Ed Urzi

Although it doesn’t serve as a popular topic of discussion, the Biblical book of 1 Peter repeatedly directs our attention the proper way to handle the sufferings, difficulties, persecutions, and negative circumstances we encounter in life. In fact, every chapter of this brief epistle dedicates at least one portion of its content to a discussion of that subject. For instance…

“In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6-7 ESV).

“…maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears” (1 Peter 2:12 NET).

“Can anyone really harm you for being eager to do good deeds? Even if you have to suffer for doing good things, God will bless you. So stop being afraid and don’t worry about what people might do” (1 Peter 3:13-14 CEV).

“Instead, rejoice as you share in the sufferings of Christ, so that you may also rejoice with great joy when his glory is revealed” (1 Peter 4:13 CSB).

“Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you” (1 Peter 5:6-7 NIV).

These passages remind us that God’s Word does not deny the existence of genuine suffering. Instead, the Scriptures acknowledge the fact that we may endure conditions that are unethical, discriminatory, inequitable, wrong, and/or unfair. However, we face a choice when confronting those circumstances. We can allow them to generate a negative response, or we can view them as opportunities to exercise the kind of faith that is pleasing to God.

One commentary addresses these challenges in an honest and forthright assessment of this epistle…

“Returning good for evil sounds noble, and Christians agree that it is the right thing to do; however, in the midst of trials and persecutions, showing kindness to our persecutors can be extremely difficult. The Christians of Asia Minor who received this letter from Peter had discovered this. They had found that a life lived for God is often a life of many difficulties. Some of their troubles came from their neighbors, while some came from government authorities. Peter wrote to these Christians to encourage them, to explain to them why suffering occurs, and to remind them of their eternal reward at the end of this earthly life.” _(1),

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1674.

The city of Rome was ravaged by a catastrophic fire that occurred in July, A.D. 64. That event is historically known as “The Great Fire Of Rome,” and it plunged Roman leadership into a politically difficult position. To help deflect responsibility for the devastating impact of that fire, the Roman Emperor Nero attributed blame to the members of the Christian church. That led to “The Neronian Persecutions,” the first large scale governmental action ever taken against the Christian community.

That climate of increasing hostility against the early church had the potential to spread beyond its origin in Rome to the outlying provinces of the Roman Empire. In fact, it may have already done so by the time of Peter’s first epistle, at least to some degree. Therefore, the letter of 1 Peter served to encourage those who were persecuted for their beliefs…

“Nero’s Persecution of Christians, A.D. 64–67, was very severe in and around Rome, but not general over the Empire. However, the example of the Emperor encouraged the enemies of Christians everywhere to take advantage of the slightest pretext to persecute. It was a trying time. The Church was about 35 years old. It had suffered persecutions in various localities at the hands of local authorities. But now Imperial Rome, which had hitherto been indifferent, even in some cases friendly, had accused the Church of a terrible crime, and was undertaking to punish it…” ₍₁₎

However, we can also approach this epistle from a perspective that is applicable to men and women of God from every generation…

“It is apparent from the letter that the readers were suffering persecution for their faith (1:6, 7; 3:13–17; 4:12–19; 5:8, 9). But nothing in the letter indicates official, legislative persecution or requires a date of composition later than the 60s. Their sufferings were the trials common to first-century Christians, and included insults (4:4, 14) and slanderous accusations of wrongdoing (2:12; 3:16). Beatings (2:20), social ostracism, sporadic mob violence, and local police action may have been involved as well.

Yet the epistle is addressed to Christians scattered across six Roman provinces in Asia Minor, and churches and individual believers may have been encountering different degrees of reception or resistance in different places. Peter’s qualification ‘if it should be God’s will’ (3:17) implies that his original audience may have been persecuted in some regions and not in others. The purpose of the letter was for the hearers to ‘stand firm’ in faith in the midst of trials and persecutions (5:1; cf. 1:7–9; 2:18–23; 3:13–17; 4:12–19).” ₍₂₎

(1) Henry H. Halley, Halley’s Bible Handbook, 1 Peter, Occasion of Writing [pg. 663] Copyright © 2000, 2007 by Halley’s Bible Handbook, Inc.

(2) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2237.

Another intriguing aspect concerning the Biblical epistle of 1 Peter involves the recipients of this letter. Those recipients are identified in the very first verse of this epistle: “To God’s chosen people who are temporary residents in the world and are scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1).

We’ll take a closer look at this reference to those who are “…temporary residents in the world” in a future study. For now, let’s consider the regional areas that are mentioned here in the opening verse of this letter. Much like the New Testament epistle of James, 1 Peter was designed to be distributed over a wide geographic area and shared among many congregations.

Those provincial areas were located in what was then known as Asia Minor, a region that roughly corresponded with the modern-day country of Turkey. Asia Minor also served as a home to several other New Testament-era churches, such as Colossae, and the seven churches mentioned in Revelation chapters two and three. One commentary details the regional characteristics of that area, as well as its political climate…

“To reach the centers of the provinces of ancient Asia Minor (present-day Turkey) to which Peter was writing, his letter had to travel many hundreds of miles over rugged terrain and treacherous seas. The bearer of the letter would have encountered Jews and Gentiles, Christians and pagans, free citizens and slaves.

Some of the places in which the letter was read were cosmopolitan trade centers that were links between the Middle East and Europe. Other places were isolated villages. Yet throughout Asia Minor, small groups of Christians of a wide variety of social, ethnic, and cultural backgrounds would gather to hear God’s word, to praise God, and to encourage one another in the faith.

Although cultural progress may not have touched many of the cities in which Christians lived, hostility to the gospel and to Christians themselves was there. Christians were targets of attack because they no longer participated in pagan religious practices. Since they were the ones who abandoned the so-called gods of the people, Christians were blamed for everything from natural disasters to economic downturns. They were even more vulnerable because they were often strangers in a city, having been driven out of other cities by persecution or having come from a Jewish background.

These early Christians often had little security, low social status (many were slaves), and little recourse to government protection. Peter wrote to encourage them. They were pilgrims in this world heading to their glorious home in heaven.” ₍₁₎

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999),

The circumstances surrounding the Apostle Peter’s death have been the subject of speculation and debate down through the centuries. The traditional view of Peter’s death places him in the city of Rome in or around A.D. 67. It was there that Roman authorities allegedly seized Peter as part of a governmental action targeting Christians under the Roman Emperor Nero.

As Peter faced martyrdom during that time, it is said that he requested to be crucified upside down, as he felt unworthy to die in the same manner as Jesus did. If this is true, then the book of 1 Peter was likely written around A.D. 65. In addition, there is a passage near the end of this epistle that may offer a clue regarding its place of origin: “She who is in Babylon, elect together with you, greets you…” (1 Peter 5:13).

One Biblical scholar lays out the various options are associated with this reference to “Babylon”…

“According to 5:13, Peter was in ‘Babylon’ when he wrote the epistle. Various identifications of the location have been suggested, among them (1) a military outpost in Egypt, (2) the ancient Mesopotamian city itself, and (3) Rome.

Several lines of evidence favor the last proposal. Mark, who was with Peter when he wrote (5:13), is known to have been with Paul in Rome (Col. 4:10; Philem. 24). Rome is often referred to as ‘Babylon’ in the book of Revelation (Rev. 17:5, 9).

In Peter’s day, Rome was the pagan power under which God’s ‘exiles’ in the provinces of Asia Minor lived as their inheritance awaited them in heaven (1:1, 4), just as in the days of Jeremiah and Daniel, pagan Babylon had conquered Judah and carried captives far from the Promised Land. This interpretation has been generally accepted since the second century. The uniform testimony of early church history is that Peter was in Rome at the end of his life.” ₍₁₎

Another source offers a practical explanation for the use of the word “Babylon” as a substitute designation for Rome…

“In times of persecution, writers exercised unusual care not to endanger Christians by identifying them. Peter, according to some traditions, followed James and Paul and died as a martyr near Rome about two years after he wrote this letter, thus he had written this epistle near the end of his life, probably while staying in the imperial city. He did not want the letter to be found and the church to be persecuted, so he may have hidden its location under the code word, ‘Babylon,’ which aptly fit because of the city’s idolatry (cf. Rev 17, 18).” ₍₂₎

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2237.

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006).

Despite his privileged position among Jesus’ inner circle of disciples, Peter’s relationship with Jesus was not without its challenges. For example, Jesus once publicly reprimanded Peter when Peter tried to discourage Him from going to the cross (Matthew 16:21-23). Peter is also widely known as the disciple who denied Jesus three times prior to His crucifixion.

In addition, Jesus confronted Peter with some difficult questions before His ascension, along with an ominous forewarning regarding his future (John 21:15-19). Yet despite these things, God used Peter to help establish the early church and his work continues to inspire Christians today through the Biblical books that bear his name.

Peter was clearly one of the more prominent Apostles in the years immediately following Jesus’ death and resurrection. His Pentecost sermon in response to the work of the Holy Spirit was the catalyst for a significant move of God among the people of various nations (see Acts chapter two). The first half of the Biblical book of Acts also highlights Peter’s early ministry, along with the many notable miracles that God gave him to perform.

Peter also worked to communicate the Gospel to those who lived in the region of Samaria, as well as others who were outside the Jewish community. Later, he was arrested several times and beaten for proclaiming Christ (Acts 5:12-40). Those encounters undoubtedly served to help Peter empathize with the members of his original audience who had been persecuted for their faith in Christ.

That being said, Peter’s Biblical presence grew less visible in his later years. His final appearance in the Book of Acts takes place in Acts 15:6-29, where he addressed a conference of apostles and elders. We also learn from Galatians 2:11-14 that Paul issued a public rebuke to Peter regarding his treatment of Gentile Christians in the city of Antioch. These references, along with the epistles of 1 and 2 Peter, are the only Biblical accounts of the latter portion of Peter’s life.

Church tradition tells us that Peter was ministering in the city of Rome when the Roman Empire began the first large scale governmental action against those who identified as Christians. During that period, it is said that Peter’s wife (who is historically known as Concordia or Perpetua) was martyred while Peter was made to witness her death. Nevertheless, tradition also holds that Peter encouraged her to remember the Lord as she faced execution.

We’ll consider the circumstances that may have surrounded Peter’s death next.

The Gospel of John introduces us to the Apostle Peter near the end of John chapter one. It is there where we are told that Peter’s brother Andrew heard John the Baptist refer to Jesus as “…the Lamb of God.” After spending the rest of the day with Jesus, Andrew later went to find Peter and told him, “We have found the Messiah…” (see John 1:35-41).

That led to Peter’s initial meeting with Jesus: “[Andrew] brought him to Jesus. Jesus looked at him and said, ‘You are Simon the son of John; you shall be called Cephas’ (which is translated Peter)” (John 1:42). From that point, the name “Peter” (meaning “stone” or “rock”) became his primary designation. Later, Jesus called Peter and Andrew to a dedicated student-teacher relationship…

“Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. And He said to them, ‘Follow Me, and I will make you fishers of men.’ Immediately they left their nets and followed Him” (Matthew 4:18-20 ).

Whenever the Scriptures mention Jesus’ twelve disciples, Peter is always listed first. This should not be surprising, because Peter was also involved in several other “firsts” as recorded for us within the Gospel accounts of Jesus’ life. For instance, Peter and Andrew were the first to leave their secular occupation to follow Jesus, as noted above. Peter was also the first among the disciples to receive God’s revelation concerning Jesus as the Messiah ( Matthew 16:13-17).

Peter and John were also the first of the apostles to arrive at Jesus’ empty tomb following His resurrection. Finally, it appears that Peter was also the first person to see Jesus following His death and resurrection (1 Corinthians 15:3-5).

Peter was also privileged to hold a place within Jesus’ “inner circle” of disciples. Whenever Jesus chose a small group to accompany Him, he often selected Peter, James, and John. For instance, these men were present when Jesus healed the daughter of the synagogue ruler. Peter, James, and John also witnessed Jesus’ transfiguration where “…His face shone like the sun, and His clothes became as white as the light.”

Finally, Peter was someone who always seemed ready for action. For example, it was Peter who drew a sword to protect Jesus in the garden of Gethsemane (John 18:10). He was also the man who walked on water with Jesus as we’re told in Matthew 14:28-32. Yet despite these successes, Peter’s relationship with Jesus was not without controversy as we’ll see next.