1 Peter — Introduction & Outline

The author identifies himself as the apostle Peter (1:1) and an eyewitness to Christ's ministry (1:8; 2:23; 5:1). The early church accepted this testimony and it is validated by other evidence. First, there are strong parallels between expressions in the epistle and Petrine sermons in Acts (Cf. 1:20 and Acts 2:23; 2:7-8 and Acts 4:10-11; 4:5 and Acts 10:42). Also, Peter was fond of referring to the cross of Christ with the Greek word xylon or "tree" (2:24; Acts 5:30; 10:39). Furthermore, Peter is the only New Testament writer to refer to church elders as "shepherds" (5:2), terminology used only by Christ in His commissioning of Peter (John 21:16).

This evidence should overwhelm any objections to the authenticity of the letter. Still, some critics have questioned Petrine authorship on the claim that the Greek used is too polished for an unschooled fisherman from Galilee (Acts 4:13). But the reference in Acts 4 is to laymen or men untrained in rabbinic tradition, not to illiteracy. Peter's widespread travels show he must have been proficient in the common languages. Besides, others like Matthew, Mark and James wrote skillfully in Greek though they resided in Palestine. Finally, Peter's Greek went through a secretary, Silvanus (or Silas, 5:12), who was himself a Roman citizen (Acts 16:36-37) who traveled much with the apostles. Therefore, evidence remains on the side of Peter as author.

Peter is a prominent personality in the gospels and Acts. The Galilean fisherman was an early follower of Jesus Who changed his name from Simon to "Cephas", or "Peter", a Stone (John 1:40-42). Peter played a central role in the early spread of Christianity and was a leader of the early church. He was designated the apostle to the Jews (Gal. 2:9), but also ministered to Gentiles being the first to preach the gospel to them (Acts 10:34-48; Gal. 2:12). Peter fades off the record of Acts after the Jerusalem Council (Acts 15), though a reference in 1 Corinthians 9:5 mentions him as one who traveled with his wife. Tradition says he ministered in Rome for the last decade of his life and was martyred there by upside down crucifixion under Nero in A.D. 67. Jesus had alluded to his violent death in John 21:18-19.

Peter had to write the epistle before the death of Nero in A.D. 68 if tradition is correct that he was martyred under him. The most likely date is at the outbreak of the Neronian persecution in A.D. 64 or shortly before. The suffering of the Christian readers has not been underway for long and more appears imminent (1:6, 4:12,17-19; 5:9). There is no indication in the epistle that any had actually suffered martyrdom. Rather, there is a growing and widespread hatred of Christians (3:15-16; 4:4; 5:9).

The place of origin is designated "in Babylon." Some who take this literally claim Peter wrote from the city of Babylon in Mesopotamia. This view was popularized during the Reformation as a probable Protestant polemic against Papal claims. But there were few Jews in the small city of Peter's time and no record of a church there. Most believe that "Babylon" is a cryptic reference to Rome as the central city of power, vice, and idolatry. Besides, the tone of 5:13 is highly figurative: Peter refers to Mark as "my son" and the Christian community as "she who is in Babylon". Furthermore, Peter's companion, Mark (5:13), was in Rome during part of

Paul's imprisonment (Col. 4:10). Tradition has always supported Rome as the place of writing in as much as it was Peter's last residence.

Peter writes to "the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1:1) and generally, to "all who are in Christ Jesus" (5:14). The letter is intended for circulation among these Christians scattered throughout the Roman province of Asia Minor. That they are organized churches is indicated by the directions in 5:1-4 to elders. The readers are made up of Jews and Gentiles. Jewish readers would identify with the term in the address "Dispersion", or "diaspora", from their past dispersion. Peter's comment about appropriate conduct "among the Gentiles" (2:12) also speaks to Jews. It is not surprising that Peter, the apostle to the Jews, should write to Jews. But the majority of the readers appear to be Gentiles. They had a former ignorance of Christ (1:14) and once "were not a people" of God, but now are a "chosen generation, a royal priesthood, a holy nation, His own special people" (2:9-10). Their behavior is now different from what characterized their past as Gentiles (4:3-4). The general thrust of the letter, however, does not distinguish between Jew and Gentile, but rather is to "all who are in Christ Jesus" (5:14).

Peter has learned of the growing opposition and some persecution of Christians in Asia Minor. His letter is a response to these Christians who need encouragement and pastoral guidance in how they should conduct themselves in hostile circumstances. Peter refers to their trials in a general way (1:6; 3:13-17; 4:12-11,16-19; 5:9-10), but also notes some specific areas of attack. It seems the readers were being accused of disloyalty to their government (2:13-17), were slandered because of refusal to join in wicked behavior (4:3-4) and were reproached for their identity as Christians (4:14-15). There is no hint of bloodshed or martyrdom, but their trials are described as "fiery" (4:12). This fits a time period at the eve or outbreak of the Neronian persecution.

The purpose of this epistle is to encourage the Christian readers to face persecution in the grace of God and respond in a manner consistent with the grace of God (5:12). Throughout, Peter uses the doctrine of their new birth and position in Christ to appeal for new conduct. His encouragement often takes the form of exhortation toward purity, faithfulness and acceptance of suffering. The epistle develops in three main sections. The readers are first exhorted to live a life worthy of their salvation (1:13-2:10). Then they are encouraged to an attitude of submission in view of their position as strangers in this world (2:11-3:12). Finally, they are exhorted in relation to their circumstances of suffering (3:13-5:11).

As early as the introduction, Peter reminds the readers of their salvation and privileged position in Christ (1:1-2). Then, in his first section, he will exhort them based on an exposition of the greatness of their salvation (1:3-2:10). Peter begins with an explanation of the nature of their salvation in Christ (1:3-12). The future benefit of their salvation is an inheritance guaranteed for them by God (1:3-5). This hope is to temper the readers in their present circumstances of trials and give them joy (1:6-9). The greatness of this salvation by grace in Christ was anticipated by the prophets and is a source of curiosity for the angels (1:10-12).

Based on an understanding of the nature of their great salvation, Peter now exhorts his readers to a new life consistent with this salvation (1:13-2:10). The primary exhortation is to live a godly life (1:13-2:3), and the most essential element of a godly life is holiness before God (1:13-21). Peter appeals for holiness on the basis of their future hope (1:13), their calling as sons to be holy (1:14-16), the preciousness of their redemption (1:17-19) and their place in God's unfolding plan of redemption (1:20-21). After holiness before God, Peter urges love for the brethren based on their new birth through the Word of God (1:22-25). Since the Word gave them birth, it is also the means of growth, so Peter continues by exhorting them to grow in their new lives (2:1-3).

The first section closes with a colorful description of the new position of believers in Christ, a portrait Peter paints as a motivation to live the godly life he has been exhorting (2:4- 10). He pictures Christians as living stones in God's spiritual house (2:4-5) of which Jesus Christ is the chief cornerstone (2:6-8). He further describes the readers in lofty terms as those now selected by God as a special people (2:9-10). The emphasis on the superlative nature of the Christian's salvation, the new life and the new position in relation to God, should encourage the readers in their present trying circumstances and motivate them to godliness. Such a life should silence charges against them by adversaries and thus prevent further persecution.

Peter has discussed the heavenly position of the readers and in view of this now exhorts them to submission in the world (2:11-3:12). He reminds them that they are "sojourners and pilgrims" in this world, and should conduct themselves honorably (2:11-12). His specific applications show that Peter has in mind an attitude of submission. First, he exhorts them to submission in civil relationships (2:13-17). If they submit to authorities, the readers will silence much of their opposition (2:15). This may imply the readers face accusations of sedition against the Roman government.

A similar exhortation is to servants to submit to their masters (2:19-21). Evidently, servants who became Christians were subject to abuse by unbelieving masters, much of which was unfair and harsh (2:18-19). Peter's exhortation is based on the commendation which comes from a good conscience and the example of Christ Who suffered under unjust persecution (2:19- 25). It should comfort Christians to know that Christ submitted Himself to God's fair judgment and was vindicated.

Peter also exhorts submission in marital relations (3:1-7). Wives, by their submission, may win their husbands to Christ (3:1-2). Their submission can be demonstrated by modest dress and a gentle and quiet spirit after the manner of past holy women and Sarah (3:3-6). The husband reflects his submission by understanding his Christian wife's position before God and treating her accordingly (3:7).

Peter's summary for Christian behavior is expressed by his exhortation to loving behavior in all relations (3:8-12). He appeals for love instead of vengeance with the motivation that such behavior is rewarded by God. It would be easy for the readers to answer false charges against them with anger and vengeance. But foremost in their minds must be their future inheritance and the example of Christ Who preceded them in suffering and vindication.

In the last section of his letter, Peter exhorts his readers specifically about their response to suffering (3:13-5:11). If the readers are faithful in righteous living they will eventually suffer for the sake of righteousness (3:13-4:6). Since they must suffer, it is blessed and better to suffer for good than for evil (3:13-17). When suffering, they should be ready to give an answer for the hope that they have (3:15). The readers can draw encouragement from Christ's example of suffering, for though He suffered unjustly, He was vindicated by resurrection and exalted to a position of victory over His enemies (3:18-22). The application drawn from this is that the readers can have the same perspective on suffering as Christ had (4:1-6). Such an identity with Christ should also mean a break from the old way of life (4:3).

Peter continues his exhortations for proper conduct in suffering by appealing for the continuation of ministry to one another (4:7-11). The Christian's anticipation of the near end of all things, including suffering, should motivate him to watchful prayer (4:7). He should also be diligent to exercise love, hospitality and his spiritual gift for the benefit of others (4:8-11).

Another appeal is made to accept suffering as normal for the Christian life (4:12-19).

Fiery trials are not the unusual, but the usual, and should be considered part of suffering for Christ (4:12-13). If anyone suffers for Christ's sake, Peter promises the blessing of the Spirit (4:14). When a person suffers as a Christian, not an evildoer, there is the assurance that God's judgment is being meted out fairly first to believers, but more severely, to unbelievers (4:15-18). This should foster trust in God so that those suffering can commit themselves to His divine justice and faithfulness (4:19).

Peter also appeals for proper conduct in the church in the midst of suffering (5:1-12).

He first addresses the elders reminding them of their duties and their reward from the Chief Shepherd to Whom they are accountable (5:1-4). Then he addresses church members to exercise submission to the elders and submissive humility toward each other (5:5a). God rewards the attitude of humility with grace to endure the consequences of subjection (5:5b-6). The appeal is thus to cast cares and concerns about outcome on God and let Him exercise His care for the believer (5:7). Satan is the ultimate enemy in persecution and must be resisted through proper responses and steadfastness of faith (5:8-9). A final encouragement comes through a prayer for the readers' spiritual confirmation after their short experience of suffering (5:10-11).

Peter's closing remarks (5:12-14) first remind the readers about their position and resource in the grace of God (5:12). He then extends greetings from the church in Rome and from Mark (5:13-14a). Peter ends with a benediction (5:14b).

In Peter's view, the grace of God is sufficient for his readers' trials. It is evident in their salvation, and should be manifested not only in their general conduct, but also in their response to suffering. This is accomplished by a submissive attitude toward God and others and the acceptance of their sufferings as a participation in Christ's sufferings. Christ should serve as an example to the readers of how the grace of God can be appropriated in suffering and how the one who suffers will be rewarded by God.

1. The Introduction 1:1-2

   1. The writer 1:1a
   2. The readers 1:1b-2a
   3. The greeting 1:2b
2. The Exhortations in View of Their Salvation 1:3-2:10

   1. The nature of their salvation 1:3-12

      1. The future benefit of salvation 1:3-5

         1. The description of the benefits of salvation 1:3-4
         2. The assurance of the security of salvation 1:5
      2. The present trials in salvation 1:6-9

         1. The contrasting attitudes in present trials 1:6-7
         2. The source for an attitude of joy 1:8-9
      3. The past anticipation of salvation 1:10-12

         1. The prophets inquired about this salvation. 1:10-11
         2. The prophets were aware of their ministry. 1:12
   2. The new life in view of their salvation 1:13-2:10

      1. The exhortations to live a godly life 1:13-2:3

         1. The exhortation to be holy before God 1:13-21

            1. According to our hope of the future 1:13
            2. According to our calling as sons 1:14-16
            3. According to our precious redemption 1:17-19
            4. According to our place in God's plan 1:20-21
         2. The exhortation to love the brethren 1:22-25

            1. The appeal to love the brethren 1:22
            2. The basis for love in the new birth 1:23a
            3. The means of birth by the Word of God 1:23b-25
         3. The exhortation to grow in the new life 2:1-3

            1. The hindrances to growth 2:1
            2. The appeal to grow by desiring the Word 2:2
            3. The argument for growth 2:3
      2. The motivations to live a godly life 2:4-10

         1. The building by God of a spiritual house 2:4-8
         1. Believers as the living stones 2:4-5
         2. Christ as the chief cornerstone 2:6-8
         2. The selection by God of a special people 2:9-10
3. The Exhortations in View of Their Submission 2:11-3:12

   1. The general duty in view of their position 2:11-12
   2. The duty of submission in civil relations 2:13-17

      1. The appeal to submit to all authorities 2:13-14
      2. The motivation of doing God's will 2:15
      3. The stance of liberty as God's servants 2:16
      4. The sphere of doing good to all 2:17
   3. The duty of submission in servant relations 2:18-25

      1. The appeal to submit to masters 2:18
      2. The reasons to submit when suffering 2:19-25

         1. The commendation in suffering for good 2:19-20
         2. The example of Christ in suffering 2:21
         3. The elaboration of Christ's example 2:22-25
         1. His exemplary sufferings 2:22-23
         2. His vicarious death 2:24-25
   4. The duty of submission in marital relations 3:1-7

      1. The submission of the wives 3:1-6

         1. The appeal for her submission 3:1a
         2. The purpose of her submission 3:1b-2
         3. The adornment in her submission 3:3-4
         4. The examples of submission 3:5-6
      2. The duty of the husbands 3:7
   5. The duty of loving behavior in all relations 3:8-12

      1. The appeal for loving behavior 3:8-9
      2. The scriptural motivation for this behavior 3:10-12
4. The Exhortations in View of Their Suffering 3:13-5:11

   1. The appeal concerning suffering for righteousness 3:13-4:6

      1. The experience of suffering for righteousness 3:13-17

         1. The possibility of suffering for good 3:13-14a
         2. The response to suffering for good 3:14b-16
         3. The evaluation of suffering for good 3:17
      2. Christ's example in suffering for righteousness 3:18-22

         1. The description of His suffering 3:18
         2. The effects of His suffering 3:19-21
         3. The outcome of His suffering 3:22
      3. The proper attitude in suffering for righteousness 4:1-6

         1. The call for the mind of Christ in suffering 4:1-2
         2. The motivation for this attitude 4:3-6
         1. The sinfulness of the past life 4:3
         2. The opposition in the present situation 4:4
         3. The certainty of future judgment 4:5-6
   2. The appeal concerning mutual ministry in suffering 4:7-11

      1. The call to prayerful watching in view of the end 4:7
      2. The duty of love for one another 4:8
      3. The duty of hospitality to one another 4:9
      4. The duty to minister gifts to one another 4:10-11
   3. The appeal concerning acceptance of suffering 4:12-19

      1. The proper attitude toward suffering 4:12-13
      2. The blessing of the Spirit in suffering 4:14
      3. The proper cause for suffering 4:15-16
      4. The judgment of God exercised in suffering 4:17-18
      5. The exhortation to trust God in suffering 4:19
   4. The appeal concerning church relations in suffering 5:1-12

      1. The exhortation to the church elders 5:1-4

         1. The person who exhorts the elders 5:1
         2. The duties of the elders 5:2-3
         3. The reward of the elders 5:4
      2. The exhortation to the church members 5:5-9

         1. The appeal for humility 5:5-6
         2. The appeal for trust in God 5:7
         3. The appeal for watchfulness against the devil 5:8-9
      3. The final encouragement to those in suffering 5:10-11
5. The Conclusion 5:12-14

   1. The message concerning the letter 5:12
   2. The final greetings 5:13-14a
   3. The benediction 5:14b