The First Epistle of Peter – Introduction

First Peter is a circular letter that was sent to a number of local churches scattered throughout Asia Minor. The letter is addressed to the exiles of the dispersion, which is reminiscent of expressions used in the Old Testament of the dispersion of Israel. Moyise states that for its size, 1 Peter is second to Romans for its density of Old Testament quotations - eighteen in five chapters.¹Importantly, the author applies these quotations from the Old Testament to explain and interpret the experiences of these Christian churches in Asia Minor.

Historic background

These local churches in Asia Minor lived under Roman law and were subject to the cult of emperor worship. Selwyn points out that the Jews were, however, exempt from this worship, and, as long as the Christians could be regarded as a branch of Judaism, they would enjoy the benefits of this exemption likewise. But once the relationship ceased to be presumed, their legal position was highly precarious.² They were, then, for all intents and purposes, resident aliens in a foreign land. This theme is used extensively by Peter to relate Israel’s experience and exile as describing these scattered Christian communities in the world.

Major themes

Looking at the occurrence of certain words in 1 Peter, one can derive the themes of the book. These words are as follows:

• Suffer - eleven times.
• Subject, subordinate - six times.
• Way of life, conduct or behaviour -six times.

First, we consider the theme of suffering in the letter.

Suffering

Our letter makes it clear that these churches were experiencing certain forms of suffering.³ But what sort of suffering and when? In our view, this letter was written by Peter sometime during the reign of the emperor Nero. In his introduction to 1 Peter, A. F. Walls suggests that the most satisfactory date is a little before the outbreak of the Neronian persecutions in AD 63 or 64.⁴ Selwyn considers that the death of James, the Lord’s brother, in AD 62 meant a decisive repudiation of Christianity by Judaism, and that it must have had awkward repercussions on the way in which the Roman Empire now came to regard Christianity.⁵ So Christians became ‘exiles’ in the world, being socially separated, culturally alienated, and with a certain degree of personal deprivation and suffering. What is difficult to discern from the letter is whether the suffering experienced by these churches was due to formal action being taken by the state against Christianity in general or whether it was more in the nature of sporadic and informal action taken by local communities. We list aspects of suffering that are identified by Peter in the table below. This shows how Christ’s sufferings are placed in comparison with theirs as an encouragement, and as an example to be followed by them and by us.

Peter in his letter seems to distinguish between current trials, 1. 6, that cause these aspects of suffering, and an imminent fiery ordeal that would test them in the future, 4. 12. The imagery of the ‘fiery ordeal’, 4. 12 NIV, is, in our view, connected with testing for the purity of metals. Just as fire refines gold or silver, so suffering purifies and strengthens Christian faith. Refining metal was a common process in the ancient world, and Peter may well have drawn this analogy from the Old Testament.⁶ What Peter is doing is preparing his readers for more intense suffering in the future. He is also encouraging them not to regard the experience of suffering as simply an end in itself, but a means of growing in faith and apprehending the glory of Christ, 4. 13.

Although one of the leading themes in this letter is suffering and how it relates to the suffering of Christ,⁷ there is also an indissoluble link forged by Peter between the ‘sufferings destined for Christ and the subsequent glory’, 1. 11. Here is the keynote of the letter, namely Christian hope, and it is interesting to see how Peter, in encouraging those who are currently suffering, presents the eschatological hope of the glory of Christ.⁸ Not only are they encouraged to rejoice in their sufferings, but also to accept that it is through suffering that they closely follow the example of Christ, and this ultimately leads to glory, cp. Rom. 8. 18.

Subjection/subordination

Bearing in mind the historic background, the challenge for Christians during this period was how could they comply with the requirements of the state, and, at the same time, remain faithful to Christ? Put simply, how could they serve two masters at once?⁹ As Christianity became less identified as an adjunct of Judaism, it became increasingly difficult for Christians to integrate into society. The Roman historian Suetonius tells us that during the reign of Nero, punishment was inflicted on the Christians, ‘a class of men given to a new and mischievous superstition’.¹⁰ Consequently, at the same time as suspicion grew about the practice of Christianity and what it entailed, Christians felt more ostracized by society and developed a sense of alienation and isolation.¹¹What Peter asks these communities to do in such circumstances is to accept the social structure of the time and be subject to its authority wherever possible without compromising their allegiance to Christ.¹²

This subjection or submission to authority is reflected in two ways in 1 Peter chapter 2 verse 13 to chapter 3 verse 9. First, to the state, and then, second, in the domestic realm or household. This teaching is predicated on the exhortations that Christians are called upon to act honourably so that God might be praised, 1 Pet. 2. 11, 12. Even though they are strangers in the world, they are not exempt from complying with the laws of the state. Peter deals with the interaction with the state and calls upon these Christian communities to acknowledge their authority, 2. 13-17; cp. Rom. 13. 1-8. In Romans chapter 13, Paul is much more concerned with God’s establishment and commissioning of rulers primarily, but not exclusively, to provide protection for individuals, and to justify levying direct and indirect taxes, cp. Mark 12. 14-17. But the trajectory of thought in 1 Peter chapter 2 verses 13 to 17 seems to relate much more to the need of Christians to respond positively to the state because the state’s role is to reward good behaviour and punish evil doers. By acting in an upright manner, and exercising their Christian freedom properly, they win approval. It was therefore necessary for Christians to be submissive to the state to show they were good citizens, but this was not a matter of assimilation but simply expressing their obedience to Christ.

Peter also identifies several household relationships, which include slaves and masters, 1 Pet. 2. 18, and wives and husbands, 3. 1-7. This domestic context is somewhat different to that of Paul’s use in Ephesians or Colossians. In both those letters, Paul uses the code with reciprocity as a requirement to ensure that the relationship works. For example, in Colossians, Paul refers to slaves obeying their earthly masters and, in turn, masters treating their slaves justly and fairly. Both are required to comply because of the higher duty they have to the Lord. Similarly, in the corresponding section in Ephesians, Paul refers to the responsibility of wives being subject to their (own) husbands, and, in turn, husbands loving their wives. Peter’s approach is similar when it comes to husbands and wives but he seeks to widen his appeal. He not only includes the responsibilities of each party in a Christian marriage, but in the case of Christian women being married to pagan (unbelieving) husbands, they are expected to accept the authority of the husband as a way of witnessing to their faith, 3. 1, 2; cp. 1 Cor. 7. 13-16. Marshall suggests in this context that unlike Paul, who taught mainly slaves with Christian masters, Peter is concerned here with slaves working in the homes of pagan (unbelieving) masters.¹³ This, then, seems to fit in with the later context of Christian women and pagan (unbelieving) husbands. The real important issue here is that the individual should do good despite suffering unjustly, as this is highlighted and exemplified in the example of Christ Himself, 1 Pet. 2. 19-24.

Behaviour (manner of life)

One of the characteristic features of Jewish life was their laws of conduct, known as Halachah. These were rules taken from rabbinic literature that governed the daily conduct or walk of individuals and how they interacted within their communities. The concept is often used elsewhere in the New Testament in support of Christian conduct and is also clearly important to Peter as he lists several areas where right conduct is essential in support of Christian faith. We have already considered the ‘household’ code, 2. 12; 3. 1, 2 and 16, but three verses in chapter 1 epitomize Peter’s approach in this immediate context. In 1 Peter chapter 1, he demonstrates the important correlation between the holiness of God and Christian conduct, vv. 15, 16. In effect, the Christian is to bear the family likeness and live a life that is separate from sin. In other words, the reproduction of godliness must, of necessity, be an observed part of Christian experience despite living in a godless age. If, of course, that were true of Peter’s society, it is just as applicable to us today. But this first imperative is underpinned by a second imperative, 1. 17, where Peter encourages Christians to live on earth as if their permanent home is elsewhere. This eschatological tension in the Christian’s life ensures that the assimilating pressure from society at large is kept in right perspective.

1 Peter may be a very short letter, but it has a great deal to communicate on some very challenging issues, which will be dealt with in more depth in the coming articles.