There Is Hope

"While there's life, there's hope!"

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That ancient Roman saying is still quoted today and, like most adages, it has an element of truth but no guarantee of certainty. It is not the fact of life that determines hope, but the faith of life. A Christian believer has a "living hope" (1 Peter 1:3, NASB) because his faith and hope are in God (1:21). This

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"living hope" is the major theme of Peter's first letter. He is saying to all believers, "Be hopeful!"

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Before we study the details of this fascinating letter, let's get acquainted with the man who wrote it, the people to whom he sent it, and the particular situation that prompted him to write.

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1. The writer

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He identified himself as "Peter, an apostle of Jesus Christ" (1:1). Some liberals have questioned whether a common fisherman could have penned this letter, especially since Peter and John were both called

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"unlearned and ignorant men" (Acts 4:13). However this means laymen without formal schooling. That is, they were not professional religious leaders. We must never underestimate Peter’s training for three years with the Lord Jesus, nor should we minimize the work of the Holy Spirit in his life. Peter is a perfect illustration of the truth expressed in 1 Corinthians 1:26-31.

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His name was Simon, but Jesus changed it to Peter, meaning "a stone" (John 1:35-42). The Aramaic equivalent of "Peter" is "Cephas," so Peter was a man with three names. Nearly fifty times in the New Testament, he is called "Simon,”; and often, he is called "Simon Peter." Perhaps the two names suggest a Christian's two natures: an old nature (Simon that is prone to fail and a new nature (Peter) that can give victory. As Simon, he was only another human piece of clay; but Jesus Christ made a rock out of him!

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Peter and Paul were the two leading apostles in the early church. Paul was assigned primarily to minister to the Gentiles and Peter to the Jews (Gal. 2:1-10). The Lord had commanded Peter to strengthen his brethren (Luke 22:32) and to tend the flock (John 21:15-17; also see 1 Peter 5:1-4), and the writing of this letter was a part of that ministry. Peter told his readers that this was a letter of encouragement and personal witness (1 Peter 5:12). Some writings are manufactured out of books, the way freshmen students write term papers, but this letter grew out of a life lived to the glory of God. Several events in Peter's life are woven into the fabric of this epistle.

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This letter is also associated with Silas (Silvanus,5:12). He was one of the "chief men" in the early church (Acts 15:22) and a prophet (15:32). This means that he communicated God's messages to the congregations as the Holy Spirit directed him (see 1 Cor. 14). The apostles and prophets worked together to lay the church’s foundation (Eph 2:20); once that foundation was laid, they passed off the scene. There are no apostles and prophets in the New Testament sense in the church today.

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Interestingly, Silas was associated with Peter's ministry because originally, he went with Paul as a replacement for Barnabas (Acts 15:36-41).

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Peter also mentioned John Mark (1 Peter 5:13), whose failure on the mission field helped to cause the rupture between Paul and Barnabas. Peter had led Mark to faith in Christ ("Mark, my son") and certainly would maintain a concern for him. No doubt one of the early assemblies met in John Mark's home in Jerusalem (Acts 12:12). In the end, Paul forgave and accepted Mark as a valued helper in the work (2 Tim. 4:11).

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Peter indicated that he wrote this letter "at Babylon” (1 Peter 5:13) where there was an assembly of believers. There is no evidence either from church history or tradition that Peter ministered in ancient Babylon, which, at that time, did have a large community of Jews. There was another town called

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"Babylon" in Egypt, but we have no proof that Peter ever visited it. "Babylon" is probably another name for the city of Rome, and we do have reason to believe that Peter ministered in Rome and was probably martyred there. Rome is called "Babylon" in Revelation 17:5 and 18:10. It was not unusual for persecuted believers during those days to write or speak in "code."

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In saying this, however, we must not assign more to Peter than is due him. He did not found the church in Rome nor serve as its first bishop. It was Paul's policy not to minister where any other apostle had gone (Rom. 15:20); so Paul would not have ministered in Rome had Peter first arrived.

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Peter probably arrived in Rome after Paul was released from his first imprisonment, about the year A.D. 62. First Peter was written about the year 63.

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Paul was martyred about 64, and perhaps that same year, or shortly after, Peter laid down his life for Christ.

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2. The Recipients

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Peter called them "strangers" (1 Peter 1:1), which means "resident aliens, sojourners." They are called

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"strangers and pilgrims" in 1 Peter 2:11. These people were citizens of heaven through faith in Christ (Phil. 3:20), and therefore were not permanent residents on earth. Like Abraham, they had their eyes of faith centered on the future city of God (Heb. 11:8-16). They were in the world, but not of the world (John 17:16).

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Because Christians are "strangers" in the world, they are considered to be "strange" in the eyes of the world (1 Peter 4:4). Christians have standards and values different from those of the world, and this gives opportunity both for witness and for warfare. We will discover in this epistle that some of the readers were experiencing suffering because of their different lifestyles.

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These believers were a "scattered" people and a "strange" people. The word translated as “scattered” (diaspora) was a technical term for the Jews who lived outside of Palestine. It is used this way in John 7:35 and James 1:1. However, Peter's use of this word does not imply that he was writing only to Jewish Christians; because some statements in his letter suggest that some of his readers were converted out of Gentile paganism (1:14, 18; 2:9-10;

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4:1-4). There was undoubtedly a mixture of Jews and Gentiles in the churches that received this letter. We will notice several Old Testament references and ilistrations in these chapters.

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These Christians were scattered in five parts of the Roman Empire, all in northern Asia Minor (modern Turkey). The Holy Spirit did not permit Paul to minister in Bithynia (Acts 16:7), so he did begin this work. There were Jews at Pentecost from Pontus and Cappadocia (2:9), and perhaps they carried the Gospel to their neighboring province. Possibly Jewish believers who had been under Peter's ministry in other places had migrated to towns in these provinces. People were "on the move" in those days, and dedicated believers shared the Word wherever they went (8:4.

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The important thing for us to know about these

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"scattered strangers" is that they were going through a time of suffering and persecution. At least fifteen times in this letter, Peter refers to suffering, and he uses eight different Greek words to do so. Some of these Christians were suffering because they lived godly lives and did what was good and right (1 Peter 2:19-23; 3:14-18; 4:1-4, 15-19). Others were suffering reproach for the name of Christ (4:14) and being railed at by unsaved people (3:9-10). Peter wrote to encourage them to be good witnesses to their persecutors and to remember that their suffering would lead to glory (1:6-7; 4:13-14; 5:10).

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But Peter had another purpose in mind. He knew that a "fiery trial" was about to begin, official persecution from the Roman Empire (4:12). When the church began in Jerusalem, it was looked upon as a "sect" of the traditional Jewish faith. The first Christians were Jews, and they met in the temple precincts. The Roman government took no official action against the Christians since the Jewish religion was accepted and approved. But when it became clear that Christianity was not a "sect" of Judaism, Rome had to take official steps.

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Several events occurred that helped to precipitate this "fiery trial." To begin with, Paul had defended the Christian faith before the official court in Rome (Phil. 1:12-24). He had been released but then was arrested again. This second defense failed, and he was martyred (2 Tim. 4:16-18). Second, the deranged emperor, Nero, blamed the fire of Rome (July, A.D. 64) on the Christians, using them as a scapegoat. Peter was probably in Rome about that time and was slain by Nero, who had also killed Paul. At first, Nero’s persecution of Christians was local, but it probably spread. At any rate, Peter wanted to prepare the churches.

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We must not understand that all Christians in every part of the Empire were going through the same trials to the same degree at the same time. It varied from place to place, though suffering and opposition were pretty general (1 Peter 5:9). Nero introduced official persecution of the church and other emperors followed his example in later years.

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Peter's letter must have been a tremendous help to Christians who suffered during the reigns of Trajan

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(98-117), Hadrian (117-138), and Diocletian (284-

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305). Christians today may yet learn the value of Peter's letter when their own "fiery trials" of persecution begin. While I believe that the church will not go through tribulation, I do believe that these latter days will bring much suffering and persecution to the people of God.

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It is possible that Silas was the bearer of this letter to the believers in the provinces and also the secretary who wrote the epistle.

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3. The message

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First Peter is a letter of encouragement (5:12). We have noted that the theme of suffering runs throughout the letter, but so also does the theme of glory (see 1:7-8, 11, 21; 2:12; 4:11-16; 5:1, 4, 10-11).

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One of the encouragements that Peter gives suffering saints is the assurance that their suffering will one day be transformed into glory (1:6-7; 4:13-14; 5:10). This is possible only because the Saviour suffered for us and then entered into His glory (1:11; 5:1). The sufferings of Christ are mentioned often in this letter (1:11; 3:18; 4:1, 13; 5:1).

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Peter is preeminently the apostle of hope, as Paul is the apostle of faith and John of love. As believers, we have a "living hope" because we trust a living Christ (1:3). This hope enables us to keep our minds under control and "hope to the end" (1:13) when Jesus Christ shall return. We must not be ashamed of our hope but ready to explain it and defend it

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(3:15). Like Sarah, the Christian wives can hope in God (3:5, where "trusted" should be translated "hoped". Since suffering brings glory, and because Jesus is coming again, we can indeed be hopeful!

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But suffering does not automatically bring glory to God and blessing to God's people. Some believers have fainted and fallen in times of trial and have brought shame to the name of Christ. It is only when we depend on the grace of God that we can glorify God in times of suffering. Peter also emphasized God's grace in this letter. "I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it" (5:12, NIV).

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The word "grace" is used in every chapter of 1 Peter: 1:2, 10, 13; 2:19 ("thank-worthy") and 2:20 ("acceptable"); 3:7; 4:10; 5:5, 10, 12. Grace is God's generous favor to undeserving sinners and needy saints. We can endure suffering and turn trials into triumphs when we depend on God’s grace. It is grace alone that saves us (Eph. 2:8-10). God's grace can strengthen us during trial (2 Cor. 12:1-10).

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Grace enables us to serve God despite difficulties

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(1 Cor. 15:9-10). Whatever begins with God's grace will always lead to glory (Ps. 84:11; 1 Peter 5:10).

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As we study 1 Peter, we will see how the three themes of suffering, grace, and glory unite to form an encouraging message for believers experiencing times of trial and persecution. These themes are summarized in 1 Peter 5:10, a verse we would do well to memorize.

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The cynical editor and writer H. L. Mencken once defined hope as "a pathological belief in the occurrence of the impossible." But that definition does not agree with the New Testament meaning of the word. True Christian hope is more than "hope so." It is the confident assurance of future glory and blessing.

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An Old Testament believer called God "the Hope of Israel" (Jer. 14:8). A New Testament believer affirms that Jesus Christ is his hope (1 Tim. 1:1; and see Col. 1:27). The unsaved sinner is "without hope" (Eph. 2:12); and if he dies without Christ, he will be hopeless forever. The Italian poet, Dante, in his Divine Comedy, put this inscription over the world of the dead: "Abandon all hope, you who enter here!"

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This confident hope gives us the encouragement and enablement we need for daily living. It does not put us in a rocking chair where we complacently await the return of Jesus Christ. Instead, it puts us in the marketplace, on the battlefield, where we keep on going when the burdens are heavy and the battles are brutal. Hope is not a sedative but a shot of adrenaline, a blood transfusion. Like an anchor, our

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Where There's Christ, There's Hope / 15 hope in Christ stabilizes us in the storms of life (Heb.

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6:18-19); but unlike an anchor, our hope moves us forward, it does not hold us back.

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It is not difficult to follow Peter's train of thought.

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Everything begins with salvation, our relationship to God through Jesus Christ. If we know Christ as Saviour, then we have hope! If we have hope, then we can walk in holiness and in harmony.

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There should be no problem submitting to those around us in society, the home, and the church family. Salvation and submission are preparation for suffering, but if we focus on Christ, we can overcome and God will transform suffering into glory.

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Here is one way to outline 1 Peter

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I. GOD'S GRACE AND SALVATION - 1:1-2:10

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A. Live in hope 1:1-12

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B. Live in holiness-1:13-21

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C. Live in harmony-1:22-2:10

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II. GOD'S GRACE AND SUBMISSION - 2:11-3:12

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A. Submit to authorities-2:11-17

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B. Submit to masters- 2:18-25

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C. Submit in the home -3:1-7

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D. Submit in the church- -3:8-12

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III. GOD'S GRACE AND SUFFERING - 3:13-5:11

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A. Make Jesus Christ Lord-3:13-22

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B. Have Christ's attitude 4:1-11

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C. Glorify Christ's name 4:12-19

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D. Look for Christ's return -5:1-6

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E. Depend on Christ's grace 5:7-11

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Additional Notes: 1 Peter and Ephesians

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Many Bible scholars have noted the numerous parallels between Ephesians and 1 Peter. These parallels refute the notion that Paul and Peter preached different messages. In fact, Peter himself refuted this notion! (2 Peter 3:15-16) While Paul and Peter agreed to work in different spheres of ministry (Gal. 2:1-10), they preached the same Gospel and exalted the same Lord. You should examine some of these parallel passages for yourself.

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God's Word is without flaw. Whatever the Holy Spirit has written is true, and there can be no contradictions. While studying 1 Peter, you may want to refer to the cross-references in your Bible and see what other passages have to say about a topic.

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1 Peter and the Gospels

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We would expect Peter to make reference to the words of Christ and to events and conversations recorded in the Gospel record. Here are some references for you to study.

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2 it’s Glory I Peter1:2-12

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‌On a balmy summer day, my wife and I visited one of the world's most famous cemeteries at Stoke Poges, a little village near Windsor Castle in England. On this site, Thomas Gray penned his famous "Elegy Written in a Country Church-yard," a poem most of us had to read at one time or another in school.

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As we stood quietly amid ancient graves, one stanza of that poem came to mind:

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The boast of heraldry, the pomp of power, And all that beauty, all that wealth ever gave,

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Awaits alike the inevitable hour,

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The paths of glory lead but to the grave.

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Man's glory does not last, but God's glory is eternal; and He has deigned to share that glory with us! In this first section of his letter, Peter shared four remarkable discoveries that he had made about the glory of God.

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1. Christians are born for glory (1:2-4)

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Because of the death and resurrection of Jesus Christ, believers have been "begotten again" to a living hope, and that hope includes the glory of God.

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But, what do we mean by "the glory of God"?

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The glory of God means the total of all that God is and does. "Glory" is not a separate attribute or characteristic of God, such as His holiness, wisdom, or mercy. Everything that God is and does is characterized by glory. He is glorious in wisdom and power so that everything He thinks and does is marked by glory. He reveals His glory in creation (Ps. 19), in His dealings with the people of Israel, and especially in His plan of salvation for lost sin-

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News.

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When we were born the first time, we were not born for glory. "For all flesh is like grass, and all the glory of man like the flower of grass" (1 Peter 1:24, quoted from Isa. 40:6). Whatever feeble glory man has will eventually fade and disappear, but the glory of the Lord is eternal. The works of man done for the glory of God will last and be rewarded (1 John

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2:17). But the selfish human achievements of sinners will one day vanish to be seen no more. We have encyclopedias to learn about famous people who are now forgotten!

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Peter gave two descriptions to help us better understand this wonderful truth about glory.

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A. A CHRISTIAN'S BIRTH DESCRIBED (1:2-3).

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This miracle all began with God: we were chosen by the Father (Eph. 1:3-4). This took place in the deep counsels of eternity, and we knew nothing about it until it was revealed to us in the Word of God. This election was not based on anything we had done, because we were not even on the scene. Nor was it based on anything God saw we would be or do.

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God's election was based wholly on His grace and love. We cannot explain it (Rom. 11:33-36), but we can rejoice in it.

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"Foreknowledge" does not suggest that God knew ahead of time that we would believe, and therefore He chose us. This would raise the question, "Who or what made us decide for Christ?" and would take our salvation completely out of God's hands. In the Bible, "to foreknow" means "to set one's love upon a person or persons in a personal way." It is used this way in Amos 3:2: "You only have I known of all the families of the earth." God set His electing love on the nation of Israel. Other verses that use "know" in this unique sense are 1 Corinthians 8:3; John 10:14, 27; Matthew 7:23; and Psalm 1:6.

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But the plan of salvation includes more than the Father's electing love; it also includes the work of the Spirit in convicting the sinner and bringing him to faith in Christ. The best commentary on this is 2 Thessalonians 2:13-14. Also, the Son of God had to die on the cross for our sins, or there could be no salvation. We have been chosen by the Father, purchased by the Son, and set apart by the Spirit. It takes all three if there is to be a true experience of salvation.

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As far as God the Father is concerned, I was saved when He chose me in Christ before the foundation of the world. As far as the Son is concerned, I was saved when He died for me on the cross. But as far as the Spirit is concerned, I was saved one night in May 1945 when I heard the Gospel and received Christ. Then it all came together, but it took all three Persons of the Godhead to bring me to salvation. If we separate these ministries, we will either deny divine sovereignty or human responsibility; and that would lead to heresy.

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Peter does not deny man's part in God's plan to save sinners. In 1 Peter 1:23 he emphasizes the fact that the Gospel was preached to these people, and that they heard it and believed (see also 1:12).

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Peter's own example at Pentecost is proof that we do not "leave it all with God" and never urge lost sinners to come to Christ (Acts 2:37-40). The same God who ordains the end our salvation also ordains the means to the end- -the preaching of the Gospel of the grace of God.

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B. A CHRISTIAN'S HOPE IS DESCRIBED (1:3-4).

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To begin with, it is a living hope because it is grounded on the living Word of God (1:23), and was made possible by the living Son of God who arose from the dead. A

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"living hope" has life in it and, therefore, can give life to us. Because it has life, it grows and becomes more significant and beautiful as time passes.

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Time destroys most hopes; they fade and then die.

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But the passing of time only makes a Christian's hope much more glorious.

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Peter called this hope an inheritance (1:4). As the children of the King, we share His inheritance in glory (Rom. 8:17-18; Eph. 1:9-12). We are included in Christ's last will and testament and share the glory with Him (John 17:22-24).

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Note the description of this inheritance, for it is totally unlike any earthly inheritance. For one thing, it is incorruptible, which means that nothing can ruin it. Because it is undefiled, it cannot be stained or cheapened. It will never grow old because it is eternal; it cannot wear out, nor can it disappoint us in any way

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In verses 5 and 9, this inheritance is called “salvation.” The believer is already saved through faith in Christ (Eph. 2:8-9), but the completion of that salvation awaits the return of the Saviour. Then we shall have new bodies and enter into a new environment, the heavenly city. In verse 7, Peter called this hope "the appearing of Jesus Christ." Paul called this "the blessed hope" (Titus 2:13).

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It is exciting to know that we were born for glory! When we were born again, we exchanged the passing glory of man for the eternal glory of God!