Petros; Πέτρος

Historical and Literary Context

Context is crucial for every Bible study. The Epistles of First and Second Peter were among the first group of books to be canonized into what we now know as The New Testament. The letters of Petros were generally accepted and quoted as Scripture by many well-known ancient witnesses and writers (Papias of Heiropolois, Clement of Alexandria, Eusebius and the Ecclesiastical History; Irenaeus in Against Heresies; Tertullian, Polycarp and many others).* Most of the early Church Fathers would agree and come to say that “aside from the four Gospels and the letters of Paul, the external attestation for 1 and II Peter is as strong or stronger than for any New Testament book.”

The earliest reproduced manuscripts containing Peter’s epistles is papyrus dating from to the late second century and into the early fourth century. These manuscripts present solid testimony to the preservation and authenticity to the preservation of the original wording of both letters.

Understanding the genre in which Scripture was written is key to accurate understanding in any Bible study.  Most present-day scholars recognize 1 Peter as an apocalyptic epistle. It is not the type of apocalyptic writing seen in Daniel, Zechariah, or Revelation. First Peter should be considered an “apocalyptic epistle” because of the centrality it places on the end of all things. First Peter is focused on eschatological salvation. Salvation is a present experience, but it progresses through life, and the end or goal of one’s faith is the salvation of one’s soul (1:9, ESV) which is an idea that agrees with (1:5), which says salvation is “ready to be revealed on the last day.”

The basic apocalyptic literary style leads naturally into orientation of what followers and believers will go through in the “end-times”. The instruction of righteous suffering is part and parcel, going hand in hand with ‘eschatological crisis” (the end of all things) that prepares all believers for both final judgment and final salvation at the end. The introduction of Petros to his audience of the suffering of the righteous of God and the coming difficulties included otherworldly regions like heaven (1:4, 12; 3:22)
and hell (3:19), as well as otherworldly beings like angels (1:12), disobedient spirits (3:19), authorities and powers (3:22), and the devil (5:8–9). In terms of cosmic warfare, Peter clearly considered there to be demonic powers behind the persecutors and the persecution of the righteous chosen of God (5:8–9). Christians were embattled not merely by human opponents but by the devil who wanted to “devour” them.

To Peter, the suffering “fiery trial” of the the righteous and chosen of God must not be seen as shame or lacking in faith, but rather as a sign that the eschatological judgment of God is imminent (rapidly approaching).

However, Petros just as strongly reminds hearers – Christ won the victory (3:19), proclaiming the defeat of these demonic forces after his resurrection. Believers participate in that victory by placing themselves under “the mighty power of God” (5:6) and by standing firm and strong in their faith (5:9)

The apocalyptic outlook begins with the priority and the unparalleled significance of Jesus’ resurrection as the basis of our salvation (1:3; 3:21) and our hope (3:22). The moment after his resurrection (3:18), Christ proceeded through the heavens and proclaimed his victory to the cosmic forces that had sinned as recorded in Genesis 6 (3:19).

Christ had already won the battle against the evil forces and brought salvation to mankind (3:20–21). But the battle continues, and the dark forces were at work, using non-Christians to decimate the people of God (5:8–9). This is the eschatological trial that dominates this epistle. In the uncertainty of their crisis, God’s people must center on Christ and look to the certainty of the future. The second major eschatological event is the second coming of Christ, called his “revelation” (1:7, 13; cf. 4:13). This is the eschatological center of the epistle and the basis of reflection for the afflicted saints, because it is at the Parousia that final victory will come.