The character of Peter’s epistles is in keeping with Peter the person. Certainly it is the restored Peter, the Apostle, feeding the flock of God; nevertheless we see in them the experiences of the Gospels (John 21:15-19). The first epistle was probably written from Babylon (1 Peter 5:13), while the nearness of his martyrdom suggests that the second could be from Rome (2 Peter 1:14). The reference to Babylon is not symbolic; the verse should read, “She that is elected with you in Babylon salutes you” (JND)—it refers to an individual, not the church. (Election is individual.)
Both epistles are addressed to the Jewish believers scattered throughout Asia Minor (1 Peter 1:1; 2 Peter 3:1). They had forsaken Judaism for Christianity, their inheritance was heavenly, and their Messiah glorified. Physically and spiritually they were strangers and pilgrims (1 Peter 2:11). The Apostle encourages them in their earthly path, a way fraught with trials and persecution. Salvation in its fullness is a future thing (1 Peter 1:4-5). The government of God is especially brought before us—in the first, towards the righteous, while in the second, in the judgment of the wicked.
First Peter
In the first chapter we have the Christian’s hope—a living hope. Though there are trials, the results will have an eternal weight (1 Peter 1:7). God’s daily government is to be recognized, and we pass this time of sojourning in fear, not because we are uncertain as to salvation, but because we have been redeemed “with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:16-19).
In chapter two, verses one through ten, we have Christian privileges. In contrast to the Jewish temple, we are, as living stones, “built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). Christ is the corner stone. With our service God-ward thus established, we find there is also a testimony to man: “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9).
In connection with these two—our service before God and our testimony before this world—we experience God’s moral government in our lives. The ark and Dagon could not dwell together (1 Sam. 5:3). “Be ye holy; for I am holy” (1 Peter 1:16).
Peter begins his exhortation with, “Beloved, I exhort you, as strangers and sojourners, to abstain from fleshly lusts, which war against the soul” (1 Peter 2:11 JnD). He views the Christian’s pilgrimage as a pathway of suffering, in the midst of which we are to conduct ourselves in such a manner so as to bring glory to God. This applies both in connection with governments and masters, as well as in domestic relationships. “But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled” (1 Peter 3:14).
When our lives are governed by the will of God, we will suffer; such a walk must be at the expense of our own will (1 Peter 4:1, 2). A path of worldly excess may have its pleasures, but those that walk in it will have to give an account to Him that is ready to judge the quick and the dead (1 Peter 4:4-5).
We have a gift; we are to use it for the glory of God as faithful stewards (1 Peter 4:10). If we suffer for the name of Christ, then happy are we (1 Peter 4:14). None are to suffer as an evildoer (1 Peter 4:15). God works his ways of government first with those nearest Him, and so judgment must begin at the house of God (1 Peter 4:17).
The book closes with the aged Peter exhorting the elders, “Feed the flock of God” (1 Peter 5:2). And to the younger, “Submit yourselves unto the elder” (1 Peter 5:5). “The God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Peter 5:10).
Second Peter
Peter’s second epistle addresses the terrible wickedness of the last days of Christendom. Unregenerate teachers, denying the Lord that bought them, would entice with vain words, promising liberty, but leading souls into the bondage of sin (ch. 2). Scoffers would make a mockery of Christianity and the hope of the believer (ch. 3).
While the second and third chapters are dark, the first is bright with encouragement. Peter exhorts them to make their calling and election sure, not in the eyes of God, for that would render the words meaningless, but in their walk. He desires that our entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ would be an abundant one, richly furnished (2 Peter 1:11). Peter recalls the mount of transfiguration; how could he forget that scene (2 Peter 1:17-18). We truly have a sure word, as we await, not the rising of the sun, but the day-star (2 Peter 1:19).
While the language of this epistle, and especially the second chapter, resembles Jude’s, there it is apostasy that is spoken of, and here it is sin. Peter in using the angels as an example says: “For if God spared not the angels that sinned” (2 Peter 2:4), while Jude, using a similar example, relates: “The angels which kept not their first estate, but left their own habitation” (Jude 6).
It was Peter’s desire that they might be mindful of the words spoken before by the apostles (2 Peter 3:1, 2). His manner of speaking offers no suggestion whatsoever of apostolic succession. Just as there were mockers in Noah’s day, their voices are today loud and clear. The world, however, is not now facing a flood, but fire, and the total dissolution of heaven and earth. Knowing this, we are to be diligent, “found of him in peace, without spot, and blameless” (2 Peter 3:14).