1 PETER

Louis Barbieri

Author. There is no New Testament letter that has any earlier or stronger external attestation to its authorship than 1 Peter. An early testimony comes from Irenaeus who relates the work to Peter. Internally, the author states his name at the beginning (1:1) and he makes several allusions to Jesus Christ. The command to elders in 5:2 to "shepherd the flock of God among you" is reminiscent of Jesus’ command to Peter in Jn 21:15, 17. The expression in 1Pt 5:5, "clothe yourself with humility," recalls the Lord’s clothing Himself with a towel when He washed the disciples’ feet (Jn 13:3–5). The admonition in 1Pt 5:7, "casting all your anxiety on Him," reflects the teaching of Jesus in Mt 11:30. Many similarities in language and grammatical structures can also be found between 1 Peter and the recorded messages of Peter in the book of Acts. The authorship of this letter by Simon Peter, the disciple of Jesus Christ, is not questioned by conservative scholarship, though many liberal scholars question Petrine authorship.

Date. Two important factors must be considered when the dating of 1 Peter is discussed. First, according to church tradition Peter died around AD 67 or 68. Second, the emperor Nero is thought to have begun his persecutions of Christianity in AD 64. Since the persecutions mentioned in the letter do not seem to be well organized, an acceptable date for 1 Peter would be around AD 65.

Recipients. Peter sent his letter to regenerated individuals who were scattered throughout five Roman provinces of modern-day Turkey: Pontus, Galatia, Cappadocia, Asia, and Bithynia. Some believe his readers were primarily Jewish because Peter is referred to as having an "apostleship to the circumcised" (Gl 2:7–8). His many uses of Old Testament texts as well as the fact that he says his readers are part of the "diaspora" (1Pt 1:1) might lead one to that conclusion. However, that he says his readers were in a time of "ignorance" (1:14) and that they were involved in "abominable idolatries" (4:3–5) might cause one to reconsider. These are expressions usually not used in describing Jews. If Gentiles were part of Peter’s audience, perhaps he was thinking of them as being dispersed in a world where they were "aliens and strangers" (2:11). The five Roman provinces probably had larger Gentile populations, but Jews would have been found in all of these areas. Although Paul’s primary ministry was directed toward Gentiles, he began his ministry in every city by going to the synagogue. Peter’s primary ministry was directed toward Jews, but surely he had some ministry among Gentiles. It is probably best to conclude that the recipients of 1 Peter were a combination of both Jews and Gentiles, with Jews being the primary audience. Though both groups are addressed in the book, certain passages appear primarily directed to a Jewish context (e.g., 2:9–12).

Purpose. It was becoming clearer that the followers of Jesus Christ, "Christians" as they were called (Ac 11:26), were developing beliefs that distinguished them from Judaism. Romans tolerated the practice of Judaism, but if Christianity was unique, it was no longer an approved state "religion." Consequently, followers of Jesus were coming under official persecution. It was the increase in this persecution that prompted Peter to write this letter. The impression one receives from the letter (cf. 1:6; 3:13–14; 4:12) is that the persecutions were sporadic and local rather than well organized and widespread. Peter’s purpose for writing is clearly stated in 5:12. He wrote to give an exhortation and testimony to the true grace of God.

Background. It is clear from 5:13 that Peter was in "Babylon" at the time of the writing of his first letter. The location of "Babylon" has been debated throughout church history. Three possibilities have emerged:

(1) "Babylon" was a city in Egypt. The Babylon that was in Egypt was a small military base for Roman soldiers and it is doubtful that Peter and those mentioned in this letter ever visited that site. It is only the Coptic (North African) Church that has held this view.

(2) "Babylon" was located on the Euphrates River in modern-day Iraq. The best argument for this possibility is that it is in keeping with a normal (literal) understanding of the text. In addition there does not seem to be any evidence historically that Babylon was ever used symbolically before John wrote the book of Revelation. There is, however, no evidence that Peter and those associated with him ever visited ancient Babylon.

(3) "Babylon" was the city of Rome. There is good church tradition that Peter did reach the city of Rome where he ministered and ultimately was martyred. If persecutions were increasing, Peter may have used "Babylon" symbolically to conceal his true location in the imperial city. Christians were beginning to equate the wickedness and persecution of Rome with that of the ancient oppressor of Israel. If Peter’s letter fell into the wrong hands, the symbolic use of "Babylon" could potentially keep his location a secret. Surrounding statements in the verse may support the symbolic interpretation, for Peter refers to Mark (probably John Mark) as his "son." No mention is made in Scripture of Peter having any children.

Some of the outstanding characteristics of 1 Peter are:

(1) There are a number of similarities to the writings of Paul, especially to the book of Ephesians.

(2) Peter’s exposition in 3:18–22 is one of the most difficult portions of the NT to interpret.

(3) There is an emphasis on the sufferings of the believer, but also an emphasis on the sufferings of Jesus Christ. The sufferings of Jesus are mentioned in every chapter (cf. 1:11, 19–21; 2:21–24; 3:18; 4:13; 5:1).

(4) There is an emphasis on the return of the Lord (cf. 1:3, 13, 21; 3:15).

(5) There are a number of Old Testament quotes and allusions.

1:1a. Peter, a nickname bestowed by Jesus (cf. Jn 1:42), was reaffirmed after confessed Christ’s person (cf. Mt 16:18). He denied Jesus, but his rock-like character emerged in the church. He was an apostle, sent out to serve and proclaim Jesus, a commission giving him authority to write.

1:1b. The addressees are chosen, indicating their election by God, and aliens of the dispersion, emphasizing their position in the world. The true home of believers is heaven. As long as one lives on earth, he is "dispersed." Specifically, Peter wrote to people in five provinces in modern-day Turkey.

1:2. Peter clarifies "chosen" with three phrases. Election originates in the foreknowledge of God the Father, part of His plan, accomplished through the Spirit’s sanctifying work, and based on Jesus’ blood, applied for salvation and continual cleansing. A final salutation requests that believers will have grace and peace multiplied in their lives.

1:3a. Peter blesses the Father of our Lord Jesus Christ, presenting Jesus as God and Messiah. In mercy God has caused us to be born again. In mercy God withholds what is deserved (cf. 1:23). Jesus spoke with Nicodemus (Jn 3) of being "born from above." Both comments reflect a change of status and participation in a God-given life called regeneration or the new birth wherein God takes a spiritually dead person and grants new spiritual life. Peter begins his song of praise where eternal life begins.

1:3b. The first result of the new birth and the first characteristic of the Christian life is hope. This hope is living because it is based on a resurrected Savior.

1:4. The believer anticipates a glorious inheritance. Three negative modifiers, imperishable, undefiled, and will not fade away (one Gk. word), show that the inheritance is not earthly. The inheritance cannot perish, waste away, does not have internal defects, and is unchangeable. It is reserved, awaiting His arrival when full possession will be realized.

1:5. The believer has not entered this glory, but lives as a sojourner. Nevertheless God’s protection surrounds him. Peter combines the power of God and the faith of the believer. Both continue until final salvation is revealed. Until then the believer rests in God’s powerful protection.

1:6–9. This brings rejoicing to the believer, even though life brings various trials producing the proof of [our] faith (v. 6; cf. Jms 1:3). Men use fire to purify gold; God uses trials to distinguish between genuine and superficial faith. Men consider gold valuable, yet it is perishing. Faith is of greater value for it will endure longer than creation. The testing of faith will result in praise and glory and honor (v. 7) when Jesus returns. Peter had seen Jesus; his readers had not (v. 8). Nevertheless, through God’s working, his readers loved Him. Through faith in the risen Christ, they rejoiced with joy inexpressible and full of glory, experiencing a taste of heaven on earth. Trials are normal on earth; one day promised salvation will be realized (v. 9).

1:10–12. Peter lingers over the word salvation and the OT prophets who marveled over God’s grace (v. 10). The prophets made careful searches and inquiries because they did not understand who would fulfill the predictions or when He would come (what person or time). Yet they did understand that, through the Holy Spirit’s superintendence, they were writing predictions about the future Messiah’s sufferings … and the glories to follow (v. 11). Sufferings had to come before glory. The prophets also understood they were not writing these things for themselves (v. 12), but for those who would follow many years later. The gospel was declared, accompanied by the Spirit’s work (cf. 1:2). This salvation is something the angels long to look into. Unfallen angels do not need salvation; fallen angels (demons) are confirmed in wickedness. They learn about salvation by observing earthly believers.

1:13–16. Peter’s message has been brief, but he turns to application (v. 13). In light of what God has done, how does this affect relationships? He first comments on relationships of believers and God. Prepare (lit., "gird") your minds for action pictures serious reflection. Men anticipating strenuous actions would take the bottom of their long-flowing robes and tuck them into their belts. "Let’s roll up our sleeves," might be equivalent today. The believer must be sober in spirit, or morally alert. Furthermore he must fix [his] hope completely on the grace coming with Jesus, a sure hope. A Hebraism, obedient children (v. 14), admonishes readers to be "children of obedience," not conformed (cf. Rm 12:2) to their former lusts that sprang from ignorance. But, like the Holy One who called [them] (v. 15), they should be holy. Peter appeals to Scriptures: You shall be holy, for I am holy (v. 16; cf. Lv 11:44; 19:2; 20:7). True devotion to God is expressed in holy living.

1:17–21. In this new relationship with God, their father and judge, believers must conduct [themselves] with fear (v. 17), a healthy reverence. There was great cost in salvation, having nothing to do with perishable ("the ability to decay" or "rot") things like silver or gold (v. 18). The cost was the precious (suggesting something of great value, something highly esteemed) blood of Jesus, like a lamb unblemished and spotless (v. 19), an allusion to the Passover lamb (Ex 12:1–13). This was God’s plan before the foundation of the world (v. 20), which demonstrates that mankind has nothing to do with the plan God has chosen to put into effect. If this plan was conceived in the mind of God before the foundation of the world, God would have no one to consult with except Himself. However, this plan—including salvation for mankind—was not effected until Jesus appeared. He died but God raised Him from the dead, returning Him to heaven, where the believer’s hope is fixed (v. 21).

1:22–25. Since Peter’s readers have responded in saving faith, a change has occurred in their lives. Peter pictures their souls as having been purified ("to be set apart," "to consecrate" is the sense). One result of this consecration must be unqualified love (v. 22). By loving surrounding individuals, that quality is best demonstrated. This love must be sincere, not pretended, and fervent, used of competing athletes straining every muscle. The readers had been born again (v. 23; cf. 1:3) through an imperishable seed, the living and enduring word of God. Isaiah 40:6–8 was written originally to encourage the Jewish people that God would enable them to return to their land after the Babylonian exile, and that His promise would be fulfilled. The promise made through Isaiah would be equally encouraging for Peter’s audience who were also in exile (see 1Pt 1:1), and that as persecuted Jewish believers, they were promised not only that their salvation was certain, but that they too would some day be restored to their land. This would surely take place because the word of the Lord endures forever. word (v. 25) is the Greek rhema, an uttered word, which had been preached to Peter’s readers.

2:1–3. Believers do not live in isolation. If they are to love those around them (cf. 1:22), some behaviors must be put aside. Putting aside (v. 1) pictures the removal of a coat, the tense (aorist) implying a definite act. Qualities to be removed include all malice, a word implying all kinds of evil conduct. All (every form of) deceit and hypocrisy and envy must be shed. Deceit is a fishing term, "to bait the hook"; not surprising considering Peter’s profession. Hypocrisy and envy are forms of deceit. Hypocrisy originated in the theatre where actors spoke behind masks. Audiences never saw the actor’s actual face, only the face on the mask that was required for the show. All slander must be removed. One obsessed with envy often slanders the one he envies. Instead Peter exhorts, like newborn babies, long for the pure milk of the word, so that … you may grow in respect to salvation (v. 2). This does not necessarily mean Peter’s readers were recent converts. All believers’ desire for continued growth should be like that of a newborn. Long for is used of the deer "panting" for water brooks (LXX Ps 41:1 [English translations 42:1]; see also Rm 15:23; 2Co 7:7). The believer has tasted the kindness of the Lord (v. 3; cf. Ps 34:8) through responding to the gospel; he matures by feeding on the word.

2:4–8. Peter continues his allusion to Ps 34, which calls for the faithful to draw near to the Lord to enjoy fellowship, so Peter emphasizes the importance of coming to Him (Jesus) (v. 4). Christ is a living stone because He was raised from the dead. Not all accept Him, but in God’s sight He is precious (highly esteemed). Those who recognize Jesus are united in a spiritual house becoming a holy priesthood (v. 5). Jesus said He would build (same verb as v. 5) His church (cf. the comments on Mt 16:18): not an earthly building, but the worldwide invisible body with Him as head (cf. 1Co 12:12–13; Eph 4:4; Col 1:18). Everyone in that body functions as a priest. Spiritual sacrifices are offered through Jesus Christ by this priesthood, which will be accepted. This was foreseen and ordained by God. Peter cites several passages using the stone metaphor (vv. 6–8; cf. Is 8:14; 28:16, and Ps 118:22). Those believing in Jesus hold Him in highest honor (precious value). Those who refuse to believe find this stone to be an instrument of judgment. Since they did not believe, God ordained they would experience His appointed judgment (cf. Mt 21:42–46 where Jesus quoted this same psalm and applied it to the chief priests and Pharisees who were rejecting Him). See the comments on Rm 9:14–23 for the possibility that God predestines those who are condemned.

2:9–12. Unlike those who are rejected by God (see 2:8), Peter’s readers are a chosen race (v. 9), probably referring to Jewish believers; a royal priesthood, a function no longer related to one tribe. They are a holy nation, a set apart group, a people for God’s own possession. Many scholars claim that this verse indicates that the Church replaces Israel in God’s program, that the Church is the "New Israel," and that ethnic Israel has significance in God’s plans only as it is incorporated into the Church that replaces Israel. But Peter is writing primarily to Jewish believers, and these terms are perfectly suitable for the present remnant of Israel, for Jewish believers during the current Church Age. This terminology pertains to redeemed ethnic Israel, not to Gentiles becoming part of Israel by virtue of being in the Church, and cannot be used to support replacement theology. Some things have value because of their owner. God’s purpose is for believers to proclaim the excellencies of Him who has called you out of darkness into His marvelous light. God’s excellencies are His virtues, His eminent qualities, which are to be reflected through believers. They were alienated from God, but through mercy (cf. 1:3) they are members of His family (v. 10). As aliens and strangers, these Jewish believers who were dispersed should live to bring praise to God. This will occur as readers abstain (hold back) from fleshly lusts (v. 11), a term referring to desires from man’s corrupt nature, desires that fight against man’s soul. Positively, Peter urges these Jewish believers to keep their behavior excellent among the pagan Gentiles (v. 12). Excellent implies being "good" or "honest." A good paraphrase would be "winsome." Even a winsome believer might be slandered as an evildoer. But a final accounting is coming, a day of visitation, when evildoers will acknowledge the truthful character of believers they have maligned.

2:13–17. In light of all God has done (cf. 1:3–12), there are practical implications affecting believers’ earthly relationships. First, Peter mentions civil authority. The biblical principle is believers must submit to ("rank oneself under") every human institution (v. 13). This is done for the Lord’s sake. Peter could be remembering Jesus’ example. As man He always submitted to authority. One also submits to authority because it has been ordained by God (see the comments on Rm 13:1–7). The punishment of evildoers and the praise of those who do right (v. 14) is government’s God-ordained task. Because of evil, governments do not carry out these mandates perfectly. By submitting to authority the believer may silence the ignorance of foolish men (v. 15). There will be no fuel for their fiery criticisms. When believers act responsibly toward civil authority, they are acting freely, remembering they are God’s bondslave (v. 16). Nevertheless, the exception to this principle is found in Ac 5:29: When the authorities require disobedience to God, the believer has no alternative but to "obey God rather than men." Verse 17 is a fitting motto: all people should be honored, brothers in Christ should be loved with God’s love, God is to be reverenced, and the land’s highest ruler honored for his position.

2:18–20. Peter addresses servants (oiketes), meaning "a domestic slave," one involved in the most degrading, galling kind of service. His instruction is to be submissive … with all respect (v. 18). This attitude is demanded toward masters who are good and gentle as well as those who are unreasonable, or difficult. To demonstrate this attitude finds favor with God and man (v. 19). Responding patiently when wrongly treated is impossible unless one has been changed internally (v. 20).

2:21–25. The best illustration of one treated unjustly is Jesus (v. 21). His example inspires any believer who is being unfairly treated. Jesus commited no sin, nor was any deceit found in His mouth (v. 22). It is interesting that although Peter had walked with Jesus for approximately three years, when it came to describing His unjust treatment, Peter thought of the passage from Isaiah (the suffering Servant from Is 52:13–53:12). He did not use his own words to describe Jesus’ treatment, but resorted to quoting the prophet. Jesus did not retaliate when He was mistreated, and those who have been saved by His death should do the same. He did not respond to those falsely accusing Him. He entrusted His case to the One who judges righteously, the Father (v. 23). Jesus’ sufferings did not result from His own sin; He bore our sins in His body on the cross (v. 24). His death resulted in the removal of sin from believers because He stood in the believer’s place (on dying to sin and living to righteousness, see the comments on Rm 6:1–14). The gain for His followers came through His suffering and death. Followers of Jesus are now united under a shepherd who cares and guards them as His sheep.

3:1–6. The submission of the servant (cf. 2:18–25) is commanded of wives toward believing and unbelieving husbands. Peter emphasizes unbelieving husbands, for he says they might be disobedient to the word (v. 1). This individual may be won to the Lord through the wife’s godly living (v. 2), rather than her words. The wife is encouraged to avoid inappropriate preoccupation with appearance, like braiding the hair, and wearing gold jewelry, or putting on [gaudy or extravagant] dresses (v. 3). The emphasis should rest on less superficial things, such as the hidden person of the heart (v. 4). The former qualities fail; the latter never diminish and are precious to God. Peter cites Sarah from Genesis as one who followed this principle (vv. 5–6). Abraham was not the greatest husband, twice creating lies about his relationship with Sarah. But she demonstrated her hope in God by showing respect for her husband’s authority. To follow Sarah’s example puts one in her train.

3:7. Peter admonishes husbands to live with [their] wives in an understanding way. There is no indication the wife might be an unbeliever. Peter encourages husbands to work hard at understanding their wives, an admonition requiring time and energy. A wife should never be viewed merely as a sexual object, but there must be broader understanding. A godly husband will seek to understand his wife’s moods, feelings, needs, fears, and hopes. He will listen to her with his heart, demonstrate love, and stimulate joy. The phrase weaker vessel is interpreted in different ways, but perhaps Peter was reminding husbands that wives are (usually) physically weaker than their husbands and should be assisted by them when needed, but also that some wives can be broken by the pressures and responsibilities of life (although this happens to some men also). Most likely, he is calling on husbands to be understanding of their wives weaker position as the ones called to submit to them. Moreover, husbands must give their wives greater honor as fellow heir[s] of the grace of life (cf. Gl 3:28). This means men are to recognize the spiritual equality of their wives. Husbands who fail to honor their wives will find their prayers being hindered. Since they are failing to honor their wives properly, perhaps the sense of guilt keeps them from praying as they should, or possibly God will not answer the prayers of men who disobey Him by not caring for their wives.

3:8–12. Peter continues with general exhortations, loosely based on the theme of submission in 2:13–3:7. Believers should be sympathetic toward fellow believers (v. 8). Sympathy and selfishness cannot coexist. Love that exists among family members should be the practice of the church. Being tenderhearted and humble in spirit keeps relationships strong, leaving no place for evil or insult (v. 9). Blessings should be paramount. To emphasize these qualities, Peter quotes Ps 34:12–16 (vv. 10–12), describing a person who wishes to live a life he can love and find worthwhile. This person must guard his speech, turn from evil, and do what is good by zealously seeking peace. The Lord delights in such a person, but He also sees and judges those who are evil.

3:13–17. Believers will not be free from opposition and hardship. If one suffers for the sake of righteousness, [he is] blessed (vv. 13–14). This paradoxical statement reflects the words of Jesus (cf. Mt 5:10–12). Blessed does not mean one "feels delighted." It means "to be highly privileged," because one is the object of divine favor (see the comments on Mt 5:1–6). What man can truly harm the believer? Instead of being afraid, the believer should sanctify Christ as Lord in [his] heart (v. 15). To "sanctify" (hagiazo) means "to consecrate" or "set something apart," but here has the sense "to revere something or someone as holy." When the believer experiences suffering, he must continue to speak boldly on behalf of Christ, out of reverence for Him, rather than be intimidated or troubled by those who persecute believers. He must be more concerned about pleasing Christ than about what men might do. Although this acknowledgement is in the heart, the believer must be ready to speak a word of defense (the word apologia, a "formal defense," from which is derived the English word "apologetics"). However, the words always and to everyone who asks make the reference general and comprehensive. It should be remembered that there are direct as well as implied questions. Peter failed when asked for a testimony (cf. Jn 18:17, 25–27). Testimonies must always be given with gentleness ("a mildness of attitude and action," its opposite being "harshness") and reverence (phobos, here meaning "deep respect"). The spirit of a defense may be more important than the words spoken. If the Christian’s conduct is consistently good, accusers will often be silenced. But sometimes it is God’s will for suffering to occur when one is acting properly (vv. 16–17).

3:18–22. No better illustration of unjust suffering exists than Jesus (v. 18), who suffered concerning sins once for all that were not His. He is the just One who died for the unjust to bring people to God. That He was put to death in the flesh suggests violence, but He was made alive in the spirit, possibly implying that the Holy Spirit played a part in the resurrection (see the comments on Rm 1:4; 8:11), or the reference might be to Jesus’ human spirit. Although both views are possible, the reference is probably to the role of the Holy Spirit in the resurrection of Jesus (Jesus’ spirit did not die and thus did not have to be made alive). The cooperation of the three persons of the Godhead in all of Jesus’ works is thus emphasized. Here Peter begins a long digression, possibly the most difficult NT passage to interpret. Through the agency of the Spirit, Jesus went and made proclamation to the spirits now in prison, who are explained in verse 20. They were people who were alive during the 100 years it took Noah to build the ark (cf. Gn 5:32; 7:6). Jesus, with the cooperation of the Holy Spirit, was preaching through Noah, but the testimony was rejected and those people drowned. Now they are spirits (disembodied souls) imprisoned awaiting final judgment. The deliverance of Noah’s family is seen as a figure of the gospel. Those entering the ark by faith experienced deliverance. Those who today enter Christ by faith find salvation (see 1Pt 1:5, 9). The phrase Corresponding to that is often overlooked by those who insist wrongly that baptism is necessary for salvation. Noah and his family correspond to the believers to whom Peter is writing. The waters of the flood in Noah’s day manifested God’s judgment. They correspond to the waters of baptism, but just as the flood waters saved no one, neither do the waters of baptism (Noah was brought safely through the water, v. 20, but was not saved by it). Baptism is a profound figure of escaping God’s judgment by being united with Christ in His death and resurrection (see the comments on Rm 6:1–10). By faith Noah entered the ark and the ark rose above the waters of judgment. Peter’s believing audience are in Christ by faith (cf. 1:5, 9) and are saved because of His resurrection (cf. the mention of resurrection in 1:3, in context with faith in 1:5, 9). Just as Noah was saved by being in the ark, so believers are saved by being in Christ, not by baptismal waters. Peter indicates more directly that baptism does not save. The means of salvation is not the removal of dirt from the flesh at the moment of baptism, but an appeal to God for a good conscience. The appeal meant "a pledge," probably the testimony one gives before he is baptized in water. But baptism also pictures resurrection, for the believer in Christ has been raised (cf. Rm 6:4). Peter continues Jesus’ history beyond resurrection to His return to heaven. The God-man now sits at the right hand of God, where angels and authorities are subject to His control.

4:1–6. The lesson from the previous section is Christ suffered in the flesh (v. 1). The believer should have the mind of Christ toward suffering. Individuals who stand true to Christ under persecution have not done evil. They saw God’s hand performing His will in their lives. Formerly they lived in sinful desires (v. 2), including sensuality, lusts, drunkenness, carousing, drinking parties, and abominable idolatries (v. 3). Because they have gone in a new direction, old friends will not appreciate the changes, so the unbelievers malign their former, now saved, friends (v. 4). God will judge both those who are alive and those who are dead (v. 5), though not at the same time. The difference in judgment is the response to the gospel. In v. 6, for introduces an expansion of the dead being judged, mentioned in v. 5. The gospel was preached in order to save people. To be judged in the flesh as men probably means to suffer physical death as a result of sin in this life, though it may refer to believers who are condemned by unbelievers "according to human estimation or standards" (as—lit., "according to"—men) for their faith. Those who believed the gospel and subsequently died will nevertheless live in the spirit (probably a reference to the Holy Spirit who gives eternal life; cf. the comments on Rm 8:10–11) according to the will of God.

4:7–11. The mention of judgment reminded Peter that the end of all things is near (v. 7), the expression used by John the Baptist announcing the kingdom (cf. Mt 3:2). Nothing hinders the Lord’s return; therefore, believers must be of sound judgment, purposeful in prayer, and especially fervent in [their] love for one another. Fervent (v. 8) means "unceasing and intense activity," and was sometimes used of athletes straining every muscle to win. Love covers a multitude of sins; it stands ready to forgive repeatedly and expresses itself in hospitality … without complaint (v. 9). When some came to faith, family ties were broken. Traveling missionaries needed housing. The use of spiritual gifts (v. 10) is also critical since little time remains. Peter suggests two categories of gifts: speaking gifts and serving gifts. Gifts received (cf. 1Co 12:18–31) should be exercised realizing one is a steward [one entrusted with the oversight of the affairs and possessions of another] of the manifold grace of God. God has entrusted spiritual gifts to all His people, who must utilize them on His behalf. Speaking gifts must be based upon the utterances of God (v. 11), the Scriptures. Serving gifts are performed by the strength which God supplies. Regardless of the gifts, the end result is the same: that in all things God may be glorified. Glory and dominion belong to Him. If God is not being glorified, ulterior motives must be exposed and removed.

4:12–19. Believers should never be surprised by trials in this world (v. 12). They come to purify believers and are a reflection of the sufferings of Christ (v. 13). If the Savior suffered, should believers expect less? When one is reviled for the name of Christ, a paradoxical truth emerges—one is blessed (v. 14; cf. Mt 5:11) because the Spirit of glory and of God rests on [him]. As Jesus was sealed by the Spirit, the people of God suffering for His name are owned as His by a special anointing of the Spirit. As shekinah glory rested on Israel’s tabernacle and temple, the Spirit resides in the believer today (cf. 1Co 6:19–20). The believer’s suffering must not happen for wrong reasons: as a murderer, or thief, or evildoer, or a troublesome meddler (v. 15). One suffering as a Christian need not feel ashamed, but should recognize suffering as an opportunity to glorify God (v. 16). This is only one of three times that the term "Christian" occurs in the NT (cf. Ac 11:26; 26:28). Being identified as a "Christian" marks one out as a bearer of the blessings of salvation, for it identifies one as belonging to Jesus Christ. It was probably used by unbelievers in the first century as an insult. Peter believed God’s judgment was imminent beginning with His own household, the Church (v. 17). Peter cited Pr 11:31 (v. 18), which indicates that salvation comes with a cost. Judgment for the believer in Jesus Christ speaks of a time following the rapture when regenerated believers will stand before the judgment seat of Jesus Christ (cf. 2Co 5:10; Rm 14:10; possibly 1Co 3:10–17). The purpose of this judgment is to evaluate the works the believer has performed in his life following his conversion to determine possible rewards (cf. 1Co 3:11–15). Any rewards received, such as the crowns mentioned in various passages (cf. 1 Co 9:25; 1Th 2:19; 2Tm 4:7–8; Jms 1:12; 1Pt 5:4), will some day be laid at the Savior’s feet (cf. Rv 4:10). If the death of Jesus was expended for the righteous, the final estate of one who rejects God’s way and stands under God’s judgment can never be expressed adequately. The believer’s sufferings are according to the will of God. But he has entrust[ed] (a banking term, to deposit funds) his soul to a faithful Creator who will do what is right (v. 19). This does not lead to resentment but to confidence.

5:1–3. Peter’s exhortation is addressed to elders (v. 1, presbyteros; see the comments on 1Ti 3:1), signifying one who had the spiritual and chronological maturity to lead the church. Peter’s admonition comes as a fellow elder who witnessed the sufferings of Christ. Witnesses are not merely spectators but those who give testimonies. Peter will share with them the glory that is to be revealed, a reference to the glory of Jesus that will be manifested to the Church at the time of the rapture. His exhortation is to shepherd the flock of God among you (v. 2), tend the flock entrusted to your care. Jesus told Peter three times to care for the flock (cf. Jn 21:15–17). Such oversight should not be under compulsion (feelings of being compelled to do something out of a sense of duty or obligation), but voluntarily (a willingness to do something without being compelled to do it) according to the will of God. This is the way God acts toward people. His servants must follow His example when leading the church. The elder must always willingly serve, for that is his calling. He must not carry out his responsibilities fearing that if he does not do the job, it will not get done. God has many ways of accomplishing His purposes. Nor should it be for sordid gain [shameful, unrestrained greed] but with eagerness. The elder must love the sheep, not be interested in monetary profit. Those to whom he ministers have a responsibility as well. They need to remember Paul’s words to Timothy (cf. 1Tm 5:17–18; also 1Co 9:9), for the elder should receive a fair wage in light of the responsibilities he is carrying. He must not put himself in the Lord’s place, but be one who proves himself an example to the flock (v. 3). Sheep must be led, not driven.

5:4. When the Chief Shepherd appears, the elder-shepherd will give an account of his ministry, and this should motivate him to discharge his tasks with joy and enthusiasm. In the ancient world, crowns were given as rewards for victorious achievement. The elder-shepherd who faithfully serves his entrusted flock will be rewarded with the unfading crown of glory, a reward coming not from the sheep, but from the Lord Himself (for the concept of rewards, see the comments on Mt 25:21, 23; 1Co 3:10–15; 4:5).

5:5. Younger men, probably younger in physical age, are encouraged to be subject to [their] elders. It is often difficult for younger people to be patient, but respect for age and for a Christian leader is always appropriate. All are admonished to be clothed with humility toward one another. "Clothed" is used of Jesus when he girded a towel around His waist and washed the disciples’ feet (cf. Jn 13:3–10). One demonstrates humility when he does not think of himself at all. The reason such action is necessary is biblical: God is opposed to the proud, but gives grace to the humble (Pr 3:34; see the comments on Jms 4:10). Pride was the first sin (cf. 1 Tim 3:6) and always prevents humility.

5:6–10. Peter presents several practical exhortations. Humble yourselves … that He may exalt you at the proper time (v. 6). Deliberate self-subjection should be the believer’s practice, realizing God is the sovereign Lord who will exalt the believer in His time (cf. Lk 14:11). This may occur before the people of God in this life, but possibly not until entering eternity. Regardless, God will never lift anyone up if they lack humility. Is it not possible that such humility will cause anxiety as personal rights are surrendered and others are served? In keeping with Ps 55:22, Peter admonishes believers to cast arising anxieties on the Lord (v. 7), for they know He cares for them. In most religions, worshippers must gain the favor of their gods. The believer knows God loves him and promises to care for him.

Sobriety is warranted, however, for an adversary (lit., "an opponent in a lawsuit"), the devil (lit., "a slanderer" or "accuser"), prowls about like a roaring lion seeking someone to devour (v. 8). Satan’s purpose is to ruin people, but he may be resisted by one firm in [his] faith (v. 9). Jesus resisted the devil using Scripture. Since Peter recognizes that Satan is active today, it seems obvious that the church has not yet entered the full messianic kingdom when Satan will be bound for a thousand years (cf. Rv 20:2–3).

Believers worldwide will suffer; it is not unique to any person. But after suffering, the God of all grace who calls believers will accomplish His purposes (v. 10), including His perfecting, confirming, strengthening, and establishing His children (see the comments on Rm 8:28–30). To perfect means "to make something adequate or sufficient for something"; to confirm means "to cause someone to become stronger and more steady"; to strengthen means "to cause one to become more capable, less weak"; and to establish means "to provide a strong base for practice or belief." The promise is that God will strengthen believers while they suffer at the hands of the world and the devil, and in the end He will make all things right in His eternal glory in Christ.

5:11. In a concluding doxology (possibly a prayer) Peter says, To Him be dominion forever and ever. Amen. The term dominion is only used of God in the NT and describes the ability to keep under control, to acquire and retain mastery. Such power belongs to God now and for eternity.

5:12. Peter refers to Sylvanus (possibly Silas), a faithful brother, who wrote the manuscript. Whether vv. 12–14 were written by Peter’s hand cannot be known. His brief exhortation was written to confirm his readers’ faith and hope in God, so they would stand firm in His grace.

5:13. He mentions two individuals with him: she and Mark, usually thought to be his wife and John Mark, author of the second gospel. Babylon probably represents a figure understood by Christians but unknown among unbelievers should this letter fall into the wrong hands. Church tradition says Peter died in Rome. John may have used this figure for Rome (but see the comments on Rv 14:6–20). Perhaps before Peter’s death Rome had become known by that symbol of a luxurious city given over to pagan idol worship.

5:14. With a final admonition of love, a kiss, Peter encourages believers to express their affection and good will toward others within the body. The kiss was a sign of unity and love. Peace be to you all who are in Christ reflects a Hebrew benediction. True peace is only possible for those in Christ. Apart from Him no one enjoys the blessing Peter describes in this epistle.