by Keith Sharp | INTRODUCTION TO FIRST PETER
The writer identifies himself in the first verse of the book: “Peter, an apostle of Jesus Christ” (1 Peter 1:1). Thus, for the Christian there is no doubt the apostle Peter is the author. This assures us the book of First Peter is inspired Scripture (cf. Ephesians 3:1-7), written with full apostolic authority (Luke 22:28-30), and is thus “profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17) and authoritative for our guidance to eternal life (2 Peter 3:1-2).
The apostle used Silvanus (Silas) either as the penman for his book or the messenger who delivered it (1 Peter 5:12). Of course, Silvanus himself was a prophet (Acts 15:32), was Paul’s companion on his second journey of preaching to the Gentiles (Acts 15:40), and joined Paul in writing two books to the church in Thessalonica (1 Thessalonians 1:1; 2 Thessalonians 1:1).
Peter sent greetings to the brethren from Mark (John Mark), whom he calls “my son” (1 Peter 5:13), probably meaning his son in the faith (cf. 1 Timothy 1:2). Mark was the son of the Mary in whose house the church was meeting to pray for Peter when Herod had imprisoned Peter with the intent of killing him (Acts 12:12), and he was also the cousin of Barnabas (Colossians 4:10). He began the first journey to the Gentiles with Paul and Barnabas (Acts 13:5) but turned back (Acts 13:13). Thereafter, Paul was unwilling to trust him again as a travel companion (Acts 15:37-40). But by the time Paul was imprisoned, Mark had regained his confidence (Colossians 4:10; Philemon verse 24; 2 Timothy 4:11). Of course, Mark is the author of the gospel account which bears his name and has been considered throughout church history as Peter’s spokesman in writing that gospel account.
To Whom Written
The author also identifies his immediate audience in the first verse: “To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1). A “pilgrim” is a person “residing in a country not one’s own, a sojourner, stranger” (Mounce. 1236), “an alien, sojourner” (Vine. 471). The “Dispersion” (Greek, “diaspora”), “is the comprehensive designation applied to Jews living outside of Palestine and maintaining their religious observances and customs among the Gentiles” (ISBE, cf., John 7:35). From 722 B.C. Jews had been scattered throughout their known world (cf. Acts 2:5-11) by foreign conquests, beginning with the Assyrian captivity (2 Kings 17:6) and followed by the Babylonian (2 Kings 24:12-16; 25:1-12).
Is the “Dispersion” here used literally of Jews, or is the term a metaphor for Christians? The apostle’s audience were “elect” (1 Peter 1:2) meaning “chosen, select” (Arndt and Gingrich. 242). Peter himself identifies the elect as the Gentiles who had formerly not been the people of God but had taken the place of national Israel as
a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy (1 Peter 2:9-10).
They include all, both Jew and Gentile, who have come to God through faith in Jesus Christ (1 Peter 2:1-8). Further, Peter’s audience had formerly lived in lust through ignorance (1 Peter 1:14; 4:1-2). They had spent their “past lifetime in doing the will of the Gentiles” (1 Peter 4:3-4). Peter’s primary audience is Gentile Christians, though the principles of the book apply to all, both Jew and Gentile until the end of time. Just as ancient Jews in the Dispersion were strangers living in foreign lands among people whose beliefs and customs were totally different from theirs, Christians in every generation are “the Dispersion” and are “pilgrims” in that we are just passing through this earthly realm as strangers to the world and its lusts, while our true citizenship is in heaven (Hebrews 11:13-16; 1 Peter 2:11-12; Colossians 3:1-4).
“Pontus, Galatia, Cappadocia, Asia, and Bithynia” were Roman provinces that comprised most of Asia Minor, modern Western Turkey. There is no evidence Peter had ever been to any of these places, but Silas had traveled in Asia and Bithynia with the apostle Paul.
From Where Written
The apostle sent greetings from Babylon to his audience (1 Peter 5:13). Many have the opinion that “Babylon” is a metaphor for Rome, as it is in the book of Revelation (cf. Revelation 17:5, 18). This is possible, but there is no dependable evidence that the apostle Peter ever visited Rome, much less lived there. Furthermore, we should take language literally unless there are overriding reasons to take it as figurative. The book of Revelation is symbolism, and the apostle John even explains his symbol, but that is not the style of First Peter. The safest position is that Peter, Mark, and Silvanus were in the city of Babylon on the Euphrates River when the apostle wrote First Peter.
When Written
The apostle Peter wrote his first epistle at a time when John Mark was with him in Babylon (1 Peter 5:13). When Paul wrote his prison epistle to the Colossians (A.D. 62-63), Mark was with him in Rome (Colossians 4:10). When he penned his second letter to Timothy, around A.D. 68, it appears Mark was available to travel with Timothy to visit Paul (2 Timothy 4:11).
A “fiery trial” of suffering for the faith was about to occur (1 Peter 4:12-13). The great fire which consumed most of the city of Rome occurred in the tenth year of the reign of Emperor Nero, A.D. 64 (Schaff. 1:378). The Roman populace suspected Nero of setting the fire, and, to divert blame from himself, he blamed the fire on the Christians, who were misunderstood and hated. By decree of Nero and by popular demand,
… there began a carnival of blood such as heathen Rome never saw before…. A ‘vast multitude of Christians was put to death in the most shocking manner. Some were crucified, probably in mockery of the punishment of Christ, some sewed up in the skins of wild beasts and exposed to the voracity of mad dogs in the arena. The satanic tragedy reached its climax at night in the imperial gardens on the slope of the Vatican…. Christian men and women, covered with pitch or oil or resin, and nailed to the posts of pine, were lighted and burned as torches for the amusement of the mob (Ibid. 381-2).
Later “Christian writers extend” the persecution “to the provinces” (Ibid. 384).
About A.D. 64, when Mark could have been with Peter in Babylon and just before the persecution instigated by Nero, seems to be the date of First Peter.
Theme
The apostle’s purpose in First Peter is to prepare God’s elect, Christians, for impending suffering for Christ. The verb for suffering occurs eleven times in the five chapters of First Peter (1 Peter 2:19, 20, 21, 23; 3:14, 17; 4:1 [twice], 15, 19; 5:10), the noun four times (1 Peter 1:11; 4:13; 5:1, 9). It is good to “endure grief, suffering wrongfully” (1 Peter 2:19-20; 3:14, 17; 4:12-16, 19). They would “suffer for righteousness’ sake” (1 Peter 3:14). It is of no value to suffer for our own sins (1 Peter 2:20; 3:17; 4:15). Since we are sharing in the suffering Christ endured for us, it is even a blessing to suffer for Him (1 Peter 3:14; 4:14), and we should rejoice in this suffering (1 Peter 4:12-13). Suffering is a trial of our faith (1 Peter 1:6; 4:12). By so doing we are following the ultimate example of a righteous sufferer. “For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps” (1 Peter 2:21). We endure suffering with joy because of the hope we have laid up in heaven (1 Peter 1:3, 13, 21). The theme of First Peter is suffering for righteousness’ sake.
Divine grace is prominent in First Peter (1 Peter 1:2, 10, 13; 2:19-20; 3:7; 4:10; 5:5, 10, 12). Suffering for Christ brings the favor (grace) of God (1 Peter 2:19-20). After we have suffered awhile, His grace will “perfect, establish, strengthen, and settle” us. Christians stand in “the true grace of God” (1 Peter 5:12).
Peter appeals to Christians to live a manner of life consistent with our calling. We must be holy as God is holy (1 Peter 21:15-16). We should love each other as fellow children of our divine Father (1 Peter 1:22-23; 2:17; 3:8; 4:8; 5:14).
In the face of unjust suffering, Christians live submissive lives. For the sake of the Lord we submit to civil rulers (1 Peter 2:13), employees submit to their employers, even if the employer is unjust and harsh (1 Peter 2:18); wives submit even to unbelieving husbands (1 Peter 3:1, 5), younger Christians submit to older Christians (1 Peter 5:5). Indeed, all Christians must be “submissive to one another, and be clothed with humility, for God resists the proud but gives grace to the humble” (1 Peter 5:5-7).
Outline
- Address – 1:1-2
- Salvation in Christ – 1:3 – 12
- He blesses God for our salvation. – 1:3-5
- This salvation brings us joy in our trials. – 1:6-9
- It is the theme of the Old Testament prophets – 1:10-12
- Our Lives in View of Our Salvation – 1:13 – 2:12
- Be sober, obedient, and holy. – 1:13-16
- In view of your redemption price, live in fear. – 1:17-21
- Love one another, since you have a common Father (the New Birth). – 1:22-25
- Put off sin and desire the word. – 2:1-3
- You who have come to Christ are God’s chosen people. – 2:4-10
- Therefore, abstain from fleshly lusts. – 2:11-12
- Relationships and Obligations – 2:13 – 3:12
- Submit to every ordinance of man. – 2:13-16.
- Honor all people. Love the brotherhood. Fear God. Honor the king. – 2:17
- Servants, be submissive to your masters. – 2:18-20
- Christ is our perfect example of suffering for righteousness. – 2:21-25
- Wives, be submissive to your own husbands. – 3:1-6
- Husbands, dwell with them with understanding. – 3:7
- All of you love as brothers. – 3:8-12
- Our Lives in View of Suffering – 3:13 – 4:19
- Avoid harm by following good. – 3:13
- If you should suffer for righteousness’ sake, you are blessed. – 3:14
- Sanctify the Lord God in your hearts. – 3:15-16
- It is better to suffer for doing good than for doing evil. – 3:17
- Follow the perfect example of Christ. – 3:18 – 4:6
- Live in view of the end. – 4:7-11
- If anyone suffers as a Christian, let him not be ashamed, but let him glorify God. – 4:12-19
- More Relationship Obligations – 5:1-9
- Elders, shepherd and oversee the flock. – 5:1-4
- Humble yourselves. – 5:5-7
- Resist the devil. – 5:8-9
- Conclusion – 5:10-13
Works Cited
Arndt, W.F. and GF.W. Gingrich. A Greek-English Lexicon of the New Testament.
International Standard Bible Encyclopedia (in e-Sword computer Bible program).
Mounce, William D., Mounce’s Complete Expository Dictionary of Old and New Testament Words.
Schaff, Philip, History of the Christian Church.
Vine, W.E. Vine’s Complete Expository Dictionary of Old and New Testament Words.
