Verse by Verse

¹³ Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ;

¹⁴ as obedient children, not conforming yourselves to the former lusts, as in your ignorance;

¹⁵ but as He who called you is holy, you also be holy in all your conduct,

¹⁶ because it is written, “Be holy, for I am holy.”

The “therefore” is equivalent to, “in view of the fact that even though you are undergoing many kinds of trials (v.6), yet because your heavenly inheritance awaits you (vs. 3-6), gird up the loins of your mind.” Peter here uses an oriental expression referring to the act of gathering up around the waist, the long, loose eastern robes which would impede one’s progress in running or other exertion. … The Israelites had orders to eat the Passover with their loins girded, their shoes on their feet, their staff in their hands, ready to move on a moment’s notice (Exodus 12:11).

It is not physical exertion that Peter has in mind here, but mental. If the purpose of girding up the clothing was to put out of the way that which would impede the physical progress of an individual, the girding up of the loins of the ind would be the putting out of the mind all that would impede the free action of the mind in connection with the onward progress of the [believer’s] experience, things such as worry, fear, jealousy, hate, unforgiveness, impurity. … The word “to gird up” is in the aorist tense which refers to a past once-for-all act. — Wuest, page 34.

sober (v.13) = be calm and collected in spirit, be temperate, dispassionate, circumspect. Be self-controlled and able to see things without distortion caused by distractions like worry.

hope (v.13) = an assured expectation.

that is to be brought (v.13) — The Greek here indicates that the grace is already on the way. We can presently have complete assurance that our ultimate glorification is assured and already coming to us.

In essence, Peter says, just as God delivered our forefathers from the hand of the Egyptian taskmaster, He will also deliver us at the revelation of Jesus Christ. … The “revelation of Jesus Christ” has absolutely nothing to do with the Rapture. The Rapture is not the hope of these kingdom believers, nor does Peter hold it out to them. The hope of the kingdom saints is to see with their own eyes the Messiah standing on the Mount of Olives at His Second Coming. This is the revelation of Jesus Christ (Zechariah 14:4 cf. Revelation 1:1; 19:11-16).

If Paul is the apostle of grace, surely Peter is the apostle of hope, and understandably so (1 Peter 1:3, 13, 21). Peter lived to see the diminishing of Israel. The chosen nation was once the light of the world, but due to her disobedience her light had grown dim. With the blessing of God nearly removed from the nation, all that remained was hope for those of the remnant. The consolation of believing Israel was the hope of the resurrection. Although Peter’s hearers were going to pass through the furnace of affliction, they were to never allow anything or anyone to shake their confidence in the fact that the promises of the kingdom would be fulfilled in the resurrection at the revelation of Jesus Christ (1 Peter 1:3-4, 13). — Sadler, pages 59-60.

as obedient children (v.14) — A Hebrew saying that suggests that Obedience is their mother, and they should have inherited its character.

The word “fashion” [conforming (v.14)] in the Greek text refers to the act of assuming an outward appearance patterned after some certain thing, an appearance or expression which does not come from and is not representative of one’s inmost and true nature. It refers here to the act of a child of God assuming as an outward expression the habits, mannerisms, dress, speech expressions, and behavior of the world out from which God saved him, thus not giving a true expression of what he is, a cleansed, regenerated child of God. … It is the believer masquerading in the costume of the world. — Wuest, page 37.

lusts (v.14) = passionate desires. Peter listed the former lusts in 1 Peter 4:3.

as (v.15) = from a Greek word that has the meaning of “down,” or “domination.”

holy (v.15) = set apart

be (v.15) = not “being,” but “becoming.” The Greek tense indicates entrance into a new state.

The words “it is written” [v.16] are the translation of a verb in the perfect tense in Greek, which tense speaks of a past completed action having present results. One could translate more fully, “It has been written and as a present result is on the record.” Peter was quoting from Leviticus 11:44 which was written by … Moses. — Wuest, page 38.

I (v.16) = I, in contradistinction to anyone else …

Now that these saints had been brought into a new relationship, as the children of God they were to abstain from those former things that dishonored God. They were to be holy as He is holy who called them into His service. Notice, they were not to “become holy” but “be ye holy.” in short, settle in your minds once and for all that you are going to live for the Lord. — Sadler, page 61.

¹⁰ Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you,

¹¹ searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow.

¹² To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.

What they [the Old Testament prophets] looked for was as to what time or if they could not find that, what kind of time would usher in this particular unique salvation. The answer to their question would throw light upon the character of that salvation. There are two words referring to time, chronos which speaks of time contemplated simply as such, the succession of moments, and kairos which speaks of a limited period of time, with the added notion of suitableness. Both words appear in the answer of Jesus, ” It is not for you to know the times or the seasons” (Acts 1:6-7), the times (chronos), the seasons (kairos). … The seasons (kairos) represent the critical epoch-making periods when all that has been maturing through long ages comes to a head in grand decisive events which constitute the close of one period and the beginning of another. — Wuest, page 30.

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That the Messiah should suffer puzzled the Prophets. They spoke by inspiration but could not understand the utterances of the Spirit though them. They were, however, told by the Spirit that their prophecies belonged to the future. The Holy Spirit, through the prophets of the New Testament, completed and explained these great prophesies. — Williams, page 998.

desire (v.12) = a strong, passionate desire

to look into (v.12) = to look with head bent forward, to stoop and look into. It’s the word used for when Peter, John, and Mary looked into the empty tomb (Luke 24:12; John 20:5, 11).

Most commentators do a great injustice to the Word of God when they contend that Peter was writing to the Church, the Body of Christ. This system of interpretation is a product of Acts 2 dispensationalism, which routinely confuses the ministries of Peter and Paul. Sadly these teachers are like sheep following one another down the wrong path. If we consistently rightly divide the Word of truth, there is little question that Peter was ministering to the remnant in Israel who were scattered abroad after the stoning of Stephen. Consequently, Peter’s epistles closely follow the earthly ministry of Christ which is deeply rooted in the Prophetic Program.

The salvation spoken of here by the Apostle Peter has nothing to do with the Mystery. Today we proclaim the gospel of reconciliation wherein God was in Christ reconciling the world unto Himself, not imputing their sins unto them. …

Notice that Peter says to his hearers “Of which salvation the prophets have inquired and searched diligently.” Who exactly were these prophets? There is a general consensus that these are the Old Testament prophets who announced the salvation of God according to prophecy. While the prophets of old understood the Messiah would come one day to bring salvation to Israel, that was the limit of their understanding. They “inquired and searched” their own writings as to what the prophecies meant. In particular, who was being spoken of, the manner in which they would be redeemed, and when they could expect the Messiah’s arrival. Therefore, we must take great care not to anticipate revelation; that is, not to assume that what Peter received by further revelation was understood by the prophets. Clearly the Old Testament saints were never required to place their faith in the coming death of Christ, simply because this truth was purposely withheld from them. …

Perhaps the best evidence of this is found in the actions of the chosen nation, when Christ “came unto His own, but His own received Him not.” Israel was not looking for a lowly Savior who would go about Palestine doing good, healing the sick, raising the dead, and dying for the sins of the nation. She was anticipating the glory—for the Messiah to split the eastern sky, conquer her enemies, and set up the kingdom. But the prophetic order was clear, for the Spirit had “testified beforehand of the sufferings of Christ and glory that should follow” (1 Peter 1:11). According to the providence of God, this is why the kingdom was only preached “at hand” before the death of Christ. The first legitimate offer of it was not until shortly after the day of Pentecost (Acts 3:19-20). — Sadler, pages 55-57.

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Interestingly, there was one thing that was shown to the prophets. Peter says, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you.” In other words, the Spirit of Christ within them revealed to them that the unveiling of their prophecies would not take place in their day. Rather the fulfillment of their words was given to a future generation in Israel. To which Peter adds, “but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven” (1 Peter 1:12).

The pronoun “us” used in conjunction with the phrase, “the Holy Spirit sent down from heaven” marks the general time frame for us. It was Peter’s generation, specifically the little flock at Pentecost, who witnessed that the one spoken of by the prophets was Christ. — Sadler, page 57.

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While we know the angels had no prior knowledge of the Mystery, there also seems to be strong evidence that they did not fully comprehend the prophesied grace that was to come to the kingdom saints. Thus, they are inquisitive regarding every detail of what God has accomplished in the redemption of Israel. — Sadler, page 58.

⁸ whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory,

⁹ receiving the end of your faith—the salvation of your souls.

whom (v.8) — Jesus Christ (from v.7)

The [believers] to whom Peter was writing were not personal disciples of Jesus, but converts of the apostles. They had not seen the Lord Jesus on earth during His incarnate residence here, either while in His humiliation or at the time of His post-resurrection ministry. The Greek has it, “Of whom not having had a glimpse.” Yet they loved Him. They never saw the Lord Jesus with the physical sense of sight, but ah, what a vivid portrait of Him did the Holy Spirit paint for them on the canvas of their spiritual vision. … Paul says “Though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Corinthians 5:16). — Wuest, page 27.

love (v.8) = agape

Peter is careful here to use the pronoun “you” instead of “we.” As an apostle of the kingdom, he had seen the Lord and spent the better part of three years with the Master. But these dear saints of the dispersion never had that privilege, yet they loved Him and were rejoicing with unspeakable joy.

Unlike Thomas who refused to believe until he saw the resurrected Christ, these saints believed having never seen Him. Thus, there is an added blessing for all that have believed on Him but never laid eyes upon the glory of His presence. “Jesus saith unto him, Thomas, because thous has seen me, thou hast believed: blessed are they that have not seen, and yet have believed” (John 20:29). — Sadler, pages 53-54.

joy inexpressible and full of glory (v.8) — a surpassing, i.e., heavenly, joy

end (v.9) = promised consummation, outcome

souls (v.9) — The soul as the seat of feelings, desires, affections, etc., regarded as a moral being designed for everlasting life.

⁶ In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials,

⁷ that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ,

The word “wherin” [in this] is most naturally referred by the English reader to the word “salvation” in verse 5. It is true that we rejoice in our salvation. But here the Greek text helps us to the correct interpretation, for the word goes back to “time,” since the Greek word “salvation” is feminine in gender and the word “time” is neuter, the word “wherin” being neuter, referring back to its neuter antecedent. Herein lies the value of the Greek. The rules of Greek grammar are just as clear and definite as those of mathematics. … The saints are to rejoice in the last time … — Wuest, page 24.

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The words “if need be” are hypothetical, not affirmative. That is, they do not state that there is always a need for the dark days, for testing times and difficulties. — Wuest, pages 24-25.

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The word “temptations” [trials] … refers both to trials and testings, and also to solicitations to do evil, in short, to all that goes to furnish a test of character. The trials may come from God or under His permissive will from Satan, or may be the result of our own wrong doing. The solicitations to do evil come from the world, the evil nature, or Satan. These are described as manifold [various], namely, variegated. The word emphasizes the diversity rather than the number of the trials. — Wuest, page 25

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trial (v.7) = the act of putting someone or something to the test with a view of determining whether it is worthy of being approved or not, the test being made with the intention of approving if possible. The word was used of the act of examining candidates for the degree of Doctor of Medicine. It is the approval of … faith which is to resound to the praise of the Lord Jesus…. It is not the testing of our faith that is to the glory of God, but the fact that our faith has met the test and has been approved, that redounds to His glory. This is made very clear by the Greek grammar involved in the statement. — Wuest, pages 26-27.

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It is not the approved faith, but the approval itself that is in the apostle’s mind here. For instance, a gold-mining company wishes to buy a proposed site where gold is said to have been found. But it is not sure whether the metal is real gold or not and whether it is there in sufficient quantity so that a mine if sunk would be a profitable venture. It engages an assayer of metals to take samples of the gold ore to his laboratory and examine them. The assayer sends his report to the effect that the ore contains true gold, and that the gold in found in sufficient quantity sot hat the venture will pay. The report of the assayer approving the gold ore is of fare more value to the mining company than the gold he returns with his report, for upon the basis of the report, the company can go ahead with assurance an guy the land and begin mining operations. The fact that God finds our faith to be one which He can approve is of far more value to Him and to His glory, than the approved faith, for he has something to work with, a faith that He knows can stand the testings and the trials which may come. — Wuest, page 26.

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The picture here is of an ancient gold-smith who puts his crude gold ore in a crucible, subjects it to intense heat, and thus liquefies the mass. The impurities rise to the surface and are skimmed off. When the metal-worker is able to see the reflection of his face clearly mirrored in the surface of the liquid, he takes it off the fire, for he knows that the contents are pure gold. … In the crucible of suffering, in which process sin is gradually put out of our lives, our faith is purified from the slag of unbelief that somehow mingles with it so often and the result is the reflection of the face of Jesus Christ in the character of the [believer].— Wuest, page 27.

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Many of the Old Testament prophesies had both a short term and long term view. Sometimes both were fulfilled in the prophet’s lifetime, but more often than not, there were hundreds and sometimes thousands of years between the two. We believe the same can be said regarding Peter’s instructions here in 1 and 2 Peter. They were not only timely for those of the dispersion, his counsel will also be consoling to his countrymen who live through the coming day of the Lord.

Peter speaks of their period of suffering as being “for a season.” That is, a brief or short period, which we know was the case in the first century. But the same can be said of the coming Tribulation period that will span seven years. It, too, is a little season (see Revelation 6:11). This is the period known as Jacob’s trouble. Interestingly, Peter uses the exact same Greek word found in Revelation 3:10, “the hour of temptation,” when he speaks of the manifold temptations that they were called upon to endure. The hour of temptation refers to the coming Tribulation, specifically the latter half of it known as the Great Tribulation.

Peter’s illustration of the trial of their faith being more precious than gold wasn’t without rhyme or reason. It finds is source in a prophetic utterance made by the prophet. Zechariah says concerning Israel’s future time of trouble: “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people; and they shall say, The LORD is my God” (Zechariah 13:9). — Sadler, pages 52-53.

Wuest does a better job of digging into the meaning of the words and explaining how they fit the context. But Sadler understands the big picture much better—that Peter’s audience was Jewish and not the Body of Christ (although there is a great deal of application that fits both dispensations/audiences).

³ Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead,

⁴ to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you,

⁵ who are kept by the power of God through faith for salvation ready to be revealed in the last time.

Salvation is past (begotten us again), present (kept by the power of God), and future (revealed in the last time).

Blessed (v.3) = to praise, to celebrate with praises, “To bless someone in the sense of speaking well of him.”

Peter, a Jew with an Old Testament Jewish background, writing to … Jews of the same background, speaks of the God of Israel as the “God and Father of our Lord Jesus Christ,” thus recognizing the latter in His human relationship to God the Father, for our Lord in His incarnate humanity worshiped God and recognized Him as His Father. Yet he also takes into account His deity in the name “Jesus” which means “Jehovah-Savior,” and also in the name “Christ” which means “the Anointed One.” — Wuest, pages 20.

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“According to” (v.3) is from kata whose root meaning is “down.” From this we get the idea of domination, thus not “According to the measure of His abundant mercy,” but “impelled by His abundant mercy.” — Wuest, page 20.

begotten us again (v.3) — regeneration, a new life

This lively hope is made possible by the resurrection of the Lord Jesus in that it is through the believer’s identification with Him in the resurrection that he is given a new life in regeneration, and thus will also be able to enjoy the heavenly inheritance into which he has been born. — Wuest, page 21

from (v.3) — lit. “out from within,”as Jesus was raised out from among the dead in Hades.

The inheritance (v.4) is reserved in heaven but it is to be brought down from thence, and manifested and established upon earth. It has been promised to Israel. They are guarded for it (v.5) as surely as it is reserved for them. This is true of believers in general. — Williams, page 998.

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Peter emphasized again and again the importance of continuance. They were to have hope to the end, thus making their calling sure. Continuance in hope and obedience would guarantee their deliverance at the Lord’s return (1 Peter 1:5, 7, 9, 13-14; 2 Peter 1:10-11; 3:14). — Sadler, page 43.

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While the promise of the kingdom was paramount in the mind of most Jews, Peter seems to lay special emphasis on the great promises of the resurrection and eternal life, all of which were being reserved for them in heaven.

This is in keeping with a promise our Lord made to the twelve. As He prepared to return to heaven He said, “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there you may be also” (John 14:3). … This was in fulfillment of the parable of the nobleman who went into a far country (heaven) to receive a kingdom for himself (Christ), and then return (the Second Coming). In His absence they were to occupy [themselves] until His appearing, laying up their treasures in heaven, where neither moth nor rust could destroy them (Luke 19:12-13 cf. Matthew 6:20-21).

However, when God interrupted the Prophetic Program with the Mystery, their inheritance and the promises associated with it were reserved in heaven until Christ returns in glory at the close of the Great Tribulation. — Sadler, pages 43-44.

reserved (v.4) = to watch, to observe, to guard, protect, to reserve, set aside. The tense indicates a past completed action having present results.

kept (v.5) = to guard or protect. Tense indicates an action constantly going on.

salvation (v.5) — (here) glorification

The salvation of Israel is two-dimensional. The physical side of her deliverance always held a special place in the hearts of most Jews, especially those of the dispersion. … Peter was charged with the spiritual side of things, calling upon his hearers shortly after Pentecost to “repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 3:19).

Both of these elements of Israel’s salvation are future, which helps to explain the “time phrases” in Peter’s epistles, such as, “ready to be revealed in the last times,” “receiving the end of your faith, hope to the end,” etc. (1 Peter 1:6, 9, 13). The “last time” and “the end” Peter speaks of here are the last days of prophecy that have been temporarily interrupted by the present age of grace. Consequently, the Hebrew race, including every detail of their redemption, is being preserved by the power of God until Christ returns in glory to establish His millennial kingdom. — Sadler, pages 45-46.

1 Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

2 elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.

The inspired writer of this letter, whose original name was Simon, received the Aramaic name of Cephas as a descriptive title of what he would some day be like (John 1:42). The A.V. translates, “Thou shalt be called Cephas, which is by interpretation, a stone.” The word “stone” is from the Greek word petros which means “a detached but large fragment of rock,” and is used here metaphorically to describe Peter as a man like a rock by reason of his firmness and strength of soul. The name “Peter” is the English spelling of the Greek petros which is the word chosen by the Holy Spirit that would adequately translate the meaning of the Aramaic “Cephas.” In answering Peter’s great confession of His deity, the Lord Jesus says, “Thou are Peter (petros), and upon this rock (petra) I will build My church” (Matthew 16:18). … Petros and petra [are] synonyms, petros meaning “a detached but large fragment of rock,” petra “the massive living rock.” The foundation of the Church of Jesus Christ is that massive living rock, the Son of God seen in His deity, acknowledged as such by Peter. Peter is but a fragment of that massive rock in the sense in which he speak so believers as “lively stones,” deriving their eternal life from the great Living Stone Himself (2:4-5). — Wuest, page 13.

apostle (v.1) = lit. one sent on a mission from someone else with credentials.

While the opening words of 1 Peter clearly identify Peter as the one who penned this letter, it is not until the closing passages that we learn it was written from Babylon. “The church that is at Babylon, elected together with you, saluteth you” (1 Peter 5:13). Tradition dismisses a literal interpretation of this passage. It claims Peter lived in the West and was crucified upside-down at Rome. But … first century church history is an uncertain guide. Those who hold the traditional view must resort to an allegorical meaning. Thus, the allege Babylon is actually Rom.

Whether or not Peter was martyred at Rome after he ministered the gospel at Babylon is immaterial. The fact of the matter is, according to the Scriptures, he wrote this epistle (probably 60 AD) from Babylon, on the Euphrates where a large community of Jews resided at the time. …

Further evidence that Peter was ministering in the East is found in chapter one: “peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia.” Peter naturally addresses the regions in eastern Asia Minor: Pontus, Galatia, and Cappadocia first because they were the closest to him geographically. As he worked his way westward he concluded with Asia and Bithynia, the farthest away from the point of origin. … It should also be remembered that while Paul’s gospel had its greatest realm of influence in the West, the kingdom gospel was the most influential in the East at that time. So it was quite natural for Peter to be ministering in Babylon since he was a minister of the circumcision (Galatians 2:7-8). — Sadler, pages26-27.

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Dispersion (scattered) (v.1) — This word is found in the LXX where Moses says of Israel, “Thous shalt be removed into all the kingdoms of the earth” (Deuteronomy 28:25), and is probably the earliest example of its use as a technical designation of the Jews who for whatever reason lived outside of Palestine. The word is used in John 7:35 and James 1:1, in both places referring to those Jews who were living outside of Palestine. — Wuest, page 14.

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Clearly Peter was writing to his own countrymen who were strangers scattered, that is, “sojourners of the dispersion” … The phrase “of the dispersion” is distinctly Jewish (John 7:35). It refers to the Jews who were living in other nations outside the Promised Land. … Perhaps the most notable dispersion came when the followers of Messiah were driven from their homeland after the stoning of Steven … Therefore they that were scattered abroad went every where preaching the Word … to none but unto Jews only” (Acts 8:4 cf. 11:19). Apparently it was these brethren, not Peter, who established the kingdom assemblies in the regions of Pontus, Galatia, Cappadocia, Asia, and Bithynia. Peter adds an interesting comment in this regard when he speaks to his hearers about the message of the prophets: “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from Heaven” (1 Peter 1:12).

The phrase “by them that have preached the gospel unto you” plainly indicates that others had led them to the truth that Christ was the Messiah of Israel. — Sadler, page 28.

elect (v.2) = to pick out, to select out of a number.

The word “foreknowledge” refers to that counsel of God in which after deliberative judgment, the Lord Jesus was to be delivered into human hands to be crucified. In 1 Peter 1:20, He is the One who was foreordained before the foundation of the world to be the Lamb who was to take away the sins of lost humanity. Thus, in 1 Peter 1:2, the word “foreknowledge” refers to that counsel of God in which after deliberative judgment certain from among mankind were designated to a certain position, that position being defined by the context. — Wuest, page 16.

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In keeping with the Prophetic Scriptures, Israel was a chosen nation according to the foreknowledge of God the Father. God chose her from among the nations … Foreknowledge does not have so much to do with God’s prior knowledge of the nation’s conduct, although this is included,as it does with what He would graciously do for her. …

But simply because one was of the seed of Abraham did not guarantee that he was of believing Israel. … [Peter’s readers’] obedience as the covenant people of God had brought them into a new relationship with the Redeemer.” — Sadler, pages 37-38.

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The Greek word “sanctify” means “to set apart.” the word “through”… literally means “in.” It was in the sphere of the setting apart work of the Spirit that the sinner was chosen. That is, God the Father chose the sinner out from among mankind to be the recipient of the setting-apart work of the Spirit, in which work the Holy Spirit sets the sinner apart from his unbelief to the act of faith in the Lord Jesus. The act of faith is spoken of here by the word “obedience,” which is not the obedience of the saint, but that of the sinner to the Faith, for this act is answered by his being cleansed in the precious blood of Jesus. — Wuest, pages 16-17.

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[God] ordained these elect Hebrews unto obedience and sprinkling of the blood of Jesus Christ, as in Exodus 12. The elect on that night were saved by obeying the command to sprinkle the blood of the Paschal Lamb upon the doors of their houses. — Williams, page 998.

Grace (v.2) — the enabling grace for daily living which is given to the saint yielded to and dependent upon the Holy Spirit. (Wuest)

Peace (v.2) — peace of heart

Around the fourth century the epistles of James, 1 & 2 Peter, 1, 2, 3 John, and Jude, were given the title of The General Epistles. Historians differ but there seems to be a general consensus that the designation appears originally to have meant an epistle directed not to one Church but to all. …

We believe a more suitable designation for this collection of writings is The Hebrew Epistles. We do not question the motives of those who assigned the title General Epistles, but down through the centuries it has clouded a very important distinction originally established by the Holy Spirit: Whatsoever God has separated let no man join together. We must always distinguish between Paul’s Gentile epistles written to the Body of Christ, and the Hebrew Epistles, including the Book of Revelation, that were addressed to the circumcision. …

These epistles contain specific instructions regarding the last days of Israel. While we are accustomed to turning to Paul’s epistles for the commands of Christ today, the future Tribulation saints will turn to the Hebrew Epistles for their marching orders. — Sadler, page 12.

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After God’s gracious offer of the kingdom was rejected by the aristocracy in Israel, Peter wrote to those of the dispersion who had received their Messiah. The purpose of his letters was to remind his countrymen that even thought Israel was set aside nationally for the time being, “the Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). — Sadler, page 13.

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This letter was addressed to the members of the Divine Election out of the Dispersion sojourning in Asia Minor, and was written shortly before the Coming of the Lord in wrath upon Jerusalem, as predicted in Matthew 24:2 and Luke 19:44. James … wrote to all the Tribes at the same period of time; for God still maintained relations with Israel and acknowledged them as His people and the Temple as His House (John 1:11 and 2:16). These relations were broken when the judgment fell; but they will be resumed in the near future, and the believing Remnant of the nation in that future day will be fortified by these letters, for the moral conditions then will resemble those of the days in which the Apostles wrote.

The believing members of the Dispersion were confounded and discouraged because they were so few in number and so fiercely persecuted. The Apostle animated them by reminding them that though the Messiah Himself preached by His Spirit in Noah for a hundred and twenty years (3:19) heralding the approaching judgment, yet the whole world disbelieved Him, and only eight persons were saved in the baptism of the Ark. As to their sufferings, they as servants were appointed to share their Master’s rejection and to feel the bitter hatred of the world. The Coming of the Lord was to be their home then (4:7), as it will be to their suffering brethren of the future (1:7 and 13). — Williams, page 998.

The opposing view is offered by Guthrie and Motyer:

Some have argued from the language of 1:1; 2:6-10 and the use of the Old Testament that it was written to Jewish believers. There is, however, plenty of other evidence (see 1:14, 18; 2:9, 18ff,; 4:3-5) that the writer had Gentiles in mind, and it is most unlikely that at this stage in the area in question there would have been separate Jewish and Gentile churches. — Guthrie, page 1237.

Even a surface survey of the verses Guthrie referenced to indicate Peter wrote to Gentiles  show no such proof. In fact, they actually support the view that the audience was Jewish. And whether or not there were separate churches is irrelevant—there were Jewish Kingdom believers and Gentile Grace believers.

There are two inescapable proofs that Peter was writing to Kingdom Jews.

First, he said he was writing to Jews in 1:1—the Dispersion wasn’t just a loose reference to some Jews who lived in Asia Minor. It was an actual historical scattering of Jews. The name refers to a specific event, much like “the Depression” or “the Revolution” in the United States.

Second, in Galatians 2:9, Paul wrote: ^“And when James, Cephas [Peter], and John, who seemed to be pillars, perceived the grace that had been given to me [Paul], they gave me and Barnabas the right hand of fellowship, that we  should go to the Gentiles and they to the circumcised.” The “circumcised” were the Jews. This verse says clearly that James, Peter, and John would confine their ministry to the Jews of the Kingdom, and there’s no verse in Scripture that indicates that ever changed.

I’m using the following commentaries for this study. In quotes in future posts, I’ll simply refer to the author and page number.

First Peter in the Greek New Testament, by Kenneth S. Wuest. William B. Eerdmans Publishing Company (1942)

The Life and Letters of the Apostle Peter, by Paul M. Sadler. Berean Bible Society (2004)

The New Bible Commentary, edited by D. Guthrie and J.A. Motyer. William B. Eerdmans Publishing Company (1970)

Williams’ Complete Bible Commentary, by George Williams. Kregel Publications