Bible Commentaries
1 Peter 1

Verse 1

THE FIRST EPISTLE OF ST PETER Introduction

Authorship —The authorship of St Peter, the Apostle, was universally accepted until recently. In the early Church 1 Pet was known and utilized by SS Clement of Rome, Ignatius, Papias, Polycarp, and by the authors of the Epistle of Barnabas and the Shepherd of Hermas. It is quoted as St Peter’s by St Irenaeus, Clement of Alexandria, Origen, Tertullian, St Cyprian, etc., and Eusebius lists it among the uncontroverted sacred writings, Hist. Eccl. 3, 2, 52. It is found in all canonical lists of NT books, except in the Muratorian Fragment, which omission in this case is insignificant. It likewise had its place in the Old Latin and Syriac versions.

Modern non-Catholic scholarship commonly objects to the Petrine authorship for three reasons. (1) The epistle implies that Christianity is proscribed, and its adherents are being persecuted by Roman officials; but such a general persecution did not occur until the time of Trajan ( a.d. 98-117). (2) There is a dependence on the Pauline Epistles, especially Rom and Eph, and it is very unlikely that St Peter would borrow from his rival, St Paul. (3) The style is far removed from the colloquial Greek which a Galilean fisherman would use. We answer: (1) The persecution implied in 2:12; 3:9-16; 4:4-16 came from the pagan crowds (Gentiles), not from the Roman officials. it consisted of slanders, outrages, false accusations of crime, reproaches for the name of Christ. Such forms of persecution Christians were exposed to from the beginning, cf. Suetonius, Nero16; Tacitus, Annales1, 44. (2) We admit that the author was acquainted with Rom and Eph, but deny that SS Peter and Paul were rivals, who differed in their teaching of Christianity. (3) It is very probable that St Peter made use of Silvanus, 5:12, as his secretary, and that, as St Jerome remarks, Ep. ad Hedib. 120, 11, PL 22, 1002, we may attribute the correct style to him.

Destination and Purpose —The epistle was sent to the churches of Pontus, Galatia, Cappadocia, Asia and Bilthynia, 1:1, five provinces which comprised nearly the whole of Asia Minor. Because it is addressed ’to the elect, who are sojourners in the dispersion’, some think that converts from Judaism are. primarily addressed; but such expressions as ’former desires of ignorance’, 1:14, ’called out of darkness’, 2:9, ’who in time past were not a people, but are now a people of God’, 2:10, and the vices mentioned in 4:2-4, seem to indicate that the Apostle had Gentile converts chiefly in mind. It is best to consider the churches addressed as composed of converts from both classes, and there is nothing in the epistle which supposes that St Peter was personally known to his readers.

The Christians in these provinces were suffering trials of various kinds, 1:6, ’for justice’s sake’, 3:14. They were reproached for the name of Christ, and slandered as criminals, 4:14 f. Slaves suffered at the hands of their masters, 2:19, and wives from husbands, 3:1. The persecution was severe and widespread, but unofficial and spasmodic. It cannot be identified with the Neronian or later persecutions. To these sufferers the Apostle offers words of consolation and encouragement. Since they were in danger of yielding under the strain of calumny and violence, the example of the suffering Christ is set before them, 2:21, by whose precious blood they were ransomed, 1:19, by whose resurrection God regenerated them, and destined them for eternal glory, 1:3 f. Accordingly they are urged to bear their sufferings patiently, 2:18; 3:14; 4:13; to practise every Christian virtue: : submission to authority, charity, watchfulness, humility, 4:7 f.; 5:5 f.

Date and Place of Composition —For St Peter’s residence and death in Rome there is solid evidence that goes back to the end of the 1st cent. This is admitted by A. Harnack, Chronologie der alichrisil. Literatur, I, 240-3, 703-10; H. Lietzmann, Petrus und Paulus in Rom, Berlin, 1927, 226-38; F. J. Jackson, Evidence for the Martyrdom of Peter and Paul in Rome, JBL 46 ( 1927) 74-8; cf. Holzmeister, 37-71. Hence, when the Apostle concludes with : ’The church that is in Babylon . . . saluteth you’, 5:13, we may reasonably presume that’ Babylon’ here, as in Apoc 14:8; 16:19; 17:5; 18:2, 10, 21, refers to Rome as the place of composition. This was held by Papias and Clement of Alexandria, according to Eusebius, Hist. Eccl. 2, 15; cf. also St Jerome, De Vir. Illust. 8, PL 23, 622.

The Apostle seems to have known Eph, because he outlines the same duties for slaves, for wives, for husbands, as in Ephesians 5:22-33; Ephesians 6:5-8; cf. also 1 Peter 3:22 and Ephesians 1:21. Since Eph was written during St Paul’s first Roman captivity, which terminated a.d. 62, and in the absence of any clear evidence in 1 Pet of an official Roman persecution of Christians, such as was inaugurated by Nero in August 64, we may date 1 Pet somewhere between a.d. 62 and 64.

Theme and Analysis —The unifying thought in 1 Pet is that God calls Christians to a new and higher life, which leads to an eternal inheritance. This fact should stimulate the faith and hope of the readers, and cause them to bear all trials patiently, live a holy life, and remain steadfast in faith and charity. The salutation is similar to that used by St Paul. The Apostle addresses the scattered members of the Christian churches of Asia Minor, 1:1f., and blesses God for his great mercy in calling them to a new life of hope, based on the resurrection of Christ, 3. The prospect of an eternal inheritance and the joy of salvation should outweigh all present trials and sufferings, 4-9. Ages ago the prophets sought to share these Messianic blessings, and even the angels longed to behold them, 10-12. Let them lead a holy life, as befits the children of a holy Father, 13-17, ransomed with the precious blood of Jesus Christ, 18-21, and in particular, let them practice charity, 22-25.

Progress in holiness must be based on Christ as the foundation-stone, 2:1-9. As members of a royal priesthood and of God’s people, they must edify their pagan neighbours by refraining from sins of the flesh, and by obedience to authority, 11-17. Slaves should submit to masters with Christ-like patience, 18-25; wives should obey their husbands, and influence them for good by proper conduct; husbands should treat their wives as co-heirs of eternal life, 3:1-7. All Christians should be compassionate, humble, forgiving, and patient, so as to merit God’s protection,

8-12. They should courageously confess their faith before men, be blameless in conduct, full of Christ-like zeal, that they may win a share in Christ’s glory,

13-22. His sufferings should cause them to abhor sin and check unruly passions, 4:1-6. The thought of death and judgement should prompt them to pray, practise charity, and work for God’s glory,

7-11. He is glorified by suffering resulting from an adherence to Christian principles, but not by such as are: caused by evil conduct, 17-19.

The presbyters are to watch over their flocks with tender care, 4. Obedience, humility, and vigilance are recommended to the laity, whom the devil seeks to destroy, but who are under God’s protection, 5-11. Conclusion: greetings from Rome, and final blessing,

12-14. Doctrinal Content —The epistle is chiefly hortatory, yet it contains a rich stratum of doctrinal matter. In keeping with his purpose, the author frequently stresses the Christian’s relationship with God the Father and the Son. The Father called him to the faith, 1:15; regenerated him, 1:3; has care of him, 5:7; will perfect him through suffering, and strengthen him in it, and then reward him with eternal glory, 5:10. The Christian’s duties to the Father include: fidelity, faith and trust, 1:21; praise, 5:11; service, 2:16; fear, 2:17. God the Son is the Model of innocence and virtue, 2:21-23; he is the chief shepherd, 5:4; the shepherd and bishop of his flock, 2:25; who died for man, 3:18; thus ransoming him with his blood, 1:2, 19; who will come again, 1:7, 13; to judge mankind, 4:5; he is now at the right hand of the Father, 3:22. The Christian’s duties to Christ are: to love him, and believe in him whom they have not seen, 1:8; to imitate his atience, 1:23; share his sufferings, 3:18; 4:13 f. The Holy Spirit is mentioned as the source of the means of sanctification, 1:2; as the inspirer of those who instruct the faithful, 1:12; and as the helper of those who are reproached unjustly, 4:14.

Text and Style —Comparatively few MSS contain the Catholic Epistles; hence, in 1 Pet, as in the others, there are few variant readings in the Greek text. Vg follows the Greek text closely and seldom differs from it.

The style is clear, simple, individual and grammatically correct. The vocabulary is large, and contains many words not used elsewhere in the NT. There is a striking arrangement of words in the sentences. Although the author is indebted to many passages of both OT and NT, he does not quote or borrow them as such, but weaves them into his own thought, using them to prove a point or strengthen an exhortation.

Verses 2-25

I 1-2 Salutation —St Peter is the only author of the Catholic Epistles to make use of his apostolic title. Writing to a community outside of Palestine, he uses the Greek form of the name which Christ bestowed upon him, Jo 1:42; Matthew 16:18; and because the readers probably did not know him personally, he mentions his position as ’an Apostle of Jesus Christ’ to indicate his official claim to their regard and obedience. The letter is addressed ’to the elect who are sojourners in the dispersion’ of Pontus, etc., i.e. to Christians, who are exiled from their real fatherland and are scattered among the inhabitants of the districts of Asia Minor. For further details, cf. § 949d.2. They are called to the faith according to the foreknowledge of God the Father’, cf.Romans 8:28 ff., who decreed to give them all the means of salvation and sanctification through the Holy Spirit, which goal is achieved by obedience to Jesus Christ. Exodus 24:3-8 tells how God made a covenant with the Israelites, when Moses sprinkled the people with the blood of calves as ’the blood of the covenant’, and pledged their obedience to God’s law. At the Last Supper, Christ inaugurated a new covenant in his own blood with his followers, whereby they contracted to obey and follow him. Thus they became the new people of God by the ’sprinkling of the blood of Jesus Christ’.

3-5 Thanksgiving for God’s Mercy —Such a prayer, I as the Apostle formulates here, the Jews often used, and St Paul opens 2 Cor and Eph in a similar way. God is blessed for bestowing upon Christians a new life of hope, the basis of which is the resurrection of Jesus Christ; its goal is an inheritance, imperishable and secure, which is still in the future, but is already prepared, and only waits for the proper time to be revealed. That time is the day of the second coming of Christ.

6-12 Joy in Time of Trial —6. In the assurance which faith gives them of securing eternal salvation, they should be able to bear with joy the various trials to which Divine Providence subjects them. 8. Unlike human love, which depends upon personal contact for its existence, their love is for one whom they have not seen, or rather for one whom they have only seen with the eyes of faith. By believing in him, they have a foretaste of the unspeakable joy of the glorified.

10-12. Due to their interest in the Messianic salvation, the OT prophets tried to fathom the meaning of future events made known to them. They were particularly anxious to know the time when the sufferings and glorifications of the Messias were to take place, but were informed that their prophecies would not be fulfilled during their life time. How fortunate, therefore, are those for whom the prophets predicted such mysteries of grace, which were explained to them by men, who spoke by the Holy Spirit sent from heaven. And not only the prophets, but even the angels longed for a chance to witness and understand the mystery of salvation.

13-16 Exhortation to Holiness —Holiness is a demand put upon them by their new faith.

13. As the Israelites at the time of the Exodus, girded their loins to be ready for a hasty departure, so must Christians be ready for the long journey to eternity. Accordingly, they must not let their thoughts be preoccupied with the interests and pleasures of this life, but ’be sober’, i.e. vigilant, so as to attain that blessed grace, which will have its fulfilment on the day of the revelation of Christ. 16. If in the OT the chosen people were to imitate the Allholy God by cultivating purity of heart and blameless conduct, nothing less than this is demanded of Christians, cf.Leviticus 11:44; Leviticus 19:2; Leviticus 20:7.

17-21 Exhortation to Reverence —17. While invoking God as a Father, let them ’converse in fear’, i.e. stand in awe of him, and conduct themselves as dutiful children, since he is an impartial judge. 18. A second reason for reverence is the redemption from ’your vain conversation’, i.e. the useless manner of life of their forefathers.

20. The plan of redemption was ’foreknown’, i.e. decreed from eternity; but the fulfilment was reserved for ’the last times’, i.e. the Messianic age.

21. ’For your sakes, who through him believe in God’. Gratitude, therefore, should prompt them to reverence God, who glorified Jesus to sustain their hope.

22-25 Exhortation to Charity —St Peter supposes that the Gospel has already had such good effect on his readers as to purify their souls from selfish and sordid motives in their obedience, and that it has produced in them a sincere love for the brethren. This affection is grounded on the supernatural regeneration which they have in common; hence, it proceeds not from corruptible seed, as happens in man’s natural birth, but is had ’by the word of God’, i.e. the Gospel.