notes from BYF talk 18th Mar 2011
First Peter and Second Peter are 2 letters written by Peter to a scattered group of Christians who share his faith. Peter was one of the 12 disciples or apostles who spent much time with Jesus during His earthly life. The gospels picture him as quick to speak and to act, often without thinking through what he does or says. Examples of this include his cutting off of the soldier’s ear in the Garden of Gethsemane; his offer at the transfiguration to build shelters for Jesus, Moses and Elijah, and his running ahead of the other disciple into the empty tomb. He is also one of the closest followers of Jesus, often being privy to scenes seen by only some of the apostles. On the night of Jesus’ trial before the crucifixion he is seen denying Jesus three times, yet after the resurrection receives a threefold personal reaffirmation recorded in Jn. 21, and in his letters he is seen magnifying Jesus. The patient, restful, loving Peter we perceive from his epistles (which were written much later in his life than the occurrence of the events recorded in the gospels) is often remarked upon as an example of the transforming power of God.[1]
Within the letters the writer evidences that he is an eyewitness of many events in the life of Jesus, such as hearing God’s voice from Heaven at the transfiguration (II Pet. 1:17f.), and possibly the crucifixion, or at least the events leading to it (I Peter 2:23; 5:1). The readers had not known Jesus during his earthly life, and unlike us did not have the completed New Testament from which to learn about His life and teaching. Thus it was especially beneficial for Peter, an eyewitness and follower of Jesus, to write to them. (De Haan, p.6)
The letter may have been carried by a messenger to each location in turn in order mentioned at the beginning of Ch.1.[2]
The two letters appear to have been written to the same readers, as II Pet. 3:1 records ‘This is now the second letter that I am writing to you, beloved.’[3] Unlike Peter, they had not known Jesus during His earthly life (I Pet. 1:8[4]). By the time Second Peter was written many of Paul’s letters were in wider circulation and may have been regarded with a level of authority as implied in II Pet. 3:15 & 16, which notably use the term ‘other scriptures’ alongside reference to Paul’s letters. Jn. 21:19 refers to Peter’s method of death (which traditionally is seen as crucifixion[5] upside down) which may suggest the fourth gospel was written after Peter’s death, and therefore after both epistles.[6]
Suffering is an important theme in I Peter. The suffering in question comes from trials (which are primarily to be understood as exterior persecution rather than internal temptations) and are specifically those experienced by Christians because they are Christians. While Peter wants his readers to rejoice in trials and suffering, he makes clear in I Pet. 4:15 that they should not suffer as a murderer or thief or evildoer.
Peter deals much with the way in which Christians should live. He emphasises the difference which is to be seen between how Christians should live and how non-Christians live, including the Christian readers themselves before they came to faith.
Christians are described as having an imperishable inheritance. To them through the gospel have been announced things into which the prophets of God in the Old Testament and even the angels longed to look. They are called to be holy, that is, set apart for God. They have living hope. They are guarded by God’s power. Their faith is more precious than gold, they rejoice with inexpressible joy, God is their Father. They are a holy/royal priesthood, a holy nation, God’s people who received mercy. They live in light. Free from slavery to sin and servants to God. Their lives should be so attractive that unbelieving husbands can be won by their believing wives without a word. Their conduct is respectful and pure. They are to be characterised by ‘unity of mind, sympathy, brotherly love, a tender heart, and a humble mind’ I Peter 3:8. they are loving and hospitable, using gifts for one another. They live for God
The non-Christian way of life is called your ‘former ignorance’, that is, a time when the people in question lacked knowledge. It is perishable. Malice, deceit hypocrisy, envy and slander characterise the non-Christian, but the Christian is told to put these away from themselves. To the one who does not believe Christ is a stumbling stone, and the non-Christian stumbles because he does not obey the word. They live in darkness. The face of the Lord is against them. They live for human passions, sensualities, passions, drunkenness, orgies, drinking parties, and lawless idolatry. Their lives are a flood of debauchery. They are spiritually dead.
The means by which the readers moved from being non-Christians to Christians is described as a ransom. If someone wanted to free a slave from his slavery they had to pay a large some of money to ransom him. The costly ransom is not silver and gold, which Peter calls ‘perishable’, but Christ’s blood. His perfect sinless-ness and suitability for sacrifice is conveyed by comparing Him to ‘a lamb without blemish or spot’. In the Old Testament, animal sacrifices offered to God because of the sins of the people had to be perfect, and their blood had to be shed.
The change itself is described as being born again. The believer is given a new life in Christ. They should then forsake their old sinful life. While they will still sin, they should strive to live a life set apart for God. The idea of being born again conveys being given a new life to start and the end of the old life. This occurs when the non-Christian by faith accepts Christ’s sacrifice, thus becoming a Christian.
The cost of this change is emphasised in I Peter. Though salvation is free to those who receive it, it cost God the great price of Christ’s blood. Next to this, Peter sees the most valuable and enduring earthly materials as corruptible and worthless.
I Peter is a book about suffering, but a book about hope in that suffering. Peter has been called the apostle of hope.[7] The hope is only there because of Christ. Peter isn’t writing to people who suffer generally. He makes clear that he is not writing to those who suffer because they have done wrong (_____). He writes to Christians who suffer because they are Christians. It is only to these that Peter guarantees hope. The hope is not merely or even necessarily, that the suffering they are experiencing will cease (in this life). Rather he points to their eternal hope. This hope is purchased at great price by Christ’s death for them.
The readers were Christians, (probably some from a Jewish background scattered because of persecution & returning home after Pentecost, but also Gentiles from pagan backgrounds[8] The organised persecution of Christians by the Roman Empire, (particularly renowned under Nero) probably came later than, but soon after this Epistle,[9] (though no-doubt later readers appreciated Peter’s words) but localised persecution of this new and misunderstood religion was likely from ‘the Romans, the Jews, and their own families’.[10] [11] In some countries harsh persecution from governments, other religious groups and believers’ families is still common. We may not suffer as violent opposition to our faith, but in whatever trials we do face we can we share the hope to which Peter encourages his readers to look. Christian hope is not a vague uncertain ‘hope so’ kind of hope, but a certain looking toward what we know is and will be but which we do not yet see. Yet the non-Christian does not have this hope, Eph 2:12 having a message strikingly similar to much of 1 Peter ‘remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.’[12] The sure hope does not encourage the Christian to sit and wait, but to live for Christ amongst those who don’t yet know Him. One author writes ‘Hope is not a sedative; it is a shot of adrenaline’[13]
After His resurrection Jesus had commanded Peter to feed the flock (Jn. 21), and Peter’s letters constitute part of his fulfilling this commission (Wiersbe).
The description of believers is not always what everyone would see as positive. The opening verses describe them as strangers, exiles, pilgrims or sojourners (cf, Heb. 11:13). While the Christian life is beneficial, with it comes a sense of detachment from the World, and at times a lack of unity with those who are outside Christ. ‘Christians have standards and values different from those of the world, and this gives opportunity both for witness and for warfare’ (Wiersbe[14]). Being a sojourner need not be seen as negative, for one who is a sojourner is such because he has a home but is not there. Thus being a sojourner points to the believer’s home in Heaven. The term is paired with the word chosen, pointing to God’s favour on the believer.
What else does I Peter address?
Addresses relationships to government, to masters or employers, between husbands and wives, and between people in general. (Nelson’s p.461) He points out that ‘Christian character is more important in a woman than the latest fashion.’ (Lion Handbook, p.637) The relationship between leaders in churches and the other members is explained.
Written by Peter, one of the 12 disciples/apostles
Written to Christians who were suffering and had been dispersed.
Christ gave an example of enduring suffering
The believer has a rich inheritance (Heaven) bought with a great price (Jesus’ death)
Trust God and live obediently. (ESV book intro)
Linked with hope are the recurring ideas of joy and glory.[15] We are to be joyful even in suffering, though it may be a painful joy, not only because we know that suffering will end in Heaven, but also because we know that God is in control and working for our good (JP). One commentator writes of I Peter ‘the three themes of suffering, grace, and glory unite to form an encouraging message for believers experiencing times of trial and persecution.’[16] Christians have been born again, God is our Father, and He gives us an imperishable inheritance (JP).
Summary of why I Peter was written
To exhort the readers to endure suffering as a Christian for righteousness, knowing that Christ suffered, and to be holy, displaying Christian characteristics of love, hospitality etc., living soberly not sensuously and being self-controlled, forsaking sins and observing proper order (– husbands + wife, shepherds + sheep) because of Christ’s redeeming from sin, which resulted being born again and provided an imperishable inheritance.
II Peter
II Peter was written near the end of Peter’s life. It has some characteristics of a farewell discourse. Before he died, Peter wanted to remind the readers of his teaching, in order to equip them to live for God in his absence. Peter was probably in prison in Rome awaiting execution. In II Pet 1:14-15 Peter implies that he knows his death is imminent. By this stage the persecution of Christians by the Roman Empire had become somewhat more extensive and formalised, due largely to the emperor Nero’s use of the Christians as a scapegoat for the great fire of Rome. Even with this persecution may not have been as empire-wide as at some later times (ESVSB intro I Pet.).
The recipients of the letter are not clearly named, but in II Peter 3:1, Peter speaks of this as his second letter to these people, thus the readers are likely to be the same churches addressed in I Peter. There are significant parallels between II Peter and the book of Jude, which we will look at in a couple of weeks.
Throughout the letter Peter contrasts the truth from God that is the Christian message, with the teachings of the false teachers who were seeking to lead others astray. Peter points out that the Christian message is not made up of myths, but rather based on the eyewitness of God’s power displayed in Jesus.
Christ’s second coming, and the judgement and punishment of those who are not Christians are frequently discussed. He warns that the day of the Lord, that is, the end of the world/second coming, will come unexpectedly like a thief in the night (II Pet. 3:10). He points back to God’s punishment on Old Testament examples including sinful angels. Peter writes against the false teachers who denied the second coming. He points out that the reason Christ has not returned is not God’s slowness, but his patience. God is giving time for those who do not yet know Christ to turn to Him and thus avoid the fiery judgement which will accompany His return. The apparent delay is the result of God’s grace. Christ’s return is not only a reason for unbelievers to dread punishment, but a motivation for Christian readers to live obediently until then. While the Christian’s salvation is not based on works, Christians should ‘Live an exemplary life’ (TM[17]) among those who don’t or don’t yet know Jesus.
Like I Peter, in II Peter there is a significant contrast to the way in which the Christian’s and non-Christian’s way of life are described. The way in which the non-Christian lives is associated with corruption and decay, and also with enslavement (II Pet 2:19), as those who do not know Jesus are slaves to sin. He writes They [the false teachers] promise them [those who listen to the false teachers’ teaching] freedom, while they themselves are slaves of depravity–for a man is a slave to whatever has mastered him. (2Pe 2:19 NIB). The end of these false teachers is the gloom of utter darkness (II Peter 2:17).
Christians have received God’s power and his precious promises. Peter calls God’s promises ‘precious’ and displays excitement over what God has done for him. By these they are able to escape the corruption of the world. The life without God is not pictured as something enjoyable or harmless, but as something from which it is desirable to escape. The Christian should beware lest he become entangled again in the defilements of the world (II Pet 2:20). While he is sure that his sins are forgiven and he is right with God, he should continue to add to his faith Christian characteristics such as virtue, knowledge, self-control, steadfastness, godliness, brotherly affection and love (II Pet 1:5-8). Some of the false teachers taught that immorality was acceptable for Christians, but Peter reminded the readers that with salvation comes the promise of a life that can be different.
As was common for someone approaching death (II Pet 1:14), Peter is keen to instruct the readers as to how they should live in his absence. (v.15) Namely, they should live lives of obedience to God.
II Pet. is Peter’s farewell message to the churches before he dies, encouraging them to live obediently and avoid false teachers. Christians should continue to believe the truth and live as God desires as they await Christ’s return, when He will judge those who don’t know Him.
[1] Mears, p.608
[2] Hort see Grudem TNTC p.53
[3] The Holy Bible : English Standard Version. Wheaton : Standard Bible Society, 2001, S. 2 Pe 3:1
[4] echoing Jesus’ words to Thomas Jn. 20:29
[5] ‘Rome…where Peter endures a passion like his Lord’s!’ Tertulian cited Grudem, p.34; ‘he came to Rome and was crucified head downwards, for so he demanded to suffer’ Eusebius cited ibid p.35
[6] Accepting Petrine authorship
[7] John apostle of love; Paul apostle of faith. See Wiersbe BE / Mears p.607 etc.
[8] I Peter 1:14, 18; 2:9-10; 4:1-4). (Wiersbe who had been scattered among different nations due to persecution because they had become Christians.)
[9] (Wiersbe suggests Peter foretells[9] this in 1 Peter 4:12 The Bible Exposition Commentary – New Testament, Volume 2. p.389,
[10] Life Application Study Bible
[11] McGrath suggests the persecution addressed in I Peter was yet to come. NIVBC p.379
[12] The Holy Bible : English Standard Version. Wheaton : Standard Bible Society, 2001, S. Eph 2:12
[13] Wiersbe The Bible Exposition Commentary – New Testament, Volume 2.
[14] The Bible Exposition Commentary – New Testament, Volume 2.
[15] Mears, p.608
[16] Wiersbe The Bible Exposition Commentary – New Testament, Volume 2. p.390’
[17] The Message, I Peter 2:11
(JP refers to John Piper’s sermons available for download from Desiring God)
Kerrtaking 