God’s elect is another way of saying “those chosen by God.” Some say this means God chooses certain individuals, causing them to turn to him. Others say God chooses those who accept his gift of grace. In either case, it’s significant that Peter wrote to people with little influence or affluence in society and that they—who would not have been honored or chosen by society—were chosen by God. See the articles Does God play favorites? (Ro 9:8–33) and If God chooses us, do we really have a choice? (Eph 1:4–5).
Who were the exiles Peter was writing to? (1:1)
These were Christians, some of whom had fled Jerusalem to escape persecution (Ac 8:1–4) and had scattered throughout much of Asia Minor. See Regions Peter Addressed (1Pe 1:1). They were often treated harshly because their beliefs and loyalties were different from the surrounding culture. They were also exiles in another sense: heaven, not earth, was their true home. See Why did Peter call his readers foreigners and exiles? (2:11).
In what ways were Christians suffering? (1:6)
In the Roman Empire, Christians were often considered a threat to the unity of the empire. Like today, Christians did not live by the values of their culture. They refused to worship the Roman gods, participate in temple rites or pledge unquestioning allegiance to the emperor by honoring him as a god.
The most well-known persecutor of Christians was the infamous emperor Nero, who probably attacked them to deflect public criticism from himself. A fire devastated Rome in July AD 64. Word on the street was that Nero had ordered his servants to start the fire to clear the way for his ambitious building projects (including a new palace for himself). The citizens of Rome were outraged. Whether or not Nero had intentionally started the fire, they believed he wasn’t appropriately concerned by it. A rumor spread that Nero played music while Rome burned.
Nero couldn’t squelch the criticism. So Christians, already a misunderstood minority, became his scapegoat. He blamed Christians for the fire and made it a crime to believe in Christ, denouncing believers as atheists (because they renounced Roman religion). He fueled rumors about their private (seemingly secret) meetings, going so far as to say that the Lord’s Supper was cannibalism.
Nero tortured Christians in barbaric spectacles. Some were crucified. Others were sewn into animal skins and torn apart by wild dogs. Still others were covered with tar, suspended on poles and set on fire as lights for Nero’s evening festivities.
Christians were in peril. Nero had set a precedent, and Christians could expect further persecution. Resentment continued to grow against Christians for their opposition to Roman culture (4:3–4; Ac 19:23–27). In time, one Roman governor executed Christians merely for refusing to burn incense to pagan gods.
Why does God allow our faith to be tested? (1:7)
God allows trials so we can discover our weaknesses and his infinite strength. See the article Why did testing come to Job? (Job 23:10).
How is someone’s faith proved genuine? (1:7)
In Peter’s day, clay pots were baked to give them strength. The process cracked the pots that had flaws, but the ones that survived were marked with the same Greek word Peter used here. We find out what we’re made of when our faith is tested.
How much did the Old Testament prophets know? (1:10–11)
Though they understood some details, many things about the coming Messiah remained a mystery to the prophets. The prophets longed to know more. God used their prophecies, however, to confirm his final revelation in Jesus Christ (Heb 1:1–2). Knowing Jesus gives us a clearer picture of salvation than the prophets ever knew.
Do we know more than angels? (1:12)
Angels do not have experiential knowledge of the wonder of redemption. Of course, they understand that God has provided the way of redemption through Jesus Christ, and they rejoice when a person receives God’s free gift of salvation. However, they have not experienced turning to the Lord in repentance and receiving his forgiveness. They can only look on with joy, while we rejoice in the experience of having been redeemed through Christ.
What does it mean to be holy? (1:15–16)
Some say that to be holy is to be morally perfect and that if God commanded something, it’s possible for us to reach it. Others say holiness is an ideal we aim for but will not reach until we get to heaven. Still others say to be holy means to be distinctive, or set apart—living in the Spirit and by the Scriptures, distinguished from non-believers. In any case, holiness involves resisting evil and developing Christlikeness through the work of the Spirit (vv. 2, 13–17).
What did Peter mean by perishable and imperishable seed? (1:23)
Imperishable seed is a picture of the enduring word of God, which, when planted within a person’s soul, gives birth to spiritual life. Perishable seed refers to physical conception, leading to the birth of a baby. Physical life comes to an end; those who are born again have a spiritual life that is eternal.
What is pure spiritual milk? (2:2)
Paul and the writer of Hebrews used the imagery of milk when they had to reprimand immature Christians who still needed to grow up spiritually (1Co 3:1–3, Heb 5:11–14). When Peter wrote about pure spiritual milk, however, he had in mind the Word of God that nourishes a Christian like a mother’s milk sustains a newborn baby (1Pe 1:22–25). Peter wanted believers to rely completely on God’s Word to provide them with what they needed to grow strong in Christ.
How are Christians like living stones? (2:4–5)
Believers are like stones of a building, but this building is a living, spiritual building—the church. The living Stone (v. 4) is Christ, the most important building block (Ps 118:22; Isa 8:14; 28:16).
Should we still offer sacrifices? (2:5)
The Old Testament priests offered animal sacrifices for forgiveness of sin. Those sacrifices are no longer required since Jesus, the lamb without blemish or defect (1:19), was offered for sin once for all (Heb 7:27). But as priests in God’s spiritual house (our bodies), the sacrifice we offer to God is that of ourselves (Ro 12:1). In so doing, we give the Lord our abilities, our gratitude, our service, our prayers and our praise (Heb 13:15).
What is the significance of a cornerstone? (2:6–7)
When a building was constructed, the cornerstone was the first stone set down as the foundation was being laid. Thus, it determined the location of every other stone put down. Regarding the church as God’s temple, everything is built on Christ, supported by Christ and directed by Christ—for he is the cornerstone (Isa 28:16).
Why did Peter call his readers foreigners and exiles? (2:11)
Many of those to whom Peter wrote were living far from their homeland. See Who were the exiles that Peter was writing to? (1:1). Peter used their experience to picture how believers live temporarily in the world—a world that has values very different from those of a Christian. The Christian’s homeland is heaven (Php 3:20; Heb 11:13).
Do we always have to submit? (2:13–17)
This is a principle, not a rigid law. Peter himself modeled one exception to this principle when the authorities told him to stop speaking about Jesus. We must obey God rather than human beings, Peter insisted (Ac 5:29; see Ac 4:19–20). In similar cases we should submit not to human authorities but to God’s Word and Spirit. See the article Should we obey ungodly rulers? (Titus 3:1–2).
How should Christians today honor the emperor? (2:17)
Peter instructed Christians to honor the emperor within the context of reverencing God. Following Peter’s instruction today means respecting the offices that leaders in government hold, even when we don’t agree with their policies. It also means participating in the work of government as the Lord directs us. Fundamentally, it means taking seriously our right as citizens to vote and pray for the people in government who shoulder the responsibility of leading our country. See the article Does God support bad government? (Ro 13:1–7).
Why doesn’t the Bible condemn slavery? (2:18–21)
Why didn’t Peter tell masters to set their slaves free? Why did he instruct slaves to submit? Part of the answer can be found in Peter’s focus. He wanted first to give his readers a Christian perspective: How could they live in an imperfect society in which righteous people were persecuted? Peter didn’t endorse the system but addressed its realities.
Also, it helps to understand first-century slavery. People considered it a fact of life, a part of the social structure. Slaves formed the backbone of the work force in Roman culture—estimated in some areas at more than half the population. Ironically, some slaves were better off than some free people. Often “professionals” such as teachers, doctors and civil servants were technically slaves. For these reasons and others, slavery was typically viewed as morally neutral.
We are justifiably angered, however, by accounts of the nineteenth-century American slave trade. It tore families apart and robbed people of their freedom and dignity. Many in Peter’s day were equally offended by the cruelty of some slave owners, though those offended were in the minority.
While the New Testament did not specifically condemn the institution of slavery, it clearly taught that violence and oppression are wrong. Society gave owners the legal right to beat or even kill their slaves for minor infractions. The New Testament, by contrast, revoked the license slave owners had to mistreat their slaves. Abusive masters would be accountable to God for their actions (Eph 6:9; Col 4:1). On the other hand, slaves were to respect and submit to their masters (Eph 6:5–8; Titus 2:9–10). The goal was to change relationships within the existing system. For a master and slave to treat one another as brothers was revolutionary (Phm 12–17).
With its emphasis on spiritual freedom, the New Testament planted the seeds that later convicted nineteenth-century society of the oppressiveness of slavery. People came to see that Jesus values every person; he died for the master as well as the slave, the tyrant as well as the oppressed, the wealthy as well as the poor.
What healing comes from Jesus’ wounds? (2:24)
Some believe this verse teaches that Christ’s death provides physical healing. Others believe that while God can indeed heal sick bodies, the primary purpose of Christ’s death was to provide healing from the sickness of sin.
What’s wrong with being stylish? (3:3–4)
Peter wasn’t banning grooming or beauty aids; he was putting them into perspective. If a woman relies on such things to make herself beautiful, she will miss the far more important beauty: inner beauty.
Isn’t it chauvinistic to teach wives to submit? (3:5–6)
Women in the first century had no legal rights and very little public influence. How, then, could they influence their unbelieving husbands to believe in God? In spite of such disadvantages, wives could still have a profound impact on their husbands. They could speak loudly for Christ—not necessarily through words but through their behavior (v. 1) and Christlike character (v. 4).
Inferiority is not implied by the command to submit (v. 1). The type of submission commanded here is one of role or function necessary for the orderly operation of the home. Direct confrontation, though sometimes necessary, might put husbands too much on the defensive. Thus, Peter counseled wives to disarm their unbelieving husbands and make them more receptive to the gospel by being gentle and quiet in spirit (v. 4). Peter told believing wives to win over their unbelieving husbands not through argumentation but through the quality of their lives. Actions speak louder than words.
These verses have sometimes been abused, as have wives. The Bible doesn’t say that husbands have license to be domineering, abusive, controlling, tyrannical or dictatorial. It doesn’t say that wives are prohibited from expressing themselves, thinking independently or cooperating in decision making that affects the couple and the family. Biblical submission should not be separated from Biblical responsibility (v. 7; Eph 5:25; Col 3:19). See the article What does the Bible mean about wives submitting to their husbands? (Eph 5:22–24).
Some dismiss these verses in the New Testament as the chauvinistic rhetoric of the first century, but such a view misses the whole servant spirit of Christianity. Submission is commanded for all believers (Ro 13:1–7; Eph 5:21; 1Pe 2:13–17), not just wives. A submissive spirit runs counter to society’s values, and it always has (Mk 10:42–45). However, it remains God’s standard for all believers—male and female, young and old—for all time (Eph 5:21; Php 2:3–8).
Why call wives the weaker partner? (3:7)
This is not a reference to moral stamina, strength of character or mental capacity; it most likely refers to sheer physical strength—the physical differences between the sexes. Some think Peter may have had the weak status of first-century women in mind. With no public voice and no civil rights, women had only their husbands (or male relatives) as a means of defense. Still others see these words as God’s pattern for the home. They point out that spiritual fellowship, with God and with one another, may be hindered by disregarding God’s instruction concerning the husband-wife relationship.
How can a husband’s prayers be hindered? (3:7)
When the communication between a husband and wife becomes strained, other relationships suffer. This verse sounds a serious warning to husbands. If they are not considerate of their wives or do not show them respect, their relationship with God may be affected. Similar advice regarding the effect our relationships with others have on prayer can be found in Matthew 5:23–24; 6:14–15.
Are good works the way to earn a blessing? (3:9–12)
Good works can never be a means to eternal life. However, those who have received God’s gift of salvation will demonstrate that God is in their lives by the way they treat those around them. By contrast, those who continually repay evil with evil demonstrate that they have not been truly transformed by God’s grace. See the article Is faith enough? (Jas 2:14–24).
Why be gentle and respectful toward unbelievers? (3:15)
Arguments don’t convince anyone to love God. The gospel is heard far better when Christians speak with gentleness and respect. While Peter wrote about speaking respectfully to the malicious, there are times when it is appropriate to resist evil. See the article What’s wrong with standing up for our rights? (Lk 6:29–30).
Who were the imprisoned spirits? (3:19–20)
Some believe that between his death and resurrection, Jesus descended to Hades to preach to Old Testament sinners (Ac 2:27, 31; Rev 1:18). For example, the Apostles’ Creed reads, “He [Jesus] descended into hell.” Others disagree, saying there can be no salvation after death (Heb 9:27). Still others believe Jesus preached to the fallen angels (spirits) in prison, announcing his victory and their impending judgment (Ge 6:1–3; 2Pe 2:4–5; Jude 6).
Some say baptism is a necessary element of salvation. Others disagree, pointing to those who received the Holy Spirit before baptism (Ac 10:47). This verse describes baptism as a pledge (the original word was a technical term used to endorse a business contract)—a sign of our commitment to Jesus Christ.
How does suffering help us be done with sin? (4:1)
Physical suffering can teach us to depend on Christ. Things once thought insignificant take on new meaning; other things lose their value. Sinful desires become less alluring if we have learned to depend on Christ to help us through.
Behavior that violates even secular standards of decency.
Who are those who are now dead? (4:6)
This phrase refers either to those who died after hearing the gospel or to those who are spiritually dead. See Who were the imprisoned spirits? (3:19–20).
How could Peter have said the end of all things was near? (4:7)
Peter and other New Testament writers recognized that they were living in the final stage of God’s dealings with people. So they used terms like “near” and “the last days” in a relative, rather than a precise, sense. Peter’s intent was to encourage godly living in light of Christ’s return.
How does love cover sins? (4:8)
Though this may refer to the way God’s love deals with our sins, the context of this verse speaks of the way love affects our relationships. When we truly love someone, we are much more willing to overlook that person’s faults. When we’re sinned against, love overrides our reflex for revenge (Pr 10:12; 1Co 13:5).
How can we speak as one who speaks the very words of God? (4:11)
Whether preaching, teaching or simply talking with others, we should remember that the Spirit can work through our words. Perhaps Peter was urging preachers to speak God’s Word with awe, respect and authority. Or he may have been warning against putting human opinion in place of God’s revelation. See What made their words the word of God? (1Th 2:13).
How can we participate in the sufferings of Christ? (4:13)
By imitating his attitude (2:20–21) or by suffering because of righteousness (Mt 5:10). See Philippians 3:10–11.
How will God’s household be judged? (4:17)
Though believers will be judged for the things they do (2Co 5:10), this judgment more likely relates to the physical sufferings believers were facing in Peter’s day. Christians are not exempt from affliction. Those who persevered through harsh trials proved that their faith was genuine. See the article How will believers be judged? (2Co 5:10).
What is the crown of glory? (5:4)
The Greeks of Peter’s day awarded champion athletes a “crown” made of flowers or leaves. This refers to the glorification promised to God’s people.
How much influence does Satan have in the world today? (5:8)
Enormous influence! Jesus called him the prince of this world (Jn 12:31), and Paul called him the god of this age (2Co 4:4). Satan controls a vast hierarchical network of fallen angels (Eph 6:12), also called demons. Revelation 12:9 says that Satan … leads the whole world astray. He manipulates nations, rulers, economies and cultures. He remains disguised behind all the idolatries and false religions of the world. In the end, according to Revelation, Satan will orchestrate a vast, worldwide rebellion against Christ and the church, but he will be defeated and suffer eternal punishment (Rev 20:7–10).
At the root of all Satan’s efforts on earth is his desire to usurp God’s glory. Satan is insanely jealous of God. Created as a mighty and good angel, he fell due to his arrogant desire to take the place of God (Isa 14:12–15; Eze 28:11–19). Satan works in this world primarily through deceit (Jn 8:44). He is skillful beyond our imagination at tempting people to sin. He is also ruthless and willing to spare no one in his pursuit of glory.
However, Satan is no match for Jesus Christ, who is Lord of all. Christians will certainly face Satan’s attacks as he tempts, tests and accuses them (Job 1:8–12; Rev 12:10). But Christians may always take refuge in Jesus, for by the power of his name (Lk 10:17–20) they are successfully able to resist Satan (1Pe 5:8–10).
Can the devil devour believers? (5:8)
Believers disagree about whether the devil can destroy our salvation or only our joy and fruitfulness. The Bible repeatedly warns about the power of the devil (2Co 11:14; Eph 6:11; 1Ti 4:1). But Peter said that even though the devil might roar, we can resist him (1Pe 5:9).
How do we resist the devil? (5:9)
First, we acknowledge that he actually exists. Next, we become aware of his activities (2Co 2:11), which include temptation, slander and false accusations. Finally, we submit to God and stand firmly against the devil’s attacks by putting on the full armor of God (Eph 6:11; see Eph 6:10–18). Because of what Christ has already accomplished through his death and resurrection, we can claim spiritual authority over our adversary (1Jn 4:4).
How were other believers suffering? (5:9)
The climate of the whole Roman Empire was antagonistic toward Christians. Christians faced public ridicule, beatings, imprisonment and even seizure of their property (Heb 10:33–34). See the article In what ways were Christians suffering? (1Pe 1:6).
What does she who is in Babylon refer to? (5:13)
Most think Babylon refers to Rome. Because of its material wealth and moral poverty, Rome was called Babylon not only by Christian and Jewish writers but also in Roman literature. Peter was probably in Rome during this time and there is no evidence that he ever traveled east to the actual city of Babylon. A few speculate that she could refer to Peter’s wife, who may have traveled with him on his missionary journeys (1Co 9:5). Others think she may refer to a Christian congregation (2Jn 1); see Who was this lady chosen by God? (2Jn 1).
What was the kiss of love? (5:14)
Kissing the cheek, forehead, beard or hands (but not usually the lips) was frequently used to greet or leave others. It was the equivalent of a Western handshake or hug and was a sign of mutual respect and fellowship. Early church writings indicate that, as a rule, men greeted only men, while women greeted only women, in this way. This cultural practice was a way to express affection for others, although different cultures may choose different methods. Peter used kiss of love as an equivalent to holy kiss (Ro 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26).