Study Notes on First Peter and the Concept of Holy Exile

Persevering Through the Semester: A Motivational Prelude

The lecturer introduces the study of the letters of First and Second Peter with a personal anecdote involving his favorite coffee mug, which is shaped like a toilet. He brings this mug to class toward the end of the semester to provide a visual metaphor for students: they have worked hard throughout the course and should not "flush it all down the toilet." He explicitly exhorts students to persevere well, be excellent in their work, love their families, and serve their churches, emphasizing that they should not waste the effort they have invested in the class.

Overview and Eschatological Themes of First Peter

First Peter is the first of two canonical epistles attributed to the apostle Peter. A primary theme of the letter is the encouragement of believers to live as "holy exiles," an addressed status similar to that seen at the beginning of the Epistle of James. These believers are described as awaiting the return of Jesus Christ and the reception of a promised inheritance. This inheritance is focused on the coming eschaton, characterized by the new heavens and the new earth, or the new creation. Peter explicitly references the "new heavens and a new earth" in $\text{Second Peter } 3:13$. These eschatological chapters function as thematic bookends for reading both First and Second Peter, providing moral and spiritual instructions for how to live in the present while sojourning toward an imperishable inheritance. The letter includes specific guidelines on living honorably before civil authorities, Christ-honoring household relationships, and how shepherds should oversee the flock in anticipation of the return of the "Chief Shepherd," Jesus Christ.

Authorship, Date, and Audience of First Peter

Peter identifies himself as the author of the epistle in $\text{First Peter } 1:1$. However, the mention of Silvanus at the end of the letter in $\text{First Peter } 5:12$ suggests that Silvanus served as the scribe or amanuensis who physically penned the letter. Peter is believed to have composed this epistle toward the end of his life, within the date range of approximately $64-66\,\text{AD}$. The letter was addressed to an audience of Christians dispersed throughout the regions of Asia Minor, specifically Pontus, Galatia, Cappadocia, Asia, and Bithynia. The inclusion of the letter in the "Catholic Epistles" corpus indicates that it is intended to speak to all believers scattered throughout the present age, regardless of their chronological or geographic distance from the original first-century readers. It serves as a guide for those awaiting their imperishable inheritance while sojourning through what is termed the "present evil age."

The Identity of God's People as Elect Exiles

In $\text{First Peter } 1$, Peter exhorts God’s exilic people to maintain holiness as they await their inheritance. He addresses them as "elect exiles of the dispersion" in $\text{First Peter } 1:1$. This election is described as being according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ, and for the "sprinkling with his blood." In $\text{First Peter } 1:2-5$, Peter explains that God has caused believers to be "born again to a living hope" through the resurrection of Jesus Christ from the dead. This hope is tied to an inheritance that is "imperishable, undefiled, and unfading," which is currently "kept in the heavens." The lecturer clarifies that this inheritance is not merely "heaven" but is the new creation or new Jerusalem that will eventually descend from the heavens to the earth. Until that time, believers are guarded through faith for a salvation ready to be revealed in the last time.

Living in "Babylon" and the Metaphor of Exile

In the concluding bookend of the letter ($\text{First Peter } 5:12-14$), Peter mentions "she who is at Babylon," who is "likewise chosen," and sends greetings from his "son" Mark. The lecturer explains that "Babylon" is not necessarily a literal location but a trope for the "present evil age." Historically, Babylon became a symbol during the exilic and Second Temple periods for a world system that exercises oppressive power over God's people. This power has been exercised through various nations, including Babylon, Assyria, Rome, and Greece. Life in the present evil age is defined by the dominion of sin and death. Consequently, Peter calls his readers to live as "strangers and sojourners" or exiles. They are instructed not to get too comfortable in any particular nation or empire, knowing that all earthly empires will eventually cease. While believers live "in" Babylon, they are not "of" Babylon; they are journeying toward the new heavens and new earth.

Social Relationships and the Purpose of Holy Conduct

From $\text{First Peter } 2:11$ to $\text{First Peter } 4:11$, Peter provides instructions on how exiles should conduct their social relationships. Because they live in "Babylon," their lifestyles must be distinguishable from those who do not know the true God. This includes honoring governing institutions and the emperor, living in submission to authority, and being willing to suffer just as Christ suffered. In $\text{First Peter } 3:1-7$, Peter discusses Christ-honoring relationships in the context of unbelieving spouses, where the goal is that an unbelieving spouse might be won over by the godly character and holy lifestyle of the believer. The motivation for this behavior is the knowledge that the "end of all things is near" and that life in the present age is temporary. Believers are called to walk in the footsteps of the "suffering servant," avoiding the desire to demand rights or seek power and dominion in the present age.

Theology of Suffering and Development from Mark's Gospel

The lecturer connects the theology of First Peter to the Gospel of Mark. According to the early church figure Papias, Mark’s Gospel is based on the testimony of Peter. In the Gospel of Mark, specifically in chapters $8-10$, Peter is often depicted as failing to understand the necessity of suffering. However, First Peter shows a significant development in Peter’s theology. He now understands that suffering is not to be avoided but is a calling for holy exiles. He recognizes that "suffering precedes glory," and that the Messiah's suffering serves as the model for His followers. By suffering as holy exiles in the present evil age, believers prepare for their resurrection into an imperishable inheritance where they will dwell with Jesus Christ in the new creation forever.