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Petros; Πέτρος

Week One

By Dr. Stephen Isaac, D.Th.

 

A Historical, Literary, and Biblical Context for the
Apostle Peter’s Epistles to the Early Church

Excerpt From the Children’s Classic: “Through the Looking Glass” by
Lewis Carroll

“Yes, all his horses and all his men,” Humpty Dumpty went on. “They’d pick me up again in a minute, they would! However, this conversation is going on a little too fast: let’s go back to the last remark but one.” “I’m afraid I can’t quite remember it,” Alice said very politely. “In that case we start fresh,” said Humpty Dumpty, “and it’s my turn to choose a subject—” (“He talks about it just as if it was a game!”, thought Alice.) “So here’s a question for you. How old did you say you were?” Alice made a short calculation, and said “Seven years and six months.” “Wrong!” Humpty Dumpty exclaimed triumphantly. “You never said a word like it!” “I though you meant ‘How old are you?’” Alice explained. “If I’d meant that, I’d have said it,” said Humpty Dumpty.

 

Alice didn’t want to begin another argument, so she said nothing. “Seven years and six months!” Humpty Dumpty repeated thoughtfully. “An uncomfortable sort of age. Now if you’d asked my advice, I’d have said ‘Leave off at seven’—but it’s too late now.” “I never ask advice about growing,” Alice said indignantly.

 

“Too proud?” the other inquired. Alice felt even more indignant at this suggestion. “I mean,” she said, “that one can’t help growing older.” “One can’t, perhaps,” said Humpty Dumpty, “but two can. With proper assistance, you might have left off at seven.” “What a beautiful belt you’ve got on!” Alice suddenly remarked. (They had had quite enough of the subject of age, she thought: and if they really were to take turns in choosing subjects, it was her turn now.) “At least,” she corrected herself on second thoughts, “a beautiful cravat, I should have said—no, a belt, I mean—I beg your pardon!” she added in dismay, for Humpty Dumpty looked thoroughly offended, and she began to wish she hadn’t chosen that subject. “If I only knew,” she thought to herself, “which was neck and which was waist!” Evidently Humpty Dumpty was very angry, though he said nothing for a minute or two. When he did speak again, it was in a deep growl. “It is a—most—provoking—thing,” he said at last, “when a person doesn’t know a cravat from a belt!” “I know it’s very ignorant of me,” Alice said, in so humble a tone that Humpty Dumpty relented. “It’s a cravat, child, and a beautiful one, as you say. It’s a present from the White King and Queen.

 

“Is it really?” said Alice, quite pleased to find that she had chosen a good subject, after all. “They gave it me,” Humpty Dumpty continued thoughtfully, as he crossed one knee over the other and clasped his hands round it, “they gave it me—for an un-birthday present.” “I beg your pardon?” Alice said with a puzzled air. “I’m not offended,” said Humpty Dumpty. “I mean, what is an un-birthday present?” “A present given when it isn’t your birthday, of course.” Alice considered a little. “I like birthday presents best,” she said at last. “You don’t know what you’re talking about!” cried Humpty Dumpty. “How many days are there in a year?” “Three hundred and sixtyfive,” said Alice. “And how many birthdays have you?” “One.” “And if you take one from three hundred and sixty-five, what remains?” “Three hundred and sixty-four, of course.” Humpty Dumpty looked doubtful. “I’d rather see that done on paper,” he said. Alice couldn’t help smiling as she took out her memorandum-book, and worked the sum for him: 365 – 1 = 364.

 

Humpty Dumpty took the book, and looked at it carefully. “That seems to be done right—” he began. “You’re holding it upside down!” Alice interrupted. “To be sure I was!” Humpty Dumpty said gaily, as she turned it round for him. “I thought it looked a little queer. As I was saying, that seems to be done right—though I haven’t time to look it over thoroughly just now—and that shows that there are three hundred and sixty-four days when you might get un-birthday presents—” “Certainly,” said Alice. “And only one for birthday presents, you know. There’s glory for you!” “I don’t know what you mean by ‘glory,’” Alice said.

 

Humpty Dumpty smiled contemptuously. “Of course you don’t—till I tell you. I meant ‘there’s a nice knock-down argument for you!’” “But ‘glory’ doesn’t mean ‘a nice knock-down argument,’” Alice objected. “When I use a word,” Humpty Dumpty said in rather a scornful tone, “it means just what I choose it to mean—neither more nor less.” “The question is,” said Alice, “whether you can make words mean so many different things.” “The question is,” said Humpty Dumpty, “which is to be master—that’s all.”1

 

Introduction


The New Testament epistles of Peter (Petros in the Greek) addresses a the church in the region of the Anatolian (modern-day Turkey) who are being confronted with intense and hostile social pressure. In some instances the believers faced ostracization (temporary banishments) from long-time communities. They needed the message of Peter – a message of hope built on the foundation of Jesus Christ. The message, “Church, be confident in the knowledge that God has by planned design made you His choice and marked you out to become a holy nation—a unique people group not influenced by ethnic and cultural identity narratives in favor of a unity forged through the sacrificed blood of Jesus Christ. This new holy nation is designed to live out the love of God in a daily defiance of godless cultural deconstruction and social appropriation.”

A threefold link between the church’s Trinitarian theology, socio-spiritual identity, and Christ-centered ethics pulls the message and mission of the letter together in a powerful unity and oneness (e.g., 1 Pet 1:1–2; 2:1–11, 21–25; 3:17–22; 4:1, 15–16). This unity and oneness is strengthened in the fact that the Church’s identity is based on Jesus Christ, and when there is genuine unity, it results in a particular form of common (shared) thinking and behavior, both internally (believers in community with themselves) and outwardly (believers in social interaction with an unbelieving world). As respected author and tenured New Testament professor Karen Jobes states,

The apostle wants his readers to recognize the sweeping scope of new life in Christ and the implications for how they view themselves now that they have been born again by the mercy of God the Father through the resurrection of Jesus Christ (1:3). They must no longer think of themselves and their relationships to family and society in the same way they did in their former life (4:3).2

The true intentions of the letters of Petros are “to inculcate in his audience a true Christian identity.” This new identity should be inseparably linked to the character of who God is – and not so much on who we are which makes an unavoidable practical difference. It is equally re-enforced in that “the letters of Peter are about God and the implications and consequences of re-structuring and orienting one’s life completely around him” It should be noted, “Peter intends his readers to understand who they are before God, so that they can then be who they are in any given culture or society.”

The “who we are in Him” message of 1 Peter fully unites around the identity of Jesus Christ. When a biblical Christian understands the identity of Jesus Christ, they can then approach and embrace Peter’s message. In fact, the latter will eventually take control of the former. The Apostle Peter’s message goes on…

Christ is not an accessory or merely the “ice” to our identity, as if one were choosing options for a new car. He takes over identity so that everything else becomes supplemental or an accessory, which is precisely what “Jesus is Lord” means.

The heavy dose of Christology in both of the epistles supports the point that “the life of Jesus and the believer’s life are inseparable in Peter’s thought”.

The normal Greek word for church, ekklesia, does not actually occur in Peter’s letters; nonetheless, the concept permeates both epistles. The epistles are characterized by their own unique sense of imparting truth regarding the intertwined life of Jesus and the life of the believer. Furthermore, the church and Christian identity are linked inextricably to the person of Jesus Christ; consequently, “spiritual identity” also means “holy living” (1 Peter 1:15–16). If identity is the message of the letter, then “holiness is the goal – intended and desired outcome.” As Dr. Karen Jobes (2005, 3) notes,

It is as foreigners and resident aliens that Peter’s readers are to abstain from carnal desires that, even though perhaps socially acceptable, war against the soul, while at the same time living good lives among the Gentiles (1 Peter 2:11–12).3

By way of limited introduction, I want you to understand the “spiritual and social” connection between the time of Peter’s writing and times in which we are reading and hearing. The epistles of Peter were written to churches struggling under the weight of intensely hostile external pressure to remind them of who they are in Christ, and how they must live because of it. Do those circumstances ring a bell for anyone?

This message is not given into a forgotten time capsule or isolated social vacuum, but rather it was given in the midst of the “innocent suffering of Christian believers and the dilemma this presented concerning the believers’ relation to and behavior among hostile outsiders and unbelievers”. We will see that at least one of the purposes of Peter’s letters is to “exhort and encourage [the audience] in a time of trial”. So, the epistle ultimately contends that the social conflict they are experiencing does not mean that God has abandoned them; but rather, it is the opposite that is true – it reveals the closeness of relationship with Him. The external social pressures and/or cultural/political persecution provides a remarkable opportunity for Petros to teach the audience about “how they are perceived by God the Father and their collective dignity and uniquely righteous status with God through sacrifice of Christ Jesus.” As we said, the life of Jesus and the lives of believers are inseparable in Peter’s way of thinking and believing. In Peter’s writing, Jesus is not only the object of Christian faith; he is also the pattern and source of Christian destiny.

In two small letters, Petros (the rock), moves the hearers and recipients through a profound introduction of some of the most prolific biblical concepts of Christian faith. These concepts include Theology, Christology, Pnematology, Eschatology, Hamartiology, Soteriology, Ecclesiology, and Anthropology.

I can hear you asking…
Why Petros?

Why is this relevant?

Why is this important?

Why does this have any critical meaning to

who we are and where we are

in this present-day world?

It is because on one day, at one time, Peter answered this one question from Jesus…
Matthew 16:15-19

“But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
This led Peter/Petros to eventually understand how the Church of Jesus (believers everywhere from all times and all places) would navigate the end of all things. We the people of faith, believers in Jesus, followers, disciples, body of Christ, biblical worldview Christians will navigate the most godless and evil world that humankind has ever known because Christ the rock, Christ the cornerstone, the stone of stumbling and rock of offense, has chosen us and He will build us, the rejected living stones, into His Church and the gates of hell will never prevail against us.

We will navigate against all evil, suffer for the sake of righteousness, humble ourselves and pray, love one another like no other, make ourselves holy as He is Holy, and we will have trouble and yet be blessed! And under the authority of God Almighty, whatever comes against us we will bind on earth and it will be bound in heaven, and whatever needs to be loosed and made free on earth will be loosed and made free in heaven. To whom much is given, much is required.

And that is why Petros.

So yes, we are going all in on Petros, learning all that we need to know so that we, the chosen of God, the royal priesthood, the Holy Nation can be made ready.

1. (Carroll, Lewis. Through the Looking-Glass: The Original & Unabridged 1
1871 Edition of This Classic Children’s Adventure Book! (Annotated) . 
Kindle Edition)

2. (Jobes, Karen H.. 1 Peter (Baker Exegetical Commentary on the New Testament) (p. iv). Baker 2
Publishing Group. Kindle Edition. )

3. (2005, 2022 by Karen H. Jobes 1 Peter (Baker Exegetical Commentary on the New Testament) 3
(p. iv). Baker Publishing Group. Kindle Edition.)

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