First Peter

Durante mucho tiempo, el centro de atencion en los estudios dela primera carta de Pedro fue la estrategia propuesta por el autor a sus destinatariospara que, sin renunciar a su fe, superaran la hostilidad de la queeran victimas. El presente articulo intenta responder a la pregunta por el rolde la teologia en la estrategia de 1 Pe, aportando como resultado una perspectivaalternativa a las tesis ya conocidas de aculturacion y conformidad, poruna parte, y de resistencia, por otra. El estudio corresponde a la segundaparte del trabajo publicado anteriormente bajo el titulo “Los destinatariosde la primera carta de Pedro en la sociedad greco-romana del siglo i”. Palabras clave: 1 Pedro. Teologia y etica. Buena conducta. Epistolas catolicas.Cristianismo primitivo. Aculturacion.    Theology and Strategy in the First Letter of Peter Abstract: For a long time, the centre of attention in the studies of 1 Peter wasthe strategy proposed by the author to his addressees, in order to overcome thehos...

1 Peter is an absolute gem within the New Testament. In fact, without a doubt it is one of my favourite epistles; I think that 1 Peter is one of the richest deposits of theological truth in the New Testament. To a large extent, this richness of theology is due to Peter’s use of Old Testament allusions and citations. The result of this use of Old Testament scripture is to draw parallels between God’s work in the Old Testament and his work within the church. However, through his use of the Old Testament, Peter makes clear that what God accomplished on Calvary is greater than anything that he has done previously in human history.

This paper was presented at Esplorando la Bibbia on August 24, 2016, in Policoro, Italy. These three letters address marginalized believers whose hope was challenged by suffering, false teaching, and the delay of Christ’s coming. The writers encourage their readers to look beyond their social isolation and focus instead on the greater glory that is coming. They also offer dire warnings for those timid believers who respond to internal and external attacks by compromising or surrendering their faith.

Una monografía en la que se examina el
contexto de la carta desde tres categorías
espaciales: espacio físico o primer espacio,
espacio imaginado o segundo espacio y espacio vivido o tercer espacio.
Por la novedad que aporta la perspectiva espacial
al estudio de la 1 Pe, esta obra ofrece nuevos elementos para valorar la estrategia del autor, y en
particular aquellos que se enmarcan en el carácter
misionero de su propuesta. El potencial que 1 Pe
atribuye a la conducta creyente para crear espacios alternativos que permitan la vivencia de los
valores del Evangelio hace que el mensaje de la
carta sea vigente en la pregunta por la transformación de la sociedad.

Ancient Jewish letter writing is a neglected topic of research. Lutz Doering’s new monograph seeks to redress this situation. The author pursues two major tasks: first, to provide a comprehensive discussion of Jewish letter writing in the Persian, Hellenistic, and Roman periods and, second, to assess the importance of ancient Jewish letter writing for the emergence and early development of Christian epistolography. Although individual groups of Jewish letters have been studied before, the present monograph is the first one to look at Jewish letters comprehensively across the languages in which they were written and/or handed down (chiefly Aramaic, Hebrew, and Greek). It operates with a broad concept of "letter” and deals with documentary as well as literary and embedded letters. The author highlights cross-linguistic developments, such as the influence of the Greek epistolary form on Aramaic and Hebrew letters or the non-idiomatic retention of Semitic "peace” greetings in some letters translated into Greek, which allowed for these greetings to be charged with new meaning. Doering argues that such processes were also important for early Christian epistolography. Thus, Paul engaged creatively with Jewish epistolary formulae. Frequent address of communities rather than individuals and the quasi-official setting of many Jewish letters would have provided relevant models when Paul developed his own epistolary praxis. In addition, the author shows that the concept of communication with the "Diaspora”, in both halakhic-administrative and prophetic-apocalyptic Jewish letters, is adapted by a number of early Christian letters, such as 1 Peter, James, Acts 15:23-29, and 1 Clement . Ancient Jewish and early Christian letters also share a concern with group identity and cohesion that is often supported by salvation-historical motifs. In sum, Lutz Doering addresses the previously under-researched text-pragmatic similarities between Jewish and Christian letters.

Author: John Nugent
Publisher: CBE International

John C. Nugent argues that "Peter was not, in fact, affirming that women are weaker. Rather, he was asking men to lay aside their cultural advantage and to win over their unbelieving wives in the same Christlike manner that slaves, women, and the wider community were called to non-coercively welcome Gentiles into the chorus of believers who will 'glorify' God when he comes to judge.”

This article elucidates the soteriological themes deployed in 1 Peter, which form a “web” distinctive in the New Testament. It is argued that the concept of re-begetting, which has both soteriological and ecclesiological implications and is the dominant theme of the first part of the letter, should be distinguished from baptism, mentioned only at 3:20–21. Moreover, the various statements about Christ’s suffering and his blood are analysed and evaluated. The former is not limited to Christ’s death and has vicarious qualities modelled on the Suffering Servant. The latter evokes both the blood of the covenant and images of lamb sacrifices that are not generally related to atonement. Additionally, “ransom” as effected by Christ’s blood carries notions of redemption from exile and manumission from slavery. Finally, the paraenetical role of Christ’s suffering for the addressees’ suffering notwithstanding, it is specifically Christ’s resurrection in which their salvation grounds. – The PDF uploaded is the pre-print version with corrections (note 106 contains a material correction over against the published version).

First Peter seems an unlikely place to look for anarchist inspiration. In fact, at first glance it seems to offer support for the very sorts of domination that anarchists so adamantly oppose: governments over citizens, masters over slaves, and husbands over wives. Drawing on Petrine scholarship, historical insights, political philosophy, theology, and biblical exegesis, this paper will argue that, in fact, First Peter contains several anarchist themes. The paper shows that Peter advocates non-coercion, voluntary association, equality of all persons, and subversion of the powers that be. By examining some key debates in Petrine scholarship, the essay examines some relevant points of contention like debates over the meaning of Peter’s use of the haustafeln tradition and proper translations of key Greek words related to government and submission/subordination before showing that the best interpretations point to something at least akin to anarchism in this text. Peter’s concerns are moral and ethical as well as political and this essay weaves together all of those areas on inquiry to put forward a reading that offers a Christian anarchist ethic and political theology. Two millennia after it was written, Peter’s epistle still offers a compelling vision for an alternative society, a society that embraces anarchist values and works to subvert the powers intent on maintaining their perceived control of the world.

El presente artículo tiene por objeto examinar de modo introductorio el significado del término diáspora en la primera carta de Pedro, y a la vez, ofrecer al lector perspectivas de análisis que enriquezcan la comprensión del mensaje de la carta. Con el estudio del término diáspora desde diversas áreas, se busca abordar lo que, ya varios años atrás, planteó la Pontificia Comisión Bíblica acerca de la interpretación bíblica (1993): valorar las posibilidades abiertas por los distintos métodos y orientar hacia la búsqueda del sentido del texto. Teniendo en cuenta la amplitud de ese propósito frente a lo acotado de este estudio, la pretensión es dar cuenta de cuatro perspectivas desde donde es posible aproximarse a un escrito bíblico: sentido alegórico, exégesis sociológica, influencia cultural y análisis literario. En adelante se analizará el término diáspora en la primera carta de Pedro desde estas cuatro perspectivas.

The message of First Peter has been tremendously comforting to Christians in Muslim and Communist societies, where they are undergoing constant persecution for their faith. For them, this letter has been a manual on how to live as a Christian amidst persecution. Even in Western societies this letter is becoming more relevant. There was a time where being a practicing Christian in society was not just tolerated but honored. However, now with the change of thinking on what marriage is, the woman’s right to abort her children and many other aspects of society, persecution is constantly growing. Jesus said, “Do not be surprised if they hate you, for they hated me first.” This letter to the scattered and persecuted saints of the Roman Empire is tremendously relevant. It is a manual for pilgrims living in a hostile society. Let its words and message comfort you and prepare you for what lies ahead.

This study combines traditional historical-critical methods with the sociological theories of Max Weber and Pierre Bourdieu in order to discuss how Peter's authority is portrayed and used to create legitimacy in Christian texts from the first three centuries. The New Testament texts that mention Peter are discussed together with other early Christian writings that in one way or another relate to Peter as an authoritative figure. Peter emerges as a central figure in the diverse early Christian movement and is used to a high degree to discuss theological legitimacy. The main divide is between those who argue that legitimate theology should have a conservative point of departure based on traditional material handed down from the earthly Jesus and an apostolic succession based on interpersonal relations and those who argue in favour of a more progressive point of departure which places more emphasis on contemporary charismatic experiences. Both these perspectives are used by groups of various theological persuasion in order to argue their own position. Peter is sometimes used to legitimise a theological position with reference to Peter's relationship to the earthly Jesus and sometimes to discredit traditions concerning the earthly Jesus by pointing out that Peter did not understand his true message. Peter is used as both positive and negative example for both these ways of creating legitimacy.

The letter of First Peter was written to persecuted Christians scattered throughout the Roman Empire. It was meant to both encourage and instruct them on how to live as pilgrims in a hostile society. This message is still relevant today.

Christ declared that in the end times believers would be hated by “all nations” because of him (Matthew 24:9). With the continuing culture shift, animosity and persecution towards Christians is increasing at an alarming rate. Over 400 Christians are martyred every day, and more saints have died for the faith in the last century than all the previous combined. The words of First Peter are a message of hope, desperately needed to encourage and prepare the Church for what lies ahead. Let’s journey through Peter’s letter together with the aid of the Bible Teacher’s Guide.

Expositional, theological and candidly practical! I highly recommend the Bible Teacher’s Guide for anyone seeking to better understand or teach God’s Word.  Dr. Young-Gil Kim, Founding President of Handong Global University

This study could be used by pastors as an aid for sermon preparation, by small group leaders, or by any believer who wants to understand and apply God's Word personally. I can't imagine any student of Scripture not benefiting by this work. Steven J. Cole, Pastor, Flagstaff Christian Fellowship

The aim of this paper is to give an overview of how Saint Peter interprets theologically the situation that his addressees are going through. Fresh converts, these find themselves in an irreducible conflict with the pagan world to which they formerly belonged. This conflict is mainly the result of a clash of values and of a mutual estrangement, as Christians move into the sphere of power of God, and pagans, of Satan. The epistle points out that the cornerstone of the conflict lies with lust (ἐπιθυμία): for pagans normality means living according to their desires, whereas for Christians lust and a godly life are mutually exclusive.

In this epistle, Peter is writing to Christians that are spread throughout Asia Minor, which is modern-day Turkey. They had been scattered because of the persecution coming from Rome. These believers were being persecuted for following Christ; they were being persecuted for being different. He writes to encourage them. Listen to what he says in 1 Peter 1:6: “In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials” (emphasis mine).

Peter says it is possible for these believers to have both great joy and grief in the midst of their trials. This verse can also be translated as a command “rejoice in this.” The believers were suffering in all kinds of trials. The word kinds can be translated “various or multicolored.” Some had, no doubt, lost their land, their loved ones and their careers, and yet Peter says they can still have great joy in the midst of these multicolored trials.

What is the secret to joy in trials? What’s the secret for a Christian to have joy while suffering through bankruptcy, cancer or even a lost child? Is it realistic that both joy and grief can exist together?

As we look at Scripture, we see that Peter is not the only writer who teaches this apparent paradox. Paul in fact lived it. Look at what Paul said about his trials in 2 Corinthians 6:10: “Sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything” (emphasis mine).

Paul said he was at the same time “sorrowful” and still “rejoicing.” To have joy in trials is not to deny pain. It is to recognize the fact that they can exist together. They can co-exist in the same way an expectant mother can go through the travail of birth and still have joy in thinking about what is to come. She has joy because she has the “right focus” as she considers this new baby that will be birthed into the world. In the same way, believers must have the right focus in order to have joy in their multicolored trials.

In this study, we will see six secrets to having joy in the midst of trials.

Big Question: What does Peter teach as secrets to joy in the midst of trials? How can we live this type of Christian life in the various multicolored trials we go through?

How does a healthy church go through trials?

The conclusion is often the most important part of a book or movie. It is there you make your closing arguments and declare what you most want your reader to leave with. Here at the end of Peter’s epistle, it is no different. He leaves this letter on suffering and being a pilgrim in a foreign and ungodly world with some exhortations and encouragements for the church.

In 1 Peter 5:1-5, we started looking at what a healthy church looks like. In the beginning of the chapter, Peter spoke “to the Elders among” them (5:1). This tells us the letter was not just written to scattered Christians but to local congregations that had scattered. He challenges them to be healthy. He called the elders to lead properly in the church; he called the young men, who possibly were being antagonistic to the leadership, to submit. He spoke to the whole church commanding them to put on the cloth of humility in order to serve one another (v. 5).

Healthy churches have godly leadership who are eager to serve and care for the flock, but they also have members who submit to the vision of the leadership and serve the church. They don’t typically have many unfulfilled roles in the children’s ministry or the youth ministry. Why? It’s because everybody has humbly put on the servant’s garment, and they are seeking to serve one another.

But now, as he concludes, he returns to the primary theme of the letter and speaks about suffering. How should church communities suffer together? Suffering can be a great thing. We see this individually, as trials can make us more patient, peaceful, loving and caring, or it can do the opposite. Suffering can cripple us and leave us with many emotional scars. We can become more fearful, anxious, depressed, angry and even violent. It can either help us or hurt us, and it’s no different with the church.

Similarly, it is God’s desire to use trials corporately in the life of congregations to help them mature. It may come in persecutions like here with the congregations in Asia Minor. It may come in the form of conflict between church members as seen in the Philippian church (Phil 4:2). It can be through false teachers as in Ephesus (1 Tim 1:3) or a member in the church who needs discipline as with Corinth (1 Cor 5).

God forbid that it be his will for any of us to go through these difficulties at our home church, but even if it is his will, we must have a proper view of trials as Scripture teaches, and we must know how to respond to the trials as a community.

As we look at this text, we must ask ourselves, “How do healthy churches & church members go through trials?” Many congregations split or members move when things aren’t good because they have never learned how to go through trials as a community. Scripture often compares the church to a family. In 1 Timothy 5:1-2, Paul calls Timothy to treat the older men in the church as fathers, younger men as brothers, older women as mothers, and younger women as sisters with absolute purity.  Do healthy families break up when they go through problems? No! They should get closer and more intimate. It should be the same with healthy churches.

How do healthy churches go through hardship together? In this passage we will see three characteristics of how healthy churches respond to trials.

Big Question: How does Peter command the scattered congregations to respond to their trials in 1 Peter 5:6-7? What characteristics can we learn about healthy churches through this text?

What are characteristics of a godly marriage? What should we be aiming for when we are looking for a wife or a husband for those who are single? Understanding what a godly marriage looks like is very important so we can prepare for it.

It is good to remember that when God made man in his image (Gen 1:27), he made a husband and wife yoked together as one flesh (2:24). This means that the marriage relationship is a model of God and specifically the Trinity. When a marriage does not function properly, it mars the image of God and it breaks down every aspect of society.

For this reason, from the very beginning of creation, the home has been under attack. Satan attacked the home by tempting Adam and Eve in the garden. He attacks the home because it destroys the image of God, and therefore, our societies become farther and farther away from God, as the family decays and erodes. The family is the foundation of society, so when the home falls, the church falls, and when the church falls, the nation falls. As we look at this text, Peter teaches us the characteristics of a godly home, focusing on the roles of both the man and the woman.

No doubt the stress of persecution happening in the Roman Empire as Peter wrote this text, led to discord and fights in the home, particularly between husband and wife. Peter aims to correct that.

Peter also attempts to correct the common scenario of how a woman should react if she was married to a husband who had not yet come to Christ. This was very important because wives in the ancient world were often viewed as property. If she became a believer when the husband was not, it was perceived as rebellion and made the home life very difficult. On the other hand, if the husband became a believer, the wife and children were expected to follow. Therefore, Peter writes specifically to women whose lives were very difficult as a result of the former scenario.

This message is important not only for married couples, but also for singles who will one day be married. Many of us have grown up with bad models of marriage. These bad models are promoted on television, in the media, and sometimes in our own home. Most Christians do not know what a proper marriage should look like, so when they get eventually married they live out the models they have seen or experienced in the home they grew up in.

Scripture calls us to a higher model which is God’s original plan for the man and the woman. We learn something of God’s design in 1 Peter 3:1-7. It is a powerful remedy, not only for the church, but for our society that is cracked at the foundation as a result of our homes functioning outside of God’s perfect plan.

In this study of 1 Peter 3:1-7, we will see six characteristics of a godly marriage.