Peter
The opening of 1 Peter 1:1 begins with the name "Peter," identifying the author of the epistle. The name "Peter" is derived from the Greek "Petros," meaning "rock" or "stone." This name was given to Simon by Jesus, as recorded in Matthew 16:18, symbolizing the foundational role Peter would play in the early church. Historically, Peter was one of the twelve apostles, a fisherman by trade, and a prominent leader in the early Christian community. His transformation from a simple fisherman to a pillar of the church exemplifies the transformative power of Christ's calling.

an apostle of Jesus Christ
The phrase "an apostle of Jesus Christ" establishes Peter's authority and mission. The term "apostle" comes from the Greek "apostolos," meaning "one who is sent out." Apostles were chosen by Jesus to be His messengers and to spread the Gospel. This designation underscores Peter's direct commission from Christ, affirming his teachings as divinely inspired. The historical context of apostleship in the early church was crucial, as apostles were eyewitnesses to Jesus' life, death, and resurrection, providing a foundation for the church's teachings and practices.

To the elect
The word "elect" is translated from the Greek "eklektos," meaning "chosen" or "selected." This term reflects the doctrine of divine election, where believers are chosen by God for salvation. This concept is rooted in the Old Testament, where Israel is described as God's chosen people. In the New Testament, this idea is expanded to include all who are in Christ, emphasizing God's sovereign grace in salvation. The notion of being "elect" provides comfort and assurance to believers, affirming their identity and purpose in God's redemptive plan.

exiles
The term "exiles" is derived from the Greek "parepidēmos," meaning "sojourners" or "temporary residents." This word captures the transient nature of the Christian life on earth, as believers are citizens of heaven living temporarily in a foreign land. Historically, this reflects the situation of early Christians who often faced persecution and displacement. Theologically, it reminds believers of their ultimate home with God, encouraging them to live with an eternal perspective and to endure trials with hope.

scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia
This phrase describes the geographical dispersion of the recipients of Peter's letter. These regions were part of Asia Minor, modern-day Turkey, and were areas where early Christian communities were established. The scattering, or "diaspora," of believers was often due to persecution, as seen in Acts 8:1. This dispersion fulfilled Jesus' command to spread the Gospel to all nations. The mention of these specific regions highlights the widespread reach of the early church and the universal nature of the Christian message.

(1) Peter, an apostle.--The authoritative tone of this Epistle is shown at the outset. The writer assumes his full titles; not (as in the Second Epistle) his merely human name of Simeon, nor his humble capacity of "servant," but the Rock-name which Christ had given him, and the official dignity of an "Apostle of Jesus Christ"--i.e., one charged with full legatine authority from Christ (John 17:18; John 20:21)--a vicar of Christ to the Church, and not only a representative of the Church to Godwards. Observe also that while St. Paul constantly adds "by the will of God," or some similar phrase, by way of justifying his assumption of the title, St. Peter has no need to do more than mention it; his claim was never questioned. Again, though St. Silas and St. Mark are with him, they are not associated in the initial greeting, as they would probably have been by St. Paul (e.g., 1Thessalonians 1:1 and 2Thessalonians 1:1). "Apostle" though Silas was (see 1Thessalonians 2:6), and "faithful brother" to the recipients of the Letter (1Peter 5:12), his support would have added but little weight to the utterances of the Rock-Apostle. And yet, with all this quiet assumption of dignity, St. Peter knows no higher title to bestow on himself than that which he held in common with the other eleven--"an Apostle;" not "the Apostle," nor "bishop of bishops," nor (which means the same thing) "servant of servants." . . . Verse 1. - Peter. It is the Greek form of the name, which the Lord Jesus himself had given to the great apostle; first, by anticipation, in the spirit of prophecy (John 1:42); and again when the prophecy was already in a measure fulfilled, and Simon was proving himself to be indeed a stone, built upon the Rock of Ages, which is Christ (Matthew 16:18). It was his Christian name; he must have prized that name as the gift of Christ, reminding him always, of his confession and of the Savior's promise, urging him to maintain throughout life that rock-like steadfastness which was indeed characteristic of him, but in which he had more than once very sadly failed. The use of the Greek form seems to indicate that the Epistle was originally written in Greek, and gives some slight support to the view that it was addressed to Gentile converts as well as to Hebrew Christians. An apostle of Jesus Christ. He does not add any assertion of the truth of his apostleship, as St. Paul often does; his apostolic dignity had not been questioned; the false brethren, who so often disputed the authority of St. Paul, had never assailed St. Peter. He does not join other names with his own in the address, though he mentions at the close of his Epistle Marcus - probably the John Mark who accompanied St. Paul in his first missionary journey - and Silvanus - probably the Silas of the Acts of the Apostles, and the Silvanus whom St. Paul associates with himself in addressing the Church of the Thessalonians. He describes himself as "an apostle of Jesus Christ." All Christians who knew the gospel history knew that St. Peter was one of the first-called apostles, one of the three who were nearest to the Lord, one who had received the apostolic commission in a marked and special manner direct from Christ. But he calls himself simply an apostle, not the prince of the apostles; he claims no superiority over the rest of the apostolic college. The impulsive forwardness which had once been the prominent defect in his noble character had passed away; he had learned that difficult lesson which the Lord had impressed upon the apostles when he set the little child among them as their example; he was now, in his own words, "clothed with humility." To the strangers scattered; literally, to the elect sojourners of the dispersion of Pontus, etc. "The dispersion" (διασπορά) was the recognized term (comp. James 1:1; John 7:35; 2 Macc. 1:27) for the Jews who were scattered over Gentile countries. The gospel of the circumcision was committed unto Peter (Galatians 2:7); Paul and Barnabas were to go unto the heathen; James, Cephas, and John unto the circumcision (Galatians 2:9). But St. Peter had been taught to call no man common or unclean; he did not forget that God had made choice that the Gentiles by his mouth should hear the word of the gospel, and believe (Acts 15:7); he can scarcely have intended to maintain in this Epistle that exclusiveness into which he once relapsed, and for which he was rebuked by St. Paul (Galatians 2:11-14). He certainly uses the word here rendered "strangers" (παρεπιδήμοις) metaphorically in 1 Peter 2:11 (comp. Hebrews 11:13);'and we cannot but think that, by "the sojourners of the dispersion," he means, not merely the Jewish Christians of Asia Minor, but all Christian people dispersed among the heathen. We shall see, as we proceed in the study of the Epistle, that the writer contemplates Gentile as well as Jewish readers. Those readers were sojourners for a brief time on earth (perhaps the preposition παρά marks the passing character of their sojourn). "Here have we no continuing city, but we seek one to come;" they were dispersed here and there among the unbelievers, but they were one body in Christ. Compare Bengel's brief comment, "Advents in terra, in coelo, electis." Throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. Bengel says," He mentions the five provinces in the order in which the names naturally occurred to one writing from the East." This is not precisely accurate, for Cappadocia lies to the south-east of Galatia, and Bithynia to the north-east of Proconsular Asia; but yet the general arrangement of the names seems to furnish a slight argument 'in favor of the view that the Babylon from which St. Peter wrote was the famous city on the Euphrates. The Churches of Galatia and Asia (by "Asia" St. Peter means Proconsular Asia, that is Mysia, Lycia, and Carla; Phrygia also was commonly reckoned as belonging to it, but not always, see Acts 2:9, 10) were founded by St. Paul and his companions; those of Pontus possibly by Aquila, who, like the other Aquila who translated the Old Testament into Greek, was a Jew of Pontus (Acts 18:2). Of Cappadocia all that we know from the New Testament is that dwellers in Cappadocia, as well as in Pontus and Asia, were in Jerusalem at the Pentecostal outpouring of the Holy Spirit, and heard the great sermon of St. Peter, by which three thousand souls were added to the Church. The Cappadocian Churches may have owed their origin to some of these men, or to some of St. Paul's converts from Galatia or Lycaonia. St. Paul himself had once "assayed to go into Bithy-nia, but the Spirit suffered them not" (Acts 16:7); that province may have received the word of God from Troas; the famous letter of Pliny, written about the year 110, shows how widely the faith of Christ had spread throughout the district. We notice that the missions of the Church in Asia Minor had now covered a field considerably larger than that reached at the date of the Acts of the Apostles. We notice also that many of the Churches addressed by St. Peter were founded by St. Paul or his converts. There was no rivalry between the two great apostles. There had been jealousies among the twelve (Matthew 18:1; Matthew 20:24, etc.); there had been differences between St. Peter and St. Paul (Galatians 2:11); but they were children no longer - they were full-grown Christians now.

Parallel Commentaries ...


Peter,
Πέτρος (Petros)
Noun - Nominative Masculine Singular
Strong's 4074: Peter, a Greek name meaning rock. Apparently a primary word; a rock; as a name, Petrus, an apostle.

an apostle
ἀπόστολος (apostolos)
Noun - Nominative Masculine Singular
Strong's 652: From apostello; a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ.

of Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ,
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

To [the] elect,
Ἐκλεκτοῖς (Eklektois)
Adjective - Dative Masculine Plural
Strong's 1588: From eklegomai; select; by implication, favorite.

exiles
παρεπιδήμοις (parepidēmois)
Adjective - Dative Masculine Plural
Strong's 3927: From para and the base of epidemeo; an alien alongside, i.e. A resident foreigner.

of [the] Dispersion
Διασπορᾶς (Diasporas)
Noun - Genitive Feminine Singular
Strong's 1290: From diaspeiro; dispersion, i.e. the Israelite resident in Gentile countries.

[throughout] Pontus,
Πόντου (Pontou)
Noun - Genitive Masculine Singular
Strong's 4195: A sea; Pontus, a region of Asia Minor.

Galatia,
Γαλατίας (Galatias)
Noun - Genitive Feminine Singular
Strong's 1053: Of foreign origin; Galatia, a region of Asia.

Cappadocia,
Καππαδοκίας (Kappadokias)
Noun - Genitive Feminine Singular
Strong's 2587: Of foreign origin; Cappadocia, a region of Asia Minor.

Asia,
Ἀσίας (Asias)
Noun - Genitive Feminine Singular
Strong's 773: Asia, i.e. Asia Minor, or only its western shore.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Bithynia,
Βιθυνίας (Bithynias)
Noun - Genitive Feminine Singular
Strong's 978: Bithynia, a region of Asia.


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NT Letters: 1 Peter 1:1 Peter an apostle of Jesus Christ (1 Pet. 1P iP i Pet)