship of this epistle is also attested by early church fathers such as Polycarp, Irenaeus, Tertullian, and Eusebius.
Date and Historical Context
The epistle was likely written between A.D. 62 and 64, just prior to Peter’s martyrdom under Emperor Nero. Peter writes from “Babylon” (1 Peter 5:13), which is generally understood to be a cryptic reference to Rome—a common early Christian usage rooted in its symbolism of spiritual rebellion and world power, much like Babylon in the Old Testament and Revelation 17–18. A literal Babylon in Mesopotamia was in ruins during this time, and there's no evidence of Peter’s ministry there. If he had written from Jerusalem or Antioch, he likely would have named those cities.
During this period, believers in the Roman Empire, particularly in Asia Minor (modern-day Turkey), were facing escalating hostility, social ostracism, and localized persecution. While empire-wide persecution under Nero had not yet fully erupted, Christians were slandered, misunderstood, marginalized, and abused for their exclusive loyalty to Christ. The epistle reflects this reality (cf. 1 Peter 2:12; 3:14–17; 4:12–19).
Recipients
Peter addresses his letter “to the pilgrims of the Dispersion” (1 Peter 1:1), located in Pontus, Galatia, Cappadocia, Asia, and Bithynia—all regions of Asia Minor. These believers were primarily Gentile converts, as indicated by Peter's references to their former ignorance (1 Peter 1:14), futile way of life inherited from their ancestors (1 Peter 1:18), and having come from darkness to light (1 Peter 2:9–10). However, Peter also uses Jewish imagery such as “elect,” “pilgrims,” and references to the Old Testament sacrificial system, which reflect the spiritual heritage of all Christians as God’s chosen people.
The term Dispersion (Diaspora) originally referred to Jews scattered outside of Israel, but Peter applies it figuratively to all believers, emphasizing their sojourner status in this world. As exiles and foreigners on the earth (cf. 1 Peter 2:11), these believers were citizens of heaven (Philippians 3:20), awaiting their inheritance.
Purpose and Themes
Peter’s primary aim is to encourage believers to stand firm amid suffering, persecution, and alienation. He calls them to live holy, hopeful, and obedient lives while maintaining a powerful witness in a hostile world. The key themes include:
Suffering and Glory – Suffering is a divine tool that refines faith and precedes future glory (1 Peter 1:6–7; 4:12–14; 5:10). Believers are called to suffer well, like Christ (2:21–24).
Holiness and Obedience – God’s elect are called to be holy in all conduct (1:15–16), abstaining from sinful passions (2:11), and living honorably before men (2:12).
Identity in Christ – Believers are God’s spiritual house, royal priesthood, and holy nation (2:5, 2:9), distinct from the world and chosen by grace.
Submission and Order – Christians are to submit to authority in civil, social, and domestic settings (2:13–3:7), following the example of Christ.
Shepherding and Leadership – Church leaders are exhorted to shepherd God’s flock willingly and humbly (5:1–4), anticipating the return of the Chief Shepherd.
The theological underpinnings of the epistle are richly Trinitarian (1:2), grounded in substitutionary atonement (1:18–19), and oriented toward the living hope of the resurrection (1:3). This is not merely a survival manual for the persecuted, but a roadmap for victorious, sanctified living in the last days.
Relevance for Today
First Peter is immensely relevant for the modern church, especially in an era increasingly hostile to biblical truth. It speaks to Christians who are marginalized, mocked, or mistreated for their faith. It exhorts believers to maintain moral clarity, spiritual fervor, and gospel boldness, even when facing injustice.
As a whole, 1 Peter reminds the church that suffering is not a sign of God’s abandonment but of divine refining. It offers profound comfort and a clarion call: to live holy and hopeful lives, as exiles and ambassadors of the coming Kingdom of Christ.
Living Like You Are Born Again – 1 Peter 1:1–2
A. Greeting from the Apostle Peter
1 Peter 1:1
“Peter, an apostle of Jesus Christ, to the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,”
Peter introduces himself not merely by name, but by office—an apostle of Jesus Christ. This title carried divine authority. While Paul often needed to defend his apostleship, Peter does not. His leadership among the disciples was well established. Peter’s name appears in the Gospels more than any other except Jesus. He speaks more than any other disciple, and Jesus speaks more often to him than anyone else.
Peter was:
Rebuked more than any other disciple (Matthew 16:23).
The only disciple who dared to rebuke Jesus (Matthew 16:22).
The first to confess Jesus as the Christ (Matthew 16:16).
The one who denied Him most forcefully (Matthew 26:69–75).
Also the one whom Jesus restored publicly (John 21:15–19).
Historically, Peter was born as Simon (Hebrew: Simeon), son of Jonah (Matthew 16:17), a fisherman by trade, married (Mark 1:30), and originally from Bethsaida, later residing in Capernaum. He spoke Aramaic with a northern accent (Mark 14:70) and lacked formal rabbinic training (Acts 4:13), yet he was deeply pious. His brother Andrew introduced him to Jesus (John 1:41), and it was Jesus who renamed him Peter (Greek Petros, Aramaic Cephas)—meaning “stone” (John 1:42).
To those scattered—the pilgrims of the Dispersion. The word pilgrims (Greek: parepidēmois) refers to those living as foreigners in a land not their own. Though they were mostly Gentiles (see 1 Peter 1:18; 2:10; 4:3), Peter uses Jewish terminology to reflect their spiritual identity. They were spiritual sojourners—citizens of heaven (Philippians 3:20), not this world.
The regions listed—Pontus, Galatia, Cappadocia, Asia, and Bithynia—were Roman provinces in Asia Minor (modern-day Turkey). These churches were scattered geographically, but unified spiritually. The order may reflect the path of the courier delivering the letter. This was not addressed to one congregation but to the broader body of believers.
1 Peter 1:2
“Elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.”
Peter describes the believers as elect—chosen by God. This election is not arbitrary but grounded in the foreknowledge of God the Father. This foreknowledge (prognōsis) is not mere awareness of events, but an active, loving, predetermined relationship. Election flows from God’s sovereign initiative and not man’s merit.
This divine election is:
According to the foreknowledge of God the Father – rooted in His eternal omniscience (Romans 8:29).
In sanctification of the Spirit – the Holy Spirit sets believers apart in progressive holiness (1 Thessalonians 4:3). This is the outworking of salvation.
Unto obedience and sprinkling of the blood of Jesus Christ – echoes Old Testament imagery (Exodus 24:8; Leviticus 14:6–7), referring to covenant initiation, priestly ordination, and purification. The blood of Christ ratifies the New Covenant (Hebrews 9:13–14). Obedience is the fruit of election; the sprinkling of blood is the remedy for failure.
This verse reveals a Trinitarian framework:
God the Father—who foreknows and initiates salvation.
God the Holy Spirit—who sanctifies the believer.
God the Son—whose blood atones and cleanses.
This greeting—“Grace to you and peace be multiplied”—combines the Gentile and Jewish salutations. Grace (charis) speaks of God’s unmerited favor. Peace (eirēnē, Hebrew shalom) indicates spiritual well-being. Peter's prayer is not merely for the presence of grace and peace, but for their multiplication—a growing, overflowing abundance of God's blessing.
Key Doctrinal Themes in These Verses
Trinitarian Salvation: All three Persons of the Godhead are actively involved in the believer’s salvation.
Election: Grounded in God's sovereign plan, not in human will or merit (Romans 9:11, 16; Ephesians 1:4).
Sanctification: Not a one-time act but a progressive transformation carried out by the Holy Spirit (2 Thessalonians 2:13).
Obedience and Cleansing: True believers are marked by obedience to Christ and continual cleansing through His blood (1 John 1:7).
B. What It Means to Be Saved and to Live Saved
1. 1 Peter 1:3–5 — Praise to the Father for His Work in Salvation
"Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead,
to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you,
who are kept by the power of God through faith for salvation ready to be revealed in the last time." (1 Peter 1:3–5, NKJV)
Peter bursts forth in praise at the very mention of salvation. This passage is not a dry theological statement—it is a doxology, an outpouring of worship. The apostle marvels at the magnitude of God’s mercy, which is the source of our salvation. Salvation is not due to human merit but solely to God’s compassion and initiative. As Spurgeon aptly put it, "It is from the mercy of our God that all our hopes begin."
The phrase “begotten us again” echoes John 3:3’s “born again,” and parallels Paul’s “new creation” in 2 Corinthians 5:17. Peter emphasizes that this regeneration is not simply an inner reform—it is a total spiritual rebirth, brought about by the resurrection of Jesus Christ from the dead. Without Christ’s resurrection, there is no living hope.
This living hope is animated and sustained by a living Savior. Unlike the empty promises of the world that fade and fail, this hope is “incorruptible,” “undefiled,” and “does not fade away.” The inheritance of the believer is secure, untouched by sin, time, or death.
The inheritance is:
Incorruptible (aphthartos): Not subject to decay.
Undefiled (amiantos): Unstained by sin or evil.
Unfading (amarantos): Never losing its glory or beauty.
This is a direct contrast to earthly inheritances, which are all subject to corruption, contamination, and erosion. This inheritance is “reserved in heaven”—meaning it is protected, untouched, and waiting for each believer.
But God has not only preserved the inheritance; He is also preserving the heirs. We “are kept by the power of God through faith.” The Greek term phroureō is a military word meaning “to guard” or “to garrison.” God's omnipotent power shields the believer until the full realization of salvation. This is a strong verse supporting eternal security—not only is our future held by God, but we ourselves are being divinely held for that future.
Importantly, this protection is through faith—ongoing trust and dependence upon Christ. It is not a passive fatalism but an active, abiding belief. Hiebert comments, “God’s power is the garrison in which we find our security.”
The salvation “ready to be revealed in the last time” is the full unveiling of what was previously promised—resurrection, glorification, and eternal reign with Christ.
2. 1 Peter 1:6–9 — The Purpose and Blessing of Trials
"In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials,
that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire,
may be found to praise, honor, and glory at the revelation of Jesus Christ,
whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory,
receiving the end of your faith—the salvation of your souls." (1 Peter 1:6–9, NKJV)
The believer rejoices in the great salvation just described—even in the midst of suffering. This joy is not superficial, nor is it dependent on circumstances. It is rooted in the assurance of salvation, God's keeping power, and the future glory that awaits.
Peter speaks honestly about grief. Christians are not immune to pain, sorrow, or emotional weight. The phrase “if need be, you have been grieved” teaches that grief and trials are not arbitrary—they are necessary. God ordains them for our sanctification.
The trials are “various” (poikilos), literally “many-colored,” emphasizing the range and diversity of afflictions believers face. They are custom-fitted by a sovereign God for our spiritual development.
Faith is tested by fire. This imagery speaks to purification and refinement. Just as fire removes impurities from gold, trials remove spiritual dross from our lives—fear, self-reliance, pride, and sin. But faith is more precious than gold, because gold, though refined, will still perish. Faith endures into eternity.
Spurgeon said, “It is the honor of faith to be tried.” Untested faith is unproven and offers little glory to God. A faith that perseveres under pressure reveals the true treasure of the believer’s trust in Christ.
The goal of this refining is that our faith may be “found to praise, honor, and glory at the revelation of Jesus Christ.” This phrase points directly to the future return of Christ. Faith under trial brings eternal reward and heavenly commendation.
Then Peter addresses something extraordinary: though his readers had never seen Jesus in the flesh, they loved Him. This is remarkable in an era where firsthand witnesses were still alive. These early Christians believed, loved, and rejoiced in a Savior they had never physically encountered. This is the power of the Holy Spirit and the Word of God to reveal Christ to the heart.
They rejoiced with “joy inexpressible and full of glory.” The Greek word aneklaletos (inexpressible) appears only here in the New Testament and means a joy so deep it cannot be communicated in human language. It is a joy that is experienced, not explained.
This profound joy arises from receiving “the end of your faith—the salvation of your souls.” Salvation here refers not to justification, which is past, but to the final culmination: glorification. The full redemption of the believer will be realized when Christ returns, and until then, faith walks forward through trial, suffering, and joy alike.
3. 1 Peter 1:10–12 — The Prior Revelation of Salvation
“Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you,
searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.
To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.” (1 Peter 1:10–12, NKJV)
This section reveals the mystery and majesty of the gospel, a salvation long anticipated by the prophets and even now observed with awe by the angels.
Peter declares that the grace and salvation believers experience was not an afterthought, nor was it invented in the New Testament era. It was foretold, investigated, and longed for by the prophets of old. These prophets — Isaiah, Jeremiah, Ezekiel, Daniel, and others — spoke of the grace that would come, even though they did not fully comprehend it. They knew they were pointing forward to something far greater than themselves.
Their search was not aimless. They were inquiring and searching carefully — the Greek implies deep, laborious investigation. They knew the Messiah would suffer, and they knew glory would follow (see Psalm 22; Isaiah 53; Daniel 9:26), but the timing, the manner, and the implications remained hidden.
Peter calls the indwelling presence of the Holy Spirit in the prophets “the Spirit of Christ”, affirming both the pre-incarnate activity of the Son and the divine unity of the Trinity. This same Spirit testified beforehand of two key truths:
The sufferings of Christ — His atonement, rejection, crucifixion.
The glories that would follow — His resurrection, exaltation, and eventual kingdom.
Yet it was revealed to them that they were not serving themselves but us. They were ministering forward — to the Church Age saints. What they foresaw in shadow, we now experience in substance through the preaching of the gospel empowered by the Holy Spirit from heaven.
Peter then makes a stunning statement: “things which angels desire to look into.” The word “look into” (parakyptō) literally means “to stoop and peer into,” the same word used in John 20:5 when John stooped down to look into the tomb. Angels, though beings of immense power and intelligence, long to understand and behold the unfolding glory of God’s redemptive work. They are watching the church (Ephesians 3:10), rejoicing at conversions (Luke 15:10), and marveling at the mystery of salvation (1 Timothy 3:16).
Missler notes that the Church is “an object lesson to the angels,” and this aligns with Paul’s words in Ephesians 3:10, where the manifold wisdom of God is displayed to “principalities and powers in the heavenly places.” The cross is not only for our salvation—it is cosmic in scope.
4. 1 Peter 1:13–17 — The Conduct of Those Who Are Saved
“Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;
as obedient children, not conforming yourselves to the former lusts, as in your ignorance;
but as He who called you is holy, you also be holy in all your conduct,
because it is written, ‘Be holy, for I am holy.’
And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear.” (1 Peter 1:13–17, NKJV)
Having proclaimed the glories of our salvation, Peter now transitions with “therefore” — indicating that doctrine must produce devotion. Theology must shape behavior.
a. “Gird up the loins of your mind”
This is a metaphor drawn from the ancient practice of tucking up long garments before running or laboring. Spiritually, it means to mentally prepare for action, removing distractions and loose thoughts. We are not to drift or dawdle in our thinking, but to discipline the mind, bringing every thought captive to Christ (2 Corinthians 10:5).
Peter calls believers to be sober, meaning clear-minded, self-controlled, and spiritually alert. This is especially important in light of Christ’s return and the end-time deception (see 1 Thessalonians 5:6–8; 1 Peter 5:8).
b. “Rest your hope fully upon the grace… at the revelation of Jesus Christ”
Peter shifts our focus forward: salvation has been received, is being experienced, and will be completed at Christ’s return. We are to rest fully — not partially — upon that future grace. This hope is not a vague optimism but a confident expectation grounded in the resurrection and return of Christ.
c. “As obedient children, not conforming…”
Peter sets the framework of our identity: we are children of God, and therefore our nature must reflect His. In contrast to our former life, driven by lusts and ignorance, we now live in obedience. This echoes Romans 12:2 — “Do not be conformed to this world.”
The former lusts are desires that once governed our lives, arising from ignorance of God’s truth. Now, obedience must replace conformity.
d. “Be holy, for I am holy”
This is the heart of the call. Quoting Leviticus 11:44–45, Peter reminds us that God’s call to holiness is not optional. Holiness (hagiosynē) means set apart, consecrated, and distinct from the world. It includes moral purity, but it’s rooted in being separate unto God. Holiness is the essential attribute of God, and it shapes all His other attributes — He is love, but it is a holy love; He is just, but it is a holy justice.
To be holy in all your conduct means that there is no secular/sacred divide in the believer’s life. Every thought, action, and relationship is to reflect the character of our holy God.
e. “If you call on the Father… conduct yourselves… in fear”
If we call upon God as Father (and we do), we must remember that He is also an impartial Judge who evaluates every believer’s works. This is not fear of condemnation (Romans 8:1), but a reverential fear, a holy respect, and awe that influences how we live during our pilgrimage on earth.
The phrase “the time of your stay” reminds us that this world is not our home (Hebrews 11:13; Philippians 3:20). We are sojourners, just passing through, and our conduct should reflect our heavenly citizenship.
5. 1 Peter 1:18–21 — The Motivation for Godly Living
“Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers,
but with the precious blood of Christ, as of a lamb without blemish and without spot.
He indeed was foreordained before the foundation of the world, but was manifest in these last times for you
who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.” (1 Peter 1:18–21, NKJV)
Peter now anchors the call to holiness (verses 13–17) in the incomparable cost of our redemption. Believers are not motivated by fear or by ritual but by the astonishing price that secured their salvation.
a. “Knowing that you were not redeemed with corruptible things…”
Redemption (lutroō) refers to the act of paying a ransom to release someone from bondage — a term loaded with meaning from both the slave market and the Exodus. Here, Peter emphasizes what we were not redeemed with: not with silver or gold — the most valuable materials known to man — because these are perishable, corruptible.
In contrast, the value of our ransom is the very blood of Christ. This contrast intensifies the moral obligation of the believer: we were not ransomed cheaply. The life of the Son of God was the price.
b. “From your aimless conduct received by tradition from your fathers”
The term aimless conduct (NKJV) or futile way of life (NASB) describes the empty pursuit of salvation through works and tradition. Peter, writing to Gentiles and Jews alike, emphasizes that no religious observance or ancestral tradition could deliver them. Paul echoes this in Titus 3:5 — “not by works of righteousness which we have done, but according to His mercy He saved us.”
Religiosity, apart from regeneration, is meaningless. Human effort cannot achieve redemption. What many pursue with discipline and ritual is declared by Scripture as futile.
c. “But with the precious blood of Christ, as of a lamb without blemish and without spot”
Christ is identified here with the Passover lamb — the flawless substitute required in Exodus 12. Only a lamb “without blemish and without spot” could be accepted. Jesus Christ fulfilled this perfectly, as affirmed in Hebrews 4:15 — “but was in all points tempted as we are, yet without sin.”
He is the fulfillment of all Old Testament types — sinless, perfect, and voluntarily sacrificed. This precious blood not only redeems but sanctifies (Hebrews 13:12) and reconciles (Colossians 1:20).
d. “He indeed was foreordained before the foundation of the world…”
This plan of redemption was not a reaction to the Fall. Christ’s atoning work was foreordained (proginōskō) — known and appointed before the creation of the world. Revelation 13:8 affirms this: “the Lamb slain from the foundation of the world.”
It was manifest in these last times — meaning the incarnation, crucifixion, and resurrection occurred within God’s appointed kairos, or divine moment in history. The death of Christ was no accident; it was a cosmic appointment.
e. “For you who through Him believe in God…”
The work of redemption is for the believing, and even our faith is through Him (see Philippians 1:29). The object of our belief is the God who raised Christ from the dead and gave Him glory — a clear affirmation of the resurrection and exaltation.
Peter ties our faith and hope together — rooted not in philosophy, tradition, or feelings, but in God Himself. He is the source, the sustainer, and the guarantee of our salvation. This is true New Testament soteriology: grace-fueled, blood-bought, Spirit-applied, and hope-infused.
6. 1 Peter 1:22–25 — The Necessity for Love Among the Saved
“Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart,
having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever,
because ‘All flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and its flower falls away,
But the word of the LORD endures forever.’ Now this is the word which by the gospel was preached to you.” (1 Peter 1:22–25, NKJV)
Peter closes the chapter with the fruit of the new birth — sincere, fervent, and enduring love for fellow believers. Holiness and love are not rivals; they are inseparable.
a. “Since you have purified your souls in obeying the truth through the Spirit…”
This purification is not ritualistic. It refers to the inward cleansing that results from responding to the gospel in obedience and faith, empowered by the Holy Spirit (Titus 3:5). The verb tense (perfect) indicates a past act with ongoing results.
The direct outcome? “Sincere love of the brethren.” The word for love here is philadelphia — a familial affection. It's not superficial politeness but genuine brotherly affection rooted in spiritual unity.
b. “Love one another fervently with a pure heart, having been born again…”
Peter shifts from philadelphia to agapaō — a deeper, sacrificial love. Not only are we to love sincerely, we are to love fervently (ektenōs), a word used for an athlete stretching to the limit — full effort, full investment.
This is not natural love — it flows from the new birth (anagennaō). Only those born of incorruptible seed, made alive by the eternal Word, can truly love with this kind of purity and intensity.
c. “Through the word of God which lives and abides forever”
This Word, unlike human tradition or worldly ideologies, is incorruptible — alive, enduring, and the means by which spiritual life is imparted (James 1:18). As Jesus said, “The words that I speak to you are spirit, and they are life” (John 6:63).
Peter now quotes Isaiah 40:6–8 to emphasize the contrast between the temporal and the eternal:
“All flesh is as grass, and all the glory of man as the flower of the grass.
The grass withers, and its flower falls away,
But the word of the LORD endures forever.”
Human life, achievements, and philosophies are temporary. The Word of God is eternal. Its truths do not wither. Its promises do not fade. Its power never diminishes.
d. “Now this is the word which by the gospel was preached to you.”
Peter closes this chapter by reminding his readers that the very gospel they received is the imperishable Word of God. The word logos in verse 23 and rhēma in verse 25 are used interchangeably — both refer to the divine message of salvation through Christ.
This enduring, ever-living Word has implanted within believers the capacity and command to love. If we find love lacking, the solution is not self-effort but deeper abiding in the Word (John 15:12–13).
Conclusion of Chapter 1
Peter begins with doxology (verses 3–5), moves through the necessity and beauty of trials (6–9), marvels at prophetic anticipation (10–12), exhorts to holiness (13–17), grounds it in redemption (18–21), and culminates in the call to fervent love (22–25). The chapter flows from God’s work for us to God’s work in us, producing a life of hope, holiness, and love.
