1 Peter

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.

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.

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.

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.

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.

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).

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.