IV. Commentary on First Peter

Commentary Overview

A. Greeting (1:1-2)
B. God’s Call and the Believers’ Response (1:3-25)
C. Chiasmus of Worship (2:1-12)
D. Exhortation for Social Order (2:13-3:7)
E. Chiasmus for “Doing Good” (3:8-16)
F. Teaching on Suffering (3:17-4:19)
G. Exhortation for the Community (5:1-11)
H. Farewell (5:12-14)

A. Greeting (1:1-2)

1 Peter, an apostle of Jesus Christ, to the chosen ones who are living as foreigners in the Diaspora in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled with his blood: Grace to you and peace be multiplied.

The author began the letter by identifying himself as "Peter" implicitly first among the Apostles. He also addressed his audience a with three adjectives:

Notice the sense of temporal existence (divine calling and the metaphor of journey in a foreign land). The term "Diaspora" didn't necessarily refer to Jewish Christians. In the context of the letter, it was addressed to Gentile believers who lived in a hostile pagan environment (1 Pet 1:1).

Note the invocation of the Trinity (1 Pet 1:2). The conditions of the faithful were preordained by the Father. These included life in the Spirit (an obedient holiness) along with a sacramental life in Christ ("sprinkling of blood" from Exo 24:8 invoked "the new covenant in his blood" found in the Eucharistic words of institution; see 1 Cor 11:25, Mk 14:24, Mt 26:17-28, Lk 22:20).

B. God's Call and the Believers' Response (1:3-25)

The author expanded the themes of divine call and the response of believers as "strangers traveling" from 1:1-2 in the balance of chapter one.

1. Call to the Christian Lifestyle (1:3-12)

3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an incorruptible and undefiled inheritance that doesn't fade away, reserved in Heaven for you, 5 who by the power of God are guarded through faith for a salvation ready to be revealed in the last time.

The author wrote a long sentence focused on praise (see 2 Cor 1:3, Eph 1:3) bolstered by two results. First, through God's mercy, the faithful received baptism ("reborn into a living hope through the Resurrection"; 1 Pet 1:3) and, thus, eternal life (1 Pet 1:4). Second, through God's power, they were protected by their relationship with the Father until they received salvation at the Second Coming (1 Pet 1:5). Note the author injected an interlude between the passing of the faithful (heaven) and the Eschaton.

6 Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, 7 that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ 8 whom, not having known, you love. In him, though now you don't see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory, 9 receiving the result of your faith, the salvation of your souls.

Despite the hope for life everlasting, the author recognized the trials believers faced (1 Pet 1:6). Here, he employed the image of the blacksmith working precious metals. To create jewelry of great value, the craftsman would stress the metal under fire, then hammer it into the shape he desired. In the same way, trials acted as times of testing and molding character into a lasting faith that would be praised at the Second Coming (1 Pet 1:7). Yet, what disciples yearned for on the Final Day, they enjoyed in the present moment because they firmly held Christ loved them. In a sense, while their heavenly glory was not completely realized ("now you do not see him"), they had already achieved their goal, "the salvation of (their) souls" (1 Pet 1:8-9). Note what the parallel between 1 Pet 1:4-5 and 1 Pet 1:9 implied, the delay of the Second Coming. Salvation was not seen in terms of the imminent return of Christ but as a blessed afterlife for the soul in heaven before the general resurrection.

10 Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you, 11 searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 12 To them it was revealed, that they served not themselves, but you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into.

The author referred to this sense of salvation vis a vis the prophecies in the Hebrew Scriptures. The faithful realized the divine activity ("grace"; 1 Pet 1:10) that the prophets predicted. These men foresaw the life, death and resurrection of Christ as well as the impact these events would have ("the Spirit of Christ"; 1 Pet 1:11). What God revealed to the men of old, he made manifest through evangelists by the celestial power of the Spirit (1 Pet 1:12).

2. Response in Holiness (1:13-21)

13 Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ 14 as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, 15 but just as he who called you is holy, you yourselves also be holy in all of your behavior; 16 because it is written, "You shall be holy; for I am holy." (Lev 19:2; see Lev 11:44-45, Lev 20:7) 17 If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as foreigners here in reverent fear, 18 knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers, 19 but with precious blood, as of a lamb without blemish or spot, the blood of Christ, 20 who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake, 21 who through him are believers in God, who raised him from the dead, and gave him glory, so that your faith and hope might be in God.

How should believers respond to the divine call? In these verses, the author painted such a response in language of the Exodus experience. The phrase "prepare your minds for action" was literally "gird the loins of your mind" (1 Pet 1:13; see Exo 12:11 for the Passover celebration). He continued with a comparison between the old life of immorality and the new life in Christ with the call to holiness from Leviticus (1 Pet 1:15-16; Lev 19:2); "holiness" meant "different" not mystical aloofness. He urged sobriety, hope and obedience in the face of temptations that the former way of life held for the Gentile Christians (1 Pet 1:13-14). He exhorted his audience to live like they were travelers in a foreign land (echoing the Exodus; 1 Pet 1:17). Then, to sharpen the "before and after," the author set the corruptible life on earth against the incorruptible life of eternity. Christians didn't realize redemption in the former, the traditional allure of silver and gold, but in the latter, the blood of the sinless Christ (1 Pet 1:18-19). The comparison conjured the image of the golden calf in the Exodus 31 and the resulting sin vs. the living Lamb. The appearance of Christ was part of the divine plan from the beginning of time (1 Pet 1:20) but revealed at the end of "the age" with the life, death and resurrection of the Lord. In light of this revelation, disciples should have faith and cling to hope (1 Pet 1:21).

3. "Word of God" Chiasmus (1:22-25)

22 Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently, 23 having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 24 For,

"All flesh is like grass,
and all of man's glory like the flower in the grass.
The grass withers, and its flower falls;

25

but the Lord's word endures forever." (Isa 40:6-8)

This is the word of Good News which was preached to you.

The author finished his comparison between the old life and the new with a quote from Isaiah. He urged disciples to love each based upon their "obedience to the truth" through the power of the Spirit (1 Pet 1:22; see Jn 13:34-35, Jn 15:12-17, 1 Jn 3:11-14, Rom 12:10). Then, he created a chiasmus around a Scripture verse.

Step A1: The Word of God (1 Pet 1:23; see Jn 1:13). Believers were reborn from the corruptible into the eternal (baptism into the community) through the everlasting power ("Word") of God.

Step B2: Isa 40:6-8 (1 Pet 1:24-25). Everything is transitory except the Word of God.

Step A2: The Word of God (1 Pet 1:25). The Word of God was the Good News preached to the believers.

C. Chiasmus of Worship (2:1-12)

The author employed a chiastic structure to continue his thoughts on God's call and the response of believers. He began and ended with an exhortation to live a moral life (A Steps). Next, he honored those who lived rightly with the Temple metaphor; the faithful were both part of the edifice and central in its worship (B Steps). Finally, he solidified that metaphor with quotes from Isaiah and a psalm (C Step).

1. Step A1: Strive to live a moral life (2:1-3)

2 Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, 2 as newborn babies, long for the pure milk of the Word, that with it you may grow, 3 if indeed "you have tasted that the Lord is gracious" (Psa 34:8):

The author continued the comparisons between the former pagan life and the newfound status as disciples. Life before faith was dark and evil (1 Pet 2:1); life in faith was an experience of divine favor (1 Pet 2:2; Psa 34:8).

2. Step B1: Images of the Temple and Cult (2:4-5)

4 coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.

Here the author shifted from a nutrition metaphor ("milk") to one of building construction ("stone"). He implicitly compared the faithful who faced popular rejection with Christ; Psa 118:22-23 was a favorite proof text for Jesus as the Christ in the early Church (see Mk 12:10, Mt 21:41, Lk 20:17, Acts 4:11, Eph 2:20). Then, the author connected the notion of the Temple and its cult with the community (see 1 Cor 3:16-17) It's liturgical life depended upon Christ as the mediator (1 Pet 2:4-5).

3. Step C: Quotes from Isaiah and Psalm 118 (2:6-8)

6 Because it is contained in Scripture,

"Behold, I lay in Zion a chief cornerstone, chosen and precious:
He who believes in him will not be disappointed." (Isa 28:16)

7 For you who believe therefore is the honor, but for those who are disobedient,

"The stone which the builders rejected
has become the chief cornerstone," (Psa 118:22)

8 and,

"a stumbling stone and a rock of offense." (Isa 8:14)

For they stumble at the word, being disobedient, to which also they were appointed.

The author quoted three texts and applied them, not to Christ, but to the community. This time, he didn't compare the former pagan life with the present life of faith. Instead, he set those inside the community against outsiders. Using Isa 28:16, he praised those who believed, while employing Psa 118:22 and Isa 8:14, he cast those who didn't have faith as the scandalized. The former received honor from heaven while the latter were destined to disobey God and oppose his chosen (1 Pet 2:6-8).

4. Step B2: Images of Cult and Reward (2:9-10)

9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light. 10 In the past, you were not a people, but now are God's people, who had not obtained mercy, but now have obtained mercy.

The author again equated the community to Temple cult as he echoed the description of Israel in Exo 19:5-6. Just as the Chosen People wandered in the desert, so too the faithful in life but with a difference. Christians left the darkness of pagan ways to enter the light of faith (1 Pet 2:9; see Isa 9:2, 2 Cor 4:6, Eph 5:8). And, just as God formed the Israelites into a nation, so too he created his people out of the faithful when he showed them his mercy (1 Pet 2:10).

5. Step A2: Strive to live a moral life (2:11-12)

11 Beloved, I beg you as foreigners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12 having good behavior among the nations, so in that of which they speak against you as evildoers, they may by your good works, which they see, glorify God in the day of visitation.

The author returned to the subject of moral living. He exhorted them to turn away from past temptations which cause inner turmoil (1 Pet 2:11). At the same time, he stated their efforts would not only evangelize but could provide a defense against the polemics of opponents up to the time of the Final Judgment (1 Pet 2:12, see Isa 10:3). Note the last verse acted as a transition to the next passage.

D. Exhortation for Social Order (2:13-3:7)

This section addressed the behavior of the faithful in society. The author cited three examples: relations with civil authorities, the behavior of slaves even in the face of suffering and marital relationships.

1. Public life (2:13-17)

13 Therefore subject yourselves to every ordinance of man for the Lord's sake: whether to the king, as supreme; 14 or to governors, as sent by him for vengeance on evildoers and for praise to those who do well. 15 For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men: 16 as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.

17 Honor all men. Love the brotherhood. Fear God. Honor the king.

The author urged his audience to obey civil authorities for two reasons. First, he asserted God appointed people in secular power to pronounce judgment on the good and the evil (1 Pet 2:13-14; see Rom 13:1-7, 1 Tim 2:1-3, Titus 3:1, Mk 12:17). Second, he stated that disciples could publicly silence opponents through their good works not as a means to hide evil intent but as a way to declare their faith; this was the true meaning of Christian freedom (1 Pet 2:16). Then, he summed up the lifestyle of the faithful with a chiasmus (1 Pet 2:17):

Step A1: Honor everyone.

Step B: Live as disciples: love community members and realize the power of God.

Step A2: Honor the king.

2. Social classes (2:18-25)

18 Servants, be in subjection to your masters with all respect: not only to the good and gentle, but also to the wicked. 19 For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. 20 For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God. 21 For you were called to this, because Christ also suffered for us, leaving you an example, that you should follow his steps, 22 who didn't sin, "neither was deceit found in his mouth." (Isa 53:9) 23 When he was cursed, he didn't curse back. When he suffered, he didn't threaten, but committed himself to him who judges righteously. 24 He himself "bore our sins" (Isa 53:12) in his body on the tree, that we, having died to sins, might live to righteousness. You were "healed by his wounds" (Isa 53:5). 25 For you were "going astray like sheep" (Isa 53:6); but now you have returned to the Shepherd and Overseer of your souls.

Here, the author echoed Eph 6:5-8 but assumed the worst for the slave (1 Pet 2:18). God looked kindly on those who suffer unjustly out of a matter of conscience (1 Pet 2:19). He even considered those who patiently endured punishment for wrongdoing (1 Pet 2:20). Either way, the slave had an example in Christ who suffered even though he was sinless and without guile (1 Pet 2:21-22; Isa 53:9). The Lord didn't retaliate but submitted to authorities (1 Pet 2:23) even to death so he could bear sin (Isa 53:12), heal the faithful (Isa 53:5; 1 Pet 2:24). Previously, the former pagans were lost like wandering sheep (Isa 5:6) but, as believers, they found their true "Shepherd." Notice the writer added "Guardian of your souls" which echoed 1 Pet 1:4-5 and 1 Pet 1:9 (1 Pet 2:25).

3. Marriage (3:1-7)

3 In the same way, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word, 2 seeing your pure behavior in fear. 3 Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 4 but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is very precious in the sight of God. 5 For this is how in the past, the holy women who hoped in God also adorned themselves, being in subjection to their own husbands. 6 So Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror.

7 You husbands, in the same way, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as also being joint heirs of the grace of life, that your prayers may not be hindered.

The author turned to the question of marriage that was also found in Eph 5:22-33. But, like the instructions for slaves in Ephesians, he shortened his instructions. He assumed wives might live in a mixed pagan-Christian household and their unspoken obedience might evangelize their husbands (1 Pet 3:1) since their behavior was based upon their piety ("in fear" referred to "awe of the Lord"; see Exo 20:20, Psa 119:38, Pro 2:5; 1 Pet 3:2). He warned against personal vanity (1 Pet 3:3). Instead, he encouraged inner peace as the true beauty of the heart (1 Pet 3:4). Ancestors in faith found such in obedience to their husbands (1 Pet 3: 5). Women of faith were daughters of Sarah who was obedient to Abraham. So, Christian wives should follow in their example (1 Pet 3:6).

The author instructed husbands should honor their wives realizing men and women were equals as spiritual heirs in the "grace of life." While wives might depend on their husbands ("weaker vessels"), the writer encouraged men to treat their wives with respect for peace of mind ("prayers might not be hindered";1 Pet 3:7)

Here, we must pause to address the question of marital obedience. Ancient societies were male dominated, gender segregated for the most part. They were rooted in the clan mold. As such, individuals didn't have much personal autonomy since their place in the extended family predetermined their social roles. In this scenario, women depended upon men. Obviously, modern Western societies do allow for personal autonomy. People have some say in their social roles. Thus, women have some independence. In our culture, women demand and should be treated as equals. Hence, we should replace the word "subjection" (obedience) with "mutual respect." 1 Pet 3:7 encouraged such treatment.

Before we leave this passage, notice what's missing when we compare it to the parallel verses in Ephesians. The latter placed Christian marriage in a theological context. It was a metaphor for Christ and his Church. 1 Peter had no such analogy. Instead, it addressed it in practical terms that resonated with the culture at the time.

E. Chiasmus for "Doing Good" (3:8-16)

a. Step A1: Do good (3:8-9)

8 Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous, 9 not rendering evil for evil, or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing.

In this first step, the author urged his audience to act in an ethical, proactive way and avoid reacting to evil in a like manner (1 Pet 3:8-9).

b. Step B: Quote from Psalm 34:12-16

10 For,

"He who would love life
and see good days,
let him keep his tongue from evil
and his lips from speaking deceit.
11 Let him turn away from evil and do good.
Let him seek peace and pursue it.
12 For the eyes of the Lord are on the righteous,
and his ears open to their prayer;
but the face of the Lord is against those who do evil." (Psa 34:12-16)

Here, he quoted Scripture to support his exhortation for the moral life.

c. Step A2: Do good (3:13-16)

13 Now who will harm you if you become imitators of that which is good? 14 But even if you should suffer for righteousness' sake, you are blessed. "Don't fear what they fear, neither be troubled." (Isa 8:12) 15 But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear, 16 having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ.

The author continued to urge his readers to live rightly. Certainly, believers could face opposition, even suffering from attacks, but weren't those poor souls actually blessed? Didn't they do good deeds? (1 Pet 3:13-14) Indeed of fretting over attacks, he encouraged the faithful to praise God ("sanctify the Lord in your hearts") and evangelize at a moment's notice (1 Pet 3:15). Believers who lived moral lives had clear consciences (1 Pet 3:14; see Isa 8:12) and even shamed opponents who had little to criticize (1 Pet 3:16).

F. Teaching on Suffering (3:17-4:19)

1. Suffering and glory of Christ (3:17-22)

17 For it is better, if it is God's will, that you suffer for doing well than for doing evil.

18 Because Christ also suffered for sins once,
the righteous for the unrighteous,
that he might bring you to God,
being put to death in the flesh,
but made alive in the Spirit,

19 in whom he also went and preached to the spirits in prison, 20 who before were disobedient, when God waited patiently in the days of Noah, while the ship was being built. In it, few, that is, eight souls, were saved through water. 21 This is a symbol of baptism, which now saves you not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, 22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

The author implicitly recognized the treatment his audience might endure from pagan outsiders but he insisted the blessing was worth the cost (1 Pet 3:17). Then, he cited what many scholars see as a creedal line from a liturgical hymn; Christ died to save sinners ("righteous for the unrighteous"; see Isa 53:1-12), leading them from their former ways ("put to death in the flesh") into a life in the Spirit (1 Pet 3:18). Next, the writer shifted to the image of the Flood. He implied the Good News was meant for every creature, even the dead (or fallen angels?) who wallowed in sin before the time of Noah. Yet, these many were lost; only Noah and his family were saved from the onslaught of water (1 Pet 3:19-20). He used the few saved, many lost to explain the situation of this audience. The few were saved through the waters of baptism which "washed away" the "filth of the flesh" (former life) while the many "unwashed" were lost. The baptized had clear consciences because their sins were forgiven through the resurrection of Christ (1 Pet 3:21). The author finished this passage with a creedal statement about the Ascension (1 Pet 3:22).

2. Suffering of the faithful from opposition (4:1-19)

a. Learning from Christ's suffering (4:1-2)

4:1 Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin, 2 that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God.

Christ died to free people from sin. The author urged his audience to focus on the divine will not on the ways of the past (1 Pet 4:1-2).

b. Opposition of immoral pagans (4:3-6)

3 For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4 They think it is strange that you don't run with them into the same excess of riot, blaspheming. 5 They will give account to him who is ready to judge the living and the dead. 6 For to this end the Good News was preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit.

The author described the immoral conditions (1 Pet 4:3) and, hence, the plight of the pagans (1 Pet 4:5). They don't understand why estranged family members and former friends would not partake in their lifestyle (1 Pet 4:4). Then, the author turned to the Final Judgment. On the one hand, this future event will itself be a declaration of the Good News. On the other hand, God will consider everyone ("men in the flesh") but will only acquit those who believe ("live to God in the spirit"; 1 Pet 4:6).

c. Moral living in anticipation of the end times (4:7-11)

7 But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer. 8 And above all things be earnest in your love among yourselves, for "love covers a multitude of sins." (Prov 10:12) 9 Be hospitable to one another without grumbling. 10 As each has received a gift, employ it in serving one another, as good managers of the grace of God in its various forms. 11 If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

In light of the Second Coming, the author encouraged the faithful to live moderately and treat each other with respect (1 Pet 4:7-8; see Prov 10:12). He insisted on this especially in matters of hospitality, the ancient practice that put Christian values on display (1 Pet 4:9). God gave everyone in the community charisms in regard to hospitality; they should use them appropriately (1 Pet 4:10). Some were greeters, some were servants. No matter how they were called, they should use their service as a means of worship ("in all things God may be glorified"). Notice he ended the passage with a doxology for Christ (1 Pet 4:11).

d. Suffering as a blessing and worship (4:12-19; see Prov 11:31)

12 Beloved, don't be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. 13 But because you are partakers of Christ's sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy. 14 If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. 15 For let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men's matters. 16 But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter.

17 For the time has come for judgment to begin with the household of God. If it begins first with us, what will happen to those who don't obey the Good News of God? 18 "If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?" (Prov 11:31) 19 Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.

The author now shifted away from anticipation of the end times to the situation for some in the community. The "fiery trial" was not the Tribulation but was the present persecution of the faithful. On the one hand, they shouldn't be surprised; Christ suffered too. On the other hand, they shared on some level in the Passion, so they would partake in his glory; thus, they should rejoice (1 Pet 4:13). Those insulted were blessed because they shared "the Spirit of God" (see Isa 11:2) along with Christ; while the critic blasphemed with the insult, the believer gave glory to God (1 Pet 4:14; see Mt 5:11, Lk 6:22). The faithful should not revert to the ways of the shameful but stand tall when they suffer; by this, they glorify God (1 Pet 4:15-16; notice the parallels of glory in 4:14, 16).

The author addressed testing of the faithful as judgment then he compared it to the travails of the non-believers with a rhetorical question. What would happen to them? (1 Pet 4:17-18; Prov 11:31) With the answer hanging in the air, he urged believers who suffered for doing good to "entrust their souls to the faithful Creator" (1 Pet 4:19).

G. Exhortation for the Community (5:1-11)

1. To Leaders (5:1-4)

5 Therefore I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed: 2 Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly; 3 not as lording it over those entrusted to you, but making yourselves examples to the flock. 4 When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away.

The author turned to the leadership within the community. The term "elder" was "presbyteroi" in Greek. Scholars have split on the meaning of the word. Did it indicate a leader who held the esteem of believers based on his age? Or did it indicate a formal liturgical office (presbyter)? In either case, the writer claimed he witnessed the Passion and the Resurrection (1 Pet 5:1). Because of this, he urged the elders to lead voluntarily not out of duty or a desire for self-enrichment, to be a good example not dictators (1 Pet 5:2-3). If they did so, they would receive their eternal reward at the Second Coming (1 Pet 5:4; Dead Sea Scroll 1QS 4).

2. To the Faithful (5:5-11)

5 Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, to subject yourselves to one another; for "God resists the proud, but gives grace to the humble." (Prov 3:34) 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, 7 casting all your worries on him, because he cares for you.

8 Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour. 9 Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. 10 But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you. 11 To him be the glory and the power forever and ever. Amen.

The author shifted his focus on to the laity or the youth ("younger ones") of the community. In either case, he urged them to adopt an attitude of humility before leadership and deference towards each other (1 Pet 5:5; see Prov 3:34). The humble and the respectful would also receive their reward (1 Pet 5:6). So, they should place their concerns in the hands of God (1 Pet 5:7).

Along with humility, believers should practice moderation and vigilance, keeping guard against the evil that anger and rage brought (1 Pet 5:8). After all, their co-religionists faced opposition just as they did (1 Pet 5:9).

The author ended the passage with a prayer for the faithful and a doxology (1 Pet 5:10-11).

H. Farewell (5:12-14)

12 Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand. 13 She who is in Babylon, chosen together with you, greets you. So does Mark, my son. 14 Greet one another with a kiss of love.

Peace be to all of you who are in Christ Jesus. Amen.

The author wrote the farewell implicitly by the hand of a scribe (Silvanus) and the greeting of a friend (Mark). The figure known as Silvanus (Romanized version of the Greek "Silas") appeared in other sections of the New Testament (Acts 15:22, Act 15:34, Acts 15:40, Acts 18:5, 2 Cor 1:19, 1 Thes 1:1, 2 Thes 1:1). So did Mark (also known as "John Mark"; Acts 12:25, 2 Tim 4:11). Between these two figures, the writer stated the reason for his letter: exhortation (1 Pet 5:12). The context for 1 Pet 5:13 indicated the "she" in the verse referred to the local church; "Babylon" referred to Rome (see Rev 14:8, Rev 16:19, Rev 17:5, Rev 18:2, Rev 18:10, Rev 18:21). Thus, the letter claimed the author wrote from Rome to the faith communities in Anatolia.

The author ended the letter with a greeting of mutual affection and peace for the faithful (1 Pet 5:14).

V. Conclusion

The author of First Peter wrote to communities in the midst of growing pains. Evangelization in Anatolia had real in roads with the establishment of new churches and an inflow of neophytes. In some cases, the rise in faith meant a fall in attendance in pagan festivals and an impact in the local economy. This led to a backlash among non-believers and imperial officials. To respond to the situation, the author of First Peter wrote his letter of exhortations and practical advice. Stay truth to the faith, live with your neighbors in peace as good citizens, look forward to the Second Coming.

In our times of tribalism, his advice still rings true.

Sources

"World English Bible with Deuterocanonical: 1 Peter." EBible.org - read and download the Holy Bible. EBible, Web. http://ebible.org/web/1PE01.html. (The free source text used in the commentary above.)

Stergiou, Costas. TheWord.net. Computer software. Vers. 5.0. TheWord.net. 2015. 2015 (http://theword.net/).

NET Bible. theWord.net module. The NET Bible. 2015 (https://netbible.com/).

Novum Testamentum Graece. theWord.net module. Vers. NA27. (theWord.net).

Pliny the Younger. "Pliny the Younger and Trajan on the Christians." Early Christian Writings: New Testament, Apocrypha, Gnostics, Church Fathers. Web. 7 Jun 2023. http://www.earlychristianwritings.com/text/pliny.html.

"Strong's Greek: 5590. ψυχή (psuché) -- breath, the soul." Bible Hub: Search, Read, Study the Bible in Many Languages. Web. 21 Jun 2023. http://biblehub.com/greek/5590.htm.

Kirby, Peter. "First Clement." Early Christian Writings: New Testament, Apocrypha, Gnostics, Church Fathers. Web. 5 Apr 2023. <http://www.earlychristianwritings.com/1clement.html>.