1 Peter
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1 Peter
The epistle of 1 Peter was written to Jewish and Christian believers living in the northern part of Asia Minor. They faced persecution because of their commitment to Christ. Peter wrote to urge them to show stamina and commitment. Peter also wanted his readers to show a Christian lifestyle that would convert pagan sneers and accusations into appreciation and respect. To accomplish this, he urged all Christians to obey their leaders, servants to be subject to their masters, and husbands and wives to demonstrate honor and submission to one another. The vivid descriptions of Christ's suffering and death (2:21-25; 3:18) could serve as an encouragement for Christians to conquer evil and endure to the end.
Authorship. Leaders of the early church made frequent reference to 1 Peter, and there is no evidence of any dispute about authorship at this time. In the twentieth century some students of 1 Peter have questioned whether the apostle wrote the book.
Some have pointed out that the polished Greek of 1 Peter could hardly come from a man viewed as "unschooled" and "ordinary" (Acts 4:13). However, it is certainly possible that Peter could have developed ability in Greek in the years after Jesus' death. Also, Silas (5:12) may have served as a secretary, or amanuensis, to assist Peter in the expression of some of his ideas. Other students of 1 Peter have felt that the type of persecution mentioned in 4:14 refers to a time when it was a crime merely to be a Christian. They generally locate this time in the 90s or in the second century a.d.. Peter would have been dead by this date.
However, the expression "insulted because of the name of Christ" may mean only that believers were insulted because of their loyalty to Christ, not that it was a crime to be a Christian.
It is best to accept Peter's claims for authorship in 1:1. Added support for this acceptance comes from recognizing the similarity between statements in 1 Peter and the Petrine speeches of Acts (see Acts 10:42 and 1 Pet. 4:5). Such statements as those of 1 Peter 2:13-17 sound as if Peter could have learned them by listening to Jesus' words in Matthew 17:24-27. The similarity to Jesus' teaching provides added support for Petrine authorship.
Date. Each chapter of 1 Peter contains a reference to suffering by someone (1:6-7; 2:21-25; 3:13-17; 4:12-19; 5:10). It is known that Nero brought persecution on Christians in Rome in the early 60s. Many feel that the Neronian persecutions caused a ripple effect in out-lying provinces such as those in Northern Asia Minor.
The Neronian persecutions probably did not reach such an intensity that Christians were forced to choose between obedience to God and obedience to the state. Peter had articulated the Christian position concerning this choice in Acts 5:29. The teaching of the Christian attitude toward the state in 2:13-17 more resembles the response to the government we would expect during Nero's time. When persecution intensified in the late 90s and the early second century a.d.., the Christian response would be to call for commitment to God rather than the state.
Recipients. The area in which Peter's readers lived, mentioned in 1:1, was far off the beaten path of travel and commerce. The Bible contains no record of how the gospel reached this area. Although the area contained colonies of Jews, Gentiles were numerically predominant. The order in which the provinces are mentioned might suggest the route followed by the letter carrier. He could have landed in Pontus, followed a circuit through the provinces, and left the area at Bithynia.
Peter's references to preconversion sins of idolatry (4:3) and evil desires they had when they lived in ignorance (1:14) suggest a way of life more true of Gentiles than Jews. The statement in 2:10 that they "were not a people" could not be made of Jews. Although the term "strangers" is the Jewish term for those dispersed from the homeland of Palestine (1:1), it is likely that Peter used it to refer to the church. Peter saw believers as a pilgrim people on earth who had been set apart by God to do His will.
Theme. Peter elaborated upon the subject of suffering throughout the entire epistle. He offered words of hope to his readers as they faced suffering (1:4-5; 5:4). He pictured suffering as purposeful (3:14; 4:14). Christians were to endure it patiently (2:21; 3:9), and they were to demonstrate joy despite hardship (4:13). They could draw encouragement from following the example of Christ in suffering (2:21-25). God's will often demanded that believers endure suffering (4:19).
Literary Form. Students of 1 Peter have discussed widely the literary forms within the book. Many find extensive evidence of the presence of hymns, creeds, or fragments of sermons in such passages as 2:4-8 and 2:21-25. Some view the entire writing as a sermon preached at the baptism of a group of Christians. They view the opening section through 4:11 as a message spoken to candidates for baptism. They locate the performance of baptism at 1:21-22 and feel that the "Amen" at 4:11 concludes the address to the candidates.
The concluding section beginning with 4:12 is viewed as an address to the entire church gathered for the rite of baptism. Although these discussions are enlightening and enriching, they are often inconclusive and unconvincing. Peter may have used material from different sources in writing this book, but it is best to see that he made it his own material under the leadership of the Holy Spirit.
Peter made frequent reference to the Old Testament, sometimes by quotation (2:6-8) and sometimes by allusion (3:6,20). This frequent use suggests that Jewish readers were at least among the recipients of the letter. Some of Peter's emphases resemble those of Paul. For example, there is a similarity between Peter's words about relationships between wives and husbands in 3:1-7 and Paul's discussion in Ephesians 5:22-33.
- Greetings (1:1-2)
- Salvation (1:3-12)
- A Demand for Holiness (1:13-2:3)
- God's People (2:4-10)
- Christian Witness (2:11-3:12)
- Suffering as Christ (3:13-4:19)
- Assurances (5:1-9)
- Praises to God (5:10-14)
Purpose and Theology. Peter urged his readers to live in accordance with the hope that they had received in Christ (1:3). He gave guidance for them to use in their relationships with one another (3:1-12), and he urged them to endure suffering joyfully for Jesus' sake (4:19). His chief aim in writing was to provide them encouragement in Christian living.
Peter often used theological ideas to drive home his ethical demands. He presented the death of Christ as a stimulus for Christians to endure suffering (2:21-25). He also affirmed the resurrection as a chief source of Christian hope and confidence (1:3). He presented the return of Christ as an incentive for holy living (1:13). He portrayed the nature of the Christian call (2:9-10) as a basis for individual Christians to obey Christ at home (3:1-7), to obey Him as servants (2:18-20), and to follow Him as citizens (2:13-17).
Greetings (1:1-2)
Peter addressed his readers as "God's elect" and "strangers" who were "scattered." Although such terms as "chosen" were sometimes used in reference to the Jews (Isa. 43:20), Peter designated the church as a special people temporarily away from their heavenly home. Election began with the foreknowledge of God the Father, included the sanctifying work of the Holy Spirit, and was sealed by the redemptive work of Jesus Christ.
Salvation (1:3-12)
Peter's first epistle alternated between teaching and preaching, between proclamation and application. In this initial section Peter pictured salvation as based on the hope inspired by Jesus' resurrection. This salvation produced an unfading and imperishable inheritance given to them by God. The believers are promised protection with God's power through faith.
The faith of Peter's readers was deepened by their trial. These trials came because of their commitment to Jesus, they were a necessary part of their experience, and they could deepen their faith. The faith of the believers filled them with joy and brought them into living contact with Jesus.
In 1:10-12 Peter indicated that the prophets had reported the grace and glory of salvation. Peter stated that the prophets understood that Messiah must suffer, but they tried to learn the time and circumstances when this would occur.
A Demand for Holiness (1:13-2:3)
Peter explained that the character of God and the high cost of redemption were incentives to produce holiness in his readers. He also demanded that holiness show itself in earnest love for other believers and in a forsaking of all malicious attitudes.
Peter's words in 1:13 are equivalent to saying, "Roll up your sleeves and go to work." He mentioned that the return of Jesus Christ was to give them hope and stability in the face of persecution. Christians would show their response to God's holiness by leaving the "evil desires" of their past ignorance and by adopting God's own behavior as their pattern.
In 1:17-21 Peter indicated that a proper reverence for God and an appreciation of the high cost of redemption demanded holy living. The readers would understand redemption as the freeing of a slave by paying a price. The payment that released Christians from an "empty way of life" was the "blood of Christ." Peter noted that God had determined the performance of this work of Christ before the beginning of time. He had only recently made His plan evident in the incarnation, passion, and resurrection of Jesus.
Peter urged his readers to express their holiness by genuine love for one another. The quotation of Isaiah 40:6-8 (vv. 24-25) showed that the experience of this love came from the creative activity of God. Peter directed his readers to put aside malice and hypocrisy in their response to God's holiness. He also encouraged them to grow as believers by appropriating the nurture inherent in the gospel message.
ARTICLE: Church and State
Throughout church history the Christian community has sensed a somewhat ambiguous relationship to civil government. This relationship tends to follow a variant of three basic models. The first is characterized by a close link between the two realms almost to the point of fusion, sometimes with the state co-opt-ing the church for its own purposes.
In the second model this situation is reversed, as the church seeks to utilize the civil power to its own benefit. The third model maintains that church and state are to exist side by side, each exercising authority in its own sphere and not interfering with the other. Advocates of each model claim the support of the Bible and the Christian heritage.
Similar to other ancient nations, the Hebrew commonwealth saw no division between the civil and religious spheres. Israel was in some sense a theocracy, for Yahweh was to be the sole sovereign over the nation. Yahweh exercised rulership through various representatives, including judges, prophets, and kings, who for this reason exercised both political and religious authority. Nevertheless, these two aspects of national life were not completely fused, as was the case among Israel's neighbors. This is evidenced, for example, by the prophetic movement, which provided a religious critique of the monarchy.
The New Testament was written in a quite different context. For the Christian church, in contrast to Israel, was an entity quite separate from the Empire.
As a response to this situation, the New Testament writers offered two basic principles, one positive and one negative, for the proper Christian relationship to the state.
The Pauline epistles and 1 Peter enjoin believers to be good citizens. This includes submitting to and honoring those in authority (1 Pet. 2:13-17), paying taxes (Rom. 13:7), and praying for leaders (1 Tim. 2:2). For this they appeal to the function of government in acting as God's agent in punishing persons who do wrong. Yet the underlying motivation appears to be the authors' interest in the good reputation of the Christian community, and this for the sake of the gospel proclamation.
At the same time, believers must always follow a higher allegiance—to God. Peter and John articulated this during their conflict with the Jerusalem authorities (Acts 4:19-20). This principle likewise lies behind the conflict presented in Revelation, as the martyrs defied the injunctions of the satanically influenced civil order (see Acts 6:9; 13:7-8).
Both principles build from Jesus' response to the Pharisees' tricky question concerning paying taxes (Matt. 22:15-21). In external matters—taxes and perhaps social conven-tions—disciples are to honor civil laws because these matters fall under the jurisdiction of civil authority (the coin carries Caesar's imprint). But the emphasis of Jesus' response rests with the matter of personal allegiance. Here God alone has claim to lordship, as indicated by the implied but unstated parallel: the human person carries the imprint of the Creator.
In keeping with these principles and as a result of historical experience, certain Protestant groups (such as the Baptists) have generally advocated the third model, the separation of church and state. This outlook places restrictions on both spheres. It denies the civil government the prerogative of seeking to shape the religious beliefs of its citizens, of meddling in the church's internal affairs, or of determining the nature of the church's message. The separation model, however, is not intended to eliminate religion from national life or to silence the voice of the church in matters of civil concern.
God's People (2:4-10)
Peter used three images to describe the church in this section. First, he portrayed the church as a living body that gave sacrificial service to God. Christ was a life-giving Stone who enabled His followers to produce such spiritual sacrifices as obedience (Rom. 12:1), praise, and practical ministry (Heb. 13:15-16). Second, he described the church as a building or structure founded on Christ as the cornerstone. He quoted Old Testament passages from Isaiah 8:14; 28:16 and Psalm 118:22 to show that Christ was a foundation stone for believers and a rock which caused tripping for unbelievers. Third, he used the language of Exodus 19:5-6 and Hosea 2:23 to portray believers as a select nation reflecting the glories of God. God had fashioned special recipients of His mercy from those who previously never belonged to anyone.
Christian Witness (2:11-3:12)
Peter was eager for God's people to demonstrate distinctive, obedient behavior in order to convince critics of their faith. He urged them to apply this behavior in relation to their rulers, their earthly masters, in their families, and to one another.
In 2:11-12 Peter suggested three reasons Christians must discipline their lives. First, Christians were foreigners to their pagan environment and were not adjusted to it. Second, if Christians yielded to the flesh, they would wage battle against their best selves. Third, self-discipline and obedience had a wholesome influence on unbelievers.
In relation to the government Peter urged voluntary submission for the purpose of commending Jesus' lordship. In relation to their owners slaves were to be subject. An incentive for showing this subjection even in the presence of provocation was the moving example of Christ's obedience. In the home women were to win their unsaved husbands to Christianity by serving them and showing them respect. Husbands in return were to live in an understanding way with their wives and treat them as full heirs of God's grace. Peter concluded this section by urging all Christians to practice compassion and forgiveness. They were to treat others not as they had been treated by their accusers but as God had graciously treated them.
Suffering As Christ (3:13-4:19)
In this section Peter directly faced some of the difficult suffering of his readers. He encouraged them to respond righteously to those who had caused their suffering by reflecting on Christ's vindication despite His suffering. He urged a full commitment to God's will, and he presented Christ's return as an incentive for watchful action. He demonstrated that a knowledge of future glory provided an additional encouragement to obedience.
Peter instructed his recipients that even if they suffered for righteous living God would bless them (Matt. 5:10). He urged them to serve the Lord even in the face of unjust treatment, for that unjust treatment might be a part of a divine plan to glorify Himself.
In 3:18 Peter presented Christ's suffering as mediatorial because through it He brought believers to God. The death of Christ took place in the realm of the flesh, but the resurrection of Christ occurred in the realm of the Spirit.
Christ's experience in 3:19-20 took place at a time after Christ was made alive in the realm of the Spirit. The "spirits in prison" refer to supernatural beings or wicked angels who opposed the work of God (see Gen. 6:1-4; 2 Pet. 2:4-5; Jude 6). Preaching to them was not an offer of an additional chance for repentance but an announcement of doom.
The exact location of these disobedient spirits is not specified. Some interpreters have seen this as a description of Jesus' descent into hell. Peter stated that Jesus went to the place where these spirits were confined, an unnamed location. If we equate the spirits in prison with the angels who sinned in 2 Peter 2:4, then their location is Tartarus ("cast them down to Tartarus," 2 Pet. 2:4). In Greek thought this place of punishment was lower than Hades. Peter's readers would understand that evil spirits lay behind their persecution. The coming defeat and doom of these spirits would be a source of encouragement to the readers. The knowledge of their ultimate vindication would give believers an additional incentive to obey. The judgment of the flood served as a warning of God's coming judgment on the world (3:20). The ark that saved a few through water illustrates the salvation available in Christ.
In verse 21 Peter presented baptism as a copy of the Old Testament deliverance from judgment. The conviction of sin calls for a faith response to Christ. The act of baptism portrays this response. Salvation comes to believers because Christ has arisen from the dead. Not only has He arisen from the dead, but He has also been installed in a place of power and authority over all His enemies.
In 4:1-6 Peter issued a further call to holy living. He called on his readers to arm themselves by a cocrucifixion with Christ so that sin would no longer be an option for them. Some who had received the gospel message earlier had since died. Their death showed that they experienced the common judgment that sin brings on all people. Despite their death they had entered into life eternal.
In 4:7-11 Peter presented the return of Christ as an incentive for disciplined, watchful behavior. The fact of Christ's return should promote love, hospitality, and a proper use of spiritual gifts.
Peter urged his friends to prepare themselves for a coming trial by commitment and stamina. Instead of offering complaint, they should rejoice that their suffering allowed them to share in Christ's glory. Peter warned his readers against disgracing Christianity by evil deeds or indiscreet action. Peter argued in 4:17-18 that even if believers must face difficulty, the fate of unbelievers would be absolutely terrifying.
Assurances (5:1-9)
In 5:1-4 Peter outlined the duties of elders and assured them of divine rewards for faithful service. Peter urged the elders to assume their tasks for the right reasons, not because they felt obligated but because they freely chose to do it. At Christ's return the faithful leaders were promised an unfading crown of glory.
In 5:5-9 Peter urged Christians to practice humility and endurance. Christians were to show this humility to one another. They were also to demonstrate a lowliness in the face of circumstances that God allowed. Christians needed to avoid carelessness because their adversary Satan could overpower them.
Praises to God (5:10-14)
Peter expressed praise for God's grace, which allowed Christians growth even after suffering. Silas is probably the same as Paul's helper in Acts 15:40. "She who is in Babylon" is a reference to the church at Rome.
Theological Significance. First Peter calls the contemporary church to faithfulness in Christian living and Christian duty. Peter provided guidance for the church in times of persecution and suffering and offered hope for difficult situations. This hope is grounded in the death and resurrection of Christ. The sufferings and sacrifice of Christ on the cross were central for Peter's theology and ethics. He called for the church to be holy since Christ has redeemed us from an empty way of life (1:18). The church must respond to persecution and oppression with patience and perseverance "because Christ suffered for you, leaving you an example, that you should follow in his steps" (2:21). The church must do good and live for God in all situations since "it is better if it is God's will, to suffer for doing good than for doing evil. For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God" (3:17-18). The church can take heart and gain courage from this stirring letter that encourages us by testifying about "the true grace of God" (5:12).
Questions for Reflection
- Explain how trials develop genuineness in faith. Does genuineness automatically develop through trial? What response on our part promotes the development of faith through trial?
- Read 1:17-2:3 and then list some of the results a commitment toward holiness should produce in the life of a Christian.
- Write a definition for the various terms used in reference to Christians in 1 Peter 2:9. How should an understanding of these terms contribute to growth in our Christian life?
- Harmonize the behavior mentioned in 1 Peter 2:13-17 with the principle spoken in Acts 5:29.
- Using Peter's words in 1 Peter 3:1-7, explain responses of a husband and a wife within a home. Does Peter's description suggest that the wives and husbands are Christians or non-Chris-tians?
- What instruction about spiritual gifts does Peter provide in 1 Peter 4:10-11?
- List the motives and incentives for effective ministry Peter gave in 1 Peter 5:2-3.
Sources for Additional Study
Davids, Peter. 1 Peter. New International Commentary. Grand Rapids: Eerdmans, 1990.
Grudem, Wayne. 1 Peter. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1988.
Kelly, J. N. D. A Commentary on the Epistles of Peter and Jude. Grand Rapids: Baker, 1981.
Vaughan, Curtis and Lea, Thomas D. 1, 2 Peter, Jude. Bible Study Commentary. Grand Rapids: Zondervan, 1988.