From the earliest days of Christianity, when things in the ways of God were in transition (dispensationally) from Judaism to Christianity, there has been a need for Jewish believers in Christ to be instructed in this new departure of God. It is why the Hebrew-Christian epistles (Hebrews, James, 1 & 2 Peter) were written and included in the canon of Scripture.
Just prior to going to the cross, the Lord said to Peter, “When once thou hast been restored, confirm [establish] thy brethren” (Luke 22:3232But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. (Luke 22:32)). Then, after the Lord rose from among the dead, He formally commissioned him to this work, stating: “Feed My lambs” and “Feed [shepherd] My sheep” (John 21:15-1715So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. (John 21:15‑17)). Thus, the Great Shepherd appointed Peter as an under-shepherd to care for His flock and to minister to its needs in the time of His absence—particularly in practical things involved in the change from Judaism to Christianity. In the book of the Acts, and in his two inspired epistles, we see Peter fulfilling this ministry.
We learn from Galatians 2:7-87But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) (Galatians 2:7‑8), that Peter’s “apostleship” was to “the circumcision.” That is, the focus of his ministry was primarily toward his fellow Jewish brethren who had become believers on the Lord Jesus Christ. Accordingly, he writes his epistles to them. (1 Peter 1:1818Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; (1 Peter 1:18) and 2:12 confirm this.) The Apostle Paul calls these believers “a remnant according to the election of grace” (Rom. 11:55Even so then at this present time also there is a remnant according to the election of grace. (Romans 11:5)) and “the Israel of God” (Gal. 6:1616And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. (Galatians 6:16)).
Several things connected with Judaism had formed the consciences of those raised in that God-given religion, which were not easy to let go of, even though they had become Christians. These scruples clung to these dear saints of God (and understandably so) and tended to hinder them from walking in the liberty of Christianity. These things could be called “graveclothes,” which in the case of Lazarus, had to be taken off before he could walk properly (John 11:4444And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. (John 11:44)). Hence, there was a real need for the truth in the Hebrew-Christian epistles in the early days of Christianity when most of the saints in the Church were from a Jewish background. Jews have been steadily coming to Christ for salvation from those early days until now, and these epistles have been a real help to them.
At the close of this epistle, Peter stated: “I have written to you briefly; exhorting and testifying that this is the true grace of God in which ye stand.” Thus, he made it clear that his purpose in writing to these Jewish saints was to instruct them and to exhort them regarding the conduct that was suited to the new position in which they stood as Christians.
The Transition From Judaism to Christianity
After the death of Christ, those of the Jewish community who had believed on Him were quite unsure of the direction in which God was moving in connection with the Old Testament promises concerning the establishment of the Messianic kingdom. The Lord’s death had been a terrible shock to them; they were convinced that “it had been He which should have redeemed Israel” (Luke 24:2121But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. (Luke 24:21)). They thought that He was going to set them free (the meaning of redemption) from their Gentile oppressors who ruled over them (Luke 4:1818The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (Luke 4:18)), and thus, He would effect the “great salvation” of national deliverance from their enemies as announced in the Gospel of the Kingdom (Heb. 2:33How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; (Hebrews 2:3)). But having died, their hopes in Him had been shattered and they were dismayed. In this epistle, Peter shows these dear believers that all was not lost in the death of Christ. In fact, Christ’s death had accomplished great things for the glory of God and for the blessing of man. It glorified God regarding the whole question of sin. It was the ultimate “sin-offering” (Isa. 53:1010Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. (Isaiah 53:10); Rom. 8:33For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: (Romans 8:3); 2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)) that enabled God to put away the sins of all who would believe (Heb. 9:26-2826For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27And as it is appointed unto men once to die, but after this the judgment: 28So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:26‑28)). Moreover, Peter taught them that in Christ risen and the coming of the Holy Spirit, God was bringing in a far greater scope of blessings and privileges than that which Jewish hopes had in view—and that these new blessings in Christ were eternally secure. Hence, Israel’s failure to receive their Messiah did not defeat God. It did not upset His plan to open up greater blessing in Christ; it was something that He had purposed to do before the foundation of the world.
Consequent upon Israel’s failure to keep the conditions of the legal covenant and their rejection of their Messiah, there has been a change in the ways of God; His dealings with the nation of Israel have been suspended. This is something that was foretold by Israel’s prophets (Dan. 9:24-2724Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:24‑27); Mic. 5:1-31Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. 2But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. 3Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. (Micah 5:1‑3); Zech. 11:10-1410And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people. 11And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the Lord. 12And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. 13And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. 14Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel. (Zechariah 11:10‑14), etc.). In the meanwhile, God would “visit the Gentiles” with the gospel of His grace with a view of calling believers on the Lord Jesus Christ out from among them to compose a new heavenly company of blessed persons—the Church of God (Acts 15:1414Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)). All who would believe from among both the Jews and the Gentiles would be part of this new company (1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13); Eph. 2:11-22; 3:611Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17And came and preached peace to you which were afar off, and to them that were nigh. 18For through him we both have access by one Spirit unto the Father. 19Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:11‑22)
6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:6)).
As mentioned, the first generation of Jewish Christians needed instruction because of this dispensational shift in the ways of God, which the Hebrew-Christian epistles give. (The Apostle Paul also explains this dispensational change in Romans 9-1116So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 17For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 18Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? 22What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 25As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. 27Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 29And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. 30What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. 1Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. 2For I bear them record that they have a zeal of God, but not according to knowledge. 3For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4For Christ is the end of the law for righteousness to every one that believeth. 5For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11For the scripture saith, Whosoever believeth on him shall not be ashamed. 12For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13For whosoever shall call upon the name of the Lord shall be saved. 14How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17So then faith cometh by hearing, and hearing by the word of God. 18But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. 1I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5Even so then at this present time also there is a remnant according to the election of grace. 6And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10Let their eyes be darkened, that they may not see, and bow down their back alway. 11I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; (Romans 9:16‑11:17).) The hopes of Jewish believers on the Lord Jesus before the cross were centered in Him, and rightly so, but those hopes were along the lines of His being their earthly Jewish Messiah. But Christ’s death and resurrection changed everything; having been “cut off” in death, He would have “nothing” at that time, so far as His Messiahship is concerned (Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26)). As Christians, Jewish believers were now going to know Him in a new and far more blessed relationship—as a risen Saviour in heavenly glory. Accordingly, Paul said, “Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. Therefore, if any man be in Christ, he is a new creature [creation]: old things are passed away; behold, all things are become new” (2 Cor. 5:16-1716Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:16‑17)). Thus, the death of Christ has closed the door (temporarily) to Jewish blessing on earth, but the resurrection and ascension of Christ has opened the door to superior blessings for Christians, who stand in a new place of favour before God in Christ.
Peter was not writing to those who had known the Lord on earth, for he says, “Whom having not seen, ye love....” (chap. 1:8). These believers had been converted after Pentecost, and therefore, had not seen the Lord in person. Some of them may well have been converted through Peter’s preaching on the day of Pentecost (Acts 2:5-115And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? 8And how hear we every man in our own tongue, wherein we were born? 9Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, 10Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. (Acts 2:5‑11)). And, some may have been saved through the labours of Paul and Barnabas, who preached in some of the regions mentioned in chapter 1:1. Regardless of whether these saints were Peter’s converts or not, they were Jewish believers, and he felt a responsibility to shepherd them as he had been commissioned by the Lord. Thus, he writes to tell them of the new relationship that they had with God as Father and of their new place before Him in Christ. He also shows them that they had new and better hopes in Christ risen, and instructs them as to the proper conduct suited to their new Christian blessings. Since he was writing to those who were familiar with the Old Testament Scriptures, he makes numerous allusions to passages in the Old Testament with which they would be familiar.
Some Characteristics of the Epistle
Peter’s two epistles are somewhat based on two memorable experiences that he had as a disciple of the Lord. This first epistle links with the occasion when the Lord announced that He was going to build His Church (Matt. 16:16-1816And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 17And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:16‑18)). At that time, He called him “Peter” (which means “a stone”), indicating that he would be a part of that building as a living stone (1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5)). (Compare John 1:4242And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. (John 1:42).) The second epistle is founded upon Peter’s experience with the Lord on the Mount of Transfiguration (Matt. 17:1-91And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3And, behold, there appeared unto them Moses and Elias talking with him. 4Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. 5While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. 6And when the disciples heard it, they fell on their face, and were sore afraid. 7And Jesus came and touched them, and said, Arise, and be not afraid. 8And when they had lifted up their eyes, they saw no man, save Jesus only. 9And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (Matthew 17:1‑9)). He makes reference to it in chapter 1:16-18 and bases a number of remarks and exhortations on it.
As noted, the Apostle Peter had a special line of ministry from the Lord. The character of his ministry is altogether different from that of Paul and John. Paul’s ministry emphasizes our union with Christ as members of His body and our place in the new creation race as His brethren. The theme in John’s ministry is the characteristics of life eternal in the family of God, whereas in Peter’s epistles, we do not get union with Christ, the new creation race, or eternal life—nor do we find the love of God and the Rapture of the saints in his epistles. J. N. Darby pointed out that “the doctrine of the gathering together of the saints to Jesus in the air, when they go to meet Him, forms no part of Peter’s teaching” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 5, p. 427; Collected Writings, vol. 28, p. 164). As mentioned, Peter labours to establish Jewish believers in the new way of life in Christianity and in the exercises that are proper to a believer walking by faith in that path. For this reason, his ministry has an application to Gentile believers too—for all Christians, not just Jewish converts, need practical exhortation in regard to Christian living. Thus, Peter’s ministry is mostly pastoral, touching heavily on the practical side of Christianity.
The Sufferings of Christ
An outstanding feature of Peter’s first epistle is the subject of “the sufferings of Christ.” It is mentioned in every chapter (chaps. 1:11; 2:21; 3:18; 4:1, 13; 5:1). His sufferings are brought in either as a model of how we should respond when people evil-treat us or as a motivation for us to live a godly, devoted life.
Peter emphasizes the sufferings of Christ in his ministry because it was something that the Jews had generally overlooked in the oracles of God—the Messianic Scriptures. In each of the prophecies concerning the Messiah, the Spirit of Christ testified of two great themes—“the sufferings of Christ, and the glory that should follow” (chap. 1:11). Throughout the Old Testament prophetical writings, there is that which pertains to the Messiah’s sufferings and that which pertains to His reign in kingdom glory. The order in which these things are found in Scripture indicates that Christ would first suffer before He would enter into His glory (Luke 24:2626Ought not Christ to have suffered these things, and to enter into his glory? (Luke 24:26)).
The Jews dwelt on the passages that pertained to the glories of the Messiah and reveled in them. They would read them at their yearly feasts with great excitement. But sadly, they overlooked the passages having to do with the Messiah’s sufferings––e.g. Psalm 2221Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns. (Psalm 22:21); Psalm 6921They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. (Psalm 69:21); Isaiah 50:4-6; 53:1-124The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. 5The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. 6I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isaiah 50:4‑6)
1Who hath believed our report? and to whom is the arm of the Lord revealed? 2For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. 7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 10Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 11He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:1‑12); Micah 5:11Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. (Micah 5:1); Zechariah 13:77Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. (Zechariah 13:7), etc. These Scriptures reveal that Christ would be rejected by His own people whom He came to bless (John 1:1111He came unto his own, and his own received him not. (John 1:11)) and would be “cut off” in death (Psa. 22:1515My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. (Psalm 22:15); Isa. 53:88He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. (Isaiah 53:8); Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26)). God had a very important reason for allowing this to happen; Christ’s death would be the means by which sin would be atoned for in His great, once-for-all “offering for sin” (Isa. 53:1010Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. (Isaiah 53:10); 2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21)).
The Lord pointed out these two themes in the Scriptures to those with whom He went to Emmaus. He rebuked them for not believing “all that the prophets have spoken” concerning the Messiah. They, like the Jews generally, had only believed the parts of Scripture that pertained to the Messiah’s glory, and this led them to mistaken conclusions when He was rejected and crucified. To meet their disappointment, the Lord explained from the Scriptures that He must first suffer before He would enter into His kingdom glory (Luke 24:25-2725Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26Ought not Christ to have suffered these things, and to enter into his glory? 27And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:25‑27)).
Coupled with Christ’s sufferings in this epistle is the repeated mention of the sufferings of the saints. Peter mentions this a number of times, in various ways and aspects, and views it as the normal experience of Christians (chaps. 2:19; 3:14, 17; 4:1, 16; 5:10). He shows that it is part and parcel with the life of faith being lived in a world that has rejected Christ. Hence, in this first epistle, we see Peter preparing the saints for adversity. He encourages them to endure the suffering which is unavoidable when living for Christ.
Living by Faith
Another characteristic feature in the epistle is living by faith (chap. 1:5, 7, 9, 21; 5:9, etc.). Even though “faith” is only mentioned twice in the Old Testament (Deut. 32:2020And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. (Deuteronomy 32:20); Hab. 2:44Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. (Habakkuk 2:4)), it would not be a new thing to someone from a Jewish background. Hebrews 114By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. (Hebrews 11:4) shows that the saints from the beginning of time all lived by faith. (Words such as: “trust,” “wait,” and “rest,” are used quite frequently in the Old Testament, and they convey the thought of the soul’s faith in God – Psalm 374Delight thyself also in the Lord; and he shall give thee the desires of thine heart. (Psalm 37:4), etc.)
The burden of Peter’s ministry was to show these believers that even though they had become Christians, they still had to walk by faith—only now, it was in connection with new heavenly blessings and hopes which they had in Christ. In the days of His earthly ministry, the disciples knew Him as the Messiah on earth, but when He was rejected by the nation and returned to the Father above, they were to know Him in a new way—as a glorified Man at God’s right hand. The Lord explained this to the apostles in the upper room. He taught them that just as they had faith in God whom they couldn’t see, so they were to have faith in Him whom they would shortly no longer see, because He was going back to the Father (John 14:11Let not your heart be troubled: ye believe in God, believe also in me. (John 14:1)).
Living by faith is characteristic of the “wilderness” epistles—1 Corinthians, Philippians, Hebrews, and 1 Peter. These epistles view the saints as “strangers and pilgrims” on earth (chap. 2:11) being tested by the trials they face in the path (chap. 1:6-7). Thus, we see Peter exhorting and comforting the saints who are running the course of faith. The Lord Jesus was a Pilgrim and a heavenly Stranger when He was here, and He is set before us as an “example [model]” to emulate in our pilgrimage (chap. 2:21). Hence, whether in Old Testament times or in New Testament times, living by faith is necessary. All who do so please God (Heb. 11:66But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. (Hebrews 11:6)).
The Government of God
While living by faith is emphasized in all of the Hebrew-Christian epistles, unique to Peter’s epistles is the theme of the governmental dealings of God which work behind the scenes in our lives. It is alluded to in every chapter (chaps. 1:17; 2:12; 3:10-12; 4:17; 5:5-6). In Peter’s first epistle, God’s government is seen working in connection with believers, whereas in the second epistle, it is against unbelievers. A key text in this regard is 1 Peter 4:1717For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17). The first part of the verse pertains to those in “the house of God” and the latter part of the verse pertains to those outside of the house who “obey not the gospel of God.”
The government of God is a term that Bible teachers use to denote the providential dealings of God with men—either positively or negatively—as a consequence of the way in which they live. Galatians 6:7-87Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Galatians 6:7‑8), gives the general principle on which God’s government works: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” This shows that there are consequences to our actions, even though we may not feel them immediately. The two sides of God’s government are:
• Governmental judgment.
• Governmental blessing.
Since the Lord has “all power” in “heaven and on earth” (Matt. 28:1818And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. (Matthew 28:18)), He can cause good things as well as bad things (calamities) to occur in the lives of men according to their works. He can “hedge up” the way of the transgressor with governmental judgments in the form of troubles, problems, sorrows, sicknesses, etc., with a view to arresting his wayward course and producing repentance (Hos. 2:6-76Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. 7And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. (Hosea 2:6‑7)). God can also use His power to order happy and blessed circumstances in the lives of men who do right, and thus, they “inherit blessing” in their lives (practically) and “see good days” (1 Peter 3:9-12a).
It is important to understand that God’s governmental dealings with men pertain only to their time on earth; it does not have anything to do with their eternal destiny. Moreover, if we bring upon ourselves the governmental judgment of God on account of our sinful actions; there is such a thing as God’s governmental forgiveness, if and when we are repentant (Matt. 18:26-2726The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. (Matthew 18:26‑27); Luke 7:4848And he said unto her, Thy sins are forgiven. (Luke 7:48); John 5:1414Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. (John 5:14); James 5:1515And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. (James 5:15); Psa. 103:10-1210He hath not dealt with us after our sins; nor rewarded us according to our iniquities. 11For as the heaven is high above the earth, so great is his mercy toward them that fear him. 12As far as the east is from the west, so far hath he removed our transgressions from us. (Psalm 103:10‑12)). This shows that God has a forgiving heart (Psa. 130:3-43If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? 4But there is forgiveness with thee, that thou mayest be feared. (Psalm 130:3‑4)). Governmental forgiveness has to do with God’s lifting His judgment on us in whatever way or measure that we have been made to feel it. Then again, the Lord may choose to leave us to continue under the effects of His governmental judgment (either partially or fully), even when there has been real repentance, because He knows the tendencies of our hearts, and this keeps us dependent upon Him, and ultimately, from going off track again. Hence, communion will be restored, but the effects of our actions may continue to be felt (2 Sam. 12:1010Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife. (2 Samuel 12:10)).
Many Christians have an imbalanced view of the subject of the government of God. They think of it only from the negative, judgmental side. In referring to someone who has rebelled against God, they will say, “So and so is under the government of God.” This is true, but in reality, all Christians are under the government of the Father—either for good or for bad.
The Kingdom
Having been given “the keys of the kingdom of the heavens” (Matt. 16:1919And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. (Matthew 16:19)), Peter had been selected to open the door of blessing to both the Jews (Acts 219And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: (Acts 2:19)) and to the Gentiles (Acts 1019While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. (Acts 10:19)). Accordingly, he has an emphasis on the kingdom in his ministry. He speaks frequently of the Appearing of Christ, which is the event that marks the introduction of the kingdom and His public reign in this world (1 Peter 1:5, 7, 13; 4:13; 5:1, 4; 25Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5)
7That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ: (1 Peter 1:7)
13Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; (1 Peter 1:13)
13But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. (1 Peter 4:13)
1The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: (1 Peter 5:1)
4And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. (1 Peter 5:4)
4To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, (1 Peter 2:4) Peter 1:11, 16; 3:4, 10).
The mention of “the kingdom of God,” in Scripture, emphasizes the moral side of things (Rom. 14:1717For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. (Romans 14:17)). That is, it pertains to the moral character of God being worked out in the walk and ways of the saints. Since Peter’s ministry is immensely practical, the subject of the kingdom fits well with His teaching and exhortations.