David C. Cook; New edition edition (June 1, 2009)
Copyright 2009 David C Cook. Be Hopeful by Warren Wiersbe. Used with permission. May not be further reproduced. All rights reserved.
WHERE THERE’S CHRIST, THERE’S HOPE
(1 Peter 1:1; 5:12–14)
While there’s life, there’s hope!” That ancient Roman saying is still quoted today and, like most adages, it has an element of truth but no guarantee of certainty. It is not the fact of life that determines hope, but the faith of life. A Christian believer has a “living hope” (1 Peter 1:3 NASB) because his faith and hope are in God (1 Peter 1:21). This “living hope” is the major theme of Peter’s first letter. He is saying to all believers, “Be hopeful!”
Before we study the details of this fascinating letter, let’s get acquainted with the man who wrote it, the people to whom he sent it, and the particular situation that prompted him to write.
THE WRITER (1:1)
He identified himself as “Peter, an apostle of Jesus Christ” (1 Peter 1:1). Some liberals have questioned whether a common fisherman could have penned this letter, especially since Peter and John were both called “unlearned and ignorant men” (Acts 4:13). However, this phrase only means “laymen without formal schooling”; that is, they were not professional religious leaders. We must never underestimate the training Peter had for three years with the Lord Jesus, nor should we minimize the work of the Holy Spirit in his life. Peter is a perfect illustration of the truth expressed in 1 Corinthians 1:26–31.
His given name was Simon, but Jesus changed it to Peter, which means “a stone” (John 1:35–42). The Aramaic equivalent of “Peter” is “Cephas,” so Peter was a man with three names. Nearly fifty times in the New Testament, he is called “Simon,” and often he is called “Simon Peter.” Perhaps the two names suggest a Christian’s two natures: an old nature (Simon) that is prone to fail, and a new nature (Peter) that can give victory. As Simon, he was only another human piece of clay, but Jesus Christ made a rock out of him!
Peter and Paul were the two leading apostles in the early church. Paul was assigned especially to minister to the Gentiles, and Peter to the Jews (Gal. 2:1–10). The Lord had commanded Peter to strengthen his brethren (Luke 22:32) and to tend the flock (John 21:15–17; also see 1 Peter 5:1–4), and the writing of this letter was a part of that ministry. Peter told his readers that this was a letter of encouragement and personal witness (1 Peter 5:12). Some writings are manufactured out of books, the way freshmen students write term papers, but this letter grew out of a life lived to the glory of God. A number of events in Peter’s life are woven into the fabric of this epistle.
This letter is also associated with Silas (Silvanus, 1 Peter 5:12). He was one of the “chief men” in the early church (Acts 15:22) and a prophet (Acts 15:32). This means that he communicated God’s messages to the congregations as he was directed by the Holy Spirit (see 1 Cor. 14). The apostles and prophets worked together to lay the foundation of the church (Eph. 2:20), and, once that foundation was laid, they passed off the scene. There are no apostles and prophets in the New Testament sense in the church today.
It is interesting that Silas was associated with Peter’s ministry, because originally he went with Paul as a replacement for Barnabas (Acts 15:36–41). Peter also mentioned John Mark (1 Peter 5:13) whose failure on the mission field helped to cause the rupture between Paul and Barnabas. Peter had led Mark to faith in Christ (“Mark, my son”) and certainly would maintain a concern for him. No doubt one of the early assemblies met in John Mark’s home in Jerusalem (Acts 12:12). In the end, Paul forgave and accepted Mark as a valued helper in the work (2 Tim. 4:11).
Peter indicated that he wrote this letter “at Babylon” (1 Peter 5:13) where there was an assembly of believers. There is no evidence either from church history or tradition that Peter ministered in ancient Babylon which, at that time, did have a large community of Jews. There was another town called “Babylon” in Egypt, but we have no proof that Peter ever visited it. “Babylon” is probably another name for the city of Rome, and we do have reason to believe that Peter ministered in Rome and was probably martyred there. Rome is called “Babylon” in Revelation 17:5 and 18:10. It was not unusual for persecuted believers during those days to write or speak in “code.”
In saying this, however, we must not assign more to Peter than is due him. He did not found the church in Rome nor serve as its first bishop. It was Paul’s policy not to minister where any other apostle had gone (Rom. 15:20); so Paul would not have ministered in Rome had Peter arrived there first. Peter probably arrived in Rome after Paul was released from his first imprisonment, about the year AD 62. First Peter was written about the year 63. Paul was martyred about 64, and perhaps that same year, or shortly after, Peter laid down his life for Christ.
THE RECIPIENTS (1:1)
Peter called them “strangers” (1 Peter 1:1), which means “resident aliens, sojourners.” They are called “strangers and pilgrims” in 1 Peter 2:11. These people were citizens of heaven through faith in Christ (Phil. 3:20), and therefore were not permanent residents on earth. Like Abraham, they had their eyes of faith centered on the future city of God (Heb. 11:8–16). They were in the world, but not of the world (John 17:16).
Because Christians are “strangers” in the world, they are considered to be “strange” in the eyes of the world (1 Peter 4:4). Christians have standards and values different from those of the world, and this gives opportunity both for witness and for warfare. We will discover in this epistle that some of the readers were experiencing suffering because of their different lifestyle.
These believers were a “scattered” people as well as a “strange” people. The word translated “scattered” (diaspora) was a technical term for the Jews who lived outside of Palestine. It is used this way in John 7:35 and James 1:1. However, Peter’s use of this word does not imply that he was writing only to Jewish Christians, because some statements in his letter suggest that some of his readers were converted out of Gentile paganism (1 Peter 1:14, 18; 2:9–10; 4:1–4). There was undoubtedly a mixture of both Jews and Gentiles in the churches that received this letter. We will notice a number of Old Testament references and allusions in these chapters.
These Christians were scattered in five different parts of the Roman Empire, all of them in northern Asia Minor (modern Turkey). The Holy Spirit did not permit Paul to minister in Bithynia (Acts 16:7), so he did not begin this work. There were Jews at Pentecost from Pontus and Cappadocia (Acts 2:9), and perhaps they carried the gospel to their neighboring province. Possibly Jewish believers who had been under Peter’s ministry in other places had migrated to towns in these provinces. People were “on the move” in those days, and dedicated believers shared the Word wherever they went (Acts 8:4).
The important thing for us to know about these “scattered strangers” is that they were going through a time of suffering and persecution. At least fifteen times in this letter Peter referred to suffering, and he used eight different Greek words to do so. Some of these Christians were suffering because they were living godly lives and doing what was good and right (1 Peter 2:19–23; 3:14–18; 4:1–4, 15–19). Others were suffering reproach for the name of Christ (1 Peter 4:14) and being railed at by unsaved people (1 Peter 3:9–10). Peter wrote to encourage them to be good witnesses to their persecutors, and to remember that their suffering would lead to glory
(1 Peter 1:6–7; 4:13–14; 5:10).
But Peter had another purpose in mind. He knew that a “fiery trial” was about to begin—official persecution from the Roman Empire (1 Peter 4:12). When the church began in Jerusalem, it was looked on as a “sect” of the traditional Jewish faith. The first Christians were Jews, and they met in the temple precincts. The Roman government took no official action against the Christians since the Jewish religion was accepted and approved. But when it became clear that Christianity was not a “sect” of Judaism, Rome had to take official steps.
Several events occurred that helped to precipitate this “fiery trial.” To begin with, Paul had defended the Christian faith before the official court in Rome (Phil. 1:12–24). He had been released but then was arrested again. This second defense failed, and he was martyred (2 Tim. 4:16–18). Second, the deranged emperor, Nero, blamed the fire of Rome (July AD 64) on the Christians, using them as a scapegoat. Peter was probably in Rome about that time and was slain by Nero, who had also killed Paul. Nero’s persecution of Christians was local at first, but it probably spread. At any rate, Peter wanted to prepare the churches.
We must not get the idea that all Christians in every part of the empire were going through the same trials to the same degree at the same time. It varied from place to place, though suffering and opposition were pretty general (1 Peter 5:9). Nero introduced official persecution of the church, and other emperors followed his example in later years. Peter’s letter must have been a tremendous help to Christians who suffered during the reigns of Trajan (98–117), Hadrian (117–138), and Diocletian (284–305). Christians in the world today may yet learn the value of Peter’s letter when their own “fiery trials” of persecution begin. While I personally believe that the church will not go through the tribulation, I do believe that these latter days will bring much suffering and persecution to the people of God.
It is possible that Silas was the bearer of this letter to the believers in the provinces, and also the secretary who wrote the epistle.
THE MESSAGE (5:12)
First Peter is a letter of encouragement (1 Peter 5:12). We have noted that the theme of suffering runs throughout the letter, but so also does the theme of glory (see 1 Peter 1:7–8, 11, 21; 2:12; 4:11–16; 5:1, 4, 10–11). One of the encouragements that Peter gives suffering saints is the assurance that their suffering will one day be transformed into glory (1 Peter 1:6–7; 4:13–14; 5:10). This is possible only because the Savior suffered for us and then entered into His glory (1 Peter 1:11; 5:1). The sufferings of Christ are mentioned often in this letter (1 Peter 1:11; 3:18; 4:1, 13; 5:1).
Peter is preeminently the apostle of hope, as Paul is the apostle of faith and John of love. As believers, we have a “living hope” because we trust a living Christ (1 Peter 1:3). This hope enables us to keep our minds under control and “hope to the end” (1 Peter 1:13 NIV) when Jesus shall return. We must not be ashamed of our hope but be ready to explain and defend
it (1 Peter 3:15). Like Sarah, Christian wives can hope in God (1 Peter 3:5, where “trusted” should be translated “hoped”). Since suffering brings glory, and because Jesus is coming again, we can indeed be hopeful!
But suffering does not automatically bring glory to God and blessing to God’s people. Some believers have fainted and fallen in times of trial and have brought shame to the name of Christ. It is only when we depend on the grace of God that we can glorify God in times of suffering. Peter also emphasized God’s grace in this letter. “I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it” (1 Peter 5:12 NIV).
The word grace is used in every chapter of 1 Peter: 1:2, 10, 13; 2:19 (“thankworthy”), 20 (“acceptable”); 3:7; 4:10; 5:5, 10, 12. Grace is God’s generous favor to undeserving sinners and needy saints. When we depend on God’s grace, we can endure suffering and turn trials into triumphs. It is grace alone that saves us (Eph. 2:8–10). God’s grace can give us strength in times of trial (2 Cor. 12:1–10). Grace enables us to serve God in spite of difficulties (1 Cor. 15:9–10). Whatever begins with God’s grace will always lead to glory (Ps. 84:11; 1 Peter 5:10).
As we study 1 Peter, we will see how the three themes of suffering, grace, and glory unite to form an encouraging message for believers experiencing times of trial and persecution. These themes are summarized in 1 Peter 5:10, a verse we would do well to memorize.
The cynical editor and writer H. L. Mencken once defined hope as “a pathological belief in the occurrence of the impossible.” But that definition does not agree with the New Testament meaning of the word. True Christian hope is more than “hope so.” It is confident assurance of future glory and blessing.
An Old Testament believer called God “the hope of Israel” (Jer. 14:8). A New Testament believer affirms that Jesus Christ is his hope (1 Tim. 1:1; see Col. 1:27). The unsaved sinner is “without hope” (Eph. 2:12 NIV), and if he dies without Christ, he will be hopeless forever. The Italian poet Dante, in his Divine Comedy, put this inscription over the world of the dead: “Abandon all hope, you who enter here!”
This confident hope gives us the encouragement and enablement we need for daily living. It does not put us in a rocking chair where we complacently await the return of Jesus Christ. Instead, it puts us in the marketplace, on the battlefield, where we keep on going when the burdens are heavy and the battles are hard. Hope is not a sedative; it is a shot of adrenaline, a blood transfusion. Like an anchor, our hope in Christ stabilizes us in the storms of life (Heb. 6:18–19), but unlike an anchor, our hope moves us forward, it does not hold us back.
It is not difficult to follow Peter’s train of thought. Everything begins with salvation, our personal relationship to God through Jesus Christ. If we know Christ as Savior, then we have hope! If we have hope, then we can walk in holiness and in harmony. There should be no problem submitting to those around us in society, the home, and the church family. Salvation and submission are preparation for suffering; but if we focus on Christ, we can overcome, and God will transform suffering into glory.
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