1 PETER
The apostle Peter writes his letter 1 Peter to ”the exiles in the Dispersion in Pontus, Galatia, Cappadocia, Asia and Bithynia”, churches in the Roman province of Asia Minor, modern day Turkey.
He most likely writes to them from Rome (1 Pet 5:13) around 64 AD, a time when the churches have already encountered various forms of local persecution. The big and fearful persecution of Christians in Rome under the emperor Nero, that will cost Peter his life, has not yet begun, though.
It is not completely clear from 1 Peter or from Acts what form the persecution of Peter’s readers takes exactly, but it can be assumed (in accordance with other New Testament writings) that the churches are experiencing several types of persecution: There likely is Jewish pressure on the church, inciting local authorities against them. There likely is pressure from the families and societies the converts come from. There is likely the general pressure of Romans society, shunning and ridiculing them as people who live a very different life style. Also there seems to be many slaves in the churches, who may well be experiencing domestic oppression of various kinds.
Peter reminds his readers of the invisible reality of God, of the great and eternal hope of glory that they are heirs to (1 Pet 1:3-7). He draws their eyes to Jesus, who accomplished their salvation and showed them how to embrace a life of suffering as a God-given calling (1 Pet 2:21-25). He wants them to see suffering as a chance to learn godly character and Christ-like conduct.
He assures his readers that suffering is a normal part of a believer’s life (1 Pet 4:12-13). Suffering does not mean God is not pleased, it is not a punishment for some sin nor a fearful sign that things have gone out of God’s control. Much rather just as suffering was a normal and integral part of Jesus’ life, it will also be a normal and integral part of his believers’ lives.
Peter challenges his readers to not see themselves as victims, but rather as chosen people, as a royal priesthood with a calling and a powerful testimony (1 Pet 2:9). Their good attitude in suffering is a powerful witness that cannot be ignored. If they – like Jesus – are humble, self-controlled and not vindictive, but rather seek to serve and bless their oppressors, this will speak far louder than words are ever able to. Peter also challenges them to not use their suffering as a reason to lower the standard for themselves, cutting corners,. Rather Peter exhorts them all the more to live holy lives that glorify Jesus (1 Pet 1:13-16). He asserts that those who suffer bad consequences for bad behavior (which also is a form of suffering) do not honor God at all, but those who are serving faithfully and yet are being reviled are a shining light and a powerful testimony to the world (1 Pet 2:18-20).
Peter encourages the leaders of the churches to set an example of preferring one another and caring for each other, so that there is brotherly support among them. This is especially crucial at a time of suffering, as the church is probably the only family and support the believers still have (1 Pet 5:1-5).
Peter draws their eyes to the God of all grace, who after they “have suffered for a little while” has called them “to his eternal glory in Christ”. Peter assures them that it is God himself who will “restore, support, strengthen and establish” them (1 Pet 5:11).
The author
The apostle Peter identifies himself as the writer of 1 Peter (1 Pet 1:1). He calls himself a fellow “elder”, identifying with the elders of the churches, and a fellow “partaker in the glory that is to be revealed”, identifying with all believers (1 Pet 5:1). He also calls himself in the same verse “a witness of the sufferings of Christ”, claiming apostolic authority and assuring the readers of the accuracy of his testimony. Peter was an eyewitness of Jesus’ arrest, trial and resurrection, he saw Jesus being reviled and not reviling in return, which he now tells the churches to imitate (1 Pet 2:23).
He mentions Silvanus as his co-author or scribe, and commends him (1 Pet 5:12). Silvanus is known at least to the Galatian and Asian churches, being a co-worker of Paul since the second missionary journey (50 AD, Acts 15:40 ff).
Some people doubt Peter’s authorship of 2 Peter because the Greek in which the letter is written is far more polished than that of 1 Peter. Since Peter mentions using Silvanus as his scribe in 1 Peter, it is not unlikely he used another even more skilled one to write 2 Peter. Paul also explicitly mentions using scribes (Rom 16:22, Gal 6:11).
Also there are quite a few rarely used words, which appear both in 1 Peter and 2 Peter, confirming both writings to be of the same author:
1 Pet 1:7,19 2 Pet 1:1 “precious”
1 Pet 2:9 2 Pet 1:3 “virtue”
1 Pet 4:11 2 Pet 1:5 “supply”
1 Pet 1:22 2 Pet 1:7 “love of the brethren”
1 Pet 2:12, 3:2 2 Pet 1:16 “to see, or behold, eyewitness”
1 Pet 1:19 2 Pet 3:14 “without blemish or spot”
In addition to the similarity of words used, there is a focus on Jesus’ second coming in both letters. The emphases is slightly different, but still the two letters have many parallel statements:
1 Peter 2 Peter
1 Pet: Christians under persecution > ‘hope!’
2 Pet: Christians swayed by false teachers: true knowledge and godliness!
1 Pet: Comfort, affirmation, encouragement, cross 2 Pet: Warn, challenge, affirm judgment
1 Pet: Resurrection of Jesus 2 Pet: Jesus’ second coming
1 Pet: Apocalypsis = removal of the veil which hides sight of the faithful Lord who was there all along
2 Pet: Parousia = sudden appearance of an absent king among his obedient or disobedient servants
1 Pet 1:5, 4:7 the end of the age 2 Pet 3:3, 10 the end of the age
1 Pet 1:10-12 prophecy 2 Pet 1:10, 3:2 prophecy
1 Pet 3:20 the flood 2 Pet 2:5, 3:6 the flood
1 Pet 2:16 Christian liberty 2 Pet 2:19 Christian liberty
1 Pet 2:9 the divine initiative, calling to consequent character
2 Pet 1:3 the divine initiative, calling to consequent character
1 Pet 4:5, 4:13, 4:17 Jesus’ coming (‘parousia’) brings judgement, joy
2 Pet 3:7, 3:13 Jesus’ coming (‘parousia’) brings judgement, joy
1 Pet 4:7 Jesus’ coming is an incentive to holy living
2 Pet 3:11, 3:14 Jesus’ coming is an incentive to holy living
Furthermore parallels can be seen between between Peter’s speeches in Acts and 1 Peter:
1 Pet 1:10-11 <=> Acts 3:18 sense of prophetic fulfillment
1 Pet 1:20 <=> Acts 2:23 Jesus (salvation) was God’s plan from the beginning
1 Pet 4:5 <=> Acts 10:42 certainty of Christ’s judgments of the living and dead
1 Pet 2:24 <=> Acts 5:30, 10:39 the expression “tree” to refer to the cross
The readers and their story
Peter addresses his letter to ”the exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, who have been chosen and destined by God the Father and sanctified by the Spirit to be obedient to Jesus Christ and to be sprinkled with his blood” (1 Pet 1:1-2). “Exiles” is a metaphor used repeatedly to mean believers, who are not at home in this world, but are citizens of the kingdom of God (Php 3:20). “Dispersion” refers to them being spread out everywhere, a term probably harking back to Acts 8:1, where the believers are scattered due to persecution. James addresses his readers similarly (Jam 1:1).
The areas mentioned all fall into the Roman Province Asia Minor, modern day Turkey. The order of their mention is likely the pathway this circular letter was to take, the areas form roughly a circle.
Peter had probably visited these churches and possibly even founded some of them, although he refers to “those who brought you the good news” in third person plural, pointing to other workers planting these churches (1 Pet 1:12). Paul had earlier founded churches in Galatia (Acts 13-14) and Asia (Acts 19:10), but many locals were also involved, for example Epaphras (Col 1:6). The area is generally Gentile (1 Pet 2:10, 4:3-4, 3:3) but most cities had a Jewish community. Peter uses some Old Testament quotes or concepts, like “lamb without blemish” (1 Pet 1:19), “sprinkled with his blood” (1 Pet 1:2) and “cornerstone” (1 Pet 2:6). Peter also mentions Old Testament greats like the prophets (1 Pet 1:10-11), Sarah and Abraham (1 Pet 3:6) and Noah (1 Pet 3:9-20).
Date and place of writing
At the end of the letter Peter sends greetings from “your sister church in Babylon” and from Mark (1 Pet 5:13). Church history mentions that Mark was Peter’s co-worker and translator in Rome. Babylon, being an Old Testment metaphor for ‘oppressing, evil city’, refers in all likeliness to Rome (as also Rev 17:9, 18:2). According to church history (Clement, bishop of Rome in 85-97 AD) Peter died a martyr’s death during Nero’s persecution in 64-67 AD, as also did Paul.
Life and character of Peter
Peter’s original name in Hebrew is Simeon, later he will also use the Greek Simon. Jesus renames him Peter (Greek) or Cephas (Aramaic), both meaning ‘rock’. His father’s name is Jonah. Both Bethsaida and Capernaum are mentioned as his homes. As a Jewish boy he must have learned how to read and write, but he is a common man and not highly educated. Since Galilee had quite a non-Jewish population, Peter may have known some basic Greek. He is a partner in the fishing business with Zebedee and his sons James and John.
Peter’s brother Andrew is first a disciple of John the Baptist and the one to introduce Peter to Jesus. After a fruitless night of fishing and a miraculous haul at Jesus’ command, Peter follows Jesus’ call to become a fisher of men.
Jesus chooses him as one of the twelve apostles. He is one of the three disciples closest to Jesus (together with James and John). They are present at the most significant times: the raising of Jairus’ daughter, the transfiguration, the talk on the mount of olives and Gethsemane.
Peter is impulsive, outspoken, and tends to act and speak before thinking. It is Peter who asks Jesus to call him to walk on the water. During the transfiguration he blurts out the suggestion to build booths for Jesus, Moses and Elijah. He often is the spokesman for the twelve, asking questions they all have. Peter’s confession, identifying Jesus as the ‘Christ’ (Greek) or ‘Messiah’ (Hebrew) is recorded as a turning point in all four gospels. But Peter blows it again when he tries to convince Jesus not to go the road of suffering. It is him who points out the dead fig tree to Jesus. He rashly promised that he will not fall away like the others and will even die with Jesus. He finds it hard to accept Jesus washing his feet and cuts off the ear of the high priest’s slave during the arrest. His attempt to enter the court yard of the priest ends with him denying Jesus.
The risen Jesus instructs the women to especially tell Peter, that he is risen. Peter runs to the grave, looks into the tomb and sees the linen cloths lying empty. Jesus then appears to Peter. Back by the sea of Galilee Jesus restores Peter by asking three times whether he loves him and by calling him to feed his sheep – reaffirming Peter’s pastoral function in the church. Jesus also predicts Peter’s death as a martyr.
Peter heads the list of the apostles after the ascension and clearly is the leader of the disciples, as shown for example in the selection of Matthias to replace Judas. After the coming of the Holy Spirit, Peter stands and preaches, explaining to the crowds what has happened. He and John heal the lame man at the Beautiful Gate and preach again to the crowds. This annoys the religious leaders who arrest Peter and John and bring them to the high priest, where Peter again is the spokesman. They are amazed at the boldness of Peter and John and release them, telling them not to preach, which Peter and John dismiss. They are obedient to God, rather than man.
Peter, as leader, rebukes Ananias and Sapphira, administering church discipline. His shadow cures the sick. He is again arrested with the apostles and miraculously released from prison, then re-arrested, tried and beaten, and finally saved from death by Gamaliel’s advice.
Peter and John are sent from Jerusalem to Samaria, in response to Philip’s ministry, and pray for people to receive the Holy Spirit, again showing Peter in a leadership position.
James then probably takes over the leadership of the Jerusalem church, allowing Peter to travel around Palestine. Peter’s ministers in Lydda, where he heals Aeneas, the paralytic. In Joppa, he raises Tabitha from the dead.
Then he has a crucial vision: He goes to the Roman Cornelius, who together with his family becomes the first Gentile to be converted and receive the Spirit. Peter has to defend this action to the Jerusalem church. Then King Herod has James killed, and seeing it pleases the Jews he arrests Peter planning to execute him. An angel of the Lord brings Peter out from prison, much to the surprise of the church, who is praying for his release. Paul visits Peter and James in Jerusalem. James, Peter and John are regarded as pillars in the church at this time. They recognize their calling to the Jews and Paul’s calling to the Gentiles.
Peter later comes to Antioch where he withdraws from fellowship with Gentile converts when the Judaizing believers appear from Jerusalem. He incurs a rebuke by Paul for acting inconsistently with the gospel. It seems Peter repents, because at the Jerusalem council he fully supports Paul on this point. He is influential in that monumental decision.
He probably visits Corinth at some time and also Asia Minor. There is no hard evidence for Peter founding the church in Rome, but he definitely visits Rome in the last year of his life, from where he writes 1 Peter and later, just before or during the Neronian persecution, 2 Peter. Church history records that Peter is killed by being crucified head own (at his own request) during this persecution. It also records his wife dying a martyr’s death at the same time.
It’s encouraging to see that by mere obedience to the call of Jesus, Peter, who starts as a minimally educated fisher boy in the backyard of the Roman Empire, becomes a cornerstone of the church, a multi-ethnic movement. By the end of his life he writes letters in Greek, addressing people and areas that he probably didn’t even know existed at first. His writings have influenced the world and millions have recognized them as the inspired Word of God over the centuries.
Peter is not infallible (so no pope has to be either). Many of his wrong reactions are on record, also later as leader. When Paul challenges him about the Gentile issue, Peter accepts correction, agrees with truth and aligns his opinion with Paul, because Paul is right. Leaders don’t have to be infallible, but they need to be humble.
Historical Background – Persecution
In the beginning of the history of the church, the Romans see Christianity as a Jewish sect. Though the Jews were not liked, they had gained the status of an official religion in the empire. The Christians are therefore not considered a threat to the empire. During Paul’s missionary journeys, the government only takes action against the believers when stirred up to do so by interested quarters, whether Jews (Thessalonica, Corinth, Smyrna, Philadelphia) or business people (Philippi, Ephesus). In the first decades of the church’s growth the Jews are the main persecutors. Yet the rising of the Roman imperial cult, with its deification and worship of the emperor, starts pressuring the church. Also the very different lifestyle of the Christians makes them unpopular with local opportunists but also with Romans in general, leading to sporadic persecution by local officials.
Though not specified further, clearly Peter’s readers are experiencing affliction: Peter says to them “you have had to suffer various trials, so that the genuineness of your faith… is tested by fire” (1 Pet 1:6-7). He challenges them: “For this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps” (1 Pet 2:21), “keep your conscience clear, so that, when you are maligned, those who abuse you for your good conduct in Christ may be put to shame” (1 Pet 3:17) and “do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you. But rejoice insofar as you are sharing Christ’s suffering” (1 Pet 4:12-13). He instructs them “conduct yourselves honorably among the Gentiles, so that, though they malign you as evildoers, they may see your honorable deeds and glorify God” (1 Pet 2:12).
What questions arise when believers face maligning and suffering?
The most prominent repeated theme in 1 Peter is that the readers are afflicted, suffering, being maligned and maybe even physically persecuted. When such things happen, what are the questions rising in people’s minds?
- Why am I suffering? Is God angry at me? Have I done something wrong? Is he rejecting me? Has he abandoned me? Forgotten me? Does he not love me? Is he punishing me? Why me? Why do bad things happen to good people?
- Why he is not rescuing me? Why is he not doing something about this? How can a loving God allow this? Does he not have the power to deliver me? If he doesn’t love me enough or isn’t powerful enough to save me, why should I endure all these things for him? Is Jesus worth suffering for? Did I join a false faith? Am I deceiving myself?
- If this life is so short and so hard, why worry about living a holy life? Nothing seems to make a difference anyway. My sacrificial service only is getting me into more trouble.
Peter addresses suffering
How does Peter help his readers in their suffering? He tells them not to be surprised or unsettled at suffering. Suffering is not a reason to doubt God’s love or power, rather is is part of following Jesus, who suffered: “rejoice insofar as you are sharing Christ’s suffering, so that you may also be glad and shout for joy when his glory is revealed” (1 Pet 4:12-13). He gives them a greater perspective that by sharing Christ’s suffering, they will also share his glory, they will be like him “For to this you have been called, because Christ also suffered for you, leaving you and example, so that you should follow in his steps” (1 Pet 2:21). He reminds them that suffering is limited in time “After you have suffered for a little while, the God of all grace who has called you to his eternal glory in Christ, will himself… establish you” (1 Pet 5:10). Through suffering their faith is strengthened “Even if now for a little while you have had to suffer various trials, so that the genuineness of your faith – being more precious than gold, … may be found to result in praise and glory and honor when Jesus Christ is revealed” (1 Pet 1:6-7). He reminds them of the their salvation “By his great mercy he has given us a new birth into a living hope… and into an inheritance that is imperishable, undefiled and unfading, kept I heaven for you” (1 Pet 1:3-4).
He calls them blessed “If you do suffer for doing what is right, you are blessed” (1 Pet 3:14). So to suffer as a Christian is not a disgrace, but rather an honor “if any of you suffers as a Christian, do not consider it a disgrace, but glorify God because you bear his name” (1 Pet 4:16), and is unites them with their fellow-believers “your brothers and sisters in all the world are undergoing the same kinds of suffering” (1 Pet 5:9).
Peter commends his readers for suffering for living holy lives “They are surprised that you no longer join them in the same excesses of dissipation, and so they blaspheme” (1 Pet 4:4) and challenges them to keep doing that “Conduct yourselves honorable among the Gentiles, so that, though they malign you as evildoers, they may see your honorable deeds and glorify God when he comes to judge” (1 Pet 2:12).
Peter contrasts this from suffering the consequences of bad behavior “For it is a credit to you if, being aware of God, you endure pain while suffering unjustly. If you endure when you are beaten for doing wrong, what credit is that? But if you endure when you do right and suffer for it, you have God’s approval” (1 Pet 2:19-20, also 3:17, 4:15). He encourages them “Do not fear what they fear” (1 Pet 3:14) and concludes “Therefore, let those suffering in accordance with God’s will entrust themselves to a faithful Creator, while continuing to do good” (1 Pet 4:19). Peter challenges them to not use their suffering as a reason to lower the standard for themselves or to cut corners. Rather Peter exhorts them all the more to live holy lives that glorify Jesus (1 Pet 1:13-16).
Peter challenges his readers to not see themselves as victims, but rather as chosen people, as a royal priesthood with a calling and a powerful testimony (1 Pet 2:9). Their good attitude in suffering is a powerful witness that cannot be ignored. If they – like Jesus – are humble, self-controlled and not vindictive, but rather seek to serve and bless their oppressors, this will speak far louder than words are ever able to.
This is linked to another big theme in 1 Peter:
Submission
There is a red thread of submission running through the letter. First they are to submit themselves to God “Humble yourselves therefor under the mighty hand of God” (1 Pet 5:6). The very attitude of accepting or even embracing suffering for Jesus’ sake (see above) is a submission under the will of God.
He also urges submission to the government “For the Lord’s sake accept the authority of every human institution whether of the emperor as supreme, or of governors, as sent by him to punish those who do wrong and to praise those who do right” (1 Pet 2:13-14). This is a challenge, for the emperor at the time Peter writes is young Nero, and the governors might precisely be one reason for the suffering of the believers. Peter still affirms the institution of government and its role of checking evil and maintaining lawfulness.
Peter also urges slaves “accept the authority of your masters with all deference, not only those who are kind and gentle but also those who are harsh. For it is a credit to you if, being award of God, you endure pain while suffering unjustly” (1 Pet 2:18). He instructs wives to submit to their husbands “Wives, in the same way, accept the authority of your husbands, so that, even if some of them do not obey the word, they may be won over without a word by their wives’ conduct, when they see the purity and reverence of your lives” (1 Pet 3:1-2). Finally Peter urges that “you who are younger must accept the authority of of the elders” (1 Pet 5:5).
Again Peter challenges his readers to not see themselves as victims, but rather as people fulfilling an important role and as having a powerful testimony (1 Pet 2:9). As with suffering, their good attitude and submission is a powerful testimony to non-believers, whether as citizens, as wives or as workers. To submit like that means to trust God who is ultimately in control of our lives, above institutions and leaders. It means not to blame God or others for our circumstances or the situation we might find ourselves in, but rather to see it as an opportunity for God. Those with God’s perspective and the right attitude will be found to be victorious anywhere.
Holy lives
Peter puts much emphasis on the holy lives of his readers. Already in the greeting he affirms them as those who “have been chosen and destined by God the Father and sanctified by the Spirit to be obedient to Jesus Christ” (1 Pet 1:2). This sentence is not only clearly revealing God as the Trinity, but also gives a clear picture as to what chosenness and calling is for: obedient lives. He urges them “Therefore prepare your minds for action; disciplined yourselves… Like obedient children do not be conformed to the desires that you formerly had in ignorance. Instead as he who called you is holy, be holy yourselves in all your conduct” (1 Pet 1:13-16, quoting Lev 20:26). Peter also shows that salvation is something that happened to them, but that needs to keep happening to them and will ultimately happen to them (justification, sanctification and glorification): “Rid yourselves, therefore, of all malice, and all guile, insincerity, envy and all slander. Like newborn infants, long for the pure, spiritual milk, so that by it you may grown into salvation” (1 Pet 2:1-2). Throughout the letter he urges honorable conduct towards non-believers, a separation from sin (1 Pet 4:1-6) and love towards fellow believers “Above all, maintain constant love for one another, for love covers a multitude of sins. Be hospitable to one another without complaining. Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received” (1 Pet 4:8-10). This is especially crucial at a time of suffering, as the church is probably the only family and support the believers still have (1 Pet 5:1-5).
Church leadership
Peter exhorts the leaders of the churches to “tend the flock” willingly and eagerly. Ever since David and even more so Jesus’ teaching about being the shepherd (Jhn 10), shepherd is a metaphor for leadership. Peter reminds the leaders of Jesus, the “chief shepherd” and warns them not to have ulterior motives like greed or domination (1 Pet 5:2-5). He urges the younger ones to accept the church leaders’ authority but challenges all of them to have humility in their dealings with each other “for God opposes the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time” (1 Pet 5:5). God always challenges people on both sides to be godly.
Assurance
Peter motivates them by describing their high calling “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvellous light” (1 Pet 2:9, quoting Exo 19:4-6). He draws their eyes to the God of all grace, who after they “have suffered for a little while” has called them “to his eternal glory in Christ”. Peter assures them that it is God himself who will “restore, support, strengthen and establish” them (1 Pet 5:11).