Chapter 34

the people of God"--the same verse that St. Paul in Rom. ix. 25 applies to the calling of the Gentiles. This verse is thought to furnish a strong argument for those scholars who hold that the Epistle is addressed to Gentiles, and that "sojourners of the Dispersion" must be taken in a figurative sense, meaning Christians who are exiled from the heavenly Canaan. But as the verse is from Hos. i. 10, and is applied by Hosea himself to the Jews, it is certainly _possible_ to hold that St. Peter also applies it to Jews. In this case the word "Dispersion" would retain its literal meaning, and the Epistle would be written to converts from Judaism. But the reference to "idolatries" in iv. 3 cannot be applied to Jews. And it {242} would be quite unnatural for St. Peter to speak about the heathen thinking it "strange" that converted _Jews_ refused to join in their idolatrous excesses. The word "you" in i. 12 suggests that the readers belonged to a different race from the Hebrew prophets. Finally, the phrase "elect of the Dispersion" must be compared with "in Babylon, elect" (v. 13). Like the name "Babylon" for Rome, the word "Dispersion" is a Jewish phrase taken over by the Christian Church. We agree, then, with St. Jerome and St. Augustine in holding that this Epistle was written to Gentiles.

[Sidenote: Where and when written.]

The Epistle says, "She that is in Babylon, elect together with you, saluteth you" (v. 13). This means the Church in Rome. The name "Babylon" is applied to Rome in the Revelation, and from an early period the Christians would naturally be inclined to give this name to a city which had become, like Babylon of old, the centre of worldliness and oppression. It is practically certain that St. Peter spent his last days in Rome. Moreover, St. Mark was with St. Peter when this Epistle was written (v. 13), and from 2 Tim. iv. 11 we know that St. Mark was invited to Rome about A.D. 64. It is most improbable that "Babylon" signifies either the Babylon near Cairo, or the great city on the Euphrates. Three facts enable us to determine the date: (1) The presence of Mark in Rome. (2) The fact that St. Peter appears never to have been in Rome when Colossians was written in A.D. 60--so that the Epistle cannot be earlier than A.D. 60. (3) The allusion in iv. 13-15 to the fact that Christians are already punished for being named Christians. In the period described in Acts they are not yet punished merely for being Christians, but for specific crimes alleged against them by their opponents. It is often asserted that this Epistle must be later than the time of Nero, on the ground that it was after Nero's time that the name _Christian_ ensured the legal condemnation of any one who bore it. But this assertion is not supported by the Roman historians Tacitus and Suetonius. Their words support the contention {243} that the kind of persecution mentioned in this Epistle began under Nero in A.D. 64. When the Epistle was written this persecution had probably begun, but it had not yet assumed its most savage form.[3] (4) St. Peter himself suffered under Nero, not later than A.D. 67. We may therefore confidently date the Epistle about A.D. 64.

It appears from v. 12 that in writing this Epistle St. Peter was assisted by "Silvanus, our faithful brother," as an amanuensis. He is probably the "Silas" (another form of the same name) mentioned in Acts xv. 22, 32, 40, and the Silvanus in 1 Thess. i. 1; 2 Thess. i. 1, 2 Cor. i. 19.

[Sidenote: Character and Contents.]

This Epistle is highly practical, and though it is rich in doctrinal elements, it endeavours to instruct the readers in conduct rather than doctrine. The two key-words of the Epistle are _suffering_ and _hope_, and the sufferings of Christ and the glories which crowned them furnish St. Peter with encouragement. Though he writes in plain sympathy with the liberal Christianity of St. Paul, his language throughout bears the impress of the Old Testament. Christ is the "lamb" (i. 19) and the "corner-stone" (ii. 6); Christians are the "elect race" (ii. 9) and the "royal priesthood" (ii. 9). Without discussing the problems raised by God's predestination of the Jews, he says that they were "appointed" unto stumbling, and their stumbling seems to be regarded as the punishment which God attached to their disobedience.

The fact that in i. 2 the names of the Three Persons of the Trinity are given in an order which does not correspond with the order of their revelation in the history of religion, indicates that they are regarded as coequal. We may note that in iv. 19 the Father is called "faithful Creator," a unique expression. The teaching about the work of Christ is full. He is often {244} simply called "Christ" without the name "Jesus." He is called "Lord," and His special divine Sonship is implied (i. 3). The real existence of our Lord before His birth on earth is also implied. It has been said that i. 20 signifies that He was only known to the Father as destined to exist in the future. This interpretation is excluded by i. 11, which shows that His Spirit inspired the prophets before His birth. It is still more definitely excluded by iii. 18, 19. Here it is shown that His personality resided neither in His flesh, nor in His human spirit clothed "in which" He preached to the dead. This spirit was therefore taken by a personality which existed previous to the creation of the spirit. The Atonement is prominent. Christ's death is both an example and a redemption which procured God's grace. He died "for the unrighteous." He carried our sins in His body to the cross (ii. 24). The Resurrection is one of the "glories" which followed His sufferings (i. 11). It is a unique motive to our faith (i. 21), and the cause of the efficacy of our baptism (iii. 21). The Ascension is the fact which guarantees to us the present rule of Christ (iii. 22). In iv. 6 we have an important statement with regard to the dead, which must be studied in relation to iii. 18-20. The purpose of Christ's preaching to those who died before the gospel came was that though judged they yet might live. Blessings which they had not known on earth were offered to them by the dead but living Christ.

The practical side of the Epistle is simple but solemn. It deals with the privileges (i. 3-ii. 10), duties (ii. 11-iv. 11), and trials (iv. 12-v. 11) of the brethren. It seems to be written with the hope that the Christians may perhaps disarm persecution if they abstain from vainly attempting to set every one to rights and are scrupulously loyal to the Government (ii. 14-17).

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ANALYSIS

Salutation (i. 1, 2).

The joy of salvation, a joy which springs from faith; this salvation was foretold by the prophets: the fruits of salvation, seriousness, love towards others, growth, the privilege of being built upon Christ: Christians are the true Israel (i. 3-ii. 10).

The Christian brotherhood and its duties, submission to civil magistrates, slaves must obey even unreasonable masters, wives if good and gentle may win their husbands, husbands must reverence their wives: kindness must be the Christian's rule, there must be no return of evil for evil; suffering, if wrongfully endured, has its reward. Christ's sufferings issued in blessing, in His ministerial journey to Hades and His triumphant journey into heaven: Christ our Example, our rule is the will of God: Christian life must be guided in view of the approaching end of all things, each of our gifts is to be used for the good of the whole Church (ii. 11-iv. 11).

The trials of the brethren, trust in God in the midst of suffering, rejoice in your participation in Christ's suffering, bear the reproach that fell on Him, to suffer as a Christian is cause for thanksgiving, suffering to be expected, judgment is beginning: the relation of pastors and people, the presbyters not to act as slaves, hirelings, or tyrants: final counsels to humility and firmness (iv. 12-v. 11).

Commendation of the bearer, and salutations (v. 12-14).

[1] Compare 1 Pet. i. 14 with Rom. xii. 2; 1 Pet. i. 21 with Rom. iv. 24; 1 Pet. ii. 5 with Rom. xii. 1; 1 Pet. ii. 6, 7 with Rom. ix. 33; 1 Pet. ii. 10 with Rom. ix. 25, 26; 1 Pet. ii. 18 with Eph. vi. 5; 1 Pet. iii. 1 with Eph. v. 22; 1 Pet. v. 5 with Eph. v. 21.

[2] Compare 1 Pet. i. 1 with Jas. i. 1; 1 Pet. i. 6 f. with Jas. i. 2 f., 12; 1 Pet. i. 23 with Jas. i. 18; 1 Pet. ii. 1 with Jas. i. 21; 1 Pet. ii. 11 with Jas. iv. 1; 1 Pet. v. 6 with Jas. iv. 7, 10; 1 Pet. v. 9 with Jas. iv. 7; and the quotation in 1 Pet. v. 5 with Jas. iv. 6.

[3] For the persecution and its bearing on the date of this Epistle, see Leighton Pullan, _History of Early Christianity_, p. 105 ff. (Service and Paton, 1898).

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