1st Peter, Chapter 1
Originally posted November 5, 2008
1st Peter,
Chapter 1:1-2 Salutation
The letter is written by a disciple of Peter toward the end
of the 1st century, most likely before Revelation which is generally dated at
ca. 95 CE. The writer uses the Greek form of Peter's name, Petros,
instead of the Aramaic Cephas which was used in all references to the
apostle in Paul's letters. The recipients are "the chosen exiles of
the Diaspora" in communities located in five provinces
of Asia Minor. The term exile does not mean the Jewish and
Gentile Christians of these locations had been exiled from other
locations, i.e. Palestine. Rather they are exiled
from "among" and within the culture out of which
they had been converted decades earlier by Jewish Christian missionaries.
In our modern usage we might consider them "resident aliens." The
relationship between such resident aliens and the culture is that of
separation. This growth as well as religious alienation in pagan surroundings
was significant enough to cause a situation which created harassment and
persecution. By the time the letter was written Christianity was
growing. We need look no further than our own country's experience with
growing numbers of those who are culturally "different" and apart
from the larger society to understand Peter's readers.
The writer's use of Peter's name and words from Judaism
such as "Diaspora," "chosen" and "sprinkled"
with the blood of sanctification are evidence of the
Jewish evangelists who established these Christian churches. In
Acts as well as Paul's letters we read of Peter's assigned role as the apostle
to the "Hebrews."
1st Peter,
Chapter 1:3-12 A Living Hope - Exposition
The first part of the passage surveys the Gospel
understanding of salvation as articulated in later generations of
Christian preaching. The God of mercy enables a new birth "into a living
hope" by way of Christ's resurrection (Jn. 1:12f). The writer uses similar language as
"Hebrews" designation of Jesus as the pioneer who goes
before us into God's presence (Heb.
2:10. 12:2). Jesus' ascension is into an imperishable inheritance -
the living hope which will be kept and protected in heaven for the last
day. It is in the "last time" that this inheritance, salvation,
will be revealed. Even though believers have been faced with trials, they can
still rejoice for these trials have been instruments for the
refinement of their faith - a testing by fire. Their faithful endurance to the
end will give rise to "praise and honor and glory" (in
heaven) when Christ returns. The believer's faith is in that which
they have not yet seen - Christ in heaven. Without seeing him they still hold
to their hope of salvation as "the outcome of [their] faith."
The writer provides the "historical" perspective
of this promised salvation as rooted in the prophets of Israel. In typical
early Christian use of the Old Testament the coming salvation through God's
grace had already been spoken of by the great prophets (particularly in Isa. 53). Not only was it spoken, it
was the result of their "careful search and inquiry" of the inner
voice of Christ's Spirit already present in the world. This Spirit revealed
"in advance" (eight centuries in advance!) that Christ would suffer
and be glorified in resurrection. More than that, the Spirit revealed that what
Christ would do he was "destined to do "before the foundations of the
world." These words were not meant for the benefit of the age of the
prophets but for the present age of the believers who have received the
good news "sent from heaven."
1st Peter,
Chapter 1:13-25 A Call to Holy Living - Exhortation
Having provided the foundation for the believers'
"living hope" in final salvation, the author calls them to a
heightened spiritual discipline in preparation for Christ's return. They are to
"gird up the loins of [their] minds for action." This action is cerebral as well as
intuitive, guided by faith. This concerted action strengthens hope in the
saving grace that Christ will bring on the last day. During their exile they
must concentrate on who they have become as Christians and not on who they
were, lost in the ignorance of sin. Through such centering on hope they can
strive for the holy life in all things in imitation of Christ (Lev. 11:44).
To invoke this hope which comes from God who is the author
of grace, is to live in the present time in awe of God. Such awe is
the appropriate response to What God has done in Christ on the believer's
behalf. The language of "ransom" is taken from the Old Testament
understanding of the Day of Atonement when the sprinkled blood of the sacrifice brings
the forgiveness of Israel's sins. The offering has not been one of precious
metals but of the essence of Christ, his very life shared for and given to all.
This concept of atonement (ransom) is not understood as Christ's (or God's)
payment to some second party (as some have interpreted it). It is Christ's
giving of all he is to all we are. His blood is but a symbol drawn from ancient
typology and serves as the foundation of the Eucharist in which we receive the
gift of Christ's spiritual presence as an offering within our lives that we
might let Christ live through our lives.
What has been revealed to the prophets has now come about in
these last days - at the end of the ages, on behalf of all
believers. Through this revelation believers have "come to trust in
God." As they wait in the faithful confidence of their hope they have
purified themselves through obedience (to the truth of hope in Christ). The use
of "souls" in vs.22 does
not refer to immortal souls, a concept far removed from early Christianity. The
soul (psyche in Greek) is the living self or animating spirit that defines
our humanness, not a metaphysical consciousness of self that survives the
mortal body. The writer's affirmation that the soul has been purified reminds
us of "Hebrews" which speaks of the purging of the conscience."
Both concepts are essentially the same with the same goal: a mind set on
Christ.
The purified soul (and purged conscience) leads to
"genuine [heart felt] mutual love" in the community. Such a love
is fitting for those "born anew...of imperishable seed, through God's
living and enduring word" (Isa.
40:6-8). It is this word that endures forever. It is the
"good news" first preached to the communities.
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Note
The purified soul is an admirable goal for all Christians,
especially in its expression as heart felt mutual love. It is close in meaning
to Wesley's idea of going on to perfection. It is also the product of his
theology of sanctification through discipline. How to achieve this goal - to
the degree this is possible in this life, is the appropriate subject of
spiritual contemplation. Acts of piety come to mind as perfecting discipline -
good works born of faith and love, prayer, worship, study - we can all name
other examples. Wesley knew the road was best traveled through devoted
practice. In his famous line on his own doubt that his faith was real, he wrote
of the sage advice given to him by his friend Peter Bohler: "Preach
faith until you have it and then because you have it you will preach
faith." Sometimes it is only through the determined practice of
something that we attain to some degree of competence in its practice.
Perhaps we can apply the lesson to the perfecting of our heart felt
discipleship: Let us commit acts of discipleship until we are disciples
and then we will commit acts of discipleship because we are.
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