The first letter of Peter. The first letter of St. Paul the Apostle to the Corinthians To whom did the Apostle Peter write letters?

The first conciliar letter of the holy Apostle Peter Ch. 1, art. 17-19. And if you call the Father unfeignedly judging everyone according to their case, live with the fear of your life for the time being, knowing that you did not get rid of your vain life with corrupted silver or gold... but with honest Blood, as

1 Peter 1:3–5 2273:18 227

First Conciliar Epistle of the Holy Apostle Peter Chapter 1 1 Peter, an Apostle of Jesus Christ, to the strangers scattered in Pontus, Galatia, Cappadocia, Asia and Bithynia, chosen 2 according to the foreknowledge of God the Father, by sanctification of the Spirit, to obedience and sprinkling of the blood of Jesus Christ: grace

The First Epistle of Peter is a condensed exposition of the Christian faith and the lifestyle it inspires. The Apostle Peter calls us to follow Jesus Christ, patiently enduring all suffering and hardship in the present, for glory awaits us in the future.

From the series: The Bible Speaks Today

* * *

The given introductory fragment of the book The First Epistle of Peter (E. P. Clowney) provided by our book partner - the company liters.

Introduction

“The first letter of the Holy Apostle Peter is the most summary Christian faith and the way of life to which it calls. This is an example of a “pastoral epistle.” With these words Speke begins his excellent commentary on the First Epistle of Peter Sesla.

“Pastoral” is exactly how this letter of Peter can be characterized. The Apostle seeks to strengthen and console the Christian churches in Asia Minor, anticipating the beginning of a turbulent era of persecution. These storms are still raging today: in India, where a crowd of Hindus destroys a Christian church built with great difficulty in the poorest neighborhoods of Bombay; in most communist countries, where a person who professes Christ is deprived of the opportunity to receive an education or get a job and is most often sent to prison. Many English-speaking countries find it difficult to imagine anything like this. Perhaps we simply do not notice the signs of the times. In reality, not a single Christian escapes suffering, and every believer will suffer hardships for Christ, at least to a small extent. Peter speaks to all of us when he speaks of present suffering and future glory.

Peter's pastoral letter encourages us by instructing us. The needs hidden within every person shape his deepest beliefs. What do we hope for? Peter speaks of Jesus Christ, our sure hope now and always. Throughout the letter the apostle encourages us to remember what God has already done and to hope for what He will do for us through Jesus Christ. Peter speaks not so much about the actions and words of Jesus, who was with him in the boat, but about the meaning of His life, death, resurrection and ascension. Peter's testimony of the life of Jesus is reflected in the Gospel of Mark. In his message, he shows how important the life story of the One who calls us to take up our cross and follow Him is for us.

1. For whom was the message written?

Pontus, Galatia, Cappadocia, Asia and Bithynia are the provinces or regions where the Christians to whom the letter is addressed lived. If these names are used to designate Roman provinces, then in general the indicated territory covers the whole of Asia Minor north of the Taurus mountain range, stretching along the southern coast. It would have included most of modern Turkey. It is possible, however, that the apostle is speaking of certain regions and not of the official provinces. If this is so, then the indicated territory narrows, since the regions of Galatia and Asia were significantly smaller than the provinces that bore the same names. The possible significance of this narrowing is that some areas where Paul carried out active missionary activity remain outside it (for example: Antioch of Pisidia, Iconium, Lystra, Derbe). Paul was restrained by the Holy Spirit from visiting Bithynia - perhaps this area was intended for someone else. The early Church historian Eusebius suggests that Peter himself may have been directly involved in the evangelization of the places he names (Acts 16:7). Obviously, Peter had reason to appeal to the Christians of these, and not any other provinces or regions (he does not mention Lycia, Pamphylia or Cilicia - the provinces lying south of the Taurus Mountains). Therefore, the assumption that he is referring to those areas in Asia Minor in which his own ministry played a large role, and not the missionary activity of Paul, seems quite convincing.

Pontus and Bithynia, located on the Black Sea coast, are named separately, despite the fact that they were united into one Roman province. It has been suggested that Peter begins in Pontus and ends in Bithynia, since this represents the route that Silas or whoever is entrusted with carrying the letter would have to take: the messenger could begin his mission at Amisus, the furthest eastern part of Pontus on the Black Sea, and end it at Chalcedon in Bithynia. From there he would cross to Byzantium, where he could board a ship bound for Rome.

The geographic areas whose inhabitants Peter addressed were a “fantastic conglomeration of territories”: coastal areas, mountain ranges, plateaus, lakes and river systems. The population was even more varied. It consisted of people with “different origins, ethnic roots, languages, traditions, beliefs and political developments.” Galatia got its name from the name of the tribe that lived in this area; until the 4th century the Gaulish language was still spoken there. Luke mentions the language of Lycaonia, which was spoken by the inhabitants of Lystra (Acts 14:11). There were quite a lot of Jews in Asia Minor. Jews from Cappadocia, Pontus, and Asia were also in Jerusalem during the Feast of Pentecost and heard Peter preach (Acts 2:9). Those of them who converted to Christianity, returning to their provinces, could well begin to spread the Gospel there.

If the spread of the Christian faith in these regions followed the pattern of Paul's missionary policies, we can assume that the first churches were founded in urban centers and that Jewish believers (along with Gentile Judaism ["God-fearing"] followers) formed the original core of numerous house churches and communities. A significant part of the population, however, were peasants; the center of Asia Minor was dotted with many settlements of various tribes, where Roman culture practically did not reach. The Christian gospel first found an active response precisely among these Asia Minor tribes. The dramatic events that happened to Paul and Barnabas in Lystra reflect the unique reception of the Gospel in areas that were very little touched by the spirit of Hellenism (Acts 14:8-18).

Although we do not know exactly what “masses of people” or strata of society figured among the Christians of Asia Minor, we are struck by the sense of unity that the Gospel brought with it. As different as their surroundings, these people became the new people of God, a brotherhood, a chosen people scattered throughout the world (1 Pet. 1:1; 2:9,10,17; 5:9).

Peter's penetrating words about the Church allow us to conclude that the apostle is addressing the entire Church, and not just any particular group of the Christian community. He writes not only to those who were “strangers” in these lands in the literal sense, not only to Jewish believers. This last consideration has long remained a subject of debate. If Peter was writing to the converted Jews, then it is obvious that these were Jews who had long ago departed from their commandments, since he speaks of “the vain life handed down to you from your fathers” (1:18), and the depravity of their way of life, which consisted of that they “acted according to the will of the pagans, indulging in uncleanness, lust (sodomy, bestiality, thoughts), drunkenness, excess in food and drink, and absurd idolatry” (4:3). If these words describe the Jews, then what was their fall! But even if they lived the lifestyle of perfect pagans, it is unlikely that Peter would say that such a lifestyle was handed down to them from their fathers. All the more incomprehensible would be the surprise of the pagan neighbors at the fact that the Jews who had apostatized from their faith returned to the moral precepts of Judaism. This is why it may be taken for granted that Peter was writing to churches which he believed to be largely Gentile. The fact that the apostle often turns to Scripture shows in him a man who received the usual education for a Jew, but this in no way testifies to the same background among his listeners. Paul's letters to the predominantly Gentile churches are also replete with quotations from the Old Testament.

2. Who wrote this message?

The greeting at the beginning of the letter affirms the authorship of the Apostle Peter - a point that cannot be ignored. It is difficult to agree with the assumption that the Church perceived this as a “harmless literary device” 3. A large number of other books purporting to be written by Peter were rejected as having nothing to do with the apostle. Since the apostles were recognized as having received from Christ the high authority to found churches, an unworthy claim to this title could not be accepted lightly. One has only to remember how Paul defended his apostolic position, and we will see the special significance that this position had in the eyes of the Church.

Quite early and reliable evidence of this message is contained in various works. The earliest mention of him is found in 2 Pet. 3:1. Clement of Rome (late 1st century) quotes the First Epistle of Peter, although he does not indicate where the quotation comes from. Quotations continue to appear in other early Christian authors. Irenaeus (2nd century) definitely refers the words he quotes to this epistle.

Those who hold that Peter was not the author of this epistle offer four main reasons for their view. First, it is pointed out that the Greek language of the letter is too flawless for the former Galilean fisherman (Papias's phrase that John Mark was Peter's “translator” is cited by some scholars as evidence that Peter needed a translator because he did not speak Greek perfectly) . Secondly, it is persistently stated that the persecution spoken of in the epistle began only after the death of Peter. Thirdly, the epistle contains too many characteristic features of Paul's letters, and therefore Peter is denied authorship. Fourth, many of those who acknowledge the significant difference from Paul's writings insist that 1 Peter contains traditional elements of early Church teaching and contains nothing to prove that it was written by one of Jesus' early disciples.

The last objection can be refuted by considering the purpose of the message. Peter had already testified to the words and deeds of Jesus. John-Mark’s work in “translating” the apostle’s sermons also includes his recording of the testimony of Peter in the Gospel of Mark. The message assumes that the hearers know the story of Christ's life, and Peter focuses his efforts on giving an apostolic interpretation of the gospel. We find such apostolic instruction in the letters of Paul. The indication that 1 Peter shares too many similarities with Paul's epistles can be seen in the light of the consideration that Paul, like Peter, followed the apostle's "pattern of sound doctrine" in his instruction (2 Tim. 1:13). ; cf. 1 Pet. 2:2 and 1 Cor. 15:1-II). On the other hand, Peter's teaching also has its own characteristics. For example, Paul never uses the image of “servant of the Lord” to refer to the ministry of Christ, as Peter does.

Indeed, the traditional date for Peter's death during the reign of Emperor Nero predates the major periods of Roman persecution. However, there is nothing in the message that would indicate the beginning of official or major persecution. Rather, it reflected a time of isolated oppression and local persecution, a time when Christians needed to be strengthened and prepared for much greater suffering for Christ in the future.

The question of Peter's knowledge of Greek became a key argument against his authorship. Some commentators who hold that the epistle was written by Peter believe that someone assisted him in his work, and see the mention of the name Silvanus (5:12) as an indication of this assistant. This argument has also been questioned. First, the Greek language of the epistle is not as excellent as is sometimes imagined. Moreover, the assertion that Peter must have had only minimal or partial knowledge of Greek does not take into account the bilingual nature of the culture of Bethsaida of Galilee. A witty Greek scholar said that Galilee could be compared to a bilingual place like Wales, and that Peter's Greek was then as good as the English of any Welshman. Sesla Speke also recommends remembering that during Pentecost Peter received the gift of speaking in tongues.

We find the most convincing confirmation of the authenticity of the message in itself. The teaching it contains is related to the speeches of Peter recorded in the Book of Acts. The spic points to the passage 1 Pet. 1:10–12 as a completely unique place in the New Testament epistles: it speaks of the researches and assumptions of the Old Testament prophets who foresaw the day of Christ. Such words, Speke continues, could only have come from the pen of the apostle, who “turned to these testimonies and founded the first Christian apologetics (Acts 2:25-31; 3:18-25; 10:43).” Moreover, the passages in the epistle that speak of Christ's suffering reflect Peter's understanding of Christ's calling as the Servant of the Lord, an understanding that is rooted in the teaching and example of Christ Himself. As Selvin writes, “the impressions of the eyewitness run through the entire message and constitute its originality.” Peter admires the love of those who have never seen Christ (1:8); his call to living hope in the Lord is based both on the despair he experienced associated with the crucifixion, and on the joy of communion with the risen Christ. The emphasis on humility rings especially true in the mouth of Peter, who lived through the period of proud confidence that preceded his fall. The Lord called Peter to shepherd His sheep, and Peter passes this commandment on to other shepherds.

The role of the Force (according to other versions - Silvanus) is mentioned in the commentary to 5:12. Silas was Paul's assistant in his missionary work in Asia Minor and Greece, and his name appears alongside Paul's in the address in the letters to the Thessalonians. He was also the representative of the apostles and elders in Jerusalem, and was called a prophet (Acts 15:22). If this person was Peter's editor or co-author, then one cannot fail to recognize his spiritual giftedness. Paul's words about the ministry of the Power point to the latter as the one who should deliver the letter and also act as the representative of the author of this letter. This conclusion can be drawn by taking into account the authority that Silas receives in connection with the letter from Jerusalem, as described in the 15th chapter of Acts. If Silas really acted in such a role when delivering the letter, then his duties included much more than just bringing the message. He was one of the leaders among the brothers on Jerusalem Cathedral. At the same time, a letter was drawn up, which he took to Antioch. Therefore, it is possible that Peter could have conferred with him in preparing the letter, or perhaps Silas took part in its composition under the direction of Peter.

3. In what form is the message written?

The Epistle of Peter, despite its brevity, is very diverse in both form and content. It contains a large number of references and allusions from the Old Testament. For example, Psalm 33 is quoted twice (2:3; 3:10–12), and its theme—hope for those in forced exile—runs throughout the message. And although we do not find open quotation of the words of Jesus, in the First Epistle of Peter, as in the Epistle of James, the statements of the Teacher are constantly heard.

There are suggestions that the First Epistle of Peter is not an epistle at all, but a sermon or catechetical instruction that accompanied the sacrament of baptism. It was even interpreted as a liturgy during the rite of baptism. (The words of the ritual are said to begin at 2:21.) However, Wayne Grudem points out that the message of baptism is not explicitly stated until 3:21, and adds that “the very mention of the beginning The Christian way of life does not yet contain any indication of baptism.” Another form, elements of which are found in the epistle, is that of early Christian hymns or confessions of faith. This possibility cannot be completely ruled out, but the rhythmic design, which is pointed out as characteristic feature hymn or creed, may simply be an oratorical device used during preaching or teaching.

The most accurate definition of the form of the First Epistle of Peter remains the short conclusion at the end of the letter itself: “I have written these things briefly to you ... to assure you, comforting and testifying that this is the true grace of God in which you stand” (or “... in which also stand.” , 5:126). The letter is filled with consolation and testimony similar to the apostolic teaching. It can be assumed that this is not the first time Peter teaches these issues. The letter is written in free language; Peter does not piece together information received from others. He speaks with deep understanding and draws on his experience as an apostle of Jesus Christ.

4. When and where was it written?

The “Babylon” from which Peter sends his greetings (5:13) hardly refers to a city in Mesopotamia that was destroyed and abandoned by people. In the Book of Revelation, Rome is called "Babylon" (16:19; 17:5; 18:2), and it is not surprising that Peter also uses this name in symbolic sense. He thinks of the Christian Church as God's people in exile and dispersion (1:1,17; 2:9-11). For the Old Testament prophets, Babylon was the capital of the world empire and the city of Israel's exile, where the Israelites were strangers and foreigners. Peter's use of the name "Babylon" reminds his listeners that he also shares their fate as exiles.

In addition, the early Church Fathers were confident that Peter and Paul were martyred in Rome. The early Church historian Eusebius quotes Papias and Origen to support this idea (Papias, bishop of the city of Hierapolis, died in 130).

The John Mark referred to by Peter (5:13) is also mentioned by Paul when he writes from Rome (2 Tim. 4:11; Phil. 23).

Since Peter mentions Mark but says nothing about Paul, it is reasonable to assume that Paul was not in Rome at the time of writing. It is interesting that Paul does not name Peter in his letters, even when he speaks of faithful co-workers “of the circumcision” (Phil. 2:20,21; Col. 4:10,11). According to tradition, Peter came to Rome only at the end of his life. Thus, apparently, Peter is writing from Rome after Paul had left it, having been released from his first imprisonment in 62.

It seems unlikely that Nero's brutal persecution had already fallen upon Roman Christians. It can be assumed that Peter would somehow point out this circumstance, calling for submission towards the king (2:13–17). The most likely date for writing the letter is the year 63, when Paul had already left Rome, but Nero’s persecution had not yet begun.

5. What is this message about?

In the face of increasing attacks on the gospel, Peter testifies to the grace of God, to the abundant reality of what God has accomplished through Jesus Christ. The apostle knows that Jesus rose from the dead; he saw Him ascend into heaven. He also knows why the Savior died and what the significance of His death was: “He Himself bore our sins in His Body on the tree, so that we, having been delivered from sins, might live for righteousness; by His stripes you were healed” (2:24). What Christ accomplished gives grounds for hope to the Christian “brotherhood.” Believers are called not only to endure suffering for Christ, but they are given the opportunity to know true joy, because through their suffering they become familiar with Jesus, who suffered for them. Their very suffering becomes a symbol of hope: Christ accepted suffering and entered into His glory, and the same awaits them. The Spirit of God, the Spirit of glory, rests upon them (4:14).

Whether their neighbors respect them or mock them, believers bear witness to the grace of God through the example of their Christian lives. They should calmly and humbly lead a righteous life, not demanding any special rights for themselves, but respecting the rights of others. However, this humility in life does not mean slavish submission and self-abasement, because Christians know their role as a royal people, which belongs to God Himself, the chosen heirs of the new creation. They do not need to assert their rights or demand any special treatment - they rely on the justice of God. Christians are only “strangers” in Babylon, but they are part of the family of God Himself.

The gift of God's love - the blood of Jesus - delivered Christians from the vicious and vain lifestyle that they led when they were pagans - now grace unites them in sincere love for each other. They serve and help each other using the rich spiritual gifts that God has given them. Jesus Christ, the great Shepherd of God's flock, watches over His people. He calls upon the shepherds He appointed to serve God, caring for the flock entrusted to them. The victory of Jesus Christ over the forces of darkness frees those who believe in Him from the power of Satan: they can resist the roaring lion, in the fire of persecution their faith will not waver, but will be purified, like gold in the flame of a furnace. They must rely on God for everything, knowing that He cares for them.

The grace that already fills Christians with joy will be poured out upon them in full with the coming of Jesus Christ. The Lord whom they love will appear to them, and they will worship Him. Knowing that they have been called out of darkness and death, God's new people sing and praise God. The praise of believers rises from their congregations, from their homes, even from prison cells, where the fear of God has freed them from the fear of men. Their gospel is a gospel of glorification. Having tasted the eternal Word of God, they have already partaken of the perfection of their Savior. The true grace of God has called them to His glory, and now everything, even suffering, will serve the purposes of Him who bought them at such a price.

For some, the triumphant and encouraging tone of the message may seem too emotional. But Peter's faith speaks for him. And he knows that his testimony is true, that true life is in Jesus Christ. He knows that God is good and His goodness is eternal. “This is the true grace of God in which you stand” (5:12).

Armando Valladares concludes his memoirs of twenty-two years spent in Castro's prison in Cuba with these lines:

“And in the midst of this apocalyptic spectacle, in which the most terrible and terrifying moments of my life merged, in the midst of gray, ashy dirt and an orgy of beatings and blood of prisoners beaten into the ground, a man appeared like a skeleton, with gray hair, glowing blue eyes and a heart Overflowing with love, he stretched out his hands to the invisible sky and begged to spare his tormentors. “Father!” forgive them, because they don’t know what they’re doing.” And a machine gun burst cut his chest.”

Rubens, Peter Paul (1577 -1640)

Before his Ascension into Heaven, Jesus Christ called on His disciples, the apostles, to preach the Christian faith to all peoples of the world. According to church tradition, the apostles cast lots - who would stay on the territory of the Roman Empire and tell its inhabitants about Christ, and who would leave the empire and go preaching to distant countries. The Apostle Paul did not participate in the event of the lot, since at first he was a persecutor of Christians - only after a miraculous conversion on the road to Damascus, where Christ Himself appeared to him, did he gain faith in the Savior. Having become an apostle, Paul first wanted to tell the Jews, his fellow tribesmen, about Jesus Christ, but later, seeing the reluctance of many of them to believe in the Savior, the apostle addressed the sermon to the pagans. Paul's initiative was a success. The number of Christians in the Roman Empire began to grow steadily due to the influx of pagans converted by Paul into their ranks. The key city in this sense was Corinth, an ancient metropolis located in the southern part of Greece on the isthmus between the Aegean and Ionian seas. The Apostle Paul found himself in Corinth in 52. At first, Paul perceived the city, whose population was about seven hundred thousand people, rather skeptically. Corinth was known throughout the empire for its wealth and the licentiousness of its inhabitants. However, it was Corinth that warmly responded to the preaching of the Apostle Paul - the pagans who turned to Christ formed a large church community in this city. The Apostle Paul subsequently sent two extensive letters to its members. An excerpt from 1 Corinthians is read during worship this morning:

Brothers, 1.3 Grace to you and peace from God our Father and the Lord Jesus Christ. 1.4 I thank my God for you without ceasing, because of the grace of God which was given to you in Christ Jesus, 1.5 because in him you have been enriched in all things, in all speech and in all knowledge, - 1.6 for the testimony of Christ has been established in you, - 1.7 so that you do not lack in no gift, waiting for the appearing of our Lord Jesus Christ, 1:8 who will establish you to the end, so that you may be blameless in the day of our Lord Jesus Christ. 1:9 God is faithful, by whom you were called into the fellowship of His Son Jesus Christ our Lord.

The Apostle Paul sent his first letter to the Christians of Corinth almost immediately after leaving this city - between the years 54 and 57. The reason for writing was the sad news - after Paul’s departure, the Corinthians began to quarrel among themselves and split into parties - the name of Christ, the name of Paul, the Apostle Peter and Apolloos, a famous Christian preacher at that time. Unrest in the ranks of the Corinthians, unfortunately, became an expected event. The Corinthians, like almost all southerners, were too emotional. In addition, many of them were engaged in trade, and therefore were accustomed to competing with each other, arguing and competing. The Corinthians easily became interested in everything new, but they also easily changed their beliefs. After the departure of the Apostle Paul, many Christians of Corinth considered that they had achieved spiritual perfection and now did not need internal work on themselves. This self-deception led the Corinthian Christians to division. The Corinthian church was on the verge of extinction. The Apostle Paul saved the situation by sending a letter to the Corinthians. In it, he first praises the Christians of Corinth, reminding them of the joy with which they accepted faith in the Savior. The apostle also writes about what great spiritual gifts were manifested among the Corinthians when they received holy baptism. Many of them were endowed by God with the ability to speak in other tongues, prophesy about the future, and perform healings. At the same time, Paul points out that the Corinthians were not yet fully established in the faith, in the spiritual sense they remained infantile. Therefore, the apostle calls on them to grow up, stop discord and quarrels and unite again in order to give the world an example of Christian love and mutual support. Paul's call was not in vain - the Corinthians heeded his words, and the Corinthian church overcame internal divisions.

Oh him early life see page 464. 0 him later life there is no information in Scripture other than his two epistles. From Christ's words recorded by John at 21:18, we can conclude that Peter died a martyr. As leader of the Twelve, he was apparently able to visit the major churches of the Roman Empire.

Some church historians think that there is not enough evidence that Peter was ever in Rome. However, most of them agree with the possibility that last year During his life, Peter visited Rome on the orders of Nero or voluntarily to reinforce Christians during the terrible persecution by Nero.

According to the legend “Where are you going?”, Peter, succumbing to the persistent request of his friends to save himself, fled from Rome, but at night, on the Appian Way, in a vision, he saw Jesus and asked: “Lord, where are you going?” Christ answered: “I am going.” to Rome to be crucified again." Peter, extremely ashamed, returned to the city where he was crucified upside down - of his own free will, because he did not consider himself worthy to be crucified like the Lord. This is only a tradition, and we do not know. how true it is.

There is another legend: when Peter’s wife, named Concordia or Perpetua, was dying a martyr’s death, Peter encouraged her to be brave, saying: “Remember, dear, our Lord.”

Who is the message addressed to?

It was written to the churches in Asia Minor (1:1), which were mostly founded by Paul. And although it is not directly stated, we assume that Peter visited these churches at this or another time. Paul wrote letters to some of them, namely the Galatians, Ephesians, and Colossians. The first letter of Peter bears striking similarities to Paul's letter to the Ephesians. Subsequently, John wrote his book of Revelation to some of these churches.

Where was the message written from?

"From Babylon" (5:13). Some take this literally, referring to Babylon on the Euphrates River. But in general they think

that it is Rome that is figuratively called Babylon. In the book of Revelation 17:5,18, Rome is also called Babylon. In these times of persecution, Christians showed prudence; they had to be very careful in speaking about the ruling power and gave it names that were understandable to them, but not to outsiders.

Mark was with Peter at the time (5:13), and from 2 Timothy 4:11 we infer that Mark may have been in Rome around the time this letter was written.

Purpose of the message

Nero's persecution of Christians in 64-67 was very severe in Rome and its environs, but not throughout the Roman Empire. Nevertheless, the example of the emperor inspired the enemy of Christians to look everywhere for the slightest reason for persecution. It was a testing time. The church has existed for 35 years. She had already been persecuted from place to place by the local authorities, but now imperial Rome, which until that time had been indifferent and even in some cases friendly, accused the Church of a terrible crime and prepared to punish her (see p. 635).

The church was being tested by the world (5:9). It seemed that her end was near. It was literally a “fiery trial” (4:12). Christians were burned at night in Nero's parks. It seemed as if the devil was “like a roaring lion” (5:8) about to devour the Church.

It is believed - and it is quite possible - that Peter wrote this letter immediately after Paul's martyrdom, around the year 66, and then sent it through Silas (5:12), one of Paul's assistants, to the churches founded by Paul, encouraging them to bear the burden suffering. Silas personally brought the news of Paul's martyrdom to these churches.

This message was born in an atmosphere of suffering, shortly before the martyrdom of Peter himself. It called on Christians not to think of their suffering as a strange phenomenon, reminding them that Christ also went through His path of suffering.

Chapter 1.

The Glorious Heritage of Christians

Great chapter! Almost every word in it is filled with precious content.

“Aliens” (1:1), apparently in the sense of “strangers.” One might think that these were Jewish Christians, but 2:10 shows that they were mainly Gentiles. Peter addresses them as temporary residents, pilgrims, citizens of another world, living for a short time in this world, far from their home, traveling to their native country.

Suffering and Glory (1:7). The greater the suffering in this world, the greater the glory that awaits us in the next world. The trials are here, the glory is at the appearing of the Lord (1:7). Again and again suffering and glory are juxtaposed. The sufferings of Christ and the glory that followed (1:11). Those who share in Christ's sufferings will rejoice exceedingly

joy at the revelation of His glory (4:13). Peter, a witness of Christ's sufferings, will be a partaker of His glory (5:1). After your temporary suffering, there is eternal glory (5:10). This was also Paul’s consolation: “Our momentary affliction is producing eternal glory beyond measure” (2 Corinthians 4:17).

“Precious” is Peter’s favorite word. Faith tested is more precious than gold (1:7). Redeemed by the precious Blood of Christ (1:19). Precious Lord (2:4,7). Precious faith (2 Peter 1:1). Great and precious promises (2 Peter 1:4).

Christ, whom you love without seeing in person (1:8). In Him you rejoice with joy unspeakable and full of glory (1:8). By His power you are kept unto the salvation ready to be revealed in the last time (1:5). Christ Himself is the center of heavenly glory (1:3-9). Place your complete hope in Him and His appearing (1:13).

Chapter 2.3.

Earthly pilgrimage of believers

Believers, born of the word of God to be heirs of glory (1:23), constantly need the word of God for strength in their journey through this world to their heavenly home (2:2), learning how precious their Lord is, merciful, good and He is quick to help them when He guides them on their way (2:2,3).

Strangers (2:11), chosen saints (2:9), people of good works (2:12); 3:13) who glorify God with their lives (3:16). This reminds us of Christ's words (Matt. 5:14-16) that the good works of His disciples are the light of the world.

Be good citizens, submissive to every earthly government as far as possible; submitting to the laws of the government of the country where you live, and showing obedience to raise the good name of your faith, even if that government were headed by Nero (2:13-17).

Believing servants (2:18-25). Among the first Christians there were many slaves. They were called upon to be good slaves even for their cruel masters and to suffer innocently - without grumbling or indignation.

Believing Wives (3:1-6). “Calling him master” (3:6), of course, not in the sense of submitting to the humiliating slavery of her husband, but rather in the sense of selfless devotion, in order to arouse his admiration and love, and, if he is an unbeliever, by his loving tact bring him to Christ. We do not understand verses 3 and 4 as prohibiting wives from expressing their desire to be attractive to their appearance, but rather be careful not to go too far in this, remembering that no amount of finery and adornment can replace the beauty of the character of a believer (see Eph. 5:22-33).

Believing husbands (3:3-7). Husbands should treat their wives tenderly and wisely. God wants love to be mutual, for one party to show attention to the other. If one party has a picky personality or tongue, then it is more difficult for the other to respond with love. “So that there is no obstacle for you in

prayers" (3:7). Nothing extinguishes the flame of love in married life more than discord.

Christ preached to the spirits in prison (3:18-22). This passage seems to indicate that Christ, in the intervening time between His death and resurrection, preached to the imprisoned spirits who had once been disobedient in the days of Noah. Or it could mean that the Spirit of Christ was in Noah, who preached to the people who lived before the flood.

Chapters 4 and 5.

Fire Trial

Arm yourself for suffering (4:1-6). It was a time of persecution. The special call of this message for believers is to be prepared for persecution. But there is also consolation here for believers who live in calm times, because very few go through life without suffering, physical or mental. It is one of the strange ways of God's providence that many people suffer in ways they should not suffer, and spend their lives in deprivation without needing to endure those deprivations. Such people can take comfort in the certainty that when God uses polishing, it is to make the polished stone shine brighter.

Christian love (4:7-11) is the highest virtue of life. Peter's call to love is beautiful. Love one another dearly, from the heart (1:22). “Honor everyone, love the brotherhood” (2:17). “Be kind to your brothers, be merciful” (3:8). “Above all this, have fervent love for one another” (4:8). Brothers, in a common glorious hope, be brothers to one another even in times of suffering.

Trial by Fire (4:12-19). Nero's persecution of Christians was clearly the work of the devil (5:8). But despite this, by God's secret providence it turned into a benefit for the Church, where faith was tested, becoming more valuable than gold (1:7). Since then there have been many persecutions more widespread and cruel than Nero's, in which countless millions of Christians endured different types torture. When we think about it, we should be ashamed that we so often get irritated over trifles.

Peter's humility (5:1-7) is especially noticeable here. Mark (5:13) was with Peter at this time. It is believed that he wrote his Gospel under the direction of Peter, perhaps at the time Peter wrote this letter.