INTRODUCTION & INTERPRETATION

First Peter is a very practical book. Peter brings to the reader's attention his very privileged position in Christ (1:1b-12). Then he commands the reader to live a life that is appropriate to his position (1:13-3:12). Peter is especially concerned that the reader maintain good relations with others so that they will be as open as possible to his spiritual ministry (e.g., 2:12). However, the Apostle indicates there should be balance in such relations between believers (5:5b-7). For example, husbands should not lord over their wives (3:7) and elders should not lord over their congregations (5:2a-4). Towad this goal, the Devil also has an influence that they are commanded to resist (5:8-11).

2. Author and His Location

The text reveals that the Apostle Peter was the human author of 1 Peter (1 Peter 1:1).

1 Peter 5:13 may indicate that the Epistle was written in Babylon. Some commentators take this as literal Babylon while others see it as a code word for Rome. It is believed Peter was martyred in Rome. See “Date Written,” below.

2. Recipients

The options are Jews or Gentiles.

1. Gentiles

Most modern commentators believe 1 Peter was written to Christian Gentiles living in Asia Minor, present day Turkey (compare a map of the area in the first century with the contemporary map at http://www.cia.gov/cia/publications/factbook/geos/tu.html). Generally support for such an identification is sought in 1 Peter 1:14, 18; 2:10; 4:3.

However, John Calvin has answered these arguments.

1. 1 Peter 1:14

In 1 Peter 1:14 it is said that there was a past period of time in which the recipients were ignorant of the evilness of some of their desires. The pro-Gentile argument is that Jews had the Old Testament and could not be ignorant of what is evil. But John Calvin says,

Here a question arises, -- Since he addressed the Jews, who were acquainted with the law, and were brought up in the worship of the only true God, why did he charge them with ignorance and blindness, as though they were heathens? To this I answer, that it hence appears how profitless is all knowledge without Christ. . . . Such were the Jews; being otherwise imbued with numberless corruptions, they had a veil over the eyes, so that they did not see Christ in the Law. The doctrine in which they had been taught was indeed a true light; but they were blind in the midst of light, as long as the Sun of Righteousness was hid to them (Commentaries on the Catholic Epistles, http://www.ccel.org/c/calvin/comment3/comm_vol45/htm/iv.ii.v.htm).

2. 1 Peter 1:18

Since the Jews were the people of God, they could not be the ones who had an empty way of life handed down through their forefathers that are mentioned in 1 Peter 1:18. Again Calvin:

As to Paul’s forefathers, and as to Lois, Eunice, and similar cases, there is no doubt but that God ever had at least a small remnant among that people, in whom sincere piety continued, while the body of the people had become wholly corrupt, and had plunged themselves into all kinds of errors. Innumerable superstitions were followed, hypocrisy prevailed, the hope of salvation was built on the merest trifles; they were not only imbued with false opinions, but also fascinated with the grossest dotages; and they who had been scattered to various parts of the world, were implicated in still greater corruptions. In short, the greater part of that nation had either wholly fallen away from true religion, or had much degenerated. When, therefore, Peter condemned the doctrine of the fathers, he viewed it as unconnected with Christ, who is the soul and the truth of the Law (ibid.).

3. 1 Peter 2:10

The argument in favor of Gentile recipients sees Gentiles in this verse because Jews were a people of God whereas the Gentiles never have been so related to God.

However, verse 10 is based on Hosea 1:9-10. Clearly Hosea applies these verses to the Jews (see the previous context in Hosea).

4. 1 Peter 4:3

Those in favor of Gentile recipients indicate that 1 Peter 4:3 cannot refer to Jews because pagans are mentioned and because there was no idolatry among the Jews at the time this Epistle was written. Calvin replies:

The last clause may also suggest another question, for Peter addressed the Jews, and yet he says that they had been immersed in abominable idolatries; but the Jews then living in every part of the world carefully abstained from idols. A twofold answer may be adduced here, either that by mentioning the whole for a part, he declares of all what belonged to a few, (for there is no doubt but the Churches to which he wrote were made up of Gentiles as well as of Jews,) or that he calls those superstitions in which the Jews were then involved, idolatries; for though they professed to worship the God of Israel, yet we know that no part of divine worship was genuine among them. And how great must have been the confusion in barbarous countries and among a scattered people, when Jerusalem itself, from whose rays they borrowed their light, had fallen into extreme impiety! For we know that dotages of every kind prevailed with impunity, so that the high-priesthood, and the whole government of the Church, were in the power of the Sadducees (ibid., http://www.ccel.org/c/calvin/comment3/comm_vol45/htm/iv.v.htm).

2. Jews

Some of the older commentators believe 1 Peter was written to Christian Gentiles. They include Origen, the Greek Fathers, Calvin, Bengel, and Weiss (B. Van Elderen, Peter, First Epistle, The Zondervan Pictorial Encyclopedia of the Bible [ZPEB], volume 4, page 724). Kenneth S. Wuest’s arguments in favor of Jewish recipients may be found in First Peter, In the Greek New Testament, Wuest’s Word Studies from the Greek New Testament for the English Reader, three volume edition, volume 2, pages 14-15. This introduction also concludes that the Jewish Christian recipients option has a higher probability of being correct.

1. Scattered

In Greek the word 1 Peter 1:1 is diaspora (diaspora). In the New Testament it is only used of the scattering of Jews among the Gentiles. In the Greek Old Testament is it similarly used with the exception of Deuteronomy 28:25 and Jeremiah 34:17 where it is translated “trembling” or “terror.” However, even in the last two instances the context could refer to a scattering of Jews among the Gentiles.

2. Minister to the Jews

While Peter did occasionally ministry to the Gentiles, he was primarily known for his ministry to the Jews (Galatians 2:7).

3. Opposite of Gentiles

In 1 Peter 2:12, the recipients are contrasted with Gentiles. In Scripture, one would normally call Jews the opposite of Gentiles.

4. Hosea

Note also the argument concerning the Hosea quote above under Gentiles and 1 Peter 2:10.

3. Date Written

Since Peter wrote this Epistle, it had to be written before his death. “First Clement 5:4-7 names Peter and Paul as victims of persecution. The common understanding is that the passage refers to the persecution by Nero at Rome . . . Which began after the disastrous fire in the city of Rome on 19 July 64 (Edwin A. Blum, 1 Peter, The Expositor‘s Bible Commentary, volume 12, page 212).”

To be more specific, commentators attempt to relate the sufferings of chapters three and four to some know period of suffering. However, it is difficult to certain what period is being addressed. See “The Suffering,” below.

4. The Argument

The text itself provides the argument of the book. In 1 Peter 5:12, the Apostle writes, “. . . I have written to you briefly, exhorting and testifying that this is the true grace of God. Stand firm in it! (NASB).” The only thing that could be added to this stated purpose is that the specific context concerns suffering (e.g., 1 Peter 3:13-4:19). Thus the purpose may be given as, to command/Jewish Christians/to utilize the advantage they have as beneficiaries of God’s grace so that they may live faithful lives in the midst of suffering. See interpretation below.

5. The Suffering

Some commentators believe the recipients are in Asia Minor because they escaped Nero’s persecution in Rome. Others believe they are experiencing persecution in Asia Minor. Still others believe that they are only anticipating suffering. Some believe Nero’s persecution reached Asia Minor. Others assure the reader it did not.

1 Peter 3:14 contains a 4^th class conditional clause indicating that the fulfillment of its condition is remote. The condition is suffering for what is right. Apparently Peter thought that the probability of the recipients of his letter suffering for doing the right thing, was very small. Nevertheless, he prepares them for significant persecution in later verses.

1 Peter 4:12 seems to indicate that the recipients were experiencing suffering as they read Peter’s letter. The verse also indicates that the intensity of the suffering is significant, a “fiery ordeal (NASB).” The persecution results from their religious affiliation (1 Peter 3:15-16; 4:13-16).

The suffering might be applied by their past pagan associates who would raise the persecution if they would join in their dissipation (1 Peter 3:14; 4:1-5, 15). In 1 Peter 2:12 they are identified as unsaved Gentiles.

At the very least we can say that any suffering was localized in Asia Minor and brought upon them by past pagan acquaintances who were tempting recipients to quit the righteous living they began to display when they became Christians.

6. Interpretation

to command/Jewish Christians/to utilize the advantage they have as beneficiaries of God’s grace so that they may live faithful lives in the midst of suffering

1. Authorship (1:1a): to identify/for the Jewish Christians/the Apostle Peter as the author of the letter to establish its authority

2. Recipients (1:1b-2): to identify/the recipients/ as Jewish aliens scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1b) who are privileged because the Trinity participated in their election (1c-2a) and because Peter prayed that they might have grace and abundant peace (2b)

3. Salvation (1:3-12): to teach/Jewish Christians/that their certain future tense salvation should make them feel great because the God Who caused them to be born again will honor them for their endurance of sufferings and because they, unlike Old Covenant prophets and angels, had access to the Gospel

• Past Regeneration (1:3-5): to teach/Jewish Christians/that God caused them to be born again so that they shall obtain all the final benefits of salvation
• Future Vindication (1:6-9): to teach/Jewish Christians/that their present trials should make them joyful because endurance of the sufferings will reinforce the faith, that already results in salvation, bringing them honor when the Lord they love returns
• Present Privilege (1:10-12): to teach/Jewish Christians/that they are privileged because the message of salvation preached to them by evangelists under the power of the Holy Spirit was not available to the Old Covenant prophets nor to the angels

4. Appropriate Lives (1:13-3:12): to command/Jewish Christians/to live holy lives by focusing on the favor they will receive when Christ returns and by incorporating Scripture into their lives

1. With Respect to Themselves (1:13): to command/Jewish Christians/to focus on the grace that they will receive at the second coming of Christ by girding their minds and keeping sober
2. With Respect to God (1:14-21; 2:17c): to command/Jewish Christians/to live lives that are holy like their God (13-16) because their work will be judged by Him (17) and because it is appropriate for those who are beneficiaries of Christ (18-21)
3. With Respect to Others (1:22-3:12): to command/Jewish Christians/to study Scripture because it facilitates the growth of positive interpersonal relationships that are necessary to glorify God and to receive God’s unhindered assistance

1. Love (1:22-2:1, 17b): to command/Jewish Christians/to fervently love fellow Christians by utilizing the purified emotions they received upon trusting the imperishable Gospel and by putting aside sins that do not demonstrate love
2. Present Tense Salvation (2:2-3): to command/Christian Jews/to study Scripture because such study promotes progress in holiness since they are believers
3. Purpose (2:4-10): to teach/Christian Jews/that they can preach the excellencies of God because they received mercy when they accepted the Lord rather than doom had they rejected Him
4. Applications (2:11-3:12): to command/Jewish Christians/to conduct themselves with all men and women in a way that promotes peace because this will reflect favorably on the Christians and on God and will not hinder God’s work on their behalf

• General (2:11-12, 17a): to exhort/Jewish Christians/to behave themselves before the unsaved Gentiles because, although the Gentiles will slander them now, the Gentiles will glorify God for the Jewish Christians’ good deeds when God punishes the Gentiles
• Dictators (2:13-16, 17d): to command/Jewish Christians/to not use their freedom from the Law to rebel against their dictators and his representatives because such submission will discredit the ruler’s foolish opinion of the Christians
• Slave Masters (2:18-25): to command/Jewish Christians/to submit to their slave masters because suffering unjustly finds favor with God (19-20) and is a response like Christ’s (21-25)
• Spouses (3:1-7): to command/Jewish Christians/to be submissive, gentle, and quiet to their husbands because this will win over unsaved husbands (1-6) and to treat their wives in an understanding way as a weaker partner but as an equal heir of God’s grace because their prayers will otherwise be hindered (7)
• Summary (3:8-12): to command/Jewish Christians/to do things that promote peace among persons because God will hear their prayers rather than work against them

5. Suffering (3:13-4:19): to command/Jewish Christians/to commit their lives to God as they suffer for doing what is right (19)

1. Coming Judgment (3:13-4:11): to command/Jewish Christians/to acknowledge God even though there is a remote possibility they will be persecuted for it because He will bless them (14), because their abusers will be shamed (16), and because this is Christ’s example (18-22)

• Safety (3:13): to exhort/Jewish Christians/to do good things because no one will harm them for that
• Assurance (3:14): to exhort/Jewish Christians/not to be fearful of those who would persecute them for doing good, which will probably not happen, because God will bless them
• God as Lord (3:15): to command/Jewish Christians/to acknowledge the Lord God by gently defending their hope before anyone who requires an account
• Reputation (3:16): to command/Jewish Christians/to not do bad deeds so that their abusers will be shamed
• Undeserved Suffering (3:17-22): to teach/Jewish Christians/that it is better to suffer for doing good rather than for doing evil (17) because this is Christ’s example (18-22)

2. Righteous Relations (4:1-11): to command/Christian Jews/to suffer for righteousness relations with others like Christ suffered rather than for lusting like the unsaved because Christ’s judgment is imminent

• Christ‘s Example (4:1-4): to command/Jewish Christians/to follow Christ’s example in suffering so that they might accomplish God’s will rather than the lusts of the unsaved
• Brotherly Living (4:5-11): to command/Jewish Christians/to be watchful over their relations with others because the coming judgment by Christ is imminent

3. Benefits of Suffering (4:12-18): to command/Christian Jews/to feel honored when they suffer after the example of Christ because suffering will be rewarded at His return (12-13), because suffering shows their relationship to the Holy Spirit (14), and because their suffering is insignificant compared to the punishment assigned to nonbelievers (15-18)

• Rejoice (4:12-13): to command/Jewish Christians/to not be surprised but rather rejoice at their sufferings after Christ’s model so that they may exult at His return
• Blessing (4:14): to teach/Jewish Christians/that they are blessed when reviled for Christ’s sake because the Holy Spirit rests upon them
• Judgment (4:15-18): to command/Jewish Christians/to not feel ashamed when they suffer as a Christian rather than as a criminal because their suffering is insignificant compared to the judgment assigned to nonbelievers

6. Mutual Accountability (5:1-7): to command/Jewish Christians/to hold each other accountable to exhibit humility because God is opposed to the prideful and because the humble will ultimately be exalted

• Peter’s Qualification (5:1): to exhort/Jewish Christians/that Peter can exhort their elders because he has an affinity towards them, because he was an intimate of Christ, and because he will participate in their reward when the Lord returns
• Elder Accountability (5:2a-4): to command/Jewish Christians/to hold their elders accountable by requiring that they volunteer for their responsibilities, (2a) that they perform their office not for any salary that might be involved but because of their eagerness to serve, and that they lead by example not as lords -- For more information on how elders are to lead the local church, click here.
• Young People Accountability (5:5a): to command/Jewish Christians/to hold their young people accountable by requiring that they subject themselves to the elders
• Church Accountability--Summary (5:5b-7): to command/Jewish Christians/to exhibit humility towards one another while casting their cares upon God because He is opposed to the proud and because humble Christians will ultimately be exalted -- For more information on 1 Peter 5:5b, click here.

7. The Devil’s Influence (5:8-11): to command/Jewish Christians/to resist the Devil’s influence that seeks to destroy them by drawing stability from the knowledge that they are not alone in their suffering (9) and that their present suffering is insignificant compared to their future eternity without suffering they will receive from the sovereign God (10-11)

8. Closing (5:12-14):

• Scribe (5:12a): to inform/Jewish Christians/that Peter used Silvanus as the scribe to write this letter
• Summary (5:12b): to command/Jewish Christians/to utilize the advantage they have as beneficiaries of God’s grace so that they may live faithful lives
• Greetings (5:13): To inform/Jewish Christians/that a chosen lady in Babylon and Mark send greetings
• Parting Command (5:14a): to command/Jewish Christians/to have close fellowship
• Prayer (5:14b): to petition/God/to bring peace into the hearts of the recipients

Ó 2002, Ken Bowles -- December 07, 2002, Edition

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