Background
When approaching the book of 1 Peter, the believer must understand some preliminary hermeneutical concepts that provide a conceptual foundation for interpreting the epistle. Without such a foundation, he or she can fail to grasp the intent, meaning, and application of the book. A few comments must therefore preface the exposition of the text to aid the interpreter.
Perspective of the Book:
Their World/Our World
It is easy to come to various books of the Bible feeling isolated from the text because it was written so long ago. A Christian can feel as if he or she is living in a different world than from when the text was written.1 Such can be the case with 1 Peter.
However, every student of the Word must come to this epistle in light of three perspectives or worlds: the world behind the text, the world of the text, and the world beyond the text.2 The text is at the center of these three worlds. It points the Christian to the realities behind which the book was written. It also points a way forward detailing for the believer how
1 However, the Bible does not present a contrasting world from ours but a greater world in which we are invited to partake. Peter Enns states in his Exodus commentary, “The book of Exodus is not waiting there for us to bring it into our world. Rather, it is standing there defining what our world should look like and then inviting us to enter that world.” Peter Enns, Exodus, The NIV Application Commentary Series (Grand Rapids: Zondervan, 2000), 31.
2 Here I use these terms simply as a broad reference point from which to describe the text’s setting, meaning, and applicational receptivity. I do not refer to these worlds in a historical critical way. For an overview of the worlds of the text in hermeneutics, see W. Randolph Tate, Biblical Interpretation: An Integrated Approach, rev. ed. (Peabody, MA: Hendrickson, 1997).
he or she is to live in response to what has been written. This section provides a brief overview of these three elements in 1 Peter.
A look behind the text. The reader should not understand the “the world behind the text” to mean that the historical content undergirding the text somehow presents a different reality than what the text actually states.3 Rather, this “world” is meant to be a reminder that 1 Peter stems from a real-life setting involving real life people.4
While many commentators debate the actual date of the book’s writing, one can place a certain amount of confidence upon an early to mid 60s AD origin.5 Peter penned these words to distraught believers that were “scattered” amidst the Roman Empire in the area of Asia Minor. He pointed to both their status and their suffering as spiritual indicators of their identity and calling by God. While most of their persecution was probably not physical (3:16; 4:14) nor sanctioned empire-wide, it was difficult to bear nonetheless.6 For an empire that prided itself on its inclusivity, this earthly kingdom
3 The events behind the text are not meant to somehow reconstruct the text itself or give it new meaning. James Hamilton is correct when he explains, “The only access we have to the interpretive perspective of the biblical authors is what they wrote. Rather than try to go behind the text to get at what really happened, as though the text is mere propaganda, we are trying to understand what the biblical authors have written.” James M. Hamilton, With the Clouds of Heaven: The Book of Daniel in Biblical Theology, New Studies in Biblical Theology (Downers Grove, IL: InterVarsity, 2014), 21.
4 Andreas J. Köstenberger and Richard Duane have a correct understanding of what a historical understanding brings to the text when they state, “Studying the historical setting provides a proper grounding, since all Scripture is rooted in real-life history. God revealed himself in history, and the genres and language in which God chose to reveal himself reflect the historical context.” Andreas J. Köstenberger and Richard Duane Patterson, Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology, Invitation to Theological Studies Series (Grand Rapids: Kregel, 2011), 27. See also Tate, Biblical Interpretation, 8-9.
5 For instance, Thomas Schreiner dates the letter “around A.D. 62-63 before the onset of the Neronian persecution.” Thomas R. Schreiner, 1, 2 Peter, Jude, The New American Commentary, vol. 37 (Nashville: Broadman & Holman, 2003), 37. Peter H. Davids believes, “It could not have been written later than A.D. 64-66, if we accept the traditional date of Peter’s martyrdom.” Peter H. Davids, The First Epistle of Peter, The New International Commentary on the New Testament (Grand Rapids: W. B. Eerdmans, 1990), 9.
6 For instance, Karen H. Jobes describes the general understanding of persecution in 1 Peter as
“sporadic, personal, and unorganized in social ostracism of Christians with varying intensity, probably reinforced at the local level by the increasing suspicions of Roman officials at all levels.” Karen H. Jobes, 1
ultimately had no place for Christians.7 Yet, these believers were called to place their hope on something greater than what the temporal situations could provide.
A look into the text. As mentioned, the text stands as central to everything one needs to know concerning God’s revealed truth.8 Therefore, it is important to get a “lay of the land” regarding key themes that Peter addresses to these churches. Peter writes as an apostle, elder, and eyewitness to the truth he presents (1 Pet 1:1; 5:1; 2 Pet 1:16). Thus, the saints were to take his authoritative word as exhortation and encouragement to faithful perseverance and mission. Among the many elements Peter addresses concerning the Christian life, four key themes stand out: redemption/second exodus (1:1-2, 18-25; 2:9- 10, 21-25), exilic holy living (1:13-16; 2:1-2, 11-12; 3:8-12; 4:1-6), suffering (1:6-7;
2:12, 18-25; 3:13-17; 4:1-6, 12-19), and eschatology (1:4-5, 7, 13; 2:12; 3:9-12; 4:7, 12- 19; 5:1, 4).9 Each of these themes is rooted in the Old Testament and provides the basis for realigning the people’s perspective to the Word of God in light of their identity as part of the people of God.
Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker, 2005), 9. Oskar Skarsuane also notes, “For the most part, Christians lived unnoticed by the authorities, and the isolated occurrences of persecution were caused by neighbors who took offense at their faith and reported them to the authorities.” Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, IL: InterVarsity, 2002), 178.
7 Paul J. Achtemeier states of Roman policy, “Fundamentally, the policy of the Roman Empire toward the practice of non-Roman religions by non-Roman peoples was one of tolerance. Foreign religious customs . . . were permitted to those for whom such practices were ancestral, provided such practices did not pose a threat to Roman hegemony.” Paul J. Achtemeier, 1 Peter, Hermeneia (Minneapolis: Fortress, 1996), 24. Christianity, of course, did pose a threat to the Roman system in its sole allegiance to Jesus Christ. See Schreiner, 1, 2 Peter, Jude, 30.
8 Köstenberger and Patterson correctly note, “While the biblical message is grounded in history and conveyed through literature, exploring the theology of a given passage of Scripture is the ultimate goal in interpretation.” Köstenberger and Patterson, Invitation to Biblical Interpretation, 27.
9 Concerning the theme of holiness, Davids notes Peter’s emphasis in areas of “personal holiness,” “social holiness,” and “communal holiness.” Davids, The First Epistle of Peter, 17-18.
A look beyond the text. The “world beyond the text” describes how the individual is to respond to the written Word of God.10 Christians must understand that the text is always forward moving in that it calls the recipient to action. The reader does not decide what parts of the text are true but humbly places himself or herself under the authority of that text. Thus, while Peter writes specifically to discouraged, struggling believers in the mid-first century, the divine intent of the letter is also for believers in the eighth, fourteenth, twentieth, and twenty-first centuries. God’s Word is eternal and is thus written for saints of all ages. It is the responsibility and privilege of Christians to heed the exhortations and claim the hope that the book provides. They are then to live in light of it in the given culture and circumstance of their age.
Structure of the Book: 1:1-12
First Peter is divided into three sections as indicated by the designation
“beloved” at each new segment (1:1-2:10; 2:11-4:11; 4:12-5:14). All three sections remind the believers of their identity and how they are to live circumspectly in light of it. The first passage of study falls under the heading “Gospel Identity: The Good News of the Gospel”
(see table 2). In these opening verses Peter lays the groundwork for everything he is to say throughout the epistle. The gospel was proclaimed to these saints whereby they were made to walk in covenant with God. As God’s covenant people, they were to behave in holiness and truth; a theme which would prove difficult as evidenced in sections 2 and 3.
Thus, 1:1-12 greatly contributes to the epistles’ theme that believers are called to faithful perseverance and mission in light of their identity as the people of God.
10 Typically, the world beyond the text involves the study of how various recipients interpret the text. See Jonathan T. Pennington, Reading the Gospels Wisely: A Narrative and Theological Introduction (Grand Rapids: Baker, 2012), 113-14. However, the focus of my use of the term involves how the text produces a response in the life and actions of the recipients.
Introduction to “Scattered but Not Lost”
Have you ever been lost? What feelings did that conjure up in you? It does not matter if you are two or eighty-two, we all implement safeguards into our lives to protect us from getting lost. For a child, a simple “hold my hand, Daddy” suffices in the big mall.
For the teenager, the comfort of a peer group is often enough. For the new or experienced driver, the GPS device provides a safeguard without the need to stare at a map. For the elderly individual, the stabilizing presence of a spouse, family member, or friend brings comfort. The point is, no matter who we are, we want to know where we are going, who we are going with, and where that journey will ultimately lead. We want to be in control.
It is no different in our spiritual lives. We desire to see growth and Christ- likeness develop, but we also desire to cling to the fading glory and sense of identity that this world offers. We want to have hope as long as it coincides with the world’s sense of success and fulfillment. We desire to experience the glories of our salvation as long as we can be content to feel we really do not need that salvation.
In this opening passage, Peter presents an assurance and hope that only the gospel can give. He addresses these believers in their need and assures them with a declaration of security. Their present circumstances may not be ideal, but they have an ideal God. They may be scattered but they are not lost. Peter likewise presents us with this hope. Thus, as we delve into verses 1-12, we will begin to unpack our key theme of the book: we are called to faithful perseverance and mission in light of our identity as the people of God.
The Believer’s Foundation (1:1-2)
It is interesting to note that Peter does not ground the Christian’s hope in circumstances, material goods, or the promise that things will get better in the near future.
Rather, from the very opening of the epistle, he points these believers to an unshakeable foundation that cannot be destroyed. Verses 1 and 2 provide the opening salutation of the letter. This greeting is filled with rich theological content and encouragement to a
seemingly desperate people. Peter presents to his readers a sure calling and standing in which they are to rest and endure.
A Sure Calling (1:1-2a)
Peter begins by personally greeting the churches to which he writes. An interesting question arises as to how Peter would have written to these believers since there is no record as to his acquaintance with them.11 Furthermore, some raise the question as to how the gospel could have spread so quickly to these areas of Asia Minor in light of its presumed date of writing in the early to mid 60s.12 It is important to remember,
however, that one cannot interpret the Bible based upon a reconstructed historical
hypotheses of Scripture. There is ample evidence in the Scriptures concerning the spread of Christianity as a result of forced dispersion (Acts 2:8-11; 8:1; 18:2; Jas 1:1) and voluntary evangelism (Acts 13:1-3; Rom 15:20). Therefore, we must conclude that Peter wrote this epistle and was acquainted with these saints either personally or by report.13
As he opens the letter, Peter addresses himself as “an apostle of Jesus Christ.”
By addressing himself as such, he is defining for the churches his authority.14 These words are not simply his own words (2 Pet 1:20-21) but a message from Jesus. The readers would likewise be reminded that it was Peter who walked and talked with Jesus (1 Pet 5:1; 2 Pet
11 For instance, Davids comments, “One wonders how likely it is that Peter would have such extensive contact with Asia Minor, which was primarily a Pauline area?” Davids, The First Epistle of Peter, 5.
12 Achtemeir poses this problem when he states, “The presence of Christianity in Asia Minor (1 Pet 1:1) does point to a later rather than an earlier date.” Achtemeir, 1 Peter, 48.
13 Dennis R. Edwards, for instance, explains, “Even if Peter was not the one who evangelized those regions, he was aware of the Christian’s difficulties.” Dennis R. Edwards, 1 Peter, The Story of God Bible Commentary (Grand Rapids: Zondervan, 2017), 20.
14 Davids correctly remarks, “The letter is to be seen, not as the pious opinions of a well-wishing friend, but as the authoritative word of one who speak for the Lord of the church himself.” Davids, The First Epistle of Peter, 46. Schreiner adds, “The letter does not represent good advice but a binding apostolic word for the church.” Schreiner, 1, 2 Peter, Jude, 49. See also Jobes, 1 Peter, 59; and Wayne A. Grudem, The First Epistle of Peter, Tyndale New Testament Commentaries, vol. 17 (Leicester, England: Inter-Varsity, 1988), 51.
1:16), suffered for Him (Acts 4:23-24), and was sent by Him to proclaim the gospel and lead His church (Matt 16:18). With such an introduction, these believers could heed what the apostle had to say with full confidence.
Elect exiles (1:1-2a). While Peter addresses himself as an apostle, he addresses his recipients as “elect exiles of the Dispersion.” The only other place in the New
Testament where the term “dispersion” (διασπορά) is used in a New Testament salutation is in James 1:1. There, James seems to refer to a literal Jewish scattering that had
displaced those believers.15 In 1 Peter, however, the author seems to have at least a metaphorical dispersion at the forefront of his mind.16 This is noted by his use of the two words “elect” (ἐκλεκτόs) and “foreknowledge” (πρόγνωσιs).17 In other words, these believers (both Jew and Gentile but probably mainly Gentile)18 could take heart in their current earthly status because of their heavenly one. They were indeed God’s “elect.”
Specifically, as a result of their election, they were exiles to the things of this world.19 Thus, Peter uses this designation to bind these Christians to the people of God in
15 J. Ramsey Michaels interestingly contrasts James and 1 Peter: “They are Christian diaspora letters roughly similar in length, one directed (probably from Jerusalem) to scattered messianic Jews (i.e., Christians) who are real Jews, and the other directed from ‘Babylon’ to scattered ‘Jews’ who are in fact Gentile Christians.” J. Ramsey Michaels, 1 Peter, Word Biblical Commentary, vol. 49 (Waco, TX: Word, 1988), xlvii.
16 This statement is not to negate that a historical dispersion could undergird the text. Jobes comments, “While the figurative sense of the description of the addressees is apt, the letter must nevertheless have had some particular social and historical setting, and there must have been some precipitating occasion for its writing.” Jobes, 1 Peter, 25.
17 Neither of these words is used in Jas 1:1 where he speaks of a literal dispersion.
18 See 1 Pet 1:18, 2:9-10; 4:3-5. D. A. Carson and Douglas Moo point out 2:9-10 in light of Paul’s similar reference to Gentiles in Rom 9:24-25. D. A. Carson and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids: Zondervan, 2005), 647. See also Schreiner, 1, 2 Peter, Jude, 39.
19 Michaels aptly states,
The terms ἐκλεκτοί and παρεπίδημοι together sum up the recipients’ identity. These terms, nowhere else found in combination in biblical literature, appear on first impression to point in quite different directions. . . . Yet the two expression do not limit or qualify each other. The addressees are “strangers”
because of (not despite) being chosen. Their divine election is a sociological as well as a theological
the Old Testament. In the Septuagint, the word ἐκλεκτόs is used in reference to Israel (Ps 104:6 [105:6 En]; 104:43 [105:43 En]; 105:5 [106:5 En]; Is 45:4).20 The resulting
implication is that just as God had elected Israel so has He now also the church.21 There is one people of God brought together by Christ. These believers, therefore, could have hope in being the called of God despite their displaced status.
Peter further describes these believers as elect “according to the foreknowledge of God.” Again, this statement offers these Christians confidence and hope. They have not only been called as His elect to be exiles but they have been foreknown22 for this purpose as well.23 Just as God always had a redeemed remnant in the Old Testament, so He does now (Rom 11:1-5). Peter, therefore, in referring to the διασπορά, again equates the church with Israel.24 Yet, he makes a distinction. While Israel was dispersed in judgment because of rebellion and idolatry (Lev 26; Deut 28), the church is in a state of dispersion because their new-found identity places them outside of their destined land of promise. In
fact, for it has sundered them from their social world and made them like strangers or temporary residents in their respective cities and provinces. (Michaels, 1 Peter, 6)
20 In Ps 105:5 (LXX), the words chosen and inheritance are specifically linked as in 1 Pet 1:1 and 4.
21 Rom 11 teaches that God still has an elect remnant among Israel (vv. 1-6). While God is now primarily working through the church (Jew and Gentile), the Scriptures seem to teach that God still has a plan for the full inclusion of Jews into the one people of God (vv. 11-24).
22 The only other time the word πρόγνωσις is used in 1 Peter is in its verb form in 1:20. The term implies the idea of either “knowing beforehand” as in 2 Pet 3:17 or “intimately ordaining beforehand”
by God (in the context of the establishment of a sovereign, covenantal relationship) as in 1 Pet 1:20. Here the context implies the latter meaning.
23 Concerning foreknowledge, Achtemeier notes, “The phrase is thus meant to point to the divine initiate in the readers’ election as Christians, and to assure them that the ensuing situation of peril is not the result of accident or divine oversight, but is indeed part of God’s plan for them.” Achtemeier, 1 Peter, 86.
While most commentators specifically connect “foreknowledge” (v. 2) with the word “election” (v. 1), Grudem sees the term in reference to the whole of v. 1: “Since verse 1 contains no verb, it is most natural to let ‘according to the foreknowledge of God the Father’ modify the whole situation of the readers described in the first verse: they are ‘chosen sojourners of the Dispersion in Pontus, Galatia, etc., according to the foreknowledge of God the father.’” Grudem, The First Epistle of Peter, 54
24 See for instance, Larry R. Helyer, The Life and Witness of Peter (Downers Grove, IL: IVP, 2012), 114; Schreiner, 1, 2 Peter, Jude, 50; Achtemeier, 1 Peter, 80.