1 Peter 1

Study Guide 162: 1 Peter 1:1-4:6 THE CALL TO SUBMISSION Overview Peter’ s first letter was written in a time when the church was beginning to feel the flames of persecution. Written to the “ scattered” by Peter, this letter was probably directed to clusters of believers in various cities of the empire. Peter’ s letter is a call to holiness in troubled times, and a recognition that even suffering can be a gift from God. No fewer than seven different Greek words for suffering in this letter suggest the intensity of the persecution. Perhaps the most striking feature of the letter is Peter’ s emphasis on submission as the Christian’ s response under pressure. Despite suffering, discrimination, and ridicule, the path of holiness involves acceptance of our pain and an awareness that even suffering can be a gift from God. In this first session on this striking New Testament book, you will help your group members explore this path that we find so difficult to travel. SUBMISSION. The Greek terms are hypotasso or hypotage. The words indicate a subjection or subordination. While this may be forced (as the demons who submit to God, Luke 10:17), Christian submission is voluntary. We submit to secular authority (Romans 13:1), to one another (Ephesians 5:21), and Christian slaves even choose submission to harsh masters (1 Peter 2:18). Here Peter called on us to submit when persecuted, and keep on trusting God.

Commentary The first-century church was divided by two cultural traditions — Jewish and Gentile — from which people were drawn to become one in Christ. At first, the church was Jewish. The community of faith grew immediately after Jesus’ resurrection as a sect of Judaism. These first believers were surprised that God would accept pagan outsiders just as He accepted the chosen people — by faith in Christ. Still, for its first two decades, the new community was primarily Jewish. Then came the explosive days of missionary expansion. Spearheaded by Paul and others, the Gospel was carried throughout the Roman world. And thousands responded. The makeup of the church changed: Gentiles predominated. Teachers began to explore the new faith’ s relationship to Hellenistic philosophies and ways. Looking back at Ephesians and Colossians, it is clear that Paul wrote to men and women of Hellenistic orientation. It is equally clear that the Book of Hebrews was written to Jewish believers, for it deals with Christian faith in the traditional categories of Old Testament theology. Despite their differing audiences, all three books consider the very same issues. They help readers grasp the superiority of Christ. They each affirm Jesus as the center of our faith, the heartbeat of our new lives. Christ is superior to the cosmology of the pagans and to the revealed shadow-truths of the Jews. New life in Jesus cannot be found through the ascetic self-denial of Gnosticism or the ritual observances of Judaism. Identity is found in our resurrection life, portrayed in Ephesians and affirmed in the Hebrews’ pronouncement that we have been lifted to glory as the sons of God. Theme after theme in these books compares, though each is adapted to the history and to the Gentile or Jew to whom it is addressed. One implication of this is clear. As the church continued to mature, its identification with either tradition was gradually being lost! Believers shook off the tendency to identify themselves as Gentile-Christians or Jewish-Christians, and found a new, common identity in Christ alone. Shaking off old identities to understand who they were in Christ became a vital issue for a worldwide church, composed of such diverse elements. And, as Christians began to view themselves as a separate and distinct people in themselves, so the world around began to realize that Christianity was not just a sect of Judaism. It was a religion in its own right — and it was not a “ licit,” or governmentally approved religion either! There is much controversy over 1 Peter. Most theologians agree that it was written near the end of Peter’ s life. Probably he wrote from Rome, just before his martyrdom under Nero around a.d. 64. The debate focuses on whom Peter wrote to. He addressed his letter to the “ scattered,” to diaspora (1 Peter 1:1). This word identified Jews who lived in major Gentile cities throughout the world. Along with Peter’ s identification as an “ apostle to the Jews” (see Galatians 2:7), this seems to prove that the letter was meant for Christian Hebrews. On the other hand, the book speaks of “ the empty way of life handed down to you from your forefathers” (1 Peter 1:18) and gives a catalog of distinctly Gentile vices (Hebrews 4:3-4). These references and others make it hard to limit Peter’ s readers to Hebrew Christians. It is possible that Peter addressed this letter to mixed communities, composed of both Hebrew and Gentile Christians. But it is certain that Peter, like Paul and the writer of Hebrews, addressed common issues, and emphasized those themes which soon made the Christian church distinct.

Common Foundation Themes A basis for holiness SummaryParallels 1 PeterEph.Col.Heb. 1 Peter 1:3, 1 Peter 1:23New, resurrection birth 1 Peter 1:4Inheritance 1 Peter 1:9-12Present experience of salvation benefits 1 Peter 1:14 1 Peter 1:15-16 1 Peter 1:17 1 Peter 1:19-20 1 Peter 1:22 1 Peter 2:5, 1 Peter 2:9 1 Peter 2:10 1 Peter 2:11 1 Peter 2:12 Foundation Truths: 1 Peter 1:1-2:12 Looking at the introductory section of Peter’ s letter, we are struck by the familiarity of the truths he developed. These are the very same truths portrayed throughout this study as the foundation for a life of holiness. For instance, Peter began with praise to God, who has in His great mercy “ given us new birth into a living hope” (1 Peter 1:3). How familiar this is! Paul emphasized that the dead have been raised to a resurrection kind of life in Ephesians 2:1-22. And again in Colossians, he said, “ God made you alive with Christ” (Colossians 2:13). This belief was shared by the writer to the Hebrews. In Christ, we have been lifted up, freed from our fear of death, and made members of God’ s family (Hebrews 12:7-10) and called to keep on loving one another as brothers (Hebrews 13:1). Our hope of holiness rests on this foundation. LINK TO LIFE: YOUTH / ADULT Briefly review the historical setting in which Peter wrote, as the church began to develop its own separate identity. Then use the chart above to examine themes common to 1 Peter, Ephesians, Colossians, and Hebrews, which are foundational to the Christian’ s new identity, and which lay the basis for Christian holiness. You may want to work together to identify topics in 1 Peter, then assign different books to teams who will search for parallels. What is Peter’ s concern for this church we belong to, and which in Christ has a unique identity? Reading through the book quickly, we note a number of repeated themes, including a constant emphasis on suffering. Peter warned that life in this world may involve suffering grief in all sorts of trials (1 Peter 1:6). Suffering as Jesus suffered is not unexpected (1 Peter 2:18-23). In fact, we may even suffer for doing what is right! (1 Peter 3:14) Christ suffered, we are reminded. So we should arm ourselves with His attitude (1 Peter 4:1) and not be surprised at painful trials (1 Peter 4:12). Another repeated theme is submission. Peter seemed to place great emphasis on living appropriately under human government (1 Peter 2:13), within the framework of society’ s other institutions (1 Peter 2:18; 1 Peter 3:1), and within the church (1 Peter 5:5). While these themes are often repeated, neither seems to sum up Peter’ s major concern. Instead, Peter seemed most concerned with holiness. We have been called in Christ, Peter said, to be holy (1 Peter 1:14-15). After all, we “ are being built into a spiritual house to be a holy priesthood” (1 Peter 2:5). We are, he insisted, a “ chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of Him who called you out of darkness into His wonderful light” (1 Peter 2:9). Peter called Christ’ s people to “ live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day He visits us” (1 Peter 2:12). Peter, writing to the church of God — not the Jewish church or the Gentile church but the church that finds life in Jesus alone — called us to a life of practical holiness. While that life involves, as we expect, a commitment to “ abstain from sinful desires” and to “ live such good lives” that our “ good deeds” are evident, one of its major features is submissiveness! A holy life is a life of Christian submission.

Submission’ s Path: 1 Peter 2:13-3:9 In the Bible holiness is associated both with an active love for others and a decisive rejection of every kind of evil. These themes are found in Peter too. “ Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart” (1 Peter 1:22). And, “ Rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind” (1 Peter 2:1). A life of practical holiness will always be marked by these two qualities. But Peter went on to develop in great detail an aspect of a holy life that Paul only mentioned: living in willing submission within the framework of authorities that exist in society. At first, it seems peculiar to relate this to holiness. But, as we trace Peter’ s argument, we see that the relationship does exist in God’ s eyes, and we understand why. Man’ s authority (1 Peter 2:13-17). We Christians submit to authorities “ instituted among men” (1 Peter 2:13) for the Lord’ s sake. Doing good is always within the framework of our society. Our freedom in Christ is not an excuse to flaunt human laws or to with hold respect. Unjust authorities (1 Peter 2:18-25). What if people in authority treat us unjustly? Selecting the critical area of potential mistreatment in his own society, Peter looked at the relationship between slave and master. The slave is to submit, Peter wrote, and to maintain due respect “ not only to those who are good and considerate, but also to those who are harsh” (1 Peter 2:18). This is not an endorsement of slavery. Nor is it suggesting that a person should not seek relief, if society makes it possible. Peter simply focused on an extreme case to provide a clear illustration of the principle of submission. In Peter’ s world, a slave had no right to demand considerate treatment. It was perfectly legal, though morally wrong, for a master to treat his slave harshly. Did harsh treatment release the Christian slave from his obligation to submit with respect? No, Peter said firmly. The Christian’ s call to a life of submission is not conditional. Another person’ s failure to live God’ s way does not release us from our responsibility to so submit. To show us that God does not ask of us any more than He was Himself willing to do, Peter invites us to look at Jesus. Christ suffered, for doing only good! Even though He might have, Jesus did not retaliate. In His submission Jesus gives us an example of how we are to live. After all, if the body is incarnate Christ in the world today, we would expect Jesus to want us to live the way He did. LINK TO LIFE: YOUTH / ADULT Play “ I’ ve got a right to . . .” with your group. Give them this series of open-ended statements, and ask each to write down how a person (not how he or she) might finish them. The statements: My boss doesn’ t pay me enough, so I’ ve got a right to. . . . My parents don’ t listen to me, so I’ ve got a right to. . . . My spouse cheats on me, so I’ ve got a right to. . . . The tax law is unfair so I’ ve got a right to. . . . My church doesn’ t view women as real persons, so I’ ve got a right to. . . . Let your group members share responses, and explain why people might respond that way. Then look together at 1 Peter 2:18-25 and discuss it. Emphasize the fact that our responsibility to others is not conditional on how they treat us. Then together try to decide how the Apostle Peter might complete the open-ended statements above. Husbands and wives (1 Peter 3:1-7). In the husband/wife relationship, submission is again enjoined. Here Peter was addressing a problem that exists today, when Christian wives are married to men who “ do not believe the Word” (1 Peter 3:1). Peter did not suggest aggressive evangelism. Instead, the wife is to adopt a course of aggressive submission. Quietly demonstrating the inner beauty Jesus brings, wives are to communicate the Lord through the holy way of submission. Of course, believing husbands are to be considerate (1 Peter 3:7). But, as the slave is not released from the holy way if he has a harsh master, neither is the wife with an inconsiderate spouse. LINK TO LIFE: YOUTH / ADULT Break into “ counseling teams” to determine from 1 Peter 3:1-7 how to advise a woman with the following problem: My husband is upset with me for being a Christian. He doesn’ t want me to go to church or pray around the house. Some friends told me to take a stand for Christ: to pray openly at meals, to keep tracts around for him to read, and to pin up Bible verses on sin and salvation where he’ ll be sure to see them. So far, it just makes him mad. He’ s even started ridiculing me for being so “ holy.” I don’ t mind suffering for Christ, especially if it will help win my husband. What should I do? Attitude toward suffering for good (1 Peter 3:8-12). In it all, our goal is to “ live in harmony with one another” (1 Peter 3:8). And how? “ Be sympathetic, love as brothers, be compassionate and humble. Do not repay evil with evil or insult with insult, but with blessing, because to this you were called” (1 Peter 3:8-9). It is so natural to strike back when we are treated unjustly, to focus our energy on anger and rebellion, and to rage against injustice and find ways to overthrow the person or system under which we live. But Peter called us to a different kind of life. Rather than exploding, we focus our energy on love. Every human society has its share of evil. Each of us who are hurt or mistreated by the system might easily be drawn into endless crusades. It is not that we are to compromise with evil or fail to work for social change. However, we are never to be drawn away from the first calling of holiness: to live God’ s love. So Peter’ s concern is that unjust treatment never tempt us to return evil for evil, and forsake our commitment to good.

Compromise: 1 Peter 3:10-4:6 It is hard to grasp what Peter’ s teaching implies. Was he compromising with evil? Should we simply adjust to sin? Are we to be unmoved by injustice? To ignore society’ s festering sores? To some who have read the prophets’ ringing calls for justice — because God is committed to justice — Peter’ s stress on submission seems to contradict the Lord. Romans 13:1-14. Yet Paul deals with the issue of submission, and in the same way. “ Everyone must submit himself to the governing authorities” (Romans 13:1), Paul said. Because human government is instituted by God for a good purpose, one who rebels against this authority is rebelling against what God has created. Note that only rebellion is at issue here. Paul did not speak of changing governments or obtaining redress within existing law. Both he and Peter instructed believers not to rebel, even when they receive unfair treatment. The issue is not abstract. It is how we respond when someone in authority treats us unjustly. Sovereignty. Peter’ s exhortation was grounded in theology. He went far beyond Jesus’ example here. Peter’ s approach was rooted in the concept of a sovereign God — a God who permits injustice in our world and works His good purpose despite them. The conviction that God is sovereign underlies both of Peter’ s references to Jesus as our example of living with injustice. Now, tracing his argument, we are led to a totally new understanding of submission and suffering. Christ, the Suffering Servant (1 Peter 2:18-25). In thinking of harsh treatment given a servant, Peter naturally thought of Jesus. Christ often spoke of Himself as a Servant (see Matthew 20:1-34). Like the harshly treated slaves of Peter’ s example, Jesus was persecuted by those He served — and for doing good. In this experience, Jesus never retaliated or threatened. He bore the insults and pain, even to Calvary. How did Jesus find the grace to respond righteously? The Bible says, “ He entrusted Himself to Him who judges justly” (1 Peter 2:23). Jesus looked beyond the immediate circumstances and saw the sure, steady hand of God! Christ acknowledged as Lord (1 Peter 3:10-4:6). In a carefully developed argument, Peter helped us understand his earlier reference to Jesus’ committing Himself to God. Peter began by explaining how a Christian is enabled to react with love rather than in anger. A quote from the Old Testament explains that “ the eyes of the Lord are on the righteous, and His ears are attentive to their prayer” (1 Peter 3:12). God is carefully superintending the lives of His children. This is especially important to remember in the unlikely circumstance that one suffers for doing what is good (1 Peter 3:13-14). Peter explained carefully how we are to respond in such a circumstance. First, don’ t be frightened. Second, remember and acknowledge in your heart that Christ is Lord. Third, be ready to explain why you are able to maintain a hopeful attitude despite the injustice. Fourth, maintain gentleness and respect in your response, keeping a clear conscience. Fifth, your behavior will shame those who have spoken evil of you. Peter then comforted us. How much better it is to suffer for doing right than for doing wrong! This kind of suffering is truly Christlike. Jesus too suffered for sins that were not His (1 Peter 3:10). In fact, Christ’ s death was the ultimate injustice: He was executed, instead of His persecutors who deserved to die. But God used this miscarriage of justice in a wonderful way! Through His death Jesus brought us to God. From tragedy and injustice, God brought good. And this is the point! When we do right and suffer for it, we can be sure that God intends to use our experience for good. Whatever happens to members of God’ s family, we can be sure that our loving Father is at work for good. The next passage, which seems obscure, should be understood as an analogy. Peter showed us the far-reaching extent of Jesus’ work by going back to the great Genesis Flood, when an ark carried eight people through the waters of raging judgment. Jesus is our ark. In our union with Him — for this is the impact of “ baptism” ; (see 1 Corinthians 12:13; Colossians 2:12) — we have been lifted beyond fact, we have been delivered to a new life! And we are to live this new life now. Freed by Jesus from bondage to “ evil human desires,” we are to live our new lives by “ the will of God” (1 Peter 4:2). The analogy is a powerful one. Noah and his family were snatched from an old world that was destined for destruction. Carried safely through judgment’ s storms, their ark landed in a new world. Here great changes were made. The waters once suspended in the atmosphere had fallen to earth. Ecology had changed. Now, human government was instituted and man given meat to eat (see Genesis 9:1-29). Noah’ s family had to develop an entirely new way of life. This is exactly the case with you and me. We have been snatched from an evil world dominated by Satan. As members of Christ’ s kingdom who now walk in light (1 Peter 2:9), we must learn to live in His new creation. Old things are to be put aside. Now our lives are to be according to the will of our God (Genesis 4:6). Submission? As Peter explained it, submission is not compromise. It is an expression of the Christian’ s confidence that Jesus is Lord. It is also an expression of our commitment to live by God’ s will rather than by the drives and passions of a lost humanity. God’ s will may lead us into experiences of injustice. It did for Jesus. Yet, in Jesus’ submission we find not only an example but also hope. Jesus’ death and resurrection — accomplishing our salvation — made it plain that God worked His good through His Son’ s suffering. And He can work good through the suffering of His other children as well. By committing ourselves to God when we suffer injustice, we let Him work in and through our lives. And so submission is an aspect of holiness. Yes, holiness is love, and holiness is goodness. But holiness is also submission to the will of God when that will leads to the suffering of injustice. Love, goodness, and submission each demonstrate the fact that we are separated to God, and to Him alone.

Teaching Guide Prepare How do you respond to the injustices you suffer in your own life?

Explore

1. Give a minilecture on the background of 1 Peter, and the teachings which he, Paul, and the writer of Hebrews all affirm, which set Christianity apart from both Gentile and Jewish culture. Use the study chart above.
2. Play “ I’ ve got a right to. . .” by having your group members predict how people might complete a number of sentences indicating a response to unjust treatment. See “ link-to-life” above.

Expand

1. Together study 1 Peter 2:18-25 and determine how Peter might complete the statements used in explore (2). Then divide into teams to determine how to counsel a woman with a difficult marriage on the basis of 1 Peter 3:1-7. See “ link-to-life” above.
2. Finally, work through 1 Peter 3:10-4:6 carefully. On the chalkboard make a list of “ what to do when I suffer unjustly.”

Apply Ask God for grace to submit.