1st Council Epistle of the Apostle Peter, New Testament (translation edited by Bishop Cassian [Bezobrazov])

1st Council Epistle of the Apostle Peter

Peter, an apostle of Jesus Christ, to the strangers in the diaspora in Pontus, Galatia, Cappadocia, Asia and Bithynia, chosen

According to the foreknowledge of God the Father, in sanctification by the Spirit, to obedience and sprinkling with the blood of Jesus Christ, grace and peace be multiplied to you.

Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has restored us to a living hope through the resurrection of Jesus Christ from the dead,

to an inheritance incorruptible and undefiled and unfading, reserved in heaven for you,

being kept by the power of God through faith unto salvation, ready to be revealed in the last time.

Rejoice in this, having now grieved a little, if necessary, in various temptations,

that the testing of your faith, which is more precious than gold that perishes, although it is tested by fire, may result in praise and glory and honor at the revelation of Jesus Christ,

Whom you love, without seeing Him, in Whom you, although now not yet seeing Him, believe, and rejoice with joy unspeakable and glorified,

achieving the goal of your faith, the salvation of souls.

It is to this salvation that the investigations and investigations of the prophets, who foretold the grace appointed for you, were related.

They investigated to which and at what time the Spirit of Christ who was in them was pointing, testifying in advance to the sufferings ahead of Christ and the glory that would follow.

It was revealed to them that it was not they themselves, but you, who served that which has now been announced to you through those who preached the gospel to you in the Holy Spirit sent from heaven, that which the angels desire to penetrate with their eyes.

Therefore, girding up the loins of your mind, being sober, place your perfect hope in the grace given to you in the revelation of Jesus Christ.

As obedient children, do not indulge in former lusts that were in your ignorance,

but, like the Holy One who called you, be holy in all your conduct,

for it is written: Be holy, for I am holy.

And if you call upon Him as a Father, Who impartially judges everyone according to their deeds, then spend the time of your pilgrimage with fear,

Knowing that you were not redeemed with corruptible things, silver or gold, from your vanity, inherited from your fathers,

but with the precious blood of Christ, as of a lamb without blemish and without spot,

destined before the foundation of the world, but revealed at the end of time for your sake,

those who through Him believe in God, who raised Him from the dead and gave Him glory, so that you may have faith and hope in God.

Having purified your souls by obedience to the truth to unfeigned brotherly love, love one another with all your heart,

being regenerated, not from corruptible seed, but from incorruptible, through the living and abiding word of God,

For all flesh is like grass, and all its glory is like the flower of the grass; the grass dried up and the color faded;

but the word of the Lord endures forever. And this is the word that was announced to you through the Gospel.

Peter, Apostle of Jesus Christ, to the strangers scattered in Pontus, Galatia, Cappadocia, Asia and Bithynia, chosen, according to the foreknowledge of God the Father, by sanctification of the Spirit, to obedience and sprinkling of the blood of Jesus Christ: Grace and peace be multiplied to you.

Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has begotten us again through the resurrection of Jesus Christ from the dead to a living hope, to an inheritance incorruptible, undefiled, and unfading, reserved in heaven for you, who are kept by the power of God through faith for a salvation ready to be revealed at the last time.

In this you rejoice, having now been grieved a little, if necessary, by various temptations, so that the tested faith of your faith, more precious than gold that perishes, although it is tested by fire, may be found to praise and honor and glory at the appearing of Jesus Christ, whom you have not seen but love, and whom hitherto not seeing, but believing in Him, you rejoice with inexpressible and glorious joy, finally achieving through your faith the salvation of souls.

To this salvation belonged the researches and studies of the prophets, who foretold the grace appointed for you, searching to which and at what time the Spirit of Christ who was in them pointed, when He foretold the sufferings of Christ and the glory that would follow them. It was revealed to them that it was not they themselves, but us, who served that which has now been preached to you by those who preached the gospel by the Holy Spirit sent from heaven, into which the angels desire to penetrate.

Therefore, [beloved], having girded up the loins of your mind, being watchful, have complete confidence in the grace given to you at the appearing of Jesus Christ. As obedient children, do not conform to your former lusts that were in your ignorance, but, following the example of the Holy One who called you, be holy in all your actions. For it is written: “Be holy, for I am holy.”

And if you call Father the One who impartially judges everyone according to their deeds, then spend the time of your pilgrimage with fear, knowing that you were not redeemed with corruptible silver or gold from the vain life handed down to you from your fathers, but with the precious Blood of Christ, as immaculate and pure. The Lamb, predestined before the foundation of the world, but who appeared in the last times for you, who through Him believed in God, who raised Him from the dead and gave Him glory, so that you might have faith and trust in God.

By obedience to the truth through the Spirit, having purified your souls to unfeigned brotherly love, constantly love one another from a pure heart, as those born again not from corruptible seed, but from incorruptible, from the word of God, which lives and abides forever. For all flesh is like grass, and all the glory of man is like the flower of the grass: the grass withered, and its flower fell away; but the word of the Lord endures forever; and this is the word that was preached to you.

First Epistle of Peter

Introduction

“The First Epistle of the Holy Apostle Peter is the most concise statement of the Christian faith and the way of life to which it calls. This is an example of a “pastoral message.” With these words Speke begins his wonderful commentary on the First Epistle of Peter Sesla[1].

“Pastoral” is how one can characterize this letter of Peter. The Apostle seeks to strengthen and console the Christian churches in Asia Minor, anticipating the beginning of a turbulent era of persecution. These storms are still raging today: in India, where a crowd of Hindus destroys a Christian church built with great difficulty in the poorest neighborhoods of Bombay; in most communist countries, where a person who professes Christ is deprived of the opportunity to receive an education or get a job and is most often sent to prison. Many English-speaking countries find it difficult to imagine anything like this. Perhaps we simply do not notice the signs of the times. In reality, not a single Christian escapes suffering, and every believer will suffer at least to a small extent for Christ. Peter speaks to all of us when he speaks of present suffering and future glory.

Peter's pastoral letter encourages us by instructing us. The needs hidden within every person shape his deepest beliefs. What do we hope for? Peter speaks of Jesus Christ, our sure hope now and always. Throughout the letter the apostle encourages us to remember what God has already done and to hope for what He will do for us through Jesus Christ. Peter speaks not so much about the actions and words of Jesus, who was with him in the boat, but about the meaning of His life, death, resurrection and ascension. Peter's testimony of the life of Jesus is reflected in the Gospel of Mark[2]. In his message, he shows how important the life story of the One who calls us to take up our cross and follow Him is for us.

1. For whom was the message written?

Pontus, Galatia, Cappadocia, Asia and Bithynia are the provinces or regions where the Christians to whom the letter is addressed lived. If these names are used to designate Roman provinces, then in general the indicated territory covers all of Asia Minor north of the Taurus mountain range, which runs along the southern coast. It would have included most of modern Turkey. It is possible, however, that the apostle is speaking of specific areas rather than official provinces[3]. If this is so, then the indicated territory narrows, since the regions of Galatia and Asia were significantly smaller than the provinces that bore the same names. The possible significance of this narrowing is that some areas where Paul carried out active missionary activity remain outside it (for example: Antioch of Pisidia, Iconium, Lystra, Derbe). Paul was restrained by the Holy Spirit from visiting Bithynia - perhaps this area was intended for someone else. The early Church historian Eusebius suggests that Peter himself could have been directly involved in the evangelization of those places that he names (Acts 16:7)[4]. Obviously, Peter had reason to appeal to the Christians of these, and not any other provinces or regions (he does not mention Lycia, Pamphylia or Cilicia - the provinces lying south of the Taurus Mountains). Therefore, the assumption that he is referring to those areas in Asia Minor in which his own ministry played a large role, and not the missionary activity of Paul, seems quite convincing.

Pontus and Bithynia, located on the Black Sea coast, are named separately, despite the fact that they were united into one Roman province. It has been suggested that Peter begins in Pontus and ends in Bithynia, since this represents the route that Silas or whoever is entrusted with carrying the letter would have to take: the messenger could begin his mission at Amisus, the furthest eastern part of Pontus on the Black Sea, and end it at Chalcedon in Bithynia. From there he would cross to Byzantium, where he could board a ship bound for Rome[5].

The geographic areas whose inhabitants Peter addressed were a “fantastic conglomeration of territories”: coastal areas, mountain ranges, plateaus, lakes and river systems. The population was even more varied. It consisted of people with “different origins, ethnic roots, languages, traditions, beliefs and political developments”[6]. Galatia got its name from the name of the tribe that lived in this area; until the 4th century the Gaulish language was still spoken there[7]. Luke mentions the language of Lycaonia, which was spoken by the inhabitants of Lystra (Acts 14:11). There were quite a lot of Jews in Asia Minor[8]. Jews from Cappadocia, Pontus, and Asia were also in Jerusalem during the Feast of Pentecost and heard Peter preach (Acts 2:9). Those of them who converted to Christianity, returning to their provinces, could well begin to spread the Gospel there.

If the spread of the Christian faith in these regions followed the pattern of Paul's missionary policies, we can assume that the first churches were founded in urban centers and that Jewish believers (along with Gentile Judaism ["God-fearing"] followers) formed the original core of numerous house churches and communities. A significant part of the population, however, were peasants; the center of Asia Minor was dotted with many settlements of various tribes, where Roman culture practically did not reach[9]. The Christian gospel first found an active response precisely among these Asia Minor tribes. The dramatic events that happened to Paul and Barnabas at Lystra reflect the unique reception of the Gospel in areas that were very little affected by the spirit of Hellenism (Acts 14:8-18).

Although we do not know exactly what “masses of people” or strata of society figured among the Christians of Asia Minor, we are struck by the sense of unity that the Gospel brought with it. As different as their surroundings, these people became the new people of God, a brotherhood, a chosen people scattered throughout the world (1 Pet. 1:1; 2:9,10,17; 5:9).

Peter's penetrating words about the Church allow us to conclude that the apostle is addressing the entire Church, and not just any particular group of the Christian community. He writes not only to those who were “strangers” in these lands in the literal sense[10], not only to Jewish believers. This last consideration has long remained a subject of debate. If Peter was writing to the converted Jews, then it is obvious that these were Jews who had long ago departed from their commandments, since he speaks of “the vain life handed down to you from your fathers” (1:18), and the depravity of their way of life, which consisted of that they “acted according to the will of the pagans, indulging in uncleanness, lust (sodomy, bestiality, thoughts), drunkenness, excess in food and drink, and absurd idolatry” (4:3). If these words describe the Jews, then what was their fall! But even if they led the lifestyle of perfect pagans, it is unlikely that Peter would say that such a lifestyle was handed down to them from their fathers[11]. All the more incomprehensible would be the surprise of the pagan neighbors at the fact that the Jews who had apostatized from their faith returned to the moral precepts of Judaism[12]. This is why it may be taken for granted that Peter was writing to churches which he believed to be largely Gentile. The fact that the apostle often turns to Scripture shows in him a man who received the usual education for a Jew, but this in no way testifies to the same background among his listeners. Paul's letters to the predominantly Gentile churches are also replete with quotations from the Old Testament.

2. Who wrote this message?

The greeting at the beginning of the letter affirms the authorship of the Apostle Peter - a point that cannot be ignored. It is difficult to agree with the assumption that the Church perceived this as a “harmless literary device”3. A large number of other books purporting to be written by Peter were rejected as having nothing to do with the apostle. Since the apostles were recognized as having received from Christ the high authority to found churches, an unworthy claim to this title could not be accepted lightly. One has only to remember how Paul defended his apostolic position, and we will see the special significance that this position had in the eyes of the Church.

Quite early and reliable evidence of this message is contained in various works[13]. The earliest mention of him is found in 2 Pet. 3:1. Clement of Rome (late 1st century) quotes the First Epistle of Peter, although he does not indicate where the quotation comes from. Quotations continue to appear in other early Christian authors. Irenaeus (2nd century) clearly refers the words he quotes to this epistle.

Those who hold that Peter was not the author of this letter offer four main reasons for their view.[14] First, it is pointed out that the Greek language of the letter is too flawless for the former Galilean fisherman (Papias's phrase that John Mark was Peter's “translator” is cited by some scholars as evidence that Peter needed a translator because he did not speak Greek perfectly) [15]. Secondly, it is emphatically stated that the persecution spoken of in the epistle began only after the death of Peter. Thirdly, the epistle contains too many characteristic features of Paul's letters, and therefore Peter is denied authorship. Fourth, many of those who acknowledge the significant difference from Paul's writings insist that 1 Peter contains traditional elements of early Church teaching and contains nothing to prove that it was written by one of Jesus' early disciples.

The last objection can be refuted by considering the purpose of the message. Peter had already testified to the words and deeds of Jesus. John-Mark’s work in “translating” the apostle’s sermons also includes his recording of the testimony of Peter in the Gospel of Mark. The message assumes that the hearers know the story of Christ's life, and Peter focuses his efforts on giving an apostolic interpretation of the gospel. We find such apostolic instruction in the letters of Paul. The indication that 1 Peter shares too many similarities with Paul's epistles can be seen in the light of the consideration that Paul, like Peter, followed the apostle's "pattern of sound doctrine" in his instruction (2 Tim. 1:13). ; compare: 1 Pet. 2:2 and 1 Cor. 15:1-II)[16]. On the other hand, Peter's teaching also has its own characteristics. For example, Paul never uses the image of “servant of the Lord” to refer to the ministry of Christ, as Peter does.[17]

Indeed, the traditional date for Peter's death during the reign of Emperor Nero predates the major periods of Roman persecution. However, there is nothing in the message that would indicate the beginning of official or major persecution. Rather, it reflected a time of isolated oppression and local persecution, a time when Christians needed to be strengthened and prepared for much greater suffering for Christ in the future[18].

The question of Peter's knowledge of Greek became a key argument against his authorship. Some commentators who hold that the epistle was written by Peter believe that someone assisted him in his work, and see the mention of the name Silvanus (5:12) as an indication of this assistant. This argument has also been questioned. First, the Greek language of the epistle is not as excellent as is sometimes imagined.[19] Moreover, the assertion that Peter must have had only minimal or partial knowledge of Greek does not take into account the bilingual nature of the culture of Bethsaida of Galilee. One witty Greek scholar said that Galilee could be compared to a bilingual place like Wales, and that Peter's Greek was then as good as the English of any Welshman.[20] Sesla Speke also recommends remembering that during Pentecost Peter received the gift of speaking in tongues[21].

We find the most convincing confirmation of the authenticity of the message in itself[22]. The teaching it contains is related to the speeches of Peter recorded in the Book of Acts. The spic points to the passage 1 Pet. 1:10–12 as a completely unique place in the New Testament epistles: it speaks of the researches and assumptions of the Old Testament prophets who foresaw the day of Christ. Such words, Speke continues, could only have come from the pen of the apostle, who “turned to these testimonies and founded the first Christian apologetics (Acts 2:25-31; 3:18-25; 10:43)”[23]. Moreover, the passages in the epistle that speak of Christ's suffering reflect Peter's understanding of Christ's calling as the Servant of the Lord, an understanding that is rooted in the teaching and example of Christ Himself. As Selwyn writes, “the impressions of the eyewitness run through the entire message and constitute its originality.”[24] Peter admires the love of those who have never seen Christ (1:8); his call to living hope in the Lord is based both on the despair he experienced associated with the crucifixion, and on the joy of communion with the risen Christ. The emphasis on humility rings especially true in the mouth of Peter, who lived through the period of proud confidence that preceded his fall. The Lord called Peter to shepherd His sheep, and Peter passes this commandment on to other shepherds.

The role of Strength (according to other versions - Silvanus) is mentioned in the commentary to 5:12. Silas was Paul's assistant in his missionary work in Asia Minor and Greece, and his name appears alongside Paul's in the address in the letters to the Thessalonians. He was also the representative of the apostles and elders in Jerusalem, and was called a prophet (Acts 15:22). If this person was Peter's editor or co-author, then one cannot fail to recognize his spiritual giftedness. Paul's words about the ministry of the Power point to the latter as the one who should deliver the letter and also act as the representative of the author of this letter. This conclusion can be drawn by taking into account the authority that Silas receives in connection with the letter from Jerusalem, as described in the 15th chapter of Acts. If Silas really acted in such a role when delivering the letter, then his duties included much more than just bringing the message. He was one of the leaders among the brothers at the Council of Jerusalem. At the same time, a letter was drawn up, which he took to Antioch. It is therefore possible that Peter could have conferred with him in preparing the letter, or perhaps Silas took part in its composition under the direction of Peter.

3. In what form is the message written?

The Epistle of Peter, despite its brevity, is very diverse in both form and content. It contains a large number of references and allusions from the Old Testament[25]. For example, Psalm 33 is quoted twice (2:3; 3:10–12), and its theme—hope for those in forced exile—runs throughout the letter.[26] And although we do not find open quotation of the words of Jesus, in the First Epistle of Peter, as in the Epistle of James, the statements of the Teacher are constantly heard[27].

There are suggestions that the First Epistle of Peter is not an epistle at all, but a sermon or catechetical instruction that accompanied the sacrament of baptism[28]. It was even interpreted as a liturgy during the rite of baptism[29]. (The words of the ritual are said to begin at 2:21.) However, Wayne Grudem points out that the message of baptism is not explicitly stated until 3:21, and adds that “the very mention of the beginning Christian way of life does not yet contain an indication of baptism”[30]. Another form, elements of which are found in the epistle, is that of early Christian hymns or confessions of faith.[31] This possibility cannot be entirely ruled out, but the rhythmic arrangement cited as a characteristic feature of a hymn or creed may simply be an oratorical device used in preaching or teaching.

The most accurate definition of the form of the First Epistle of Peter remains the short conclusion at the end of the letter itself: “I have written these things briefly to you ... to assure you, comforting and testifying that this is the true grace of God, in which you stand” (or “... in which also stand.” , 5:126). The letter is filled with consolation and testimony similar to the apostolic teaching. It can be assumed that this is not the first time Peter teaches these issues. The letter is written in free language; Peter does not piece together information received from others. He speaks with deep understanding and draws on his experience as an apostle of Jesus Christ.

4. When and where was it written?

The “Babylon” from which Peter sends his greetings (5:13) hardly refers to a city in Mesopotamia that was destroyed and abandoned by people. In the Book of Revelation, Rome is called “Babylon” (16:19; 17:5; 18:2), and it is not surprising that Peter also uses this name in a symbolic sense. He thinks of the Christian Church as God's people in exile and dispersion (1:1,17; 2:9-11). For the Old Testament prophets, Babylon was the capital of the world empire and the city of Israel's exile, where the Israelites were strangers and foreigners. Peter's use of the name "Babylon" reminds his listeners that he also shares their fate as exiles.

In addition, the early Church Fathers were confident that Peter and Paul were martyred in Rome. The early Church historian Eusebius quotes Papias and Origen to support this idea[32] (Papias, bishop of the city of Hierapolis, died in 130).

The John Mark referred to by Peter (5:13) is also mentioned by Paul when he writes from Rome (2 Tim. 4:11; Phil. 23).

Since Peter mentions Mark but says nothing about Paul, it is reasonable to assume that Paul was not in Rome at the time of writing. It is interesting that Paul does not name Peter in his letters, even when he speaks of faithful co-workers “of the circumcision” (Phil. 2:20,21; Col. 4:10,11). According to tradition, Peter came to Rome only at the end of his life[33]. Thus, apparently, Peter writes from Rome after Paul left it, freed from his first imprisonment in 62[34].

It seems unlikely that Nero's brutal persecution had already fallen upon Roman Christians. It can be assumed that Peter would somehow indicate this circumstance, calling for submission towards the king (2:13–17). The most likely date for writing the letter is the year 63, when Paul had already left Rome, but Nero’s persecution had not yet begun.

5. What is this message about?

In the face of increasing attacks on the gospel, Peter testifies to the grace of God, to the abundant reality of what God has accomplished through Jesus Christ. The apostle knows that Jesus rose from the dead; he saw Him ascend into heaven. He also knows why the Savior died and what the significance of His death was: “He Himself bore our sins in His Body on the tree, so that we, having been delivered from sins, might live for righteousness; by His stripes you were healed” (2:24). What Christ accomplished gives grounds for hope to the Christian “brotherhood.” Believers are called not only to endure suffering for Christ, but they are given the opportunity to know true joy, because through their suffering they become familiar with Jesus, who suffered for them. Their very suffering becomes a symbol of hope: Christ accepted suffering and entered into His glory, and the same awaits them. The Spirit of God, the Spirit of glory, rests upon them (4:14).

Whether their neighbors respect them or mock them, believers bear witness to the grace of God through the example of their Christian lives. They should calmly and humbly lead a righteous life, not demanding any special rights for themselves, but respecting the rights of others. However, this humility in life does not mean slavish submission and self-abasement, because Christians know their role as a royal people, which belongs to God Himself, the chosen heirs of the new creation. They do not need to assert their rights or demand any special treatment - they rely on the justice of God. Christians are only “strangers” in Babylon, but they are part of the family of God Himself.

The gift of God's love - the blood of Jesus - delivered Christians from the vicious and vain lifestyle that they led when they were pagans - now grace unites them in sincere love for each other. They serve and help each other using the rich spiritual gifts that God has given them. Jesus Christ, the great Shepherd of God's flock, watches over His people. He calls upon the shepherds He appointed to serve God, caring for the flock entrusted to them. The victory of Jesus Christ over the forces of darkness frees those who believe in Him from the power of Satan: they can resist the roaring lion, in the fire of persecution their faith will not waver, but will be purified, like gold in the flame of a furnace. They must rely on God for everything, knowing that He cares for them.

The grace that already fills Christians with joy will be poured out upon them in full with the coming of Jesus Christ. The Lord whom they love will appear to them, and they will worship Him. Knowing that they have been called out of darkness and death, God's new people sing and praise God. The praises of believers rise from their congregations, from their homes, even from prison cells, where the fear of God has freed them from the fear of men. Their gospel is a gospel of praise. Having tasted the eternal Word of God, they have already partaken of the perfection of their Savior. The true grace of God has called them to His glory, and now everything, even suffering, will serve the purposes of Him who bought them at such a dear price.

For some, the triumphant and encouraging tone of the message may seem too emotional. But Peter's faith speaks for him. And he knows that his testimony is true, that true life is in Jesus Christ. He knows that God is good and His goodness is eternal. “This is the true grace of God in which you stand” (5:12).

Armando Valladares concludes his memoirs of twenty-two years spent in Castro's prison in Cuba with these lines:

“And in the midst of this apocalyptic spectacle, in which the most terrible and terrifying moments of my life merged, in the midst of gray, ashy dirt and an orgy of beatings and blood of prisoners beaten into the ground, a man appeared like a skeleton, with gray hair, glowing blue eyes and a heart Overflowing with love, he stretched out his hands to the invisible sky and begged to spare his tormentors. “Father!” forgive them, for they do not know what they are doing.” And a machine gun burst cut his chest.”[35]