1 Peter 1:5

The Christians addressed are to complete the metaphor from other passages in the Epistle a spiritual house (2 5.), which is besieged by the devil (1 Peter 1:8) but guarded and garrisoned by God's Power. So long as they have faith (1 Peter 1:9) they are safe: “our faith lays hold upon this power and this power strengthens faith and so we are preserved” (Leighton). Without responsive faith God's power is powerless to heal or to guard (cf. Mark 6:5 f. and accounts of Jesus' miracles generally, James 1:6 f.). The language seems to echo Romans 1:16, δύναμις θεοῦ εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, combined with Galatians 3:23 (cf. Philippians 4:7) where also the distinctive φρουρεῖν occurs in similar context. The Power (גבורתא) of God is put for Jehovah in the Targum of Isa. xxxiii. 21; and the corresponding use of ἡ δύναμις is found in Mark 14:62 (see Dalman, 200 f.; and add ἡ μεγαλωσύνη, a more exact rendering, of Hebrews 1:3; Hebrews 8:1). In Philo God's powers are personified self-manifestations. εἰς σωτηρίαν, κ. τ. λ., is probably the third clause qualification of φρουρ. (cf. 1 Peter 1:2-3). Below, the salvation of souls is described as the goal of faith (9) in a passage where the ἑτοίμην, κ. τ. λ., qualify σωτηρίαν rather than κληρονομίαν which is explained by σωτ … ἐσχάτῳ. Salvation is to St. Peter that salvation which is to be revealed in the future (cf. 1 Peter 1:9; 1 Peter 2:2; so Romans 13:11, νῦν ἐγγύτερον … ἡ σωτηρία). Partial anticipations he neglects; for them as for Christ the glory follows the present suffering. The idea of the revelation of salvation comes from Psalms 98:2 (cf. Isaiah 56:1) which has influenced St. Paul also (Romans 1:16 f.). ἑτοίμην seems to be simply the equivalent of צתיר prepared, which St. Paul renders with more attention to current usage than etymology by μέλλουσαν (Romans 8:18; Galatians 3:23; so 1 Peter 5:1). This weaker sense begins with Deuteronomy 32:35 (LXX, πάρεστιν ἕτοιμα. as Peter here) and prevails in new Hebrew (Tarphon sai … the recompense of the reward of the righteous is for the time to come. העתיר לבא, Aboth, ii. 16). But the proper significance of the word is recognised and utilised in the Parables of Jesus, Matthew 24:4; Matthew 24:8.

καιρῷ ἐσχάτῳ, still anarthrous as being technical term indefinite as the time is unknown as well as in accordance with authors' custom (cf. δύναμις, πιστέως, σωτηριαν above); cf. John 2:18.