24
FIRST PETER
Writer
The name of Simon Peter is well known. It is mentioned 210 times in the New Testament, whereas the name of Paul is recorded 162 times and the combined names of all the other apostles are found only 142 times.
A native of Bethsaida, a village on the northeastern tip of the Sea of Galilee (John 1:44), he made his living through fishing along with his father Jonas and his brother Andrew (Matt. 16:17; John 1:40). After his marriage, he and his wife apparently moved to a nearby town, Capernaum (Matt. 8:5; cf. 8:14). There is no record that they ever had children. His brother Andrew was a disciple of John the Baptist, and there is a strong possibility that Simon was also (John 1:35–40). Andrew became convinced of the messiahship of Jesus first, and then he introduced Simon personally to Jesus (John 1:41–42). On this occasion Simon was given the additional name of Peter (Greek) or Cephas (Aramaic), both meaning "a rock" (John 1:42). Shortly after this event Christ called Peter to become a full-time follower or disciple (Matt. 4:18–20). From His multitude of disciples, Christ later chose twelve, including Peter and Andrew, to be with Him and to be sent forth by Him both to preach and to heal (Mark 3:13–15; Luke 6:12–13). This select group was given the new name of "apostles." In all of the lists of the apostles, Peter’s name always stands first (Matt. 10:2–4; Mark 3:16–19; Luke 6:14–16; Acts 1:13). For the next three years or so, it was Peter’s blessing to observe firsthand the preaching and healing ministry of Jesus. In addition, he became a privileged member of the inner circle of three, along with James and John, who accompanied Christ to the Mount of Transfiguration (Matt. 17:1–5), into the bedroom of Jairus’ daughter (Mark 5:37), and into the Garden of Gethsemane (Matt. 26:36–46). After Christ’s arrest, he denied the Lord three times as predicted (Matt. 26:69–75), but later repented and was perhaps an eyewitness of Christ’s crucifixion from a distance (1 Peter 5:1). He was a witness to several of Christ’s postresurrection appearances and to His ascension into heaven (Luke 24:34; Acts 1:9–10).
Not only was Peter the most prominent disciple during Christ’s earthly ministry, but he became the leading apostle in the early years of the church. On the day of Pentecost, he was the chief spokesman for the small group of believers (Acts 2). It was he who opened the doors of the kingdom of heaven to the Jew, the Samaritan, and the Gentile (Matt. 16:19; cf. Acts 2:14–41; 8:14–25; 10:1–48). During these years, he restricted his activities to Palestine, mainly in Jerusalem but also in Lydda (Acts 9:32–35), Joppa (Acts 9:36–43), Caesarea (Acts 10:1–48), and Syrian Antioch (Gal. 2:11). He made a major contribution to the discussion of Gentile salvation at the council of Jerusalem (Acts 15:1–21). After this event, however, his name disappears from the Book of Acts. Little is known about his activity in his later years, but he apparently traveled much with his wife (1 Cor. 9:5), probably visiting such areas as the provinces of Asia Minor (1:1) and Babylon (5:13). Tradition states that he was crucified upside down in Rome about a.d. 67–68, although some place his martyrdom as early as a.d. 64.
This structure along the shores of the Sea of Galilee dates from Roman times. It contained a flour mill powered by water entering from the aqueduct. The waters of Galilee were familiar to the apostle Peter.
There has been no serious challenge to the Petrine authorship of the First Epistle. The early historian Eusebius listed it among the undisputed books. These Church Fathers also recognized its canonicity and ascribed it to Peter: Polycarp, Irenaeus, Tertullian, and Clement of Alexandria.
Their convictions were caused doubtless by the strong internal evidence of the Epistle. The author called himself "Peter" and claimed to be an apostle (1:1). He stated that he was an eyewitness of Christ’s sufferings and postresurrection glory (5:1). There are several autobiographical expressions which reflect Peter’s intimate associations with Christ. The charge to the elders to feed the flock repeated Christ’s postresurrection commission to Peter (5:2; cf. John 21:15–17). The command to be clothed with humility echoed the spiritual intent of the washing of the disciples’ feet by Jesus (5:5; cf. John 13:3–17). There are also similarities between the language of the Epistle and that of Peter’s recorded sermons in the Book of Acts: God is no respecter of persons (1:17; cf. Acts 10:34); the resurrection and ascension glory of Christ (1:21; cf. Acts 2:32–36); and Christ, the rejected stone, as the cornerstone (2:7–8; cf. Acts 4:10–11). Since Second Peter referred to itself as "this second epistle" (3:1), the First Epistle must have been First Peter (1:1; cf. 2 Peter 1:1). All evidence points to Simon Peter as the human author of this book.
Recipients of the Letter
Who were the readers? The opening verse reads: "… to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1:1). Does this refer to Jewish Christians mainly, or to Gentile Christians, or to both? It is difficult to determine exactly the answer to that question.
Many commentators believe that the recipients were chiefly Gentile converts with some Jewish believers numbered among them. It could be said of Gentiles that they once walked in ignorant lusts (1:14) and that they had a vain life-style received by tradition from their fathers (1:18). They had been saved out of pagan darkness (2:9). Their spiritual past was differentiated from God’s covenant people Israel: "Which in time past were not a people, but are now the people of God" (2:10). Abominable idolatries were part of their past also (4:3). Peter’s use of his Greek name rather than his Hebrew (Simon) or Aramaic one (Cephas) may suggest a Gentile readership (1:1). However, a close analysis of these passages could reveal the spiritual past of any unregenerate person, whether Jew or Gentile. Even the Jewish Peter included himself as one who did the will of the Gentiles, including lusts and idolatries (4:3; note "us" and "we").
In defense of a Jewish readership, it must be noted that Peter was known as an apostle to the Jews (Gal. 2:7). However, it must also be admitted that he had a ministry among the Gentiles as well (Acts 10:34–48; 1 Cor. 9:5; Gal. 2:12). The phrase "strangers scattered" (literally, "elect pilgrims of the dispersion")5 seems to refer to Jewish Christians, scattered as a result of the Babylonian captivity or the persecution of Palestinian churches. However, all believers are constituted as "pilgrims" on a hostile earth looking toward their heavenly home (2:11; cf. Heb. 11:13–16; 13:14). His appeal to the readers to have their behavior "honest among the Gentiles" (2:12) also lends credence to a Jewish readership. However, some have wondered about the meaning of "Gentiles." Does this term refer to non-Jews racially or to non-Christians spiritually? If the latter, it would be a synonym for all the unregenerate. The natural reading of the text, however, suggests the former. In conclusion, the evidence favors a Jewish Christian readership, with the possibility that some Gentile believers were numbered among them.
Time and Place
The Christians in the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia were suffering for their faith (1:1, 5). The persecutions did not stem from the imperial government, but originated from the local populace in the form of verbal slander and social pressures (4:14–15). Quite possibly, they could have been ridiculed for their separated lives (4:4–5) and/or accused of being traitors (2:13–17). The church was also infected with some internal problems such as worldliness (2:11–16; 4:1–5) and greedy, autocratic elders (5:2–3).
There is no indication how Peter was informed about the spiritual condition of these believers. In fact, the evangelization of these provinces of northern Asia Minor remains somewhat of a mystery. A witness in Pontus and Cappadocia is not even mentioned in Acts. Paul was forbidden by the Spirit to preach in Bithynia (Acts 16:7). Galatia and Asia were evangelized by his missionary team (Acts 13–21). On the day of Pentecost, pilgrims from Cappadocia, Pontus, and Asia heard Peter’s sermon (Acts 2:9). This may have provided the contact between Peter and those provinces. Peter did travel outside of Palestine, perhaps as far as Greece (1 Cor. 9:5). His itinerary could have easily included these Roman provinces. Somehow Peter heard about the plight of those believers, became burdened over them, and accepted the Spirit-given responsibility to encourage them.
The date of writing is difficult to determine. He probably wrote both Epistles before the outbreak of the imperial persecutions and the martyrdom of Paul. This would place the time of writing about a.d. 63–65.
There is some indication that Peter used an amanuensis in the composition of this book: "By Silvanus, a faithful brother unto you, as I suppose, I have written briefly …" (5:12). Not only was Silvanus the messenger of the Epistle, but also the apostle’s secretary. "Silvanus" is a lengthened form of "Silas," and doubtless this was the same individual as Paul’s traveling companion (Acts 15:40; 2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1). Silas was originally a member of the Jerusalem church so he would have been well known to Peter (Acts 15:22, 27, 32).
The geographic origin of the Epistle has raised several questions. Peter wrote: "The church that is at Babylon, elected together with you, saluteth you" (5:13). Three views of the meaning of "Babylon" have developed. First, there was a small town in Egypt with that name, but it was too insignificant to merit a visit by Peter. The second view is that "Babylon" is a symbolic name for the city of Rome. According to its many proponents, Babylon on the Euphrates was greatly deserted by New Testament times, so it would be highly unlikely that Peter would have journeyed to it. One of Peter’s companions was Mark (5:13) who was also with Paul during the first Roman imprisonment (Col. 4:10) and who may have accompanied Timothy to Rome for the second confinement (2 Tim. 4:11). It would be more logical to assume that Peter and Mark got together in Rome than in Babylon. Tradition does state that Peter spent his later years in Rome, but there is no indication from tradition or Scripture that Peter ever went to the ancient region of Babylon. The advocates also claim that a consultation with a map would disclose that the letter had to be sent from the west (Rome) because of the order in which the names of the provinces appear. Their final argument is that "Babylon" was a symbolic name for Rome (Rev. 17:3–5, 9, 18). Although the Rome view sounds convincingly plausible, the third view that the name refers to the literal Babylon on the Euphrates seems best. There is no reason to suspect that Peter inserted a symbolic name into a nonsymbolic context. The normal reading of the passage would cause the reader to think of the real Babylon. If Peter meant Rome, then why did he not write "Rome"? Actually, the symbolic use of Babylon for Rome was a mystery not revealed until years later when John penned Revelation (Rev. 17:5). John could not have called it a mystery if it had been known for thirty years. As a result of the Babylonian captivity, a good number of Jews still resided in the East. The Magi came from that region (Matt. 2:2) and pilgrims from Mesopotamia heard Peter’s sermon on the day of Pentecost (Acts 2:9). As an apostle to the circumcision, Peter could have had a genuine concern for that remote region. Until stronger evidence is forthcoming, the literal view must stand as the readable interpretation of the text.
The Old Testament city of Babylon was nearly deserted in New Testament times. A settlement including Jews and Christian Jews, however, existed in the area of Babylon.
Purposes
Peter, therefore, wrote to explain the relationship of trials to God’s purposes in salvation (1:1–12); to provoke the readers to lives of holiness, love, growth, and testimony (1:13–2:12); to call for submission of believers to civil authorities (2:13–17), of servants to masters (2:18–25), and of wives to husbands (3:1–8); to discuss the proper attitude of believers in suffering (3:9–4:19); to give guidelines to the elders for the proper performance of their ministry (5:1–4); to call them to humility (5:5–7); to warn them against the tactics of Satan (5:8–11); and to send greetings (5:12–14).
Distinctive Features
The key word of the Epistle is "suffering." It occurs sixteen times (1:11; 2:19, 20, 21, 23; 3:14, 17, 18; 4:1 [twice], 13, 15, 16, 19; 5:1, 10). In those passages are six references to Christ’s own sufferings (1:11; 2:23; 3:18; 4:1, 13; 5:1). Peter challenged the believer to follow the example of Christ and to suffer patiently (2:20) for the sake of righteousness (3:14), for well doing (3:17), with rejoicing (4:13), as a Christian (4:16), and according to the will of God (4:19). The suffering motif permeates the Epistle and forms the background for Peter’s exhortations.
Peter’s literary style reveals a definite preference for the imperative. As an apostle, he used his authority to charge his readers with thirty-four commands (1:13 [twice], 15, 17, 22; 2:2, 13, 17 [four times], 18; 3:1, 7, 8, 14 [twice], 15; 4:1, 7 [twice], 12, 13, 15, 16 [twice], 19; 5:2, 5 [twice], 6, 8 [twice], 9).
The Epistle provides a New Testament commentary upon the Old Testament prophets’ understanding of what they wrote:
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow (1:10–11).
This passage teaches that the prophets enjoyed the indwelling, revealing ministry of the Holy Spirit and that they did not understand completely everything revealed to them and recorded by them. In the same passage they wrote about the cross and the kingdom, but they did not realize that it would take two comings of the Messiah to accomplish these goals. They wondered: If Christ is to reign, why must He die? And, if He dies, how can He reign? The interval between the two comings was not disclosed until after the first coming of Christ.
The Epistle also provides excellent material for the doctrine of Christology. Within the book are references to the preordained purpose behind His incarnation (1:20), His sinless life (1:19; 2:22), His suffering and death (2:24), His resurrection (3:21–22), His ascension (3:22), His presence at the right hand of the Father (3:22), and His second coming (1:7, 13; 4:13; 5:1, 4).
One of the most difficult interpretative passages is found here (3:18–22). It has provoked many stimulating questions. Who are the spirits in prison? Are they men or angels? Why were they imprisoned? What did Christ preach to them? Did He give them a second chance to repent? What relationship did these spirits have to the days of Noah? What is the meaning of baptism? How can baptism save? Three major views have emerged. The first is that Christ preached through Noah to the patriarch’s generation. The second is that Christ went to Hades between His death and resurrection and announced to the unsaved who had lived in Noah’s day that their judgment was sure. The third view is that Christ after His resurrection went to Tartarus (cf. 2 Peter 2:4), declared to the angelic spirits that their attempts and subsequent ones to keep the Messiah from entering the world had failed, and announced the certainty of their eternal judgment.
Outline
Salutation (1:1)
I. The Destiny of the Christian (1:2–2:10)
A. Plan of salvation (1:2–12)
1. Its program (1:2–5)
2. Its problem (1:6–9)
3. Its prophecy (1:10–12)
B. Products of salvation (1:13–25)
1. Holiness (1:13–16)
2. Reverence (1:17–21)
3. Love (1:22–25)
C. Purpose of salvation (2:1–10)
1. Growth (2:1–3)
2. Sacrifices (2:4–8)
3. Testimony (2:9–10)
II. The Duty of the Christian (2:11–3:12)
A. Subjection in the state (2:11–17)
B. Subjection in the household (2:18–25)
C. Subjection in the family (3:1–12)
III. The Discipline of the Christian (3:13–5:11)
A. Suffering as a citizen (3:13–4:6)
1. Its blessing (3:13–17)
2. Its example (3:18–22)
3. Its purpose (4:1–6)
B. Suffering as a Christian (4:7–19)
1. Its responsibilities (4:7–11)
2. Its consolation (4:12–19)
C. Suffering as a shepherd (5:1–4)
D. Suffering as a soldier (5:5–11)
Conclusion (5:12–14)
Survey
1:1–12
Peter began his Epistle by outlining the plan of God for the believer. In eternity past God knew whom He would choose and on that basis elected His own. This choice was implemented by the Holy Spirit who set apart the elected sinner for a special work of grace. At the appointed time the sinner obeyed the call of God through faith, received the cleansing of Christ’s blood, and was born again. Because of Christ’s resurrection, he now has the hope of eternal life and a future inheritance, characterized in four ways (1:4). The believer is also kept or guarded by the power of God during his life so that he will possess his inheritance in eternity future. Peter wanted to assure his readers that the heaviness of their trials was not inconsistent with their rejoicing over God’s plan for their lives. It was His purpose that their faith would be purified through such trials, that their love for Christ would increase, that their rejoicing would abound, and that their total salvation would be received after suffering (1:7–9). Since Christ had to suffer before He could gain His glory, they had to do likewise (1:10–12). This order not only baffled the readers, but also the Old Testament prophets and the angels.
1:13–21
Using "wherefore" as his transition, Peter then appealed to his readers to gird up the loins of their minds, to be sober, to hope, to be obedient, to be holy, and to pass the time of their earthly pilgrimage in fear (1:13–17). These exhortations were to be carried out with the knowledge that their redemption was secured by the blood of Christ who knew in eternity that He would suffer on earth and who became incarnate nevertheless. Since He did that for them, they were to perform the eternal plan of God which included suffering for Him.
1:22–2:10
In the midst of their suffering, they were to achieve four purposes. First, in relationship to other Christians, they were to love without hypocrisy and in purity (1:22). Second, in reference to themselves, they were to grow, being nourished by the Word of God (2:2). The Bible was not only the means of their new birth (1:23–25), but also the sustenance of their spiritual life. For growth to take place, five sins had to be forsaken (2:1). Third, in relationship to God, they were to offer spiritual sacrifices (2:5). Peter then described the character of Christ, the believers’ high priest: gracious, living stone, disallowed of men, chosen of God, precious, chief corner stone, elect, stone of stumbling, and a rock of offense. Believers were seen as living stones, a spiritual house, and an holy priesthood. Fourth, in relationship to the unsaved, they were to witness about their fourfold privileged position and about the work of Christ in calling them out of darkness into light, in making them into the people of God, and in giving them mercy (2:9–10).
2:11–17
In the middle section of his Epistle, Peter imposed the responsibility of submission upon all believers (2:11–17) and particularly upon slaves (2:18–25) and wives (3:1–7). All believers, as spiritual pilgrims, should abstain from fleshly lusts in order to manifest an honest life-style before the unsaved, to repudiate false charges against themselves, and to attract men to God (2:11–12). They should voluntarily submit themselves "to every ordinance of man for the Lord’s sake" (2:13). They should obey the civil regulations decreed by kings and governors in order to convince the rulers that they were not traitors in spite of the false accusations made against them (2:14–15). They were to exercise their spiritual freedom as conscious servants of God by honoring all men, loving the brotherhood, fearing God, and honoring the king (Caesar).
2:18–25
Peter charged Christian slaves to be submissive to their masters regardless of the latter’s treatment of them. He declared that suffering for wrongdoing was not Christian suffering; rather, to suffer patiently and wrongfully for welldoing would please Christ (2:18–20). As an illustration, he pointed to Christ. No one can enter into Christ’s sufferings for sins, but one can experience the way in which He suffered. They were to imitate Christ in five ways in the midst of their submissive suffering: no sin, no guile in the mouth, no reciprocity in reviling, no threatening, and total commitment to God. Peter then listed four accomplishments of Christ’s substitutionary atonement: bore our sins, caused those who were dead in sins to live unto righteousness, spiritually healed us, and caused straying sheep to return to their spiritual shepherd.
3:1–7
He then charged Christian wives to be submissive to their unsaved husbands and to win them to Christ more by their behavior than by their speech. They should attract their husbands to Christ not by stylish clothing or good grooming, but by the development of inner spiritual graces: chastity, fear, a meek and quiet spirit, holiness, and submission. He then admonished Christian husbands to honor their saved wives and to recognize their equality in Christ in order to have effective prayer.
3:8–4:6
For prayers not to be hindered, Peter called for the presence of these spiritual realities: unity, compassion, brotherly love, pity, courtesy, giving of blessing for evil, no evil speaking, hatred of evil, doing good, and seeking peace (3:8–11). Ordinarily, no harm would come to them if they practiced these qualities, but they were to rejoice if they had to suffer for the sake of righteousness (3:13–14). He then admonished them not to be afraid of their oppressors, to be spiritually prepared through the acknowledgment of the lordship of Christ, to be mentally prepared to give a reasoned defense for their doctrinal beliefs and their willingness to suffer, and to have a good conscience. Again, Peter pointed to Christ as the perfect example of one who suffered in the will of God for welldoing (3:17; cf. 3:18–22). Just as Christ’s suffering brought believing sinners to God, so Peter trusted that the suffering of his readers would bring some of their persecutors to God. He wanted them to possess the same mind or attitude that Christ possessed. Just as Christ’s death potentially destroyed the power of the sin nature in their lives, so their sufferings should practically issue in a cleansed life (4:1–2). Their present experience should be so radically different from their past that their former sinful companions would wonder over their changed lives (4:3–4).
4:7–19
The imminence of eschatological events was used by Peter to exhort his readers to prayerful watching (4:7), love (4:8), hospitality (4:9), a faithful discharge of ministry (4:10), and the glorification of God in everything (4:11). Again, he asked them to rejoice over their sufferings for Christ. Just as Christ suffered to gain glory, they were to suffer to give glory to Him. Their sufferings were nothing in comparison with the eternal suffering that the unsaved would experience. He charged them to commit their lives to God and to trust His faithfulness in the midst of their sufferings.
5:1–4
Peter then charged the elders to feed or to shepherd their local churches. They were not to assume that responsibility out of peer pressure or out of a desire for money; rather, they were to do it with an open will and mind. They were to lead by example, not by dictatorial decree. Faithful pastors will receive the crown of glory at the coming of Christ and the subsequent judgment seat of Christ.
5:5–11
In closing, Peter charged the younger members to be submissive to the elder; but beyond that, he admonished all to be subject one to another. Humility, not pride, should mark their reciprocal relationships. The command to be clothed with humility no doubt reflected the lesson he learned from the washing of the disciples’ feet by Jesus. All anxiety caused by their suffering was to be placed upon God because He would support them (5:7). He warned them about satanic attempts to destroy them and called for soberness, vigilance, and resistance. His benediction provided an excellent summary of the entire intent of the Epistle (5:10). The call of God to eternal glory takes a believer through suffering to achieve perfection, stability, and strength.
5:12–14
He ended the book by revealing the name of his amanuensis, Silvanus, by sending greetings to them from the church at Babylon and from Mark, and by instructing them about proper Christian mutual greetings.