1 Peter: Living for Christ in a Suffering World

By Harry Uprichard

Writing to Christians facing trials and possible persecution, Peter begins his letter not with their problems but with the solution. Individually, as believers, they inherit a triune salvation where God chooses, Christ cleanses, and the Spirit consecrates. Corporately, brought from darkness to light, Christ as cornerstone both establishes and shapes them. Practically, amid adversity within society, in work, and at home, Christ’s death as atonement saves them; and his example motivates them. He is also their overseer and shepherd. Generally and potentially, suffering for righteousness’s sake means following Christ’s example of nonretaliation, setting him apart in their hearts as Lord and living for him at all times like this. Even in their fellowships, leaders and led must be diligent and humble like Christ, the chief shepherd. The Christian life is really all about Christ.

This recalls Peter’s word to Jesus at Caesarea Philippi: “You are the Christ, the Son of the living God” (Matt. 16:16). That is what First Peter is essentially about. Living for Christ in a suffering world involves believing in Christ’s atoning death and following Christ’s example, whatever the circumstances. That done, all is done.

• Language: English
• Publisher: WestBow Press
• Release date: Dec 6, 2019
• ISBN: 9781973633495

Harry Uprichard

Harry Uprichard is a retired minister of the Presbyterian Church in Ireland. He has authored: A Son is Given – Christ in Isaiah, A Son is Promised – Christ in the Psalms, A Son is Revealed – Christ in Mark and a Study Commentary on Ephesians, all published by Evangelical Press; What Presbyterians Believe published by: The Oaks; Characters in Acts, A Matter of the Heart, published by Day One and 1 Peter Living for Christ in a Suffering World published by WestBow Press. He spends his time preaching and writing. His interests include music, sport, walking and detective thrillers.

Book preview

1 Peter

Living for Christ

in a Suffering World

HARRY UPRICHARD

118502.png

Copyright © 2019 Harry Uprichard.

All rights reserved. No part of this book may be used or reproduced by any means, graphic, electronic, or mechanical, including photocopying, recording, taping or by any information storage retrieval system without the written permission of the author except in the case of brief quotations embodied in critical articles and reviews.

This book is a work of non-fiction. Unless otherwise noted, the author and the publisher make no explicit guarantees as to the accuracy of the information contained in this book and in some cases, names of people and places have been altered to protect their privacy.

WestBow Press

A Division of Thomas Nelson & Zondervan

1663 Liberty Drive

Bloomington, IN 47403

www.westbowpress.com

1 [phone]

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.

Certain stock imagery © Getty Images.

Interior Image Credit: Daniel McKee

English Standard Version Anglicised (ESVUK) The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.

THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.

Unless otherwise indicated, Scripture quotations are the author’s own translation.

ISBN: 978-1-9736-3350-1 (sc)

ISBN: 978-1-9736-3351-8 (hc)

ISBN: 978-1-9736-3349-5 (e)

Library of Congress Control Number: 2018908216

WestBow Press rev. date: 11/26/2019

Peter’s first letter was written to believers facing opposition, marginalisation and suffering in the pre-Christian world of the 1st Century. But its message is no less vital and relevant for believers in the post-Christian world of the 21st century. Dr Harry Uprichard’s splendid exposition of it combines the careful explanations of a scholar, the love for Scripture of a believer, and the practical application of a pastor. Here is a powerful tract for our times!

Sinclair B. Ferguson,

Chancellor’s Professor of Systematic Theology,

Reformed Theological Seminary,

Teaching Fellow, Ligonier Ministries.

The Lord is here using two men to guide his people in living for their Saviour within a world which both causes and experiences suffering. Peter, the writer, learned about his own sufferings and that of others, from Jesus’ teaching and personal pain. The second man in these pages is Harry Uprichard. Both theologian and pastor, he looks thoroughly at the meaning of the text and then applies it valuably to his readers. After an enriching treatment of how suffering is answered by the Triune God, seven aspects of it in the life of the Christian are practically dealt with. These pages are richly instructive and encouraging.

Rev. Professor Edward Donnelly,

Minister of Trinity Reformed Presbyterian Church, Newtownabbey,

Emeritus Professor of New Testament at Reformed Theological College, Belfast.

We are hugely indebted to Harry Uprichard for his careful and measured exposition of the text of First Peter. This volume will be of enormous benefit to those whose calling is to preach the Word as well as to Bible study leaders and all others who have responsibility for teaching the Word in a variety of settings. In addition to dealing carefully with the biblical text, the author applies its teaching in a way that is relevant and practical. I finished reading this book with a strong desire to join a Bible study group where First Peter is studied.

The Very Rev. Dr. Stafford Carson,

Minister and former Moderator of the Presbyterian Church in Ireland,

Principal and Professor of Ministry at Union Theological College Belfast,

Past Executive vice President of Westminster Theological Seminary in Philadelphia.

Contents

PREFACE

ACKNOWLEDGEMENTS

CHAPTER 1 WRITER AND READERS

CHAPTER 2 A TRIUNE SALVATION

CHAPTER 3 FATHER: REGENERATION

CHAPTER 4 SON: FAITH

CHAPTER 5 SPIRIT: REVELATION

CHAPTER 6 FATHER’S ATTRIBUTES

CHAPTER 7 SON’S REDEMPTION

CHAPTER 8 SPIRIT’S DIRECTION

CHAPTER 9 PURPOSE OF CHURCH

CHAPTER 10 BASIS OF CHURCH

CHAPTER 11 NATURE OF CHURCH

CHAPTER 12 INTRODUCTION

CHAPTER 13 CHRISTIANS IN SOCIETY

CHAPTER 14 CHRISTIANS AT WORK – 1

CHAPTER 15 CHRISTIANS AT WORK – 2

CHAPTER 16 CHRISTIANS AT HOME – 1

CHAPTER 17 CHRISTIANS AT HOME – 2

CHAPTER 18 CHRISTIANS AT HOME – 3

CHAPTER 19 CHRISTIANS AT HOME – 4

CHAPTER 20 SUFFERING THROUGH ATTACK – 1

CHAPTER 21 SUFFERING THROUGH ATTACK – 2

CHAPTER 22 SUFFERING THROUGH ATTACK – 3

CHAPTER 23 SUFFERING WITH CHRIST – 1

CHAPTER 24 SUFFERING WITH CHRIST – 2

CHAPTER 25 SUFFERING WITH CHRIST – 3

CHAPTER 26 SUFFERING WITH CHRIST – 4

CHAPTER 27 SUFFERING WITH CHRIST – 5

CHAPTER 28 SUFFERING IN AN ALIEN WORLD – 1

CHAPTER 29 SUFFERING IN AN ALIEN WORLD – 2

CHAPTER 30 SUFFERING IN AN ALIEN WORLD – 3

CHAPTER 31 SUFFERING IN AN ALIEN WORLD – 4

CHAPTER 32 SUFFERING IN LIGHT OF CHRIST’S COMING – 1

CHAPTER 33 SUFFERING IN LIGHT OF CHRIST’S COMING – 2

CHAPTER 34 SUFFERING FOR BEING A CHRISTIAN – 1

CHAPTER 35 SUFFERING FOR BEING A CHRISTIAN – 2

CHAPTER 36 SUFFERING FOR BEING A CHRISTIAN – 3

CHAPTER 37 SUFFERING AND LEADERSHIP – 1

CHAPTER 38 SUFFERING AND LEADERSHIP – 2

CHAPTER 39 SUFFERING AND MEMBERSHIP – 1

CHAPTER 40 SUFFERING AND MEMBERSHIP – 2

CHAPTER 41 SUFFERING AND MEMBERSHIP – 3

CHAPTER 42 SUFFERING AND MEMBERSHIP – 4

CHAPTER 43 SUFFERING AND MEMBERSHIP - 5

BIBLIOGRAPHY

Preface

Peter’s first letter is about living for Christ in a suffering world. The churches to whom Peter wrote were facing trials of various kinds, perhaps even persecution. Peter begins not with posing the problem but with savouring the solution. Individually, believers were heirs of a triune salvation: chosen by God the Father, through sanctification by God the Spirit, for cleansing by God the Son. Corporately, they belonged to the people of God, God’s own treasured possession, called out of darkness into his marvellous light.

Christian citizens were to live such good lives as to gain the world’s respect and were to submit to the government over them, whatever that government’s precise intent toward them might be. Christian servants were to obey their masters, not only the good and gentle but also the harsh and unjust, out of deference to Christ, who had suffered for them. Christian wives were to be subject to their own husbands and to behave with such purity and holiness before them, that those who were not Christians might be won without a word. All of their suffering must comply with these directives. They were to suffer not as evildoers or law-breakers but as Christians, for righteousness’ sake, even as Christ had suffered.

Christ’s person and work would aid them in this. As their shepherd and overseer, to whom like straying sheep they had returned, Christ would console and control them. His death for them was both atonement and example. He had saved them from sin and would direct their discipleship. Even within their fellowships, these principles were to guide them. Leaders were to be purely motivated, firm in their oversight. Both leaders and members were to be humble, watchful, stable and united. The exhortation and teaching they had received in this letter would drive them in this direction.

As we study First Peter together, our prayer is that Christ’s commission to Peter might be fulfilled in our lives: Strengthen your brothers (Luke 22:32 ESV). May God’s saving grace and peace lead us to God’s eternal glory and may others also find Christ’s salvation and join us in the journey. May those, too, with responsibility for preaching and teaching the Scriptures, be further encouraged, as they help us follow that quest.

Harry Uprichard

Harry Uprichard is a retired minister of the Presbyterian Church in Ireland. He has authored: A Son is Given – Christ in Isaiah, A Son is Promised – Christ in the Psalms, A Son is Revealed – Christ in Mark and a Study Commentary on Ephesians, all published by Evangelical Press; What Presbyterians Believe published by: The Oaks and Characters in Acts, A matter of the heart, published by Day One. He spends his time preaching and writing. His interests include music, sport, walking and detective thrillers.

AuthorPhoto.jpg

Keynote:

As the suffering of Christ brings justification to faith, so suffering for Christ aids sanctification of life. ‘Suffering, endurance, character and hope’ mark Paul’s message to Christians at Rome. This book explores how Peter expands this theme to believers in Asia.

Acknowledgements

Sincere thanks are expressed to my dear friends Daniel and Mary McKee for extensive work in typing, correcting and preparing the manuscript for publication, to Joy Conkey of Union Theological College Library Belfast, to Westbow Press for undertaking editing and publishing the project including my check-in co-ordinator Venus Gamboa and her team for oversight in these matters and to the many friends, who have encouraged me in writing, among whom I mention my good friend and colleague, the Rev Professor Edward Donnelly formerly Minister of Trinity Reformed Presbyterian Church, Newtownabbey and Emeritus Professor of New Testament at Reformed Theological College, Belfast. I dedicate this work to the memory of my beloved wife Maisie.

The text (in bold) at the heading and throughout the exposition is my own translation. All other translations, stated or unstated, are generally from the New International Version of the English Bible, though some are from the English Standard Version (Anglicized).

Every attempt has been made to acknowledge dependence on source and authority. If, in any way, this had been overlooked or omitted, I apologize unreservedly. I trust that what is written will be of blessing to many and, above all, to God’s great glory.

Harry Uprichard.

Chapter 1

SALVATION EXPLAINED

WRITER AND READERS

1 PETER 1:1

INTRODUCTION

Peter addresses his letter to his readers giving some detail of both himself and them. The form of address is that usually found in letters of the day: Writer to Reader, greetings. The New Testament letters adopt this form but develop it in a Christian context. Peter does the same here.

The remarkable thing about Peter’s letter is the gradual and studied way in which he addresses the problems of his readers. He does not jump in immediately and grapple with the difficulties. Rather, Peter begins with some general doctrinal statements about salvation similar to Paul’s letter to the Ephesians. This contrasts with Paul’s opening remarks to the Galatians or Colossians, where the problems are immediately in view. Yet, general and gradual as Peter’s approach appears to be, it becomes increasingly clear that everything he has to say is relevant to his readers’ situation.

From a quick glance at the letter as a whole, it is obvious that there are problems. Suffering, in the nature of trials and tribulations even, perhaps, persecution for their being Christians looms large over the pages of the letter. This is, no doubt, why Peter begins by addressing his readers in terms of what they are in Christ before approaching what they suffer for Christ. But here, at the very outset, his opening words set the scene for that on-going pastoral relationship which will get to the heart of their problems in due course. Peter expands on himself and his readers as he opens the letter.

EXPOSITION

Peter, an apostle of Jesus Christ, to chosen temporary residents of the scattered in Pontus, Galatia, Cappadocia, Asia and Bithynia (1:1).

WRITER

Peter, an apostle of Jesus Christ

Peter The name Peter from the Aramaic Cephas rock, stone immediately echoes Christ’s call to the leader of the Twelve. The whole stormy history of the man is bound up in that name, the saga of the shaky Simon who became, at Christ’s appointment, the rock-like Peter, the fisher of fish turned fisher of men. The walking on then sinking into the lake, the confessor then denouncer of Jesus, the depressed fisherman restored to caring shepherd, the preacher at Pentecost, the witness before the Sanhedrin, the evangelist of the Gentile Cornelius, the apostle to the Jews is all there. By the time he writes this letter, it is not the vacillating immature disciple Simon but Peter the mature apostle writing Scripture, the crowning glory of all Jesus had promised him: Peter the rock comes into view.

That Peter did write this letter has long been the accepted position. Peter’s own claim to authorship (1:1), his self-description as fellow elder and eye-witness of the sufferings of Christ (5:1) and the association of the writer with my son Mark and being sent from Babylon, possibly Rome, (5:13) would all point in that direction. The statement in Second Peter that it was Peter’s second letter corroborates the claim (2 Peter 3:1). Early Christian tradition also supports this view. Polycarp (died AD155) in his Epistle to the Philippians quotes from First Peter several times. Eusebius claims that Papias (died AD130) used quotations from Peter’s letter. Iranaeus in Against Heresies (AD 182-88) quotes Peter by name, also citing from First Peter. Eusebius included First Peter among books accepted everywhere as belonging to the New Testament. The early Fathers quite clearly accepted Petrine authorship.

Petrine authorship has, however, been challenged on a number of grounds:

1. The Greek of First Peter is said to have been too good to have been written by Peter an uneducated fisherman. The fine quality of the Greek prose, the obvious knowledge of the Greek Old Testament and the description of Peter as agrammatos unschooled (Ac. 4:13 NIV) are said to militate against Petrine authorship.

However, such reasoning is hardly conclusive. While the literary quality of the Greek in First Peter is good, this has sometimes been exaggerated. By literary standards, it is not excellent. Where it is, in some instances, superior to Paul’s Greek, may be explained by the author’s own temperament and his mode of expression or by the subject-matter of the letter. Take, for example, by way of contrast, Paul’s staccato-like style in Galatians, which precisely suits his theme there. Widespread Hellenization of Palestine could well have provided locals who were bi-lingual with a ready facility in both Greek and Aramaic. Peter being agrammatos may simply mean that he had no technical training or schooling such as the Sanhedrin had, who were amazed at his ability.

2. The situation, particularly of persecution (1:6; 4:12) envisaged in First Peter, is said to be too late historically for Peter to have been the author. The main outbursts of Roman persecution against Christianity took place under Nero (62-64AD), largely located at Rome, under Domitian (90-100AD), and under Trajan (111AD). Both these latter two were more provincially widespread. Since Peter was traditionally believed to have been martyred at Rome during Nero’s reign, the later persecutions would preclude Petrine authorship. Further, the writer’s self-description as fellow elder (5:1 ESV) is regarded as much too late a terminology for Peter to have used.

Again, the reasoning is not totally convincing. It is by no means clear that the situation envisaged in the letter is actually persecution, but rather a variety of trials and difficulties common to early Christians in alien society. The attitude of submission to civil authorities urged in the letter (2:13-17) suggests a period prior to rather than after Nero’s persecution, while the fiery trial (4:12) might simply anticipate the spread of Neronian anti-Christian legislation to the area in which Peter’s readers reside. The term fellow elder says as much of Peter’s humility as it does as a possible benchmark of developed eldership. There is no historical evidence to rule out a date of writing during Peter’s lifetime.

3. First Peter is said to be much too Pauline to have been written by Peter and, hence, its theology much too Pauline to have come from Peter. Links with and dependence upon letters like Ephesians and Romans are regarded as too prominent to permit Petrine authorship.

There seems even less substance to this claim than the foregoing. We find none of the distinctives of Pauline theology in First Peter such as justification by faith, the law in a faith-works context and the concept of Christ as second Adam. In First Peter, however, there is a fund of Christian teaching common to the entire New Testament, which is to be expected. There are, too, certain distinctives in First Peter which, while not expressing a Petrine theology in conflict with Paul’s or any other New Testament teaching, are quite understandable in terms of the purpose of the letter and express strong affinities with the Peter of Acts 1-12. These include a synthesis of divine sovereignty and human responsibility, an exemplarist as well as substitutionary view of Christ’s death, a meaningful stress on the resurrection, an exposé of the person and work of the Holy Spirit, an emphasis recalling Old Testament teaching on morality, the church and social behaviour with quotations from the Old Testament by way of explanation, a unique view of Christ’s triumph and an extended excursus on Christian suffering. First Peter discloses not a hybrid strain of Pauline theology but a distinctive brand of New Testament theology, a complementary expression within a unified whole.

4. The reference to Silvanus or Silas, whom the writer regards as a faithful brother and by whom I have written briefly (5:12 ESV) has led to a variety of suggestions about Silas’ input to First Peter. This fact, in the light of Papias’ remark that Mark was Peter’s hermēneutēs interpreter and the reference to my son Mark in this context (5:13) has given rise to the idea that, perhaps, Silas was secretary, co-author or even himself author of the letter.

A more extreme theory, in the light of so-called criticisms of Petrine authorship and references to Silas and Mark, is that of pseudonymity, that is, that, in accord with the practice of the day, First Peter was written by an unknown, who appended the name of Peter to his correspondence to give it credence.

With regard to Silas’ input, the phrase to write something through someone in first century literary practice did not imply secretaryship, co-authorship or authorship itself but simply using someone to deliver and distribute a writing to others. In respect of pseudonymity, the practice was not universally widespread and so cannot be cleared of the charge of deception, whatever literary practices there may have been at the time. Furthermore, if the letter were pseudonymous, why bother mentioning Silas and Mark at all? Both suggestions are unconvincing.

5. The most radical attack on Petrine authorship is that First Peter was not, in fact, a letter at all but, in main part, a baptismal homily. To this homily, it is claimed, was added 1:1ff and 5:12ff to give the appearance of a letter. The baptism was supposed to take place between 1:21 and 1:22 and the main division of the material was said to consist of a sermon to newly baptized converts and a pastoral letter to neighbouring churches.

Support for this theory was derived from references within the letter to baptism, to Christians as newly born, to the difference in character and behaviour arising from cleansing and purification, a sinful past and a sanctified present, and to a particular interpretation of the word now as implying the change between pre and post baptismal life (1:3, 12, 18, 22, 23; 2:2, 10, 25; 3:21; 4:3).

However, there is only one clear reference to baptism in First Peter (3:21). Most of the references to cleansing and new birth can be taken as referring to the regenerate nature of believers. Instances of now do not point to a liturgy in process as much as to living out in the present a new regenerate nature. The whole theory is too fanciful to deserve credence.

There are no convincing arguments against Petrine authorship of this letter. On the other hand, there are many insightful and encouraging benefits to be gained from regarding what is written here as from Peter himself. The traditionally accepted authorship of First Peter by Peter has much to commend it and little to controvert it.

an apostle of Jesus Christ

Apostle apostolos is derived from the Greek verb to send. It was used in classical Greek of a military or naval expedition sent with a particular mission in view. The nearest Hebrew equivalent is the sch’l’iach, an ambassador or emissary of the high priest, who held office and was given plenipotentiary powers. Apostle is used in a number of ways in the New Testament:

1. Of the Twelve appointed by Jesus (Mt. 10:2-4; Mk. 3:16-19; Lu. 6:13-16; Ac. 1:13).

2. Of those in addition to the Twelve whom Paul recognized including Barnabas, James the Lord’s brother, Apollos and others (1 Co. 9:5-7 cf. Ac. 14:4, 14; 1 Co. 15:7; Ga. 1:19; 1 Co. 4:6, 9).

3. Of those who, in a non-technical sense, were ‘messengers’ of the churches (2 Co. 8:22, 23; Ph. 2:25).

The chief usage however, is, of those who were witnesses of Christ’s life and resurrection and who were commissioned by Christ to this primary office. Those holding this office stood on a par with the Old Testament prophets, for they spoke and wrote God’s own words (Ac. 5:3, 4; Ro. 2:16; 1 Co. 2:13; 14:37; 2 Co. 13:3; Ga. 1:8, 9; 1 Th. 2:13; 4:8, 15; 2 Th. 3:6, 14; 2 Pe. 3:2) which in time became New Testament Scripture (1 Co. 14:37; 2 Pe. 3:16 cf. Rev. 22:18, 19; 1 Th. 5:27; 2 Th. 3:14).

Paul describes himself as an apostle to the Gentiles and Peter as an apostle to the Jews (Ga. 2:8 NIV) and this certainly accords with their respective ministries as described in Acts. Paul frequently defends his apostleship both in the introduction and within his letters. Peter simply affirms his apostleship in both letters bearing his name (1 Peter 1:1; 2 Peter 1:1). Apostle is the only office described as being of Jesus Christ or of Christ Jesus. It is clearly unique and primary in New Testament understanding. Peter’s claim to this office stresses his commissioned authority on the background of his unique position among the Twelve. The opening words remind Peter’s readers to accept the letter as God’s words to them.

READERS

to chosen temporary residents of the scattered in Pontus, Galatia, Cappadocia, Asia and Bithynia

Chosen particularly as a verbal adjective stresses God’s choice of the readers as believers. The occurrence of the word 22 times in the New Testament emphasizes God’s choice from among a group of others of those to be included in God’s people. It obviously has reference to salvation. It strongly recalls Old Testament thought: Israel was God’s chosen people in Old Testament understanding (Pss. 89:3; 105:6, 43; 106:5; Is. 42:1; 43:20; 45:4; 65:9, 15, 22). This was a privileged and protected status and those so chosen enjoyed a close covenant relationship with God. Peter develops this theme later in his letter (1 Pe. 2:4-10). The word chosen and the idea of covenant control not only who, what and where Peter’s readers are, humanly and geographically, but spiritually speaking as well. Covenant grace or the lack of it defines the perimeters of our entire existence both in this life and the life to come. Election is the fundamental mainspring of salvation and is always biblically portrayed as such.

Temporary residents parepidēmois describes those who live in a particular area but their true home is elsewhere. Abraham describes himself like this (Ge. 23:4). The psalmist depicts man’s sojourn on earth in the same way (Ps. 39:12). The writer to the Hebrews claims that the heroes of faith from Abel to Abraham were both aliens and temporary residents on the earth (He. 11:13). Peter later expands this idea when he describes his readers as aliens and temporary residents in the world (1 Pe. 2:11). Exiles is not the best translation, for it implies a forced residence. Nor is strangers, for it implies a lack of knowledge by those among whom the residents live. The idea is that, while they live here as residents in a particular geographical location, their home is in heaven.

Of the scattered diasporas. The Diaspora was a technical term used by Greek-speaking Jews for their co-religionists living outside Palestine (Jn. 7:35). This does not necessarily imply that Peter’s readers were Jewish Christians. By studied use of Old Testament terms and recognised descriptions of Jewry, Peter is portraying Christians as the new Israel of God. He develops this theme also later in his letter.

In Pontus, Galatia, Cappadocia, Asia and Bithynia These areas, as the map below shows, comprise the area once known as Asia Minor, now known as Turkey. It is not certain whether the place names should be taken as Roman provinces or ethnic areas. If Roman provinces, the area would be much larger; if ethnic areas, a smaller expanse to the north of the Taurus mountains which lies to the south of the region, would be the setting. The latter seems the more likely. As to Paul’s influence in this area, while this would largely depend on whether he wrote Galatians to a northern or southern destination, the curtailment implied in Acts 16:6, 7 would suggest only a restricted input by Paul into this region and that only in part of Asia.

Some of these districts were more Hellenized and populous than others. The oldest settled area was Cappadocia, dating in commerce and culture from the third millennium BC. It retained its language and was little Hellenized. Galatia lay to the west. It was comprised of three Celtic tribes and was in language, law and administration Gallic rather than Hellenic. Pontus was linked with Bithynia as a single Roman province but kept its own identity and was largely Hellenized. Bithynia, like Asia, had many populous cities competing for first city. It, too, was strongly Greek in culture and language. The inland area of Galatia provided sheep for a thriving woollen industry, which used the ports of the seaboard to commercial advantage. There was the usual mixture of rich and poor and of densely and sparsely peopled districts throughout the whole region. Religiously, there was an amalgam of Greek and pagan divinities, emperor-worship, synthesized Jewish and Greek cults with a strongly Jewish element, which was quite distinct.

115919.png

As to whether Peter’s readers were Jewish Christians, Gentile converts or a mixture of both has been vigorously debated. The fact that Peter was the apostle to the Jews, the fact that many on the Day of Pentecost were from these regions and the strong Jewish flavour of First Peter has led older commentators to opt for Jewish Christians. However, the prevalence of references to the Greek Old Testament and the unlikelihood of Jewish Christians being characterized by the empty way of life inherited from their forefathers (1:18 NIV), by desires as in your former ignorance (1:14) or as submitting to the catalogue of pagan vices mentioned at 4:3ff has made others suggest Gentile converts. It is, however, not beyond the bounds of possibility that even Jews could regress to a formality of religion or practice, as pagans do, and to carnal vices, just as in any so-called Christian society today. Perhaps it is best, given the cultural and religious mix of these areas, to see a mixture both of Jewish Christians and Gentile converts among Peter’s readership.

The order of the names may well be significant, for this list begins with Pontus and ends with Bithynia, two provinces that were normally linked together. The best solution to this striking feature still seems to be that proposed by Hort: the circulation of the letter from a port in Pontus, possibly Sinope or Amisus and thence round the various Christian assemblies eventually concluding with Bithynia.

APPLICATION

The introductory section of the letter stresses apostolic authority. This is not just a feature of First Peter, but of most New Testament books. Authorship of Gospels, Acts, Letters and Revelation all bear this hallmark. At times it is put quite emphatically regarding the author’s credentials. In this sense, it is related to the inspired authority of the writings. That individuals claimed, even in this implicit way, alongside specific instances of explicit claims, that they were writing Scripture is a remarkable feature. As we read the New Testament, according to its own definition, we are not reading mere human accounts but divinely inspired documents. God himself is speaking to us in these. Such authority is absolutely binding and compelling. This is God’s word and we receive it as such: the very words of God (Ro. 3:2, NIV).

Apostolic authority affects not only the authority of writings but the structure of New Testament teaching as well. Once we recognize a commissioned authority immediately under Christ’s own supremacy, namely, the apostles, it introduces a pattern of New Testament revelation both impressive and instructive. We begin to see what lies behind the words of the writer to the Hebrews when he says:

This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. God also testified to it by signs, wonders and various miracles and gifts of the Holy Spirit distributed according to his will (He. 2:3, 4, NIV).

This has massive implications for our view of Scripture, for it stresses not only inspiration but inscripturation, of church government, for we discern the importance of the elder as a continuing office immediately below the now absent office of apostle, of extraordinary gifts of the Spirit, for the completion of Scripture and the cessation of the apostolate seems evident here, as well as of our perception of salvation as the writer to the Hebrews notes above. Apostolic authority inevitably colours our entire view of biblical Christianity.

The opening words of First Peter on writer and readers also teach about the nature of the Christian life. This is so in respect of the individual Christian. Even if we take the readership as exclusively Jewish Christians, the description chosen temporary residents of the scattered still leaves us with a view of the Christian as one, who is in the world but not of it, whose true home is not on earth but in heaven. The gospel song puts it well:

This world is not my home

I’m just a passing through

My treasures are layed up

Somewhere beyond the blue

The angels beckon me

From heaven’s open door

And I can’t feel at home

In this world anymore¹

Providing this is not taken as a pie in the sky theory of escapism but a biblical theology of realism, this is precisely as the Christian life should be. Faith in Jesus in this life ushers us into a world where we have here no continuing city but seek one whose builder and maker is God (He. 11:10).

All believers are chosen temporary residents of the scattered. This not only introduces Peter’s theme to individual believers but also to the corporate church, a theme Peter later expands in his letter. Jewish overtones at the outset imply that the Christian church is the new Israel of God. Both individual and corporate viewpoints on this score are not simply Petrine but New Testament theology: We are in the world but not of it. Our citizenship is in heaven. We have here no continuing city but seek one to come. Both individual and corporate aspects have also relevance both to Christians in various trials and tribulations and to the church in potential or actual persecution. The slow approach of Peter to the basic problems of the Christians he addresses is, perhaps, more apparent than real. The relevance of his address to the situation encountered is there from the very beginning of the letter. Whether first century Asia Minor or twenty-first century global village, Christians must all live as the old spiritual song advises, because God’s word says it and because Christians, as chosen temporary residents of the scattered, need it.

Chapter 2

SALVATION EXPLAINED

A TRIUNE SALVATION

1 PETER 1:2

INTRODUCTION

Having introduced himself to his readers at the beginning of his letter and remarked, in some detail, on their circumstances, Peter now reminds them of their relationship with God as he concludes his greeting. That relationship with God arises from a salvation which the triune God has provided for them. The doctrine of the Trinity is very clearly evident in this description. In this, it strongly resembles the triune salvation with which Paul introduces his letter to the Ephesians. Peter’s description, however, is much more compact, to begin with at any rate, while Paul’s outline is somewhat more lengthy (cf. Ep. 1:3-14). Nonetheless, Peter does continue, like Paul, to expound the majestic work of a trinitarian salvation in the opening section of his letter that immediately follows (1 Pe. 1:3-12).

Like Paul in Ephesians and elsewhere, Peter continues throughout his letter to allude to the Trinity, but nowhere in quite such precise terms as here in his greeting. Peter, in this opening greeting, refers to the saving work of each person within the Trinity as distinct, yet shows the overall unity of the triune salvation. A comparison of 1 Peter 1:2 with other key trinitarian statements in the New Testament as, for example, 2 Thessalonians 2:13, 14; 2 Corinthians 13:14; Matthew 28:19 shows that Peter’s theology, while related to his purpose of writing, is yet part of a unified New Testament trinitarian theology. In this, the impression is never given that the Trinity is a theoretical formula superimposed upon Scripture but a very practical theme both in terms of the person and work of the triune godhead, arising naturally from the understanding of the inspired writers.

The practical effect of this introductory greeting is striking. Before Peter addresses any of the specific issues facing his readers, he reminds them of the glorious salvation, which is theirs by faith in Christ. That is, before Peter approaches what they suffer for Christ, he advises them of what they are in Christ. This is not pietistic escapism but the beginning of true pastoral counsel. Like Paul and other inspired writers, Peter bases exhortation on doctrine. Otherwise, it becomes mere human philosophy divorced from Christian truth.

EXPOSITION

according to the foreknowledge of God the Father, by the sanctification of the Spirit, with a view to obedience and sprinkling by the blood of Jesus Christ: grace and peace be multiplied to you (1:2).

Peter’s description of the triune salvation specifies its origin in God the Father, its means through God the Spirit and its goal in God the Son.

ORIGIN

according to the foreknowledge of God the Father

The origin of salvation is rooted in God the Father. This is the natural flow of the sense of Peter’s greeting. This entire trinitarian greeting amplified their status as chosen (v1). Their election is explained as a work of the triune God. This is the leading theme and is rightly stressed by the majority of commentators. But there are nine words between chosen and according to and it is possible to regard not simply their election but their circumstances within that election, their position as temporary residents of the scattered in first century Asia Minor, as included in God the Father’s elective purpose. They are in the very place of God’s appointment, spiritually and circumstantially, because of God’s saving grace. What an immense comfort and encouragement to these Christians right at the very start of Peter’s letter, as they recalled this in the adversities of their pressured situation.

Foreknowledge is not mere precognition. It is not that God knew beforehand that Peter’s readers would respond positively to the gospel and, on the basis of this knowledge, accordingly offered them salvation. This belies both the force of fore and the depth of knowledge both here and in the general biblical background of the term. Within Scripture, the previous nature of God’s knowledge predates creation and that knowledge itself is never purely academic but, in Old and New Testament language and thought, personal and relational. What is suggested here is that God from eternity takes the initiative in relating himself personally, in a deeply covenantal way, to Peter’s readers. It is the foreknowledge of salvation. God does this graciously without in any sense his readers meriting it. Of course, together with all mankind, Peter’s readers never could merit such grace. This understanding of foreknowledge is completely consistent not only with what the Old Testament but with what the New Testament teaches as well (cf. Ro. 8:29, 30).

God the Father While the usual nuance of fatherhood in trinitarian statements in Scripture