1 Peter

Introduction

Author: the apostle Peter

Date of writing: c. AD 62 - 64

Peter was probably in Rome when he wrote this letter. This was the time of the great persecution of believers under Emperor Nero. It is believed that eventually Peter was executed during this persecution. Throughout the Roman Empire Christians were being tortured and killed for their faith and the church in Jerusalem was scattered.

This was a cyclical letter that would have been sent to a number of churches. The opening greeting identifies a number of regions rather than towns that are in modern Turkey.

Main purpose: to encourage Christians who were suffering for the faith. The original recipients would have been Christians (both Jewish and Gentile) who had been driven out of Jerusalem and scattered throughout Asia Minor.

Main themes:

Suffering A revelation of Jesus as the source of our salvation Behaviour that honours God The security of our hope

Alternatively we could see two main themes:

1. What God has given us and done for us - 1:3, 1:4 -12, 1:17 -21, 2:4 – 12, 2:21-25, 3:18 -22 2. What God wants us to do in the light of what He has done for us – 1:22 -2:3, 2:11 – 20, 3:1-17,

4:1 – 19, 5:1 - 11

The key verse is probably 1:7

“so that the trial of your faith (being much more precious than that of gold that perishes, but being proven through fire) might be found to praise and honour and glory at the revelation of Jesus Christ”

OUTLINE

The letter may be divided as follows:

Introduction 1:1-2.

I. God’s great blessings to His people 1:3 – 2:10

II. The conduct of God’s people in the midst of suffering 2:11 – 4:19

III. The shepherding of God’s people in the midst of suffering 5:1 – 14

Map of possible circulation of 1 Peter

QUESTIONS

1. What do you know about what the world was like at the time this letter was written?

2. If you are already familiar with this book, which passages are your favourite parts of it?

3. From what you see in looking over this book, what would you say the author was trying most to accomplish?

4. When you get to heaven, if you asked God, “Why did You include this book in the Bible?” how do you think He would answer?

1 Peter Chapter 1

Greeting (1 – 2)

The letter writer identifies himself by name (Peter) and by role (apostle of Jesus Christ). Peter would have been well known and respected within the early Christian community. His close relationship with Jesus and Jesus’ commission to him (John 21:15 – 19) meant that what he had to say would speak with authority.

He designates himself as an apostle of Jesus Christ. An apostle was a messenger, a sent one, on behalf of someone, in this case Jesus the Messiah (Christ). Peter is writing in his capacity as an apostle not just on his own authority but with the delegated authority of Jesus.

He is writing to those he calls “God’s chosen people” or “elect” who were living in various Roman provinces. These included both Jews and Gentiles. He refers to them as the “dispersion” and as “aliens and strangers”. Some will have been driven from Jerusalem (and elsewhere) as a result of persecution. On the day of Pentecost there had been people from these provinces who had heard Peter preach and who had been added to the church (Acts 2:9). Another reason he may have referred to them as “strangers” is that as Christians they were now part of God’s kingdom rather than inhabitants of the Roman Empire.

Peter emphasises that God has chosen them and He has done what is necessary for them to be holy people, separated to serve Him. This choice is one that God made “long ago”. Paul tells the Ephesians that God chose us before the creation of the world (Ephesians 1:4). All three members of the trinity are mentioned here. God the Father chose us before we chose Him. Jesus, the Son, died for us while we were still sinners (Romans 5:6-10). The Holy Spirit brings us the benefits of salvation and sets us apart (sanctifies us) for God’s service (2 Thessalonians 2:13).

Peter ends the greeting with a blessing – that they may have increasing grace and peace from God.

The hope of eternal life (3 – 12)

Peter again emphasises the work of the Trinity in our salvation. He says we have been “born again”. This much abused term refers to spiritual birth, the regeneration effected by the Holy Spirit whereby believers are brought into God’s family and given a new spiritual nature and stature. Peter specifically links the fact that we are born again with the resurrection of Jesus.

On the basis of what God has already done believers now live with great hope of expectation. Peter says that we have an inheritance stored up for us in heaven. The description of this inheritance may remind us of Jesus’ words in Matthew 6:19-21. On the basis of our faith God is protecting us in this present age as we await the fulfilment of His plans at the end of the age. Our final completed salvation will be revealed at this time, Judgement Day as described in Romans 14:10 and Revelation 20:11-15.

However, that glorious day is still in the future and Peter wanted to encourage his readers that until that day God would be with them despite the fact that they may well suffer times of hardship and persecution. He emphasises that times of trial are used by God to test and purify our faith. Using the picture of gold being refined he teaches that these times of testing will result in something beautiful. In fact he says that our faith is far more precious than “mere gold”. Our strengthened faith and overcoming of trials will be seen on Judgement Day with honour. Again in verse 8 Peter emphasises that our joy us is as a result of the fact that we have trusted Jesus for the salvation of our souls. He echoes Jesus’ words to Thomas in John 20:29 “Blessed are those who believe without seeing me”.

Peter links his teaching on salvation to the Old Testament prophets who had prophesied concerning the Messiah and the work He would do. The Holy Spirit had inspired these men but they had not had revealed to them when what they prophesied would take place. Now the message of salvation based on the crucified and risen Lord Jesus had been declared by people inspired by the same Holy Spirit. The result of what God was doing was so wonderful that even the angels were eagerly following developments.

A call to holy living (13 – 25)

On the basis of the great salvation we have received there needs to be a response from us. Not only do we worship God but we show that worship by how we live. We are called to live lives that honour God in all things. There will always be a temptation to slip back into our old ways of living. We must guard ourselves against this. Peter says that previously we were ignorant of God’s demands, we are not so now. Paul says in Romans 6:6 we were slaves to sin but that is no longer the case for those who have been born again. As God is holy so we also need to be holy. God expects us to imitate Him by following His high moral standards and by being both merciful and just. Peter re9minds his readers that this is no new command, God’s Old Testament people had the same injunction (Leviticus 11:44-45).

Peter reminds his readers that God does not play the “favourites game”. All will be judged by Him on the basis of their deeds. This is not judgement of our salvation but on the basis of our saved status God expects His children to live lives that show respect for Him. We are His children but we still need to regard Him with awe (reverent fear). We are reminded that God paid a very high price to bring us out of Satan’s kingdom into His Family. He uses the term “ransom” which refers to the price paid for a slave or hostage to buy their freedom. The price that was paid was Jesus’ precious blood shed at Calvary (Romans 6:6,7, 1 Corinthians 6:20). In verse 19 we are told that the plan of salvation based on Jesus’ sacrifice had been planned by God before the world began. It was not a plan B or after thought, it was fully intentional on God’s part.

In verse 21 Peter again returns to his theme of salvation through Jesus and its consequences. It is because of His death and resurrection that we have come to trust God and had our faith and hope built up.

In verse 22 we are reminded that as well as living holy lives we are called to be people of sincere love for one another.

In verse 23 Peter reminds us that our salvation and hope of eternal life is based on the eternal word of God. He quotes Isaiah 40:6-8 stating that the “word of God endures forever”. Everything of this life will pass away and disappear. Only God’s word, will and work are permanent. It is a reminder for us to stop grasping for the temporary things of this world and focus on the permanent – the Word of God and the eternal life we have in Christ.

Questions:

1. From what you see in this chapter what expectations can we have of God?

2. How would you describe the food that the sheep are getting from Peter in this chapter (see John 21:17)?

3. What are the most important lessons you have learned – either in your own life or from the example of others – about suffering?

1 Peter Chapter 2

A response to God’s word (1 – 3)

In the last section of chapter 1 Peter has emphasised the enduring nature of God’s Word. Chapter 2 begins with the word “therefore”. This means that what follows is as a consequence of what has gone before. We are told to rid ourselves (literally “strip off”, apothesthai) of a number of attitudes and actions;

malice deceit hypocrisy envy evil speaking

This is quite a list of things to avoid if the Christian community is to grow and not become divided.

In contrast believers should be like new-born babies that long for the pure milk of their mothers. Having tasted the grace of God in salvation now they should long (yearn) for the pure (unadulterated) milk of the word whereby they can be nourished and grow strong. Peter echoes Psalm 34:8 “O taste and see that the Lord is good!” When we see the need for God’s Word and begin to find nourishment in Jesus, our spiritual appetite will increase and we will start to mature as disciples.

The Chosen Stone and His Chosen People (4 – 10)

Peter (the rock) now speaks of Jesus describing Him as the “precious living stone” chosen by God. This stone had been rejected by men but not by God. He tells us that we now are also living stones that God is building into:

a spiritual house a holy priesthood to offer up spiritual sacrifices

It is clear that Peter expects believers to come together, built up together. The church is the assembly of those whom God has called out from the world to be built into something beautiful that will glorify Him. A community blessed by God to be a blessing.

We are called to be those who offer up spiritual sacrifices. We do this on the basis that each of us is a priest, one who has access to God and who can also bring others to Him. All of this is only possible through Jesus and our relationship with Him.

Using a number of Old Testament scriptures including Psalm 118:22, Isaiah 28:16, Isaiah 8:14 Peter shows that it had been prophesied that national Israel would reject God’s Messiah. He would be “a stone of stumbling and a rock of offense”. In verses 7 and 8 he contrasts what Jesus means to believers with what He means to disobedient people who did not receive Him as precious.

Peter tells us that now those who have received Him and His Word are:

a chosen generation – privileged and called to obedience a royal priesthood – fulfilling a role that previously only a select few could a holy nation – dedicated to God’s will and service His own special people – we acquire a new value because we are owned by God

These wonderful privileges are given that we might “proclaim the praises of the One who has called us out of darkness into his marvellous light.” Once we were not a people of God but now we are, once we had not received God’s mercy but now we have.

Peter portrays the church as a living, spiritual temple and each believer as a living stone and Jesus as the foundation and cornerstone. Paul portrays the church as a body with Jesus as the head and every believer as a member (see Ephesians 4:15, 16). Whilst the pictures may be different they both emphasise community.

Living before the world (11 -12)

Peter here makes an impassioned plea to his readers regarding their conduct. As those who are passing through this world (by implication journeying to somewhere better) they are to abstain from “fleshly lusts” which damage their souls. They should ensure that their conduct is seen as honourable by the Gentiles they live amongst. “Fleshly lusts” do not just encompass sexual immorality but as we see from Galatians 5:19 – 21 include such things as jealousy, anger, sorcery, dissent and so on. There is an expectation that they would be spoken about as evildoers by others, they would be slandered. However if they live good lives then these slanders will be seen as false and God will eventually be glorified through their conduct. This may remind us of Jesus’ words in Matthew 5:16 “In the same way, let your good deeds shine out for all to see, so that everyone will praise your heavenly Father.”

In the Roman world Christians were accused of a number of practices that would encourage people to hate them. These included:

immorality (because of the agape love feasts they held) cannibalism (a misunderstanding regarding communion, body and blood) damaging trade (see Acts 19 in Ephesus) breaking up families (see Luke 14:26) turning slaves against their masters (teaching equality in Christ) disloyalty to Caesar (Christians would only submit to one Lord)

Despite these rumours and accusations their lives and good deeds would shine in the darkness.

Questions:

1. Look at verse 2. Would you say Peter is talking more about an attitude, an action, a technique, or all three?

2. In verse 12, look at the command given and at the result we are to aim for. Since this result is set in the future how can we know how well we are obeying this command?

3. Read Romans 12:1-2 and 13:14. How might Paul have enlarged on Peter’s exhortation in verse 11?

1 Peter Chapter 2

Submission to government (13 – 17)Having written of our duty to live righteous, blameless lives before the world Peter turns his attention to the attitude we need to have regarding government. Peter takes the view that all rightful authority ultimately derives from God. It is therefore necessary for Christians to submit to the authority of the government. Submission is an act of faith.

Peter is perhaps thinking of Jesus’ response in Matthew 22:21 to the question regarding the paying of tax to Caesar. There is also a similar teaching found in Romans 13:1 – 7 where Paul asserts that those governing nations were sent by God and those who live righteous, honourable lives should have no fear of the government. In 1 Timothy 2:2 believers are encouraged to pray for kings and all in authority.

We must remember that Peter and Paul were writing at a time when the expected ordering of the state was on authoritarian lines. There were few nations where there was an element of democracy in government. The norm was government “of the people” but little expectation of “for the people, by the people”.

This passage begs the question if there is ever a time when believers should disobey their government. We must remember that our ultimate submission is to God’s will and ways. When the government blatantly disregards God there may be a case for invoking the requirements of our higher authority. Today we may still be good citizens and protest in a way that was completely outside the capacity for first century Christians. We may protest in ways permitted by society.

Peter reminds them that they must use the freedom God has given them to do good, to live in such a way that critics will be silenced. They should not use their freedom to do things that would be seen as vices (see Romans 6:14–22, Galatians 5:13). Christian freedom is always conditioned by responsibility.

Verse 17 looks like an early Christian slogan, a succinct summary of Christian duty:

Honour all men – a radical teaching in a time when approximately 60 million people were slaves in the Roman Empire. For our time this impacts on how we view every person, not as things or numbers but as people God has created and loves.

Love the brethren – within the Christian community the honour we bestow on all men should go further, we are called to love one another (see John 13:34, 35). Unity amongst the brethren is honoured and blessed by God (see Psalm 133:1).

Fear God – a reverence for God should underpin our relationship with Him (Proverbs 1:7). When God is placed in His rightful place our other relationships will come into fruitful order.

Honour the king – bearing in mind who was the Roman Emperor at the time (Nero) this is a statement that is quite amazing.

Submission to masters (18 – 25)

In Peter’s day much of the church was made up of slaves or servants. In Roman society almost all work was done by slaves. This included not only menial tasks but also skilled work such as teaching. Peter uses the word “oiketai” which describes household servants rather than the usual word for slave (“doulos”) but his teaching would be consistent for both classes.

Slaves and servants had no legal rights. They were treated under law as things, possessions or chattels rather than as people. Many, however, were treated very well sometimes almost as part of the family, loved and trusted. Despite this they were still regarded as things.

The message of Christianity that all men were equal before God and all were to be treated with respect and justice was seen as revolutionary in Roman society. There was the possibility that a slave might have a leadership position in the church when his master was a member. It is recorded that one of the early bishops in Rome itself (Callistus I) was a slave. It is also recorded that a noblewoman (Perpetua) and a slave girl (Felicitas) were martyred hand in hand in Carthage in around 203.

The challenges to society were therefore immense and Peter seeks to bring guidance to both masters and slaves. He sought to ensure that Christian slaves would show the world that their faith inspired them to do an honest day’s work rather than make them unhappy rebels. Nowhere does he encourage an end to the slave system. To have done so at the time would have brought the whole of Roman power on the heads of the early church. Slave rebellions were always ruthlessly crushed by the state. It would take many centuries before the church would campaign for the abolition of slavery.

Some employers or master may well have been fair (and hopefully Christian ones would certainly be!) but the reality was that some were harsh and cruel. What attitude should a Christian slave have? Peter points them to Jesus’ example as He endured suffering. If they were to endure hardship they were going through what He had already gone through. He reminds them of the atoning work of Jesus as He bore our sins. Three significant points are emphasised:

Jesus is seen as an example of unjust suffering Even when while being unjustly punished He did not retaliate His suffering results in healing and the removal of our sins

As they respond as He did, righteously, their lives may lead others to God’s offer of salvation.

Peter reminds them that once they were lost and wandering but now they had come to the “Shepherd and Overseer” of their souls. These descriptions of God remind us of the care and protection that God offers to all who will turn to Him. The word translated overseer or bishop (“episkopos”) has a number of varied meanings including governor, protector, guardian or director. As William Barclay writes: “God is the Shepherd and Guardian of our souls. In His love He cares for us; in His power He protects us; and in His wisdom He guides us in the right way”.

Questions:

1. Look at the command in v 13 and discuss how fully you think Christians are obeying this teaching today?

2. In v 16 notice what Peter tells us not to do. In what ways would you say Christians are most in danger of doing this?

3. Which verse in this chapter do you think God wants you to understand best?

4. Why doesn’t the Bible condemn slavery?

5. What healing comes from Jesus’ wounds?

1 Peter Chapter 3

Wives and husbands (1 – 7)

We must take great care with this passage which has potential for problems and dissension if we ignore its context within the letter and within the society and culture in which it was written. Sadly too often the church and men have used this passage (especially verses 1 & 2) to excuse abuse and the denigration of women. We have to beware of the problem of reading and hearing this passage today in a way that was never intended.

Peter is continuing his theme or principle of teaching that denying sin and conducting ourselves with holiness will lead to others being won to Christ on the basis of our behaviour and not just our words. In chapter 2 he addressed this issue regarding our relationship with governmental authorities and the slave/master relationship. Now he extends this to wives and husbands. His injunction to wives to submit, especially to those who have non-believing husbands, is similar to the injunction he made to slaves in chapter 2. He calls them to be respectfully deferential to their husbands. In this Peter sees that there is an importance for wives to be living under the order of their husbands in the same way that all Christians live under the order of government and all slaves live under the order of their masters. Our problem today is with the fundamental abuse this text has created in the hands of too many men who have forced their wives against their wills. Some men will see this verse as a carte blanche for dominance. Many women will only see this text in any other way than how it has been practiced by abusive men. In order to help with interpreting the text correctly we need to look at what life was like for the original readers.

Peter was writing to a mixed group of men and women in Asia Minor. Some had become Christians by converting from Judaism, others had become Christians from a Gentile background (Greco-Roman society). From a Jewish perspective while women were respected and protected by law they were generally treated as inferior in most ways to men. Their world was restrictive, patriarchal and often debilitating to the development of their gifts. Women from a Greco-Roman background would have more freedom but again this was dependent on where they lived. For instance the wives of Athenian citizens had tightly prescribed lives similar to Jewish wives while women in Asia Minor often had more freedom to pursue their own interests. In places they were even able to vote and hold public office. Roman society allowed more property rights for women and encouraged more educational opportunities.

In the context in which Peter is writing his call to wives to submit is in order that can influence their non-believing husbands. He does not have in mind the restrictive submission that existed in Palestine. As Barclay says Peter calls women who are married to non – believers to silently preach through the loveliness of her life. She should be live a life of voluntary selflessness, purity and reverence.

In verses 3 and 4 Peter moves on to practical lifestyle issues that may help or hinder the influence of the gospel. He does not disallow the wearing of make up or fine clothes but counsels that an internal beauty is far more to be treasured than outward finery. Who can tell what outward beauty is anyway as each culture and time has its own prejudices. Peter’s words are similar to Paul’s in 1 Timothy 2:9-10.

Peter praises virtues that would help win over a non-believing husband. Possessing a “quiet spirit” would perhaps contrast with someone who was grumbling and cantankerous. This of course would apply equally to both women and men.

In verses 5 and 6 Peter reminds his readers of holy women of the past. Interestingly the only one mentioned by name is Sarah who did have a believing husband.

In verse 7 Peter turns to the husbands. He encourages them to be considerate and respectful towards their wives. There is no room for abuse if those words are obeyed. Where Peter refers to women as the “weaker vessels”, he is not referring to spiritual weakness but rather to their physical weakness. He refers to women and men as being “heirs together of the grace of life”. In doing this he raises the status of women above where they would be situated in their society. At the end of the verse there is an implied warning that if husbands do not treat their wives with respect their prayers may not be heard. Charles Bigg wrote: “The sighs of the injured wife come between the husband’s prayers and God’s hearing”.

Called to blessing (8 – 12)

Having addressed certain groups of people within the church Peter now addresses “all of you”. Seeking to maintain harmonious relations within the church he calls them to:

Be of one mind Have compassion for one another Love as brothers Be tender hearted Be courteous

He then encourages them to deal appropriately with opposition with words that reminds us of Jesus’ words in Matthew 5:44.

He backs up his words by quoting from Psalm 34:12 – 16. With this quote he reminds them that God is both omnipresent and omniscient. He will ultimately deal with any evil they may encounter as they seek to live lives that honour Him.

Questions:

1. Look at the commands in verses 1 and 7. What would you say are the likely rewards for respecting and keeping these commands?

2. If everyone in your church thoroughly understood verse 8, and had a passion for living out its truth, what kind of practical changes do you think would result?

3. From what you see in this chapter and elsewhere in Scripture, what can you reasonably expect in life if you do not obey the command in verse 9?

4. If this chapter was the only Scripture you had ever known, what would you conclude from it about biblical guidelines for marriage?

1 Peter Chapter 3

Suffering for doing good (13 –1 7)

Peter has instructed various groups with specific guidance on how to live in a world that may be hostile to believers. He now moves on to give some principles on how they can endure suffering in a way that reflects their faith. In verse 13 he encourages his readers to live good lives that will be less likely to bring persecution. He moves on to acknowledge that even when believers do live good lives they may still be persecuted. He says that if this is the case they are still blessed because they have suffered for righteousness’ sake. It is better to suffer for doing good than for doing evil. At the end of verse 14 he encourages them not to be afraid or troubled by quoting from Isaiah 8:12, a prophecy given when Judah and Jerusalem were threatened by Assyria. If their security is found in their relationship to God then they will not despair when the things of this world are taken away or fail them.

In verse 15 he says that regardless of what is going on Christians should always be ready to explain their hope in God. In defending their faith they should do so with meekness and reverence. If they do so with a good conscience then those who attack them will be put to shame. You may not be able to prevent people from speaking evil against you, but you can at least stop supplying them with ammunition. Verse 17 largely repeats verse 14 as Peter reiterates that it is better to suffer for doing good than for doing evil.

Jesus’ sufferings (18 – 22)

These verses are a slight digression to show the example of Jesus. He was a righteous man who suffered for the unrighteous at the hands of the unrighteous. However, His suffering resulting in His vindication and victory (v22). Just as Jesus suffered as a righteous man and was vindicated, so too if believers live righteously (as Peter exhorts us to do), they will be vindicated and sit with Jesus in the presence of God.

Verse 19 and 20 have been both confusing and controversial throughout the history of the church with many differing interpretations. Martin Luther wrote:”A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means.”

There are at least three main schools of thought as to what they mean (with variations to each!).

1. The descent into hell view2. The pre-existent Christ view3. The triumphant proclamation over the spirit-world view

The descent into hell view – this view says that Peter is describing the descent of Jesus into hell after His death and prior to His resurrection. The “through whom” phrase refers to Jesus in His disembodied spirit. The “spirits” refer either to the fallen angels of Genesis 6:1-4 or the spirits of those who died prior and during the Flood. The “prison” refers to the underworld. The preaching refers to a genuine offer of salvation to those who had never had an opportunity to hear the gospel. This interpretation is associated with Origen and others.

The pre-existent Christ view – this view says that Peter is describing a time when the pre-existent Christ (in the person of Noah) preached to the contemporaries of Noah with a genuine offer of salvation (see 1 Peter 1:11 where Peter says that the spirit of Christ spoke through the OT prophets). The “prison” is either a metaphor for sin and ignorance or a description of their location now. Augustine favoured this view. Another view is that the person who preached to Noah’s contemporaries was Enoch. This is based on the account found in the Apocryphal book of Enoch and the possibility of a copyist error that omitted Enoch’s name at some stage (see Moffatt’s translation of the Bible which does include Enoch’s name).

The triumphant proclamation over the spirit-world view – this view says that Peter is describing a triumphal proclamation by Jesus after His resurrection and prior to His ascension. Here again the spirits referred to may be the fallen angels of Genesis 6:1-4. The phrase “He went” refers to an ascending of Jesus rather than a descending. The preaching refers to a proclamation of victory that Jesus announced over the spirit world as He ascended to the right hand of God. Some believe that after His resurrection Jesus went into Hades (the place of the dead containing both righteous and unrighteous) and led out the righteous who had died prior to His coming to take them to heaven. Now that He has done this anyone who is saved does not spend time in Hades but goes straight to heaven when they die.

Note that within each of these three main views there are various alternative viewpoints. A definitive interpretation is probably impossible – as Luther said! Note also that in all the views whilst there is a preaching (of what we are not certain) there is no mention of a response from the hearers. There is not a case being made for a second chance of salvation after death.

Baptism – the mention of Noah and the fact that those on board the ark were spared brings Peter to a point where he sees their salvation as a symbol, shadow or antitype of water baptism. He does not say that baptism saves us. He is saying that the God who saved Noah will also save us. He is speaking of the new life we have through the resurrection of Jesus. Baptism is an outward sign that marks the putting off of the pollution of sin and the beginning of our new life in Christ.

Peter finally reminds us where Jesus is now. He is seated at the right hand of God in heaven. Now all powers and authorities are subject to Him.

Questions:

1. Why should we be gentle and respectful towards unbelievers?

2. Does baptism save us?

3. In v 17 notice the statement about which kind of suffering is “better”. Why do you think this kind of suffering is “better”?

1 Peter Chapter 4

Our sufferings (1 – 6)

Having described Jesus’ sufferings and vindication Peter now exhorts his readers to be imitators of Jesus. Having this attitude towards suffering for righteousness’ sake will have a purging effect that will help them to be disciplined as they seek to do the will of God. He reminds them that they have already spent so much time in the past in living ungodly lives. These lives were characterized by:

lewdness lusts drunkenness orgies abominable idolatry

He says that the society they live in think that they are odd for not living as they do. As a consequence they speak evil of the Christians. Peter assures his readers that those who speak evil of them will be judged by God for their actions. All men are judged by their actions whilst alive. The “dead” referred to in v6 are probably those believers who have already died. They have been judged for their actions (including their repentance) and were then made alive with Christ in the Spirit. All of us live in the light of Judgement day. The threat of judgement is healthy to the Christian life however unpopular it might be in our modern world. The thrust of Peter’s teaching is that no matter how much we may suffer in this life for being followers of Jesus ultimately we will be vindicated by God in the same way that Jesus was. Through every trial and temptation we can be made stronger so that we will be able to withstand the next attack.

Questions:

1. How does suffering help us to be “done with sin” (4:1)?

2. How does a person go about obeying the command given in verse 1?

1 Peter Chapter 4

Serving for God’s glory (7 – 11)

In previous sections of his letter Peter has given instructions to various categories of people within the church, here he gives some exhortations which apply to everyone. He gives these with a reminder that the time is short until the return of Jesus. The inference being that they are living in the light of God’s future and perhaps imminent judgement.

In summary he tells them to;

Pray Love one another Be hospitable Exercise spiritual gifts

When praying there is a necessity of being spiritually alert, clear minded, self-controlled. Being alert to what is happening around us and alert to what the Holy Spirit may be telling us will help us to pray more effectively.

Love for the brethren is essential for the life of the church. Here Peter says that love should be “fervent” or “deep”. There is no place for shallow lip-service to Jesus’ command for us to love one another. This is especially so in a time when the church is under pressure and facing persecution (as it was when Peter was writing). When times are hard it is easy to focus on our own needs and forget the needs of our brethren. That is why Peter tells them to work at it fervently.

Peter states that by having love for one another it may “cover a multitude of sins” (quoting Proverbs 10:12). We often hear this phrase used but what does it mean? In this context it probably means that a community that loves one another is able to forgive one another more readily when minor problems or issues emerge. Alternatively it may mean that when we love one another God forgives us some of our other sins.

Hospitality can be seen as an example of a practical allocation of loving one another. Peter adds that they need to be hospitable “without grumbling”. This speaks of our heart attitude in welcoming and providing for others. Anyone can appear to be hospitable yet behind the smile it is done grudgingly. The heart should be the same as the act – genuine.

Peter echoes Paul’s teaching that everyone has been gifted by God in some way (see Romans 12:6-8, 1 Corinthians 12:8-10, 28-30, Ephesians 4;11). We are to use those gifts for the building up of the body as a whole. We must use the gifts we have been given in a context of loving one another, there is no place for boastfulness.

Peter concludes this section with a doxology, a short prayer of praise to God. God glorifies Himself through His Son and the Son is at work in the prayer and loving ministries of the church.

Suffering for God’s glory (12 – 19)

The subject of suffering is never far from Peter’s mind when writing this letter. In verse 12 he says that they should not be surprised at the suffering they are experiencing. It is no new thing for God’s righteous people

to face suffering and persecution from the world. He tells them that they should in fact rejoice because they are sharing in the suffering of Christ. Their lives are sharing the pattern of Jesus’ life. In their suffering believers develop a special bond with the Lord (see also Colossians 1:24).

If they are able to rejoice in their sufferings they will be preparing to be overjoyed when Jesus’ glory is revealed. His glorious appearing will vindicate God’s people and bring them into His pure joy, peace and love (see also Romans 8:18-21).

In verse 15 Peter reminds them that the sharing in God’s glory is for those who suffer for righteousness’ sake. They will not be blessed if they bring suffering on themselves through wrong actions.

In verse 16 Peter encourages his readers not to feel ashamed if they suffer for their beliefs but instead to give thanks to God. The culture they were surrounded by had a strong honour-shame ethic. By being shunned by society the believers would suffer a loss of social and economic standing. Instead of taking the insults to heart they should see them as a blessing, to wear Jesus’ name proudly.

The reality of God’s judgement runs throughout this letter. In verses 17 to 19 Peter speaks of judgement beginning with the “house of God”. This theme has echoes in the Old Testament, for instance Amos 3:2. Some in the early church saw persecution as the first stage of the coming judgement. In times of persecution God purifies His people (see Paul’s teaching in 1 Corinthians 11:32). Peter then tellingly asks that if suffering comes to those who know the love of God what will it be like for those who do not know Him. He quotes from Proverbs 11:31, how much worse will it be in the time of God’s judgement for the unrighteous.

He concludes by saying that those who suffer by the will of God should commit themselves to Him by living righteous (good) lives. He encourages them by reminding them that God is a faithful Creator.

Questions:

1. What would you say is an especially good starting point for applying v10 more effectively in your life?

2. Which commands in this chapter would you say are the easiest for most Christians to obey? Which are the easiest to disobey?

3. Compare verses 10 & 11 to the following passages and summarize what you think are the mpst important principles on this subject:

Romans 12:3 – 8

1 Corinthians 12:1 – 31

Ephesians 4:3 – 13

1 Peter Chapter 5

Shepherd the flock (1 – 4)

Having spent a considerable time exhorting the churches to live faithful lives against the backdrop of persecution Peter now moves to a series of exhortations and remarks. In this first section he addresses himself to “the elders” in the church. Our first question must be “who are they?” It is possible that they were household heads who enjoyed senior status in the early house churches that existed at the time. It is also possible that the early church had already developed a system of authority and care with established elders and deacons who served the church.

Peter refers to himself as a “fellow elder”, a statement of modesty on his part as he is an apostle. He knows the pressure that they are under and wants to identify with them in the difficult task they face in leading the church. He witnessed the sufferings of Jesus, had suffered himself for serving Jesus but also knew the assurance of the future glory that serving Jesus would bring. As Jesus was vindicated by God for all His suffering so would all who have suffered for His sake.

He encourages the elders to oversee God’s flock. The metaphor of God’s people being his sheep who are cared for by “shepherds” is a familiar one in both the Old and New Testaments. God Himself is the Great Shepherd of His people and He appoints people to act as shepherds on His behalf . Many scriptures allude to this relationship including :

Psalm 23 – the Lord’s relationship with DavidIsaiah 40:11 – God as the Shepherd of IsraelJeremiah 23:1 – 4 – Israel’s corrupt shepherds will be replaced by good shepherdsEzekiel 34:1 – 10 – God will rescue His people from selfish shepherdsZechariah 11:4 – 18 – a caring shepherd is replaced by a worthless, uncaring shepherdMatthew 9:35 – 38 – Jesus appoints new shepherds for His peopleJohn 10:1 – 18 – Jesus is the good shepherdJohn 21:15 – 17 – Peter is to be a shepherd

Peter exhorts his fellow shepherds to tend the flock that God has appointed to them. This may be the house group they are responsible for or a larger number of believers. He goes on to list, in contrasting pairs, some examples of what shepherding should and should not involve. Their ministry of serving churches was:

Not to be To beNot because you must But because you are willing, as God wants

you to beNot greedy for money But eager to serveNot lording it over those entrusted to you But being examples to the flock

Like Paul when he teaches on the qualifications for early church leaders there is an emphasis on character rather than charisma. They are to serve the church gladly, not looking for monetary gain. They should set an example to the flock leading by example rather than relying on authoritative domination.

He reminds them of the reward they will receive from the Great Shepherd (Jesus) when He appeared. They will receive an unfading crown of glory for their faithfulness as shepherds of God’s flock. Until He appears they are to serve because of God’s call and the joy that comes from doing His work.

Submit to God, resist the devil (5 – 11)

In verse 5 Peter turns his attention to other groups within the church. He instructs younger people to be humble and submissive towards the elders within the church. Then he tells them “all” that they should also have respect towards each other. Peter reminds them of Proverbs 3:34 “God resists the proud but gives grace to the humble”. Within the church our relationships should be based on mutual respect and submission.

In verse 6 Peter continues his theme of humility. He says that in due time God will exalt those who have lived with humility. God has a “mighty hand” that is able to accomplish this. The phrasing is perhaps reminiscent of the descriptions of God’s working deliverance in the time of Exodus. Peter reminds them in verse 7 that God cares for them and that God’s care is strong enough for all of their needs. In submitting to God’s will and enduring suffering for the sake of Jesus, we are undergirded with the knowledge that God cares about and loves us.

In verses 8 and 9 Peter exhorts his readers to stand firm in the face of the Devil’s attempts to destroy them. These verses from 5b through to 9 are very similar to James 4:6-7, 10 which deal with the same themes of humility and resistance in the face of the enemy’s attacks. We are to stand firm in the faith when we are attacked by the Devil. Christians resist the Devil by refusing to succumb to his temptations to deny God and to become faithless and fearful in the face of suffering. Peter reminds them that they are part of a worldwide brotherhood of believers who can stand together strongly with the faith God has given to each one.

In verse 10 and 11 Peter begins to end his letter with a note of prayer. He reflects that the God they serve is a God of “all grace”. This means He is merciful and forgiving. He has brought them into relationship with Himself through no merit of their own; He has chosen them (1:1-2) to make them His people (2:9 -10) and promises His protection (1:3-8). He has called them to His eternal glory. They will be with Him eternally and praising Him forever. For a time they may suffer but their eternal reward is assured. They can draw strength from God in their present sufferings. He ends with a verse of praise and adoration.

Farewell and peace (12 – 14)

Peter concludes the letter in a similar way to the ending of other letters. He mentions Silas (or Silvanus) as one who helped with the letter. It is not clear whether Peter is referring to him delivering the letter to them or if he was Peter’s amanuensis. This may be the Silas who accompanied Paul on his second missionary journey and is also mentioned in 2 Corinthians 1:19, 1 Thessalonians 1:1 and 2 Thessalonians 1:1.

Peter’s intention has been to exhort and encourage his readers. They are to stand firm in the “true grace of God”, the truthfulness of the gospel that he and others have preached to them. They are to stand fast for the gospel and resist the temptation to surrender under the pressure of suffering.

Early tradition established that Peter wrote his letter from Rome. He uses the name Babylon for his location. Biblically Babylon is often used to represent any city or system that stands opposed to God. In Peter’s day it was pre-eminently Rome that stood opposed to God’s people and will. Conceivably Peter could have been writing from the actual city of Babylon. At this time Babylon was a centre of Jewish scholarship, the great commentary on the Jewish law is known as the Babylonian Talmud. Both Calvin and Erasmus believed that it is the actual city that Peter was located at. However there is no tradition of Peter having ever visited Babylon whereas it is commonly known that Peter was in Rome.

There is a further city called Babylon in Egypt near Cairo. Traditionally the Church in Alexandria in Egypt was founded by Mark. There is no tradition of Peter visiting this area.

The translation of “she who is in Babylon” has usually been ascribed to the church in Babylon but some have also believed that the “she” refers to Peter’s wife who accompanied him on missionary journeys (see 1 Corinthians 9:5). Although we never know her name from scripture she was probably well known within the church and the early church father Clement of Alexandria wrote in his book Stromateis that she was martyred as Peter watched .

Peter sends his final greeting to them along with a greeting from Mark. This is probably the Mark who wrote the gospel although it is possible that it as an actual son of Peter. He encourages them to greet one another with a kiss of love. This was a standard form of greeting in the Roman world but had been developed by the early church as a strong sign of commitment to one another. It was often the practice at communion, baptism and even when facing death that this action of love and commitment would take place. He then blesses them with the peace of God. With all of the difficulties they faced their need of God’s peace was very real.

Questions:

1. In your own words, how would you summarize the guidelines for church leadership given in verses 1 – 3?

2. In a typical day, how often would the command in verse 7 offer useful and timely guidelines for your immediate situation?

3. How do we resist the devil (see also James 4:7)?

4. How would you complete the following sentence as a word of advice to growing Christians?

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