first peter

Background

Authorship.   “The very great weight of patristic evidence in favour of Petrine authorship and the absence of any dissentient voice raises so strong a presupposition in favour of the correctness of the claims of the Epistle to be Peter’s own work that it is surprising that this has been questioned.”[1] Yet questioned it is.

Some contend that the quality of the Greek is too polished for a Galilean fisherman. The problem with this argument is that it assumes far too much about our knowledge of what an ancient semitic fisherman could or could not have done linguistically. That Greek was a not uncommon language in first century Galilee is accepted. It is certainly not a given that Peter was too unintelligent to have mastered Greek. (The comment about his ignorance in Acts 4:13 refers especially to his lack of rabbinical training in the Old Testament. It must be remembered that those learned Jews were also highly impressed with his ability to handle himself concerning the Scriptures before their inquisition.) Aside from this the author admits that he had another—Silvanus (5:12)—assist him by actually penning the work.

Another criticism against Petrine authorship is that the persecution behind the words cannot be located within the life of Peter. They say it is an official outlawing of Christianity being enforced in Asia, something that it is insisted did not happen until Domitian (81–96) or Trajan (98–117), either of which rules out Peter as author. In response it is not at all definite that official persecution is in view in the epistle; it could very well be merely referring to a general odiousness in which Christians were held by the pagan society. It is also quite likely that Nero’s reign of irrational and unpredictable terror would have aroused great anxiety, and that Peter could have been warning these saints against a potential problem.

It is further alleged that it is inconceivable that the unoriginal Pauline flavor of the book could have come from one of Peter’s stature. There is, however, nothing unbecoming about any Christian subscribing to the theology of Paul. Peter freely acknowledges Paul’s authority in 2 Peter 3:15–16 (which is admittedly also of disputed origin). Beside these facts, it is also to be noted that Peter did not merely mimic Paul: his reference to Christ’s descent into Hades (3:19) is regarded as the most distinctive non-Pauline point in the book.

None of these objections is telling against Peter; nor is there any satisfactory alternative proposal. Positively, it can be pointed out that much in this epistle echoes thoughts in the Petrine speeches in Acts (compare 1 Pet. 1:20 with Acts 2:23; 1 Pet. 2:7–8 with Acts 4:10f; and 1 Pet. 4:5 with Acts 10:42). The best decision as to the authorship then is that the epistle itself correctly identifies its author.

Date of composition.   Nero’s persecution against Christians began in A.D. 64. Although this epistle simply cannot be dated with absolute assurance, the most likely hypothesis is that it was penned only shortly before that outbreak of official persecution. Peter makes a major point of demanding submission to the human government and honor to the king (2:13–17), which seems more likely before Nero’s edict. Peter also seems to have felt that worse days lay yet ahead (4:1, 12). Also, it would make sense that he would disguise his location (see below under Source) if Nero’s fury had begun or was on the horizon.

Source and Destination.   That he wrote from Babylon (5:13) many take to be a cryptogram for Rome, so encoded because of the imminent danger to the Christians. The tradition that Peter ministered and died in Rome is quite strong, while there is no such early tradition that he traveled east to ancient Babylon. (Much the same can be said of Mark; see 5:13.)

The letter is addressed to “the elect strangers of the dispersion in [5 regions of Asia minor]” (1:1). It is most probable that Peter was writing not a random circular letter for people he did not know nor they him, but to people among whom he had personally spent time preaching. That Peter would not have ministered there in ‘Paul’s territory’ is unfounded. The examples of John at Ephesus and Peter and Paul apparently overlapping in Rome put to rest that objection.

These churches seem to have been comprised of a mixture of Jews and Gentiles. That there were Jews is apparent in the address to the “dispersion” (1:1), and the frequent use of the LXX.  Also it is almost inconceivable that Peter would have traveled to exclusively non-Jewish areas.

On the other hand a Gentile element seems clear as well. References such as 4:3f (their past in Gentile sins), supported by 1:18 and 2:9, as well as the predominant population of the area seem to demand some Gentile component.

Purpose.   Peter states his purpose in 5:12 as “exhorting and testifying that this is the true grace of God; stand firm in it!’ This exhortation (much of the letter is imperatival) is required because of the temptation to question the truth of the gospel in the face of persecutions.

Argument

Peter begins by introducing the themes of believers’ great salvation, planned and effected by the entire triune Godhead, and its implications for their behavior (1:1–2). The exhortations which follow are built on this pattern.

The first major paragraph elaborates on that salvation and the recipients’ present predicament of persecution (1:3–9). He lifts their focus to God who is to be blessed for the great salvation he has provided (1:3–4), and for protecting its heirs (1:5). In this light the present afflictions take on a positive hue, both for the saints’ progress in faith and the ultimate glory that will accrue to God (1:6–9). The wonder of this plan even fascinated the Old Testament prophets, who were privileged to gain only a faint glimpse of it (1:10–12).

The body of the letter is comprised primarily of exhortations (1:13—5:11). These begin at the most general level. There is first the appeal to live holy lives answering to the greatness of our redemption and Redeemer (1:13–21). Peter next links the imperishable gospel to the call to show love among the brotherhood of believers (1:22–25). Having come to experience the kindness of God in salvation, believers are urged to seek the spiritual nourishment of the Word so as to grow (2:1–3). The summary statement is not hortatory, but reviews the doctrine of the identity of saints as priests to God and heralds of God to the world (2:4–10). This seems to provide the transition to the next section.

Based on their special calling believers are to maintain a testimony before the world that involves a separateness from sin (2:11–12). Their respect for civil authorities should reflect their respect for God’s authority (2:13–17). The submission required of slaves extends even to the point of unjust suffering, in accordance to the example of the redemptive suffering of the Lord (2:18–25). The submission required of wives should be expressed by the purest inner adornment, following the pattern of earlier holy women (3:1–6), while the husbands should respect their wives’ subordinate roles and not abuse them (3:7). The summation of this section is that good deeds are always the appropriate Christian behavior (3:8–12).

The preceding provides the securest of foundations for the exhortations to follow, which address especially the issue of persecution (3:13—5:11). The believer should prepare himself for persecution by having a clear gospel response ready and by avoiding any behavior which might provide for a legitimate accusation (3:13–17).

Christ’s career provides a model for us: though he was innocent, he experienced the ultimate persecution, but was then vindicated by the victory of resurrection. Thus we who have formally identified with him (by baptism) can expect to triumph if we also keep the pledge implied in baptism (3:18–22). Therefore believers must determine beforehand that they will sooner suffer than compromise with sin, especially in view of the judgment that is determined for sinners (4:1–6).

Peter next instructs the saints to band together in the face of suffering, by sober prayer, and practical and spiritual service (4:7–11). Suffering he insists is not abnormal, but to the contrary, is to be expected. It is the means of blessing and glory (4:12–16), though its severity provides a sobering reminder of the judgment that will come on the unbelieving world (4:17–19).

As always, but especially in the light of the present difficulties, church order would be in order: the elders ruling by example, and the laymen humbly submitting to their authority (5:1–5). In his final summation Peter focuses the attention on the spiritual forces, urging trust in God, balanced by resisting the devil (5:6–9). Through it all the promise is that God will see us through (5:10–11). The closing statement of purpose reminds the reader of his obligation to comply (5:12).

Outline[2]

I. Salutation  1:1–2

A. Sender  1:1a

B. Receivers  1:1b–2a

1. Geographic situation  1:1b

2. Salvation by the Trinity  1:2a

C. Greeting  1:2b

II. Introduction: The blessing of the glorious hope of salvation  1:3–12

A. New Testament salvation  1:3–9

1. God’s grace  1:3–5

a) The inheritance provided  1:3–4

b) The heirs protected  1:5

2. Man’s faith  1:6–9

a) The result of glory  1:6–7

b) The result of salvation  1:8–9

B. Old Testament ignorance  1:10–12

1. The prophets’ inquiry  1:10–11

2. Their service to the New Testament saints  1:12

III. Body  1:13—5:11

A. Exhortations in view of our salvation  1:13—2:10

1. Call to holiness corresponding to redemption  1:13–21

a) The commands  1:13–17

(1) A fixed hope  1:13

(2) A holy life  1:14–16

(3) A reverent deportment  1:17

b) The redemption  1:18–21

(1) Its price  1:18–19

(2) Its payment: Christ  1:20

(3) Its payer: the Father  1:21

2. Call to brotherly love corresponding to the gospel  1:22–25

a) The command  1:22

b) The basis: the imperishable word  1:23–25

3. Call to spiritual growth corresponding to God’s kindness  2:1–3

a) Severing past involvements in sin  2:1

b) Cultivating present salvation by the word  2:2–3

4. Calling to come to Christ  2:4–10

a) Ministry as priests to God  2:4–7a

b) Rejection of unbelievers  2:7b–8

c) Ministry as heralds to the world  2:9–10

B. Exhortations in view of our position in the world  2:11—3:12

1. Testimony of heavenly behavior among the lost  2:11–12

a) Negative avoidance of fleshly lusts  2:11

b) Positive practice of good deeds  2:12

2. Respect in civil relations  2:13–17

a) Submission to government authority  2:13–14

b) Good deeds in public  2:15–16

c) Summary  2:17

3. Submission by slaves to their masters  2:18–25

a) The call to unjust suffering  2:18–20

b) The example of Christ  2:21–25

(1) Introduction  2:21

(2) His suffering  2:22–23

(3) Its effects  2:24–25

4. Order in domestic relations  3:1–7

a) Submission by wives  3:1–6

(1) Quiet behavior  3:1–2

(2) Inner adornment  3:3–4

(3) The Old Testament model  3:5–6

b) Understanding and honor by husbands  3:7

5. General summary: doing good  3:8–12

a) The New Testament appeal  3:8–9

b) The Old Testament precedent (Ps. 34:12–16)  3:10–12

C. Exhortations in view of Christian suffering  3:13—5:11

1. Call to bold godliness in the face of persecution  3:13—4:6

a) The experience of suffering for righteousness  3:13–17

(1) Introduction  3:13–14

(2) A gentle defense  3:15

(3) A good conscience  3:16–17

b) The example of suffering for righteousness  3:18–22

(1) His victory  3:18–20

(2) Our benefit  3:21–22

c) The expectation of suffering for righteousness  4:1–6

(1) Commitment to suffer rather than sin  4:1–2

(2) The sure judgment on sinners  4:3–6

2. Call to mutual ministry in view of the lateness of the time  4:7–11

a) Sobriety for prayer  4:7

b) Helping one another  4:8–11

(1) Practical service  4:8–9

(2) Spiritual ministry  4:10–11

3. Call to accept suffering as normative  4:12–19

a) Its blessing  4:12–14

b) Its glory  4:15–16

c) The frightening implication for the world  4:17–18

d) Its faith and faithfulness  4:19

4. Call to order and harmony in the assembly  5:1–5

a) Elders  5:1–4

(1) Exemplary rule  5:1–3

(2) The Lord’s reward  5:4

b) Laymen: submission in humility  5:5

5. Final summation  5:6–11

a) Trust in God  5:6–7

b) Resist the devil  5:8–9

c) God will see you through  5:10–11

IV. Closing  5:12–14

A. Circumstances of composition  5:12

B. Greetings  5:13–14