I Peter 1

Below is the standard format of ancient Greek and Roman letters, showing how this lines up with I Peter.

1. OPENING GREETINGS (1-2a)

2. PRAYER (1:2b)

3. THANKSGIVING (1:3-12)

4. SPECIAL CONTENTS

5. PERSONAL GREETINGS (5:11-14a)/ DOXOLOGY and/or BENEDICTION

Two problems to deal with in this letter. The first is whether this is one or two letters. The problem with I Peter is that it has two identical doxologies-- look at 4:11 and 5:11. The next problem relates to authorship. Both issues can be addressed by looking at the structure of the book.

Authorship

I Peter 1:1a It claims to be written by Simon Peter the apostle, which is the traditional view. Unfortunately, there is a major problem in accepting this view so I want to deal with it at some length first. Many students of this letter have questioned whether someone with the apostle Peter’s background could have produced this beautifully organized composition in polished Greek. By contrast, II Peter IS written in rather poor Greek, more like we would expect from a Galilean fisherman.

The standard liberal view is that some unknown author wrote this letter and then attached Peter's name to it; they call it a “pious forgery.” We need to lay this to rest before continuing, because there is no need wasting our time studying this letter if it was basically written by a liar.

Evidence of Peter as author  We have the advantage of possessing several examples of Peter's speeches found in the first half of the Book of Acts (Day of Pentacost in Acts 2, when he healed the lame man and defended himself in front of the Jewish authorities in Acts 3-4, his preaching after the escape from prison in Acts 5, and during the events surrounding the conversion of the Gentile Cornelius in Acts 10.) So we can compare them to this epistle. We will only look at Chapter 1 of this letter for possible correspondences.

Common themes important to Peter:

1:3, 21 mentions “resurrection of Jesus Christ from the dead.” Peter' speech at Pentacost: Acts 2:24; 4:10

1:5,7,13 Jesus will be revealed again in the last days: Acts 3:20-21

1:8 the fact that only some people were chosen as witnesses to Christ: Acts 10:39-41.

1:10 prophets prophesy about salvation to come later: Acts 3:24; 10:43

1:11, 21 Christ's died but was raised by God in glory: Acts 3:15; 5:30-31

1:10-12 talks about the OT predictions that Jesus would suffer and die: Acts 2:23-31; 3:18

1:13 grace from Christ: Acts 3:19

1:14-16 appeals to audience to turn from their former ways: Acts 3:26

1:17 God or Jesus (appointed by God) to be judge of all: Acts 10:42 

 

Peter's Speeches and I Peter

I Peter 1                                             Acts 3                             Acts 10

1:14 prior ignorance.                         v. 17

v. 14: repent, turn                              v. 26

vv. 14-16: Gentiles can be holy                                                vv. 28-29

v. 17: God the Judge                                                                  v. 42

v. 17: impartial God, fear of God                                             vv. 34-35

v. 18: “silver and gold”                     v. 6

v. 20: Christ made manifest              v. 40

v. 21: God raised Christ v. 15           v. 40

v. 21: faith in God through Christ     v. 16

v. 25: word preached, good news      vv. 36-37

Many results of salvation are given in I Peter 1:13-25, as well as Acts 3 and 10. As an exercise, list as many as you can find.

Specific Greek vocabulary used:

Just in verses 14-18, there are five words or phrases that appear (almost exclusively) in speeches of Peter in Acts:

1:14 ignorance Only 4x in NT, also Acts 3:17

1:17 “Call on” Only 7x in NT. Others associated with Peter in Acts 2:21 and 9:41

1:17 “respecter of persons,” also Acts 10:34 (only one other in NT)

1:18 “ancestors or fathers,” also in Acts 3:13; 3:22; 3:25; 5:30

1:18 Contrast between true riches and “silver or gold.” Acts 3:6 Peter heals the lame man.

Were there any particular spiritual attributes that caused him to be chosen as one of the Twelve in the

 first place? Although we can probably come up with a few, the bottom line is probably that Christ

 chose him instead not for what he was, but what he could become. In this respect, Peter is probably a 

better role model for us than Paul. Paul just needed to be pointed in a slightly different direction in 

order to become an effective witness. Peter, on the other hand, exhibited all the worst traits most of us 

show. But God miraculously turned him into a mature Christian whose life and writings provide a 

valuable lesson for us today.

 

There is still the issue of the Greek style of the letter. There is third alternative, however: that Peter wrote this letter with the help of a co-author or “amanuensis.” In NT times an amanuensis might be a mere secretary taking down Peter's words verbatim or more akin to an executive assistant who was given some leeway in the phrasing of the author's basic thoughts.

The Structure of 1 Peter

Introduction (1:1-2)

I. The Mercy and Salvation Shown to Man by God (1:3-2:10)

A. Believers’ Status before God: As Individuals (1:3-12)

B. Our Behavior in Light of this Status (1:13-25)

A’. Believers’ Status Before God: As a Body (2:1-10)

-----------------------

II. The Glorification of God by Believers’ Behavior (2:11-5:11)

A. Submission to Human Institutions (2:11-3:12)

B. Christ as Lord and Example to Believers (3:13-4:11) DOXOLOGY

A’. Submission to Persecution and to God’s Institutions (4:12-5:11) DOXOLOGY

Conclusion (5:12-14)

Each individual section is also arranged symmetrically.

The “two letter” theory is doubtful because last section is needed for the symmetry that you find in all 

the books of the Bible. Also, the main theme of the letter is suffering, and the root word pascho 

(suffer/suffering) appears exactly twelve times in the epistle only if you count the several uses in the 

last chapter. There is a purpose for the extra doxology, as we will see in a minute.

The particular arrangement of sections you see above only appears in two other NT writings, I and II 

Thessalonians.

a. Like I Peter, all three letters are basically eight-part compositions with an introduction, conclusion and two parallel ABA structures.

b. In each of the three epistles one or more of the standard elements of a ancient epistle appear 

in unexpected settings to help define how the book is put together. Thus, the Thessalonian 

letters utilize two thanksgivings and two prayers to make up the four “A” elements of their 

structures. In I Peter, on the other hand, the unusual appearance of an extra doxology at 4:11 

identifies where Section IIB ends.

 

Why should these three particular letters be written in the same distinctive style? Look at the first verse 

in either I or II Thessalonians. The authors are given as Paul, Silvanus (i.e. Silas), and Timothy. Paul 

often as a courtesy mentions his fellow workers with him at the start of his letters, but then in the body 

of the letter he reverts to the first person (I, me, my). However, throughout most of the Thessalonian 

letters he writes in the second person (we), leading some scholars to suspect that Silvanus and/or 

Timothy were actual co-authors of the letters. 

 

What does all this have to do with I Peter? Look at I Peter 5:12: “With the help of Silvanus... I have 

written to your briefly.” This may bother some people since Silas was not an apostle, but remember 

that neither were Mark or Luke, and Peter was the guiding light behind the letter.

Recipients

A detailed discussion of this issue is found in I Peter: Original Audience.

There are two opposing views among Christian theologians regarding the status of the Jewish people today in God's eyes, and you can find support for both views in Scripture. One is that the Jews are still God's chosen people and that the largely Gentile church is a mere parenthesis in God's overall plan for the Jewish people (Dispensational View – Scofield, Ryrie). The other view (Successionist) is that the Church, both Jewish and Gentile believers in Christ, has entirely replaced the ethnic Jews as God's chosen people. These passages in I Peter seem to support the Successionist point of view, but the truth may lie somewhere in between these two extremes, as some have proposed.

I Peter 2b This is one of the clearest formulations of the Trinity in the NT. Note that each member of the Godhead has a different function: The Father chose us by his foreknowledge, the Holy Spirit sanctifies, and Christ is an example for us to live a life full of obedience. This represents the past, present and future aspects of salvation.

I Peter 1:3-12

The most obvious reason that these nine verses should be read together is that they constitute one single sentence in the Greek. Talk about run-on sentences!!

Peter begins his letter, as Paul usually does, with a theological section before discussing the consequences of that theology on our lives individually and as a corporate body. Sometimes we want to cut to the chase and focus on application without first setting the stage by reminding ourselves where we stand in relation to God because of Christ's sacrifice. Almost all the references to Christ in this epistle are in relation to his suffering.

The body of this unit is also arranged as an ABA structure. The central theme of suffering and joy is presented in 1:6-8 (note how it starts and ends with joy/rejoice). Before and after these verses are heavily packed theological statements describing our standing before God. For example, look at the descriptions of a Christian's blessings in vv. 3-5: new birth, living hope, imperishable inheritance, shielded by God's power until the day of salvation. This is the necessary theological background that recipients of letter (and we today) need to be reminded of before going into the meat of the book which will revisit the subject of sufferings in our present life. We may have to endure suffering, but look at the hope we have in Christ.

1 Peter 1:13-25

Beginning with “Therefore,” this section builds on many of the theological concepts of the previous section, and starts to bring them into the realm of practical behavior. This unit is characterized by an string of command verbs (each one could be discussed at length, but just look at them as a whole and mark for future study on your own: The first command in verse 13 “prepare your minds for action” reads literally in the Greek, “Gird up the loins of your mind.” Jews celebrated the Passover by girding up their loins (i.e., pulling up and tying their outer garment), showing that they were ready to depart Egypt for the promised land at a moment's notice. Christians should be prepared to depart this world at any moment in the same manner. 

Then, be self- controlled (v. 13), set your hope on grace (both daily grace and the grace that will occur at Christ's Second Coming (v. 13), do not conform to evil desires (like Paul's command not to be conformed to this world) (v. 14), be holy (v. 15), and live in reverent fear (v. 17). One ancient translation of v. 17 reads: “If you say, Our Father...” perhaps in reference to the Lord's Prayer.

Verse 18 presents an image of slaves buying their freedom (pertinent to a Gentile audience) while v. 19 uses the image of a lamb sacrificed on the altar for sins (more meaningful to a Jewish audience). John 1:20-21 gives the alpha and omega of God's actions in Christ incorporated by believers in the twin ideas of faith and hope. The third member of the triad, love, appears in vv. 22-25.

Peter follows these commands with another string of verbs to remind his audience of what they have already done or had done to them by God: you were redeemed from your futile ways (v. 18), received the revelation of Christ (v. 20), you have come to believe God (v. 21), your faith and hope are set on God (v. 21), purified yourself (v. 22), have obeyed the truth (v. 22), you have genuine love from the heart (v. 22), have been born again (v. 23). This last statement takes us all the way back to the first verse in the body of the letter (He has given us new birth: 1:3). This is one of the reasons that some scholars think this letter is somehow connected with a baptism, perhaps a baptismal sermon by Peter which he later incorporated into a letter. Whether or not that is true, it is certainly worth emphasizing with Peter that in Christ we have been born anew and are a new creation.

This idea leads naturally to the final theme in the chapter: God's word and what it accomplishes. In vv. 24-25, Peter quotes from Isaiah 40:6-8 “For 'all men are like grass and all their glory is like the wildflower; the grass withers and the flower falls, but the word of the Lord stands forever.' and this is the word that was preached to you.” We know from Genesis that the whole world was created by God's word. But that is a creation that is cursed and perishing. Now we are reminded that it is this same word that makes each of us a new creation, but one that will not perish with the old creation, but live forever.