1 Peter

Book Introduction

Who Wrote It? Internal evidence: There is strong evidence that the Apostle Peter authored this letter. According to 1 Pet. 1:1, the author of 1 Peter is "Peter, the apostle of the Lord."  This can be none other than Simon Peter. Peter's given name was Simeon / Simon, the name of the patriarch. Jesus gave Peter the "nickname" of Kephas (“Cephas”) (see John 1:42) which is translated “Peter” and has the meaning of “rock” or “stone.” In his letters, Paul refers to Peter not only as Petros (“Peter”) (see Gal. 2:7, 8), but more frequently as Kêphas (“Cephas”) (see 1 Cor. 1:12; 3:22; 9:5; 15:5; Gal. 1:18; 2:9, 11, 14), indicating that Peter was known as Kêphas even among Greek speaking believers. Peter apparently prefers to use the Greek Petros, as does the rest of the New Testament. In contrast to his intended readers, in 1 Pet. 1:8 Peter implies that he was an eyewitness of Jesus' life and ministry and in 1 Pet. 5:1 he says he was an eyewitness to Christ’s suffering and glory. Also, there are some similarities of ideas and expression between 1 Peter and Peter's speeches in the Book of Acts (compare Acts 4:11 and 1 Pet. 2:4; Acts 1:22; 5:32; 10:39 and 1 Pet. 5:1; Acts 10:34 and 1 Pet. 1:17; Acts 10:42 and 1 Pet. 4:5; Acts 15:9 and 1 Pet. 1:22). However, some scholars point to indicators from 1 Peter itself that cast doubt upon its Petrine authorship: (A). One objection to Petrine authorship is based on the grounds that, since the author refers to himself in 1 Pet. 5:1 as an elder (a "fellow-elder," in fact) he could not be the apostle Peter.  The assumption is that these offices are mutually exclusive.  There is evidence to suggest, however, that in the early church the offices of apostle and elder were not mutually exclusive; Peter therefore could refer to himself as both an apostle and an elder.  (B). Some also have objected to Petrine authorship because the quality of the Greek of 1 Peter is too good to have been written by a Galilean Jew whose first language was not Greek and who did not have the benefit of a Hellenistic education (see Acts 4:13). In addition, the author shows an intimate acquaintance with the Septuagint (LXX), a Greek translation of the OT. This objection to Petrine authorship can be set aside, if Peter did not write the letter alone. If the tradition about his use of an interpreter or translator is correct, it is probable that Peter needed help in writing letters in Greek. If Silvanus (see 1 Pet. 5:12) assisted Peter in the composition of 1 Peter and was even Peter's “secretary,” the high quality of the Greek and the intimate acquaintance with the Septuagint may be attributable to him. External Evidence: (A). There are likely allusions to 1 Peter in the letters of the apostolic fathers, indicating its authority in the early church. The letter’s authority in the early church implies that it was written by an authoritative figure, such as Peter. The letter was accepted into the canon of Scripture based on its apostolic authority. (B). By the second century, the evidence pointed to the conclusion that the apostle Peter wrote 1 Peter.

To Whom Was It Written? 1 Pet. 1:1 indicates that the intended readers of 1 Peter were "God's elect . . . dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia." The letter was not written for a specific church but was a circular letter intended for the churches in these regions. Since the Romans united these two regions into one administrative unity, called Bithynia, the fact that Peter identifies Bithynia and Pontus as two distinct regions implies that he was using these terms in the more popular sense rather than in the official Roman sense. The other places identified—Galatia, Cappadocia, Asia—were not only names of Roman provinces, but also pre-Roman geographical designations, not always identical in contour with the first-century Roman provinces. Several verses in the letter indicate that the intended readers are Gentiles converted from paganism. To exhort the readers not to conform to their "former desires in ignorance” (1:14) implies that they are Gentiles, because it would be inappropriate to say that a Jew lived in ignorance. Likewise, to say that the readers have been redeemed from "the futile way of life handed down from their forefathers” (1:18) is true of Gentile converts, not Jewish. To say that the readers were "called out of darkness” (2:9) and were once "not a people" but are now "the people of God” (2:10) (see also Hosea 2:23) describes Gentile believers. Finally, for Peter to say that his intended readers used to live as Gentiles, in all manner of gross sins, implies that the readers come from a non-Jewish background, for Jews could not be so described. The more natural interpretation of Peter's use of the phrase "exiles of the Dispersion” (1 Pet. 1:1 NRSV) would be to Jews living outside of Palestine.  But, since references to the religious past of the intended readers imply that they are Gentiles, Peter is probably using this phrase figuratively to mean that Christians are exiles dispersed in the world (see 1 Pet. 1:17; 2:11).  The intended readers of 1 Peter are suffering in some capacity for their faith. Peter says that his intended readers "have suffered many kinds of trials" (1:6), "have suffered unjustly" (2:19) and "have endured suffering for doing good" (2:20). They "suffer for what is right" (3:14) and "suffer for doing good" (3:17). Finally, the readers are undergoing "a fiery trial" (4:12), "are insulted because of the name of Christ" (4:14) and "suffer as a Christian" (4:16). This suffering, according to Peter, is "according to the will of God" (4:19). It is the conclusion of DII that 1 Peter was written primarily to Gentiles in Pontus, Galatia, Cappadocia, Asia, and Bithynia.

When Was It Written? Peter wrote 1 Peter from Rome (see next paragraph). If it can be determined when Peter was in Rome, then a possible range of dates can be determined. Peter was in Jerusalem until the martyrdom of James the son of Zebedee in 44AD, at which time he left the city (see Acts 12:17). Peter was in Antioch either before or after Paul's first missionary journey (see Gal. 2:11-16), and was in Jerusalem for the Jerusalem Council (see Acts 15) c. 48-50AD. After this event, nothing is known of Peter's life from the New Testament. Church tradition, however, states that Peter went to Rome during the second year of the reign of Claudius after having been bishop of the church at Antioch and having traveled through Pontus, Galatia, Bithynia, Cappadocia and Asia. It is significant that Paul sends no greeting to Peter in his Letter to the Romans, nor makes any reference to Peter in his prison letters (1 & 2 Tim.; Titus; Phlm.), written from Rome. It is possible that Peter did not arrive in Rome until after Paul's release from his first Roman imprisonment, in which case, Peter would not have been in Rome until 56-62AD. At the time, Silvanus (Silas) was with Peter in Rome. Silvanus' earlier association with Paul suggests that he only becomes associated with Peter after Paul's second missionary journey. Exactly, what Silvanus did after he was in Corinth with Paul c. 50-53AD (see Acts 18:5; 2 Cor. 1:19) is not known, but at some point after that he met up with Peter in Rome. The nature of the persecution that Peter's intended readers were experiencing probably requires a date for 1 Peter just before the outbreak of the persecution by the Emperor Nero. The fire in Rome began on July 19, 64AD, and burned most of the city. There is no indication, however, that the readers were the objects of an official persecution, for there are no references to any type of judicial proceeding. Thus, it is probable that Peter was writing before the persecution by Nero. In addition, Peter's positive assessment of the role of government seems also to require a date for the composition of 1 Peter before the onset of Nero's persecution, for surely Peter would not speak in such glowing terms about Roman justice in the midst of persecution (see 1 Pet 2:13-17). Therefore, it appears that 1 Peter was written in the 60s AD, most likely around 62-63AD before the onset of the Nero’s persecution.

Where Was It Written From? 1 Pet. 5:13 indicates that 1 Peter was written in Babylon. The term "Babylon" could be interpreted literally as the city in Mesopotamia (or the Babylon in Egypt), or it could be a cipher, a symbolic name, for another city. In this regard, the following data must be considered. (A). There is no indication that Peter was ever in Babylon. (B). The Book of Revelation appears to use the term "Babylon" as a cipher for Rome (see Rev. 14:8; 16:19; 17:5; 18:2, 10, 21). (C). In the Book of Acts, Peter is associated with Jerusalem, and the post-biblical tradition places him in Rome at the end of his life. From the preceding data, Peter probably used Babylon as a cipher for Rome.  From the connotations of the word Babylon in the Old Testament, Peter was communicating, by referring to Rome as Babylon, that Rome, like Babylon, was the center of opposition to God on the earth, the political force oppressing God's people. Peter was probably in Rome when he wrote 1 Peter.

Why Was It Written? Based on 1 Pet. 5:12, Peter says that he wrote briefly to his readers encouraging them and bearing witness to the fact that what he has written is the true grace of God. This latter statement seems to mean that Peter aimed to provide his readers with a true explanation of how God has made His grace available to human beings. Based on the intended readership of 1 Peter and its contents, Peter wrote the letter as a circular letter, designed to encourage Gentiles in Pontus, Galatia, Cappadocia, Asia, and Bithynia to persevere in spite of suffering through persecution.  Peter also sought to give some practical instruction.

What does it say? Peter describes the nature of salvation and gives exhortations (see 1:3-2:10). He says that God has provided believers new birth into a living hope through the resurrection of Jesus Christ, has given them an inheritance, and protects them for a salvation to be revealed at the end.  Suffering is only temporary, and has a refining effect (see 1:3-9). He teaches that the prophets foretold this salvation by the Holy Spirit, who testified of Christ's sufferings and glory (see 1:10-12). Peter exhorts his readers based on his exposition of the nature of salvation to be holy and to separate themselves from their former desires.  He reminds them that God judges each person's works with impartiality (see 1:13-17). He reminds his readers of their new life situation.  They were ransomed from empty ways inherited from their forefathers by the blood of Christ, the lamb without spot or blemish, destined to be such from the foundation of the world.  They have come to trust God and have a hope set on God (see 1:18-21). Peter offers a mixture of exhortation and exposition on the nature of salvation.  Because they have purified their souls by obedience to the truth, Peter admonishes his readers to love one another. Since they have been born again through the imperishable word of God, they should be like newborn babies, desiring the spiritual milk (see 1:22-2:3). In 2:4-10 Peter explains Jesus as the rejected cornerstone, interpreting Isa. 28:16 and Ps. 118:22; he applies terms used of Israel to the church: “chosen race” (Isa. 43:20 [see Deut. 7:6; 10:15]); “royal priesthood” (Exod. 19:6; 23:22); “holy nation” (Exod. 19:6; 23:22). In 2:11-3:12, Peter gives practical instruction to his readers. He instructs his readers to live among their non-Christian compatriots in holiness, so that the latter would glorify God on their account (see 2:11-12). He instructs his readers to submit to every civil authority, and love the brotherhood and fear God (see 2:13-17). In. 2:18-3:7 Peter teaches concerning relationships within the household.  Slaves should be obedient to masters; wives should submit to their husbands, not adorning themselves outwardly; husbands should be considerate to their wives.  Peter explains that, if they suffer for doing good, his readers are following the example of Christ, who suffered and bore their sins on the tree (cross), in order that they may die to sin and live for righteousness.  In 2:21-25 he digresses on Christ's suffering which he interprets in light of the Servant Song.  Peter alludes to Isa. 53 in his description of Christ's work by affirming that by Christ's injuries "we are healed" (see Isa. 53:5) and in describing his readers as formerly like sheep who have gone astray (see Isa. 53:6). He explains that within the church there should be unity and that there is to be no taking of revenge.  He quotes Ps. 34 to prove that blessing comes to those who do this (see 3:8-12). In 3:13-4:19 Peter deals with the issue of his readers' suffering. He says that those who suffer wrongly are blessed; they are not to fear and not to sin when suffering.  He also tells them always to be ready to give an answer to those who ask about their hope (see 3:13-17). Peter explains to his readers that Christ died for sins to bring them to God.  He then says that Christ preached to imprisoned spirits who disobeyed in pre-flood times.  He speaks of the saving effect of baptism, prefigured by the flood, as a pledge of a good conscience before God.  Baptism saves by the resurrection of Jesus, who has gone into heaven, is at the right hand of God, over all spiritual beings (see 3:18-22). Peter says that Christ's suffering is an example to those who suffer in the flesh.  The Christian does not live for fulfillment of sinful desires, as his readers used to do (see 4:1-6). He exhorts his readers in various ways in light of the nearness of the coming judgment (see 4:7-11). Peter encourages his readers not to be surprised at their sufferings, but to rejoice that they are participating in the sufferings of Christ (see 4:12-19). He gives miscellaneous exhortations to his readers.  He encourages them to resist temptation of the devil in their suffering (see 5:1-11). Peter provides an excellent Christology. The book refers to His incarnation (see 1:20), sinless life (see 1:19; 2:22), suffering and death (see 2:24); resurrection (see 3:21-22), ascension (see 3:22); presence at the right hand of the Father (see 3:22), and His second coming (see 1:7, 13; 4:13; 5:3, 4).

1 PETER SUGGESTED OUTLINE:

Passage Breaks	Passage Title
6 W's and 1:1-2	Introduction and Salutation
The Privileges and Responsibilities of Salvation	1:3-2:9
A. God's Plan of Salvation (1:3-12)
1:3-5	The Praise of God for Salvation
1:6-9	The Proof and Outcome of our Faith
1:10-12	The Prophesy of Salvation
B. The Lifestyle of Salvation (1:13-25)
1:13-15	A Life of Hope and Holiness
1:16-18	A Life of Reverence Before God
1:19-21	Faith and Hope are in God
1:22-25	A Life of Love
C. Growth of Salvation (2:1-9)
2:1-3	Growth through Pure Milk
2:4-6	Christ the Rock
2:7-9	The Nation of Priests
The Christian's Submission and God's Honor	2:10-3:12
2:10-12	The Noble Life and God's Glory
2:13-16	Honor Authority
2:17-19	Submission to Your Masters
2:20-22	Endure with Patience
2:23-25	Live To Righteousness
3:1-3	Godly Living by Wives
3:4-6	Godly Living by Wives- Continued
3:7-9	Godly Living by Husbands
3:10-12	The Call to Righteous Living
The Suffering and Persecution of Christians	3:13-5:11
3:13-15	The Blessing of Suffering
3:16-18	Suffer for Doing Right
3:19-22	The Pattern of Christ's Suffering and Exaltation
4:1-3	Keep Fervent in Your Love
4:4-6	Death to the Old Life
4:7-9	The Life for God's Glory
4:10-12	The Origin of Division
4:13-16	Share the Sufferings of Christ
4:17-19	Suffer According to God's Will
5:1-4	The Shepherd's Suffering Flock
5:5-7	Humility in Suffering
5:8-11	The Sustaining Grace of God
Final Words	5:12-14
5:12-14	Greetings, Exhortation and Prayerful Wish

Passage Titles, modified by DIV, taken from Edwin A. Blum, 1 Peter; The Expositor’s Bible Commentary with the New International Version: Hebrews through Revelation, Volume 12; Zondervan Publishing Company, 1981.

1 PETER 1:1-2

Introduction and Salutation

Observation:

The author identifies himself as Peter, an apostle of Jesus Christ, and the audience as God’s elect, strangers scattered in the world; fore-chosen by God, sanctified of the Spirit, for obedience to the Son and bids them grace and peace in abundance.

Translation:

1:1

Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen (NASU)

Peter, an apostle of Jesus Christ, to those chosen, sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, (DIV)

apostle 652 apostolos - A messenger, one sent on a mission, an ambassador, an apostle.

chosen 1588 eklektos - Select, chosen. Pertaining to being selected.

sojourners 3927 parepidemos - from para - near or close to, and epidemos - stranger. A stranger or sojourner. (Occurs only in Heb. 11:13; 1 Pet. 1:1)

Dispersion 1290 diasporia - Dispersion, diaspora. The place in which the dispersed are found.

Interpretation:

The letter begins with Peter identifying himself as the author. The name “Peter” was given to Simon by Jesus early in His ministry (see John 1:42; Matt. 10:2; 16:18; Mark 3:16; Luke 6:14). Peter designates himself as an “apostle.” The term “apostle” may simply mean “messenger,” but here the idea is that Peter is one of the twelve apostles, specifically chosen by Jesus Himself for that office (see Mark 3:13-19). As an apostle, he is commissioned by Christ and writes God’s words to the churches (see 1 Cor. 2:13; 14:37; Gal. 1:8-9; 1 Thess. 2:13; 4:8, 15; 2 Thess. 3:6, 14; 2 Pet. 3:2, 16). The letter is addressed to the “elect (NIV),” and in the Greek text the term “elect” actually modifies “strangers (NIV),” so the phrase can be translated “elect strangers” or “elect pilgrims.” To speak of his readers as “elect” means that they have been chosen by God. The word “strangers” introduces a crucial idea in the letter, that is, that God’s people are pilgrims, sojourners, and exiles on Earth. Believers are exiles because they suffer for their faith in a world that finds their faith off-putting and strange. They are sojourners because they are elected by God, because their citizenship is in heaven rather than on earth. Divine election should remind the readers that they have status, not because they are worthy or noble, but because God has bestowed His grace upon them. The location of the readers is communicated in the words “scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia (NIV).” The term “scattered” could be translated literally as “of the Dispersion” (NRSV). In this instance the word is probably used metaphorically. Peter is not writing to dispersed Jews, but primarily to Gentiles, and hence he is hardly suggesting that they were the dispersed of Israel in the literal sense. And yet he signals again that they are the people of God, who joined with believing Jews in the promises given to Abraham, Isaac, and Jacob. Dispersion belongs with the word “strangers” in that it communicates again that believers are distinct from the world. Peter addresses believers from various areas in Asia Minor, in regions of modern-day Turkey. The area covered extends 300,000 miles, which is nearly all of Turkey. The most likely scenario is that the bearer of the letter traveled roughly in a circle, delivering it to churches in each region in the order of places listed.

Questions:

What titles, if any, do you apply to yourself when addressing others? Why? Would you describe yourself as an apostle of Jesus Christ? Why or why not? Do you consider yourself to be a stranger in the world? Why or why not?

1:2

according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. (NASU)

according to the foreknowledge of God the Father, sanctified by the Spirit, for obedience and to be sprinkled with the blood of Jesus Christ: Grace and peace be multiplied to you. (DIV)

foreknowledge 4268 prognosis - from pro - before, and ginosko - to know. To know before hand. Foreknowledge, prior acknowledgement.

sanctified 38 hagiasmos - Holiness, consecration, sanctification. Personal dedication to the interests of the deity.

Spirit 4151 pneuma - Spirit. God’s being as controlling influence, with focus on association with humans.

obedience 5218 hupakoe - from hupo - under, beneath, and akouo - to hear. To obey, listen to something. Obedience, compliance.

sprinkled 4473 rhantismos - Sprinkling. Sprinkling persons with blood took place upon the ratifying of the covenant. (Occurs only in Heb. 12:24; 1 Pet. 1:2)

blood 129 haima - Blood. The basic component of human or animal life.

grace 5485 charis - Grace, favor, kindness. A beneficial disposition toward someone.

peace 1515 eirene - Peace. A state of concord. Harmony in personal relationships.

multiplied 4129 plethuno - Be multiplied, grow, increase.

The phrase “according to the foreknowledge of God the Father (NIV)” modifies “elect aliens” in v. 1. The word “foreknowledge” could simply mean that God foresaw whom would be His elect or chosen. The question is whether the term means more than this, whether it also includes the idea that God ordains whom would be elect. That foreordination is involved is clear from Acts 2:23, where “foreknowledge” is paired with “predestination.” Romans 11:2 is similar; Paul queries whether God has “rejected his people whom he foreknew” (NRSV). The terms “rejected” (aposato) and “foreknew” (proegno) function as antonyms; therefore, the verse could be rephrased, “Has God rejected his people whom he chose?” Paul wondered if God has set aside Israel, upon whom He had set His covenantal favor. The same notion informs Rom. 8:29 where God has foreknown those whom He predestined. Probably the most important verse in this regard is 1 Pet. 1:20, where it says that Christ “was chosen before the creation of the world. The term translated “chosen” by the NIV is actually “foreknown” (proegnosmenou). Peter was not merely saying that God foresaw when Christ would come, though that is part of his meaning. He was also saying that God foreordained when Christ would come. Therefore, when Peter says that believers are elect “according to the foreknowledge of God the Father,” he emphasizes God’s sovereignty and initiative in salvation. Believers are elect because God the Father has set his covenantal affection upon them. The second prepositional phrase, “through the sanctifying work of the Spirit (NIV),” also modifies “elect.” Not only does God the Father foreknow whom the elect will be, but the Spirit is the source of their sanctification. The term “sanctification” often refers to the progressive growth of holiness in the lives of Christians (see 1 Thess. 4:3). In this context, however, the focus is on conversion. Peter explains how believers came to be part of God’s elect people. When believers are converted, they become part of God’s holy and set-apart people (see 1 Cor. 1:2). The most difficult phrase to interpret is the last one, “for obedience to Jesus Christ and sprinkling by his blood” (NIV). One could translate the phrase as causal; believers are elect pilgrims because of the obedience of Jesus Christ and the sprinkling of His blood. This interpretation has two deficiencies that make it untenable. First, it is unlikely that the obedience described is that of Jesus Christ. Peter reflects on God’s work in the lives of believers; they are foreknown, sanctified, and obedient. Second, and more decisive, the preposition eis (“for”) occurs three times in the subsequent verses (vv. 3-5), and in every instance the preposition designates result. The foreknowing work of God and the sanctifying action of the Spirit result in human obedience and the sprinkling of Christ’s blood. This interpretation separates the noun “obedience” and the phrase the “sprinkling of the blood of Jesus Christ.” The first refers to human obedience; and the second, to Christ’s work of cleansing and forgiveness. “Obedience” is most likely a reference to conversion (see also Acts 6:7; Rom. 1:5; 10:14-17; 15:18; 16:26; 1 Pet. 1:22). What Peter says here is important; conversion is not merely an intellectual acceptance of the gospel, nor is it faith with a blank slate. Conversion involves obedience and submission to the gospel. Sanctification, obedience, and the sprinkling of blood are three different ways of describing the conversion of believers in this context. Entrance into a covenant relationship with God has two dimensions; the obedient response to the gospel and the sprinkling of blood. Similarly, God’s work of foreknowing and the Spirit’s work of sanctifying introduce the readers into God’s new covenant. Believers enter the covenant by obeying the gospel and through the sprinkled blood of Christ. The opening of the letter concludes with a prayer wish. The message Peter proclaims is one of grace, and he prays that this grace would be abundant for his readers. Peter not only prays for the dispensing of God’s grace, but also the bestowal of His peace. God’s peace is a result of His grace and signifies the holistic sense of well-being that belongs to those who are in a right relationship with God. Peter prays that both grace and peace would be multiplied in the lives of his readers. The reference to the Father, Spirit, and the Son in this verse should also be noted. The Father foreknows, the Spirit sanctifies, and the Son cleanses. The idea is close to the traditional theological formulation of the Father as Creator, the Son as Redeemer, and the Spirit as Sanctifier. Peter does not articulate a full-fledged doctrine of the Trinity, but from verses such as this the doctrine was developed.

Questions:

Have you ever been “chosen” for something? If so, describe. What, if anything, did others or you do to prepare yourself to be “chosen?”

Application:

To be counted among God’s elect and chosen because of the foreknowledge of God, the sanctifying of the Spirit, the sprinkling of the blood of Jesus Christ and my obedience to the gospel.