EXPOSITION OF 1 PETER —
INTRODUCTION

OUTLINE

(Frank E. Gaebelein, The Expositor’s Bible Commentary,
Vol. 12, Regency Reference Library, Grand Rapids, 1981.)

 I.                  Salutation (1:1-2)

II.             The Privileges and Responsibilities of Salvation (1:3-2:10)

A.    God’s Plan of Salvation (1:3-12)

1.      The praise of God for salvation (1:3-9)

2.     The prophecy of salvation (1:10-12)

B.     The Lifestyle of Salvation (1:13-25)

1.      The Life of hope and holiness (1:13-16)

2.     A life or reverence before God (1:7-21)

3.     A life of love (1:22-25)

C.     Growth in Salvation (2:1-10)

1.      Growth through the pure milk (2:1-3)

2.     Participation in the temple and priesthood (2:4-10)

a.      Christ the Rock and the Christian living stones (2:4-8)

b.     The nation of priests (2:9-10)

III.         Christian’s Submission and God’s Honor (2:11-3:12)

A.    The Noble Life and God’s Glory (2:11-12)

B.     The Duty of Christian Submission (2:13-3:7)

1.      The submission to civil authority (2:13-17)

2.     The submission of slave to master (2:18-25)

a.      The submission of household slaves (2:18-20)

b.     The example of Christ’s submission (2:21-25)

3.     The submission of Christian wives (3:1-6)

4.     The obligation of Christian husbands (3:7)

C.     The Call to Righteous Living (3:8-12)

IV.             The Suffering and Persecution of Christians (3:13-5:11)

A.    The Blessing of Suffering for Righteousness (3:13-17)

B.     The Pattern of Christ’s Suffering and Exhalation (3:18-22)

C.     Death to the Old Life (4:1-6)

D.    The Life for God’s Glory (4:7-11)

E.     Consolations in Suffering (4:12-19)

F.     The Shepherd’s Suffering Flock (5:1-4)

G.     Humility and Watchfulness in Suffering (5:5-9)

H.    The Sustaining Grace of God (5:10-11)

V.                 Final Words (5:12-14)

A.    Silas’ Role Writing the Letter (5:12)

B.     The Greeting From Babylon (5:13)

C.     A Final Exhortation and Prayerful Wish (5:14)

 SUMMARY

(The Complete Biblical Library, Springfield, Missouri, 1986,  pp. 503-510)

Peter is often referred to as the apostle of hope, Paul the apostle of faith, and John the apostle of love. In his epistles Peter addressed particular problems, as did Paul and John. Together these apostles dealt with the entire spectrum of the Christian faith.

Peter’s epistles contain a wealth of doctrine and encouragement. The flow of 1 Peter is smooth and even; 2 Peter is somewhat more uneven. In many ways the differences in form and style remind one of the differences between Paul’s epistles to the Romans and Galatians. First Peter is didactic and gives warning. Second Peter is quite polemic. Nonetheless, in both letters the predominant concern is the care of the believer.

CANONICITY

Christians of the First Century were actively engaged in determining the authenticity and apostolicity of the epistles. Peter’s first epistle satisfied the two main criteria for acceptance as Holy Scripture: It was apostolic and it had since the outset been accepted as Holy Scripture by the Early Church.

It is among the best attested documents in the New Testament. The first witness to its authenticity comes from the Bible itself. Peter himself referred to it when he used the words “second epistle” (2 Peter 3:1).

According to the church historian Eusebius of Caesarea the epistle was commonly regarded as genuine. Some believe there is an echo of 1 Peter in 1 Clement (ca. A.D. 96), Ignatius (ca. A.D. 110), the Shepherd of Hernias, and the Epistle of Barnabas. Papias (A.D . 125) also used 1 Peter. From that same time (A.D. 125) there are probable allusions to 1 Peter in Polycarp. Other Second Century writers also appear to refer to the letter and ascribe it to Peter the apostle (e.g., Basil [125], Theodotion [160],and Irenaeus [180]).

AUTHORSHIP

Peter, the apostle of Jesus Christ, introduced himself as the author (1:1). He asserted his apostolic authority and claimed equal status with the leaders of the Church by describing himself as “also an elder” (5:1). When he admonished those guarding the “flock” of God, his words implied that such action was his duty‑a reminder of the pastoral calling given to Peter by the Lord following His resurrection (John 21:15‑17).

One interesting feature is that the words used to describe the sufferings of Christ correspond more closely to Mark’s Gospel than to any of the other Synoptics. It is a well‑known and ancient tradition that Mark relied on Peter as his principal source.

There is a striking similarity between the sermons and speeches of Peter recorded in the Book of Acts and his words in the epistle. Related to this is the consistent understanding that the Christ‑event was the fulfillment of Old Testament prophecies (1 Peter 1:10,12; cf. Acts 3:18‑24). Further, both relate that God makes no distinction between people (1 Peter 1:17; cf. Acts 10:34) and that Christ is the stone rejected by the builders (1 Peter 2:7,8; Acts 4:10,11). Finally, there is similar importance attached to the name of the Lord (1 Peter 4:14,16; cf. Acts 3:6,16; 4:10,12; 10:43).

Suffering is a central theme in 1 Peter, especially the suffering of Christ. It is interesting to compare what the letter says with what Peter said as reported in the Gospels and Acts. The Gospels relate that Peter resisted the fact that Jesus had to follow the way of suffering (Matthew 16:21f.). However, in the Book of Acts, a focal point of Peter’s preaching is that “Christ should suffer” (3:18; cf. 2:23). In his first epistle Peter equated “suffering” with “the death of Christ.” He described himself as a “witness of the sufferings of Christ” (5:1). He wrote that Christ was “put to death in the flesh” (3:18), but his tendency was to emphasize the suffering aspect of that death (cf. 2:21; 3:18; 5:1). He stressed the fact that the prophets “testified beforehand the sufferings of Christ” (1:11).

The epistle indicates that believers are to share in these sufferings; it is the way to glory (4:13). They are to enter this glory “after that ye have suffered a while” (5:10; cf. 1:6,7). Peter was a man traveling in the shadow of the Cross. Like his Master, he knew a cross awaited him at the end of his journey. Peter differed in this respect from his fellow apostles. During most of their apostolic service their personal hope was for the return of Christ. Of John it was said: “that disciple should not die” (John 21:23). Paul could say that he did not wish to be unclothed, but clothed with his heavenly dwelling (2 Corinthians 5:4). He felt it better to remain until the coming of the Lord than to die a natural death. He could say: “We which are alive and remain unto the coming of the Lord” (1 Thessalonians 4:15). But paradoxically, the very one known as the apostle of hope could not entertain a personal hope that he would escape death. Peter knew he would glorify God through his death (John 21:18,19); he also knew it would not be long in coming (2 Peter 1:14). It was the Peter who approached the day when he would be led where he did not want to go who wrote these epistles.

After he met Jesus, Peter’s life fell into three sections: (1) the years when he accompanied Jesus; (2) after the Resurrection, until he left Jerusalem‑during this time (ca. A.D. 45‑48), he was the major leader of the Church (Acts 112); (3) very little is known of the third period during which he was one of the pillars of the Church until his death (Galatians 2:9). The legacy of these two letters are the apostle’s last will to Christianity.

RECIPIENTS OF THE EPISTLE

The epistle is addressed “To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia” (1:1, NIV). These words indicate the initial readers lived in the Roman provinces in the northwestern section of Asia Minor. The term “strangers” is understood by some to refer to Christian Jews of the Diaspora. Others regard the term as a symbol for the believer’s status as a “stranger” in the world. Many references in the epistle indicate that the latter interpretation is preferred. For example, formerly believers lived in ignorance (1:14) and shared in abominable idolatries (4:3). Perhaps the most vivid illustration is that they were formerly “not a people” (2:10). Most likely the churches that received the letter were of mixed, Jewish‑Gentile congregations.

Apparently the believers were facing strong harassment from outsiders. Peter used the terms “suffer” or “suffering” no less than 16 times. Although the outsiders had slandered the believers as evildoers, there is no evidence that this was a state‑sponsored persecution. The authorities were not seen in a hostile light but rather as a police force to punish the evildoers and praise those who did well. Evidently the Christians were still being protected by the authorities (2:13‑17), but the opposition was beginning. Peter wrote to encourage his brothers and sisters (cf. Luke 22:32).

TIME AND PLACE

The closing words of the epistle (5:13) indicate that it originated in “Babylon.” If this is to be taken literally, it probably refers to Babylon on the Euphrates. There was a Roman military outpost in Egypt with this name, but it is unlikely that this obscure defense post was the place referred to by Peter. In Mesopotamia there was an ancient, rather large Jewish settlement, and even though the city of Babylon was largely destroyed, some Jews still lived in this region. It would not be out of the question to assume that Peter, the apostle to the Jews, had visited this place. If his letter originated here it would account for the east‑to‑west listing of regions in the opening greeting.

SURVEY AND STRUCTURE

As we find in Paul’s writings, there are distinct teaching portions and encouragement sections in 1 Peter. In the first section (1:1 to 2:11), doctrinal matters are presented. The remainder of the letter is devoted primarily to practical admonition and advice. Nonetheless, there is no truly sharp distinction between teaching and advice. Peter described his writing as an encouragement and a testimony (5:12). Doctrine is the basis for encouragement and admonition. Because God has begotten us again (1:3), we should live holy lives “as obedient children” (1:14‑17). Believers are to follow Christ’s example, walking in His footsteps (2:21). Because Christ took our sins, we are to be dead to them (2:24). The thought of reward can be motivation to holy service (5:2‑4). Thus the Christian is to seek God’s acceptance.

The strong emphasis on humility and submissiveness was virtually at odds with the Greek notion of human dignity. The manner in which good works are portrayed in this epistle did not coincide with either Jewish or Greek thought. It is a unique Christian ethic, modeled on Christ’s example presented in this epistle.

Because teaching and advice are so interwoven, it is not easy to distinguish a clear‑cut structure or outline. Interpreters have used their own points of view and different thematic interests to create a structure. Many are useful and insightful; many are similar. One should not force the epistle into some rigid arrangement. However, the following outline should be helpful in seeing the main content:

I.                  Salvation in Christ (1:1‑2:10)

II.             The Conduct of the Christian (2:11‑3:12)

III.         The Sufferings of the Christian (3:13‑4:19)

IV.             Final Encouragement (5:1-5-14)

THE THEOLOGY OF PETER

Since Peter was one of the closest followers of Jesus during His public ministry, it is reasonable to assume much of what he wrote echoes the teaching of the Lord. At the same time there is a strong undercurrent of Pauline theology. This suggests that during the apostolic period much of the teaching was shared by the body of Christ as a whole (cf. Galatians 2:lff.). There is a significant amount of theology in 1 Peter. In this Overview only the main points can be mentioned.

(1) The Trinitarian View of the Godhead

The epistle opens with a clearly expressed faith in the Trinity: “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ” (1:2). The great trinitarian doxology of 1:3‑12 delineates the role of each of the three Persons of the Godhead in salvation. These verses give one of the clearest trinitarian statements in the New Testament.

(2) God the Father

Peter used the phrase “God the Father” (1:2) in much the same way John’s Gospel speaks of God as “Father” in the absolute sense, i.e., as a member of the Godhead. This is markedly underscored in 1:3: “the God and Father of our Lord Jesus Christ.” Here faith in God is linked to Christology. The God preached by Peter is the One who beforehand spoke through the prophets and who anticipated the coming of Christ (1:10,11). In these last times God the Father has revealed himself in the Son (1:5). God is the “faithful Creator” (4:19). He is holy and expects holiness from His people (1:15). He judges without respect of persons (1:17). Believers have been brought “to God” and into right relationship with Him through the suffering and death of Christ (3:18). It is through Christ that believers have faith in God, and this faith means hope in God for eternal glory (1:21).

(3) Christology

Peter’s theology is fundamentally Christological. It is so comprehensive that it covers virtually every main element of the New Testament’s teaching about the person and work of Christ. First Peter includes most of the major soteriological (doctrine of salvation) and eschatological (doctrine of last things) teachings as well. Within this brief letter the apostle Peter emerges as one of the great teachers of the Christian faith. The following can be mentioned.