“who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1 Peter 1:5 ESV).

The second important dynamic given to us in 1 Peter 1:5 is faith. One Biblical dictionary defines faith as “A belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ However, the New Testament book of Hebrews offers the best definition of faith…

“Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses].” (Hebrews 11:1-3 AMP).

Faith involves the confident expectation that God will act in a trustworthy manner to fulfill His promises, even when external appearances may seem to suggest otherwise. This kind of faith serves as a defining quality of a God-honoring life, for as Romans 1:17 tells us, “…it is written: ‘The righteous will live by faith'” (NIV). This makes faith something we possess, as well as a lifestyle that should characterize those who seek to honor God.

One theologian analyzes the tension that exists within this passage as we are kept by God’s power through faith…

“While Scripture repeatedly emphasizes that those who are truly born again will persevere to the end and will certainly have eternal life in heaven with God, there are other passages that speak of the necessity of continuing in faith throughout life. They make us realize that what Peter said in 1 Peter 1:5 is true, namely, that God does not guard us apart from our faith but only by working through our faith so that he enables us to continue to believe in him. In this way, those who continue to trust in Christ gain assurance that God is working in them and guarding them.

One example of this kind of passage is John 8:31-32: “Jesus said to the Jews who had believed him, ‘If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.'” Jesus is here giving a warning that one evidence of genuine faith is continuing in his word, that is, continuing to believe what he says and living a life of obedience to his commands. Similarly, Jesus says, “The one who endures to the end will be saved” (Matt. 10:22), as a means of warning people not to fall away in times of persecution.” ₍₂₎

(1) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(2) Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition. (Grand Rapids, MI: Zondervan Academic, 2020), 975.

“who are kept by the power of God through faith for salvation ready to be revealed in the last time” (1 Peter 1:5).

This portion of Scripture, and its reference to those “who are kept by the power of God through faith” presents us with two important dynamics that should impact our understanding of the relationship we enjoy with God through Christ. The first dynamic involves God’s role in preserving our relationship with Him. The following passages highlight Jesus’ personal assurance in this regard…

“This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day” (John 6:39-40).

“My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand” (John 10:27-29).

Paul the Apostle also addressed this subject in the New Testament book of Romans…

“For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 8:38–39).

So our relationship with God, and our eternal inheritance are each under the personal protection of God himself. Since there is no force or entity that exceeds the power of the omnipotent Creator of everything, those who trust in Christ can rest in the knowledge that their eternal lives are in safe hands.

While our feelings are transient and changeable, the assurance offered to us through these passages remains unchanged. Should there come a time when we are tempted to doubt God’s eternal, providential care for us, we should call these Scriptures to mind. Then we can say along with Paul the Apostle, “…I know the one in whom I trust, and I am sure that he is able to guard what I have entrusted to him until the day of his return” (2 Timothy 1:12 NLT). Paul knew what he believed, but more importantly, he knew whom he believed.

“to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you” (1 Peter 1:4 ESV).

1 Peter 1:4 speaks of an inheritance that is reserved for us in heaven. But what is heaven? Well, the Biblical word “heaven” possesses several meanings that depend upon the way this word is used. For instance, heaven can refer to the area within earth’s atmosphere, the realm where birds fly from place to place throughout the sky. It may also to refer to outer space, the expanse where the sun, the moon, and the stars reside (Psalm 19:1).

But here in the context of1 Peter 1:4, “heaven” identifies the place where God dwells (Matthew 6:9) along with the angels (Mark 13:32). Heaven is a place that Jesus described as “paradise” in Luke 23:43. Heaven is where we see God (1 Corinthians 13:12) and enjoy eternal life with Him. However, “eternal life” does not simply mean unending life; it also encompasses life in all its fullness without the sinful limitations or restrictions we experience today.

The Scriptures tell us that we will worship God in heaven (Revelation 19:1). In heaven, we will have a perfect understanding of God’s love and perfection, unlike now when we know relatively little, along with the tendency to sin. Since God reigns in heaven, it also possesses the characteristics of His kingdom: love, joy, peace, and righteousness.

Interestingly, there are several Biblical references to feasting in heaven as well (see Matthew 8:11, Luke 22:30, and Revelation 19:9). We also have this intriguing promise from Jesus Himself…

“Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also” (John 14:1-3).

The word translated “mansions” in the passage quoted above refers to a dwelling, or a place to stay. Thus, heaven will satisfy the desire of everyone who seeks the comfort and acceptance of a permanent home. Jesus has gone to prepare such a place for us, even as He prepares us to inhabit that place.

Finally, heaven is a place where God will grant us leadership responsibilities in some respect. Jesus offered a preview of that future in His Parable of The Talents…

“Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord” (Matthew 25:21).

“to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you” (1 Peter 1:4).

We sometimes associate the idea of an “inheritance” with the money or property that belongs to the heir of an estate. Or perhaps we might look to the physical attributes, natural talents, athletic abilities, or other genetic traits that pass from a parent to a child. However, these things pale in comparison to the inheritance mentioned here in 1 Peter 1:4.

While the Biblical book of Revelation is known for its apocalyptic imagery, it also provides us with a glimpse into the inheritance that awaits God’s people…

“I heard a loud shout from the throne, saying, ‘Look, God’s home is now among his people! He will live with them, and they will be his people. God himself will be with them” (Revelation 21:3 NLT).

“He will wipe all tears from their eyes, and there will be no more death, suffering, crying, or pain. These things of the past are gone forever. Then the one sitting on the throne said: I am making everything new. Write down what I have said. My words are true and can be trusted” (Revelation 21:4-5 CEV).

“Those who are victorious will inherit all this, and I will be their God and they will be my children” (Revelation 21:7 NIV).

Therefore. as Jesus reminded us…

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19-21).

The following commentators encourage us to maintain a similar perspective…

“For some of us this spiritual inheritance is the only one we will ever have, but its description as incorruptible, undefiled, and unfading, evokes from us the greatest possible praise to God. This inheritance is more lasting than any earthly inheritance could be. Every stone of earth will crumble, every column will fall, every arch will collapse. Diamonds chip, gold wears away, but this inheritance of ours is a truly ‘imperishable’ commodity.” ₍₁₎

“Earthly inheritances are uncertain at best. Sometimes the value of an estate drops sharply because of market declines. Sometimes wills are successfully contested by parties not mentioned in them. Sometimes people are deprived of an inheritance because of legal technicalities. But this divine inheritance is not subject to any of the changes of time, and there are no loopholes in the believer’s title to it. It is kept in the safety-vault of heaven for the child of God.” ₍₂₎

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2601

(2) William Macdonald, Believer’s Bible Commentary (p.2251) Edited by Arthur Farstad Thomas Nelson Publishers

“Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3).

This passage from 1 Peter 1:3 contains an expression that may be easily overlooked. That expression is “living hope.” When we examine the words that comprise this phrase in their original language, we discover the following…

• In a metaphorical context, the word “living” means “to be in full vigour.” It points to something that is fresh, strong, efficient, active, powerful, and/or efficacious. ₍₁₎
• In a Christian sense, the word “hope” is associated with the joyful and confident expectation of eternal salvation. ₍₂₎

Much like the elements that comprise a Venn diagram, these ideas intersect with faith in certain respects. Just as faith involves the confident expectation that God is who He says He is, and will do what He says He’ll do, this “living hope” speaks of a confident assurance that is based upon Jesus’ historical resurrection from the dead.

One source catalogs the differences between the type of hope referenced here 1 Peter 1:3 and the word “hope” as we commonly use it today…

“We should note that the word hope is used in the Bible with the distinctive meaning ‘confident expectation.’ Today, of course, hope means merely to ‘want’ something to happen, without having any real assurance that it will happen, as in the sentence, ‘I hope tomorrow will be a sunny day.’ The resurrection is the central hope of Christianity; it is not merely something that we want to happen, but an assurance we have.” ₍₃₎

This living hope stands in contrast to a person who lives his or life without the acknowledgement or recognition of God. Those who choose to live as if God does not exist may hope that all will be well when they pass from this earthly life. But that kind of “hope” certainly does not inspire confidence. Instead,“… biblical hope has reference to something that is certain but not yet fully seen or experienced. ‘Living’ indicates the undying and permanent character of this hope.” ₍₄₎

So, living hope instills a living confidence through a living Savior in those who respond affirmatively to Jesus’ question from the Gospel of John…

“…I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (John 11:25-26).

Image Credit: User:Verycurve, CC BY-SA 3.0, via Wikimedia Commons

(1) G2198 zao https://www.blueletterbible.org/lexicon/g2198/kjv/tr/0-1/

(2) G1680 elpis https://www.blueletterbible.org/lexicon/g1680/kjv/tr/0-1/

(3) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2601.

(4) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2242.

“Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3).

Our look at the term “born again” from 1 Peter 1:3 now takes us to the Gospel of John and Jesus’ encounter with Nicodemus, a member of the ruling council. This man opened his interview with Jesus with the following admission…

“‘…Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.’ Jesus answered and said to him, ‘Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.’

Nicodemus said to Him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’

Jesus answered, ‘Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit'” (John 3:2b-8).

So just as human beings must undergo a physical birth process, so we must also undergo a process of spiritual birth as well. That rebirth is necessary in light of the fact that human beings are spiritually separated from God. Therefore, we must be “born again” to a new life with God in Christ. This explains why Jesus told Nicodemus, “I can guarantee this truth: No one can see the kingdom of God without being born from above” (GW).

This portion of Scripture also tells us that this act of spiritual rebirth is a prerequisite to our reconciliation to God. Thus, as we’re told in the following passages…

“Everyone who believes that Jesus is the Christ has been born of God…” (1 John 5:1 CSB).

“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17 ESV).

So, a person who is “born again” is someone who is spiritually reborn into a life that is alive to God through Jesus Christ.

“Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3 ESV).

The phrase “born again” (as found here in 1 Peter 1:3) may be one of the most abused and misconstrued terms in all Christianity. Nevertheless, this concept was introduced by Jesus Himself, and the spiritual truths that underpin this idea are essential to a correct understanding of our relationship to God in Christ. For this reason, the reference to this phrase here in 1 Peter 1:3 is much too important to ignore or disregard.

We can begin our consideration of this subject with a look at an after-dark meeting between Jesus and a prominent religious leader…

“There was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night…” (John 3:1-2a).

Nicodemus was a member of the Sanhedrin, or “ruling council,” the highest governing body among the Jewish people of that time. That council served as the final authority in all spiritual and administrative affairs, as long as the Roman government deemed their rulings acceptable. Since Nicodemus was a member of this governing body, we can identify him as someone who was religious, educated, and highly influential.

So why did Nicodemus choose to visit Jesus after dark? One possible answer is that Nicodemus arranged this night-time visit to minimize the potential for interruption. However, there is a second possibility that seems more likely given the prevailing attitude towards Jesus among the members of the religious establishment.

You see, Jesus was quite unpopular among the religious authorities of His era. At one point later in Jesus’ life, these religious leaders issued a directive that instructed anyone who knew of His whereabouts to report Him for arrest (see John 11:57). At other stages of Jesus’ ministry, these authorities also engaged in various acts of character assassination, attempted legal entrapments, and assassination plots.

In light of this, it seems far more probable that Nicodemus was afraid of what others might say if he was publicly seen with Jesus. So it seems likely that Nicodemus wanted to see Jesus, but also wanted to avoid being seen with Him. But to Nicodemus’ credit, it appears that he was the only one among his peers who was willing to interview Jesus in person and decide for himself. We’ll continue our look at Nicodemus’ encounter with Jesus next.

“according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling with Jesus Christ’s blood. May grace and peace be yours in full measure! (1 Peter 1:2 NET).

Our text from 1 Peter 1:2 references an image taken from the Old Testament sacrificial system to illustrate a New Testament idea. In this instance, “sprinkling with the blood of Jesus Christ” (HCSB) reflects three practices that were associated with the Law of Moses. The first of those practices is mentioned in Exodus 24:7-8…

“Then [Moses] took the Book of the Covenant and read in the hearing of the people. And they said, ‘All that the Lord has said we will do, and be obedient.’ And Moses took the blood, sprinkled it on the people, and said, ‘This is the blood of the covenant which the Lord has made with you according to all these words.'”

So this first act involved the establishment of a covenant between God and His people. We find the next instance in Exodus 29:21…

“And you shall take some of the blood that is on the altar, and some of the anointing oil, and sprinkle it on Aaron and on his garments, on his sons and on the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons’ garments with him.”

This passage speaks of consecration and dedication to God. Finally, we have the following reference from the book of Leviticus regarding those who had been healed of leprosy…

“[The priest] will sprinkle the blood seven times on the one to be cleansed and will declare that person clean…” (Leviticus 14:7 GW).

Our last example points us toward an act of cleansing and restoration. Thus, we have three Old Testament practices and three corresponding New Testament fulfillments in Christ…

• We have entered into a New Covenant with God through Jesus’ sacrifice on our behalf.
• We are consecrated and set apart to God in Christ.
• We have been cleansed from sin through Jesus’ sacrificial offering.

Therefore, this passage offers several potential applications for those who are willing to consider and apply the references that underlie this portion of Scripture. As one commentator concludes…

“In the Old Testament there are three occasions when sprinkling with blood is mentioned. It may well be that all three were present in Peter’s mind and that all three have something to contribute to the thought behind these words.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “The Three Great Facts Of The Christian Life (1Pe_1:1-2 continued).”

“according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.” (1 Peter 1:2 ESV).

1 Peter 1:2 continues with a reference to another important theological term: foreknowledge. When we say that God has foreknowledge, we mean God has a perfect understanding of all things, past, present, and future. God is not limited by the need to wait and see what our response will be in any given situation. Instead, He is already aware of our response by virtue of His foreknowledge.

This brings us to the word “sanctification,” a concept that involves separation from sin and dedication to God. Sanctification is defined as, “the act or process by which people or things are cleansed and dedicated to God…” ₍₁₎ One commentator expands on that definition with the following illustration…

“Suppose one were living in the time of Christ and wanted to make a gift to the temple. He would bring his gift of gold coins and lay them on the altar. What happened to those gold coins? The moment they were given to God they became sanctified. They were set apart for holy use. The sanctification did not change the character of the gold coins, but it did change their use and the purpose for which they were directed. So, every true Christian has been set apart as holy to God, even though he falls short of perfection.” ₍₂₎

Jesus also made an important declaration on this subject in speaking with the religious leaders of His day: “…why do you say that I’m dishonoring God because I said, ‘I’m the Son of God’? God set me apart for this holy purpose and has sent me into the world” (John 10:36 GW). So, just as Jesus was set apart for God’s purpose, those who are in Christ are set apart as well.

The Biblical letter of Ephesians offers a further illustration: “God chose us in Christ to be holy and blameless in God’s presence before the creation of the world” (Ephesians 1:3-4 NIV). Thus, we can say that sanctification is a work of God through Christ. However, it is also accurate to say that Christians are involved in this process of sanctification as well.

For instance, 1 Thessalonians 4:3-4 tells us, “For this is the will of God— your sanctification: that you abstain from sexual immorality, that each of you learn how to maintain control over his own ‘vessel’ in holiness and honor” (Mounce). This points us toward the need to seek God’s empowerment as we participate in this process of sanctification.

Portions of this message originally appeared here

(1) New Dictionary of Theology, (Leicester/ Downers Grove: Inter-Varsity, 1988) pg. 613

(2) John F. Walvoord, The Rapture Question, pp. 34-35. Quoted in Notes on 1 Thessalonians 2020 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1thessalonians/1thessalonians.htm#_ftn131

“elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied” (1 Peter 1:2).

Peter began this letter by addressing it to those who are “elect according to the foreknowledge of God the Father.” In this context, “elect” means to select or choose. For those who were the recipients of this letter, “The implication is that God has purposely placed these Christians in their respective communities to serve Him; they are selected temporary residents who are representatives of God.” ₍₁₎

In a larger sense, the subject of election has probably led to more discussion and debate than any other doctrine down throughout the centuries. The issue arises from the apparent conflict that exists between God’s sovereignty in choosing (or electing) individual human beings to salvation and human responsibility in accepting or rejecting His offer of salvation.

We can turn to the following sources for some helpful insight into this topic, beginning with a definition of this term…

“The doctrine of election teaches that God chose certain people in Christ before the foundation of the world (Eph_1:4). It does not teach that He chose some to be damned. If men are finally lost, it is because of their own sin and unbelief. The same Bible that teaches election also teaches human responsibility or man’s free choice. God makes a bona fide offer of salvation to all people everywhere. Whoever comes to Christ will find a warm welcome.

These two doctrines, election and freedom of choice, create an irreconcilable conflict in the human mind. But the Bible teaches both and so we should believe both even if we can’t harmonize them.” ₍₂₎

Another commentary offers several Biblical references that support the doctrines of divine election and human responsibility while acknowledging the difficulty in reconciling them…

“From the word translated chosen (ekloge) comes the English ‘election.’ That God has chosen to bless some individuals with eternal life is clearly taught in many places in both the Old and New Testaments (e.g., Deu_4:37; Deu_7:6-7; Isa_44:1-2; Rom_9:1-33; Eph_1:4-6, Eph_1:11; Col_3:12; 2Th_2:13).

Equally clear is the fact that God holds each individual personally responsible for his decision to trust or not to trust in Jesus Christ (cf. Joh_3:1-36; Rom_5:1-21). The difficulty in putting divine election and human responsibility together is understanding how both can be true. That both are true is taught in the Bible. How both can be true is apparently incomprehensible to finite human minds; no one has ever been able to explain this antinomy satisfactorily.” ₍₃₎

Portions of this message originally appeared here

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2600.

(2) William Macdonald, Believer’s Bible Commentary (p.2024) Edited by Arthur Farstad Thomas Nelson Publishers

(3) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary, note on 1 Thessalonians 1:4 pg. 691

“From Peter, an apostle of Jesus Christ. 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 GW).

The list of provinces given to us here in 1 Peter 1:1 may offer a clue regarding the first-century distribution of this letter. For instance, a courier who was tasked with the responsibility to deliver this epistle might begin in the northern region of Pontus and then proceed in a clockwise direction through the remaining provinces in the order given to us here. As the letter carrier traveled through these regional areas, each group of recipients had an opportunity to copy this letter for later reference before sending the messenger on his way to the next destination.

It is also interesting to note that three of these locations are specifically mentioned in Acts chapter two. That portion of Scripture records the events that transpired on the day of Pentecost following Jesus’ ascension. It was during that time when the residents of these areas (along with several others) heard the magnificent works of God declared in their native languages through the power of the Holy Spirit.

Peter then followed with a dynamic sermon that made a significant impact upon those who heard it…

“Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?’ Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 4:37-39).

In light of this, we can say that Peter’s ministry had now come full circle. Even though the members of his audience were now dispersed abroad, this letter served to continue his work among those he first addressed in Acts chapter two. In addition, Paul the Apostle had also conducted several evangelistic tours through these regions. Thus, it seems that God was willing to make a significant investment in the spiritual lives of these regional populations through the work of these prominent Apostles.

Those investments should also prompt us to consider the investment that God is making in us today through the ministry of His Word and encourage us to make the best use of that investment in our daily lives.

Image Credit: Ilya Yakubovich, CC BY-SA 4.0, via Wikimedia Commons

“From Peter, apostle of Jesus Christ— To God’s chosen people who live as refugees scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1 GNB).

The Biblical book of Acts relates the account of Saul of Tarsus, a man who “…made havoc of the church, entering every house, and dragging off men and women, committing them to prison” (Acts 8:3). Of course, Saul of Tarsus is better known to us today as Paul the Apostle. However, Paul’s campaign to incarcerate first-century Christians (and the efforts of others like him) is of greater interest in our study of 1 Peter.

The effect of those efforts is described for us in Acts 8:4: “Therefore those who were scattered went everywhere preaching the word.” Undoubtedly, there were some (or perhaps many) of these dispersed individuals living in the regions mentioned here in 1 Peter 1:1. Thus, this reference to sojourners (ASV), pilgrims (NKJV), or exiles (AMP) represented a spiritual and political reality for the members of Peter’s original audience.

In this respect, these readers were not unlike other members of God’s family who faced similar realities. For instance, the people of Israel were sojourners in the Sinai wilderness following their departure from the land of Egypt (Numbers 32:13). The Biblical patriarch Abraham was a self-described foreigner and a stranger in his relationship to the native people of Canaan as well (Genesis 23).

Abraham’s grandson, Jacob, referred to the “years of his pilgrimage” on earth in speaking with Pharaoh (Genesis 47:9). Later, Joseph, Mary, and the infant Jesus sojourned for a time in the nation of Egypt in the interval following Jesus’ birth (Matthew 2:13–15). So those who similarly feel as if they are sojourners, pilgrims, or exiles in our modern-day world find themselves in good company.

Nevertheless, we should guard against the tendency to feel as if we are doing little more than passing through this earthly life…

“…this does not mean withdrawal from the world; but it does mean that the Christian sees all things in the light of eternity and life as a journey towards God. It is this which decides the importance which he attaches to anything; it is this which dictates his conduct. It is the touchstone and the dynamic of his life.  …It would be wrong to think that this makes the Christian a bad citizen of the land in which he lives. It is because he sees all things in the light of eternity that he is the best of all citizens, for it is only in the light of eternity that the true values of things can be seen.” ₍₁₎

(1) Barclay, William. “Commentary on 1 Peter 1”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/1-peter-1.html. 1956-1959.

“From Peter, an apostle of Jesus Christ, to those temporarily residing abroad (in Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia) who are chosen (1 Peter 1:1 NET).

Having considered the characteristics of “home” in our previous study, let’s now substitute the word “home” for “the world” in the following list and see how well we measure up…

• The world is a place where we are accepted.
• The world is a place where we belong.
• The world is a place where we feel most comfortable.
• The world is the place where we seek to return whenever we’ve been away.
• The world is a familiar place, a place where we spend much of our time.
• The world is the place where we relax with our friends.
• The world is the place where we find the people and things we love the most.

Given Peter’s description of his audience as those who were “…strangers in the world” (NIRV), it seems likely that they would have scored relatively low on the list given to us above. It also seems likely that the members of Peter’s original audience understood that those who are serious about Christ will never completely fit in with others in this world.

This should not be surprising, for Jesus wasn’t always popular or well-liked during the period of His earthly ministry, nor did He always fit in well with others. He remains that way among many today. In fact, Jesus once addressed this circumstance in speaking with His disciples…

“If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also” (John 15:18-20 NIV).

Those who seek to honor God will never completely fit in with a world that has little interest or use for the God of the Scriptures. Thus, as we are told in the New Testament epistle of James, “…do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4 NAS).

“Peter, an apostle of Jesus Christ: To those chosen, living as exiles dispersed abroad in Pontus, Galatia, Cappadocia, Asia, and Bithynia…” (1 Peter 1:1 CSB).

This reference to “exiles” becomes easier to grasp once we identify some important background information from the Biblical book of 1 John. In 1 John 5:19 we’re told, “…the whole world is under the control of the evil one” (1 John 5:19). That reference to the “evil one” is an allusion to Satan, a being Jesus identified as “the enemy” in Matthew 13:39.

In light of that influence, the Bible uses the term “world” to represent the attitudes, values, and belief systems that reject the one true God (see John 8:23 and James 4:4 for some examples). Therefore, we can say that a world that is under the spiritual influence of God’s enemy is certain to exhibit varying degrees of hostility towards God, along with anyone who follows Him.

This also means that those who seek to follow Christ will inevitably feel like strangers or outsiders within this world. That helps explain why the epistle of 1 Peter begins with an address to those who are, “…God’s chosen people who are living as foreigners” (NLT). This passage should also prompt us to ask an important question: “Do I feel at home in this world, or do I feel as if I am a stranger in a world that is hostile or indifferent to Christ?”

Before we answer that question, we should first think about what “home” represents. While there are many home environments that are broken, dysfunctional, or less than ideal, let’s consider what a home should be for the purpose of this illustration. For instance, when we think about the characteristics of a place called “home,” there are a few things that likely come to mind…

• Home is a place where we are accepted.
• Home is a place where we belong.
• Home is a place where we feel most comfortable.
• Home is the place where we seek to return whenever we’ve been away.
• Home is a familiar place, a place where we spend much of our time.
• Home is the place where we can relax with our friends and family members.
• Home is the place where we often find the people and things we love the most.

With these qualities in mind, let’s take those characteristics and replace the word “home” with “the world.” We’ll take a look at that comparison next.

“Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1).

Many authors typically place their names near the end of a written message in most forms of modern-day correspondence. However, first-century authors generally reversed that practice. So, in keeping with that custom, Peter identified himself as the author of this letter at the beginning of his epistle. This brief introduction also provides us with an opportunity to examine some intriguing aspects of Peter’s name, a name that was given to him by Jesus Himself.

In responding to Peter’s confession of His deity, Jesus said to him, “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it” (Matthew 16:18). That message to Peter features some wordplay that sheds light upon his calling.

In the original language of this passage, Peter’s name is Petros, a word that refers to a rock or stone. However, the reference to “this rock” features a different word (petra) that is associated with a large rocky mass. In light of this, we can say that Peter is a stone that is set upon the rock that is Christ…

“It is as if Jesus said to Peter: ‘Peter, you are the first man to grasp who I am; you are therefore the first stone, the foundation stone, the very beginning of the Church which I am founding.’ And in ages to come, everyone who makes the same discovery as Peter is another stone added into the edifice of the Church of Christ.” ₍₁₎

Having thus identified himself to his audience, Peter next established his authority by virtue of his title: “…an apostle of Jesus Christ.” The term “apostle” designates someone who is a “commissioned representative,” much like an ambassador or spokesperson. While every follower of Jesus is an “apostle” in the sense that he or she is an ambassador for Christ, the Biblical apostles held several important qualifications that set them apart from everyone else. For example…

• They were first-century eyewitnesses of Jesus following His resurrection (1 Corinthians 9:1).
• Jesus personally selected them for service in their roles (Matthew 10:1-4, Acts 9:10-16).
• They possessed the God-given ability to perform miracles (Acts 2:43).

These qualifications are important to remember if we should encounter those who self-identify as apostles today. Finally, we should also consider Jesus’ message to the church at Ephesus in Revelation 2:2: “…you have tested those who say they are apostles and are not, and have found them liars.” If counterfeit apostles were active in the Biblical era, then we should be equally alert to their presence today.

(1) Barclay, William. “Commentary on Matthew 16”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/matthew-16.html. 1956-1959.

Dick Woodward (1930-2014) was a minister who served in pastoral leadership for several decades. When a degenerative spinal condition confined him to a wheelchair and later restricted him to bed as a quadriplegic, Woodward shifted his primary focus from pastoral ministry to the development of a Bible study curriculum he entitled, “The Mini Bible College.”

In his New Testament Survey and New Testament Handbook for The Mini Bible College, Woodward offered some intriguing observations regarding the Apostle Peter. Woodward’s study of Peter’s life led him to conclude that we meet three distinct Peters over the course of the New Testament. The first is the Peter we meet in the Gospels. The second is the Peter we meet in the book of Acts. The third and final Peter is the one we meet here in Biblical letters of 1 and 2 Peter.

The Gospel accounts of Jesus’ life identify the first Peter as someone who went through a series of spiritual highs and lows. However, the second Peter we meet in the book of Acts is someone who was spiritually stable. When we come to Peter’s Biblical epistles, we meet a third Peter who differs from the Peter of the Gospels and the Peter of Acts. He is different because he is older, wiser, and has had many years of experience.

The Peter we meet in the book of 1 Peter was probably not a scholarly person, but he did possess a lifetime’s worth of experience that helped make him a highly educated individual in the things of God. Unlike the highly theological books of Romans and Hebrews, this Peter did not write about the great doctrines of the faith in his two Biblical letters. Instead, he shared from his heart and his wealth of experience as guided by the Holy Spirit.

Therefore, we should view Peter’s letters as pastoral theology and approach them in the same manner we approach other Biblical letters such as James and 1, 2, and 3 John. ₍₁₎ So as we end our introduction to the book of 1 Peter, we will close with an insight from a theologian who surveyed Peter’s life and offered the following observation…

“It is a tribute to God’s grace that the apostle who once dared to rebuke his Master over the prospect of the Messiah’s sufferings (Matt. 16:22, 23) and who flinched in fear when identification with Jesus became risky (Matt. 26:69–75) is in this epistle the Holy Spirit’s spokesman to declare the necessity both of Christ’s unique sacrificial suffering and of Christians’ suffering for His name. ₍₂₎

(1) Condensed and adapted from Mini Bible College Study Booklet #15 [pg.14] and Mini Bible College New Testament Handbook [pp 463-465] See https://mbc.icm.org/

(2) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2239.

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.