The MacArthur Study Bible, NKJV, page 650
5:16 Confess your trespasses. Mutual honesty, openness, and sharing of needs will enable believers to uphold each other in the spiritual struggle. The effective…avails much. The energetic, passionate prayers of godly men have the power to accomplish much. Cf. Num. 11:2.
5:17, 18 Elijah…prayed…he prayed again. Elijah provides one of the most notable illustrations of the power of prayer in the OT. His prayers (not mentioned in the OT account) both initiated and ended a 3 year, 6 month drought (cf. Luke 4:25).
5:19 if anyone among you. This introduces a third category of people in the church (cf. vv. 13, 14)—those professing believers who have strayed from the truth. wanders from the truth. Apostatizes from the faith they once professed (cf. Heb. 5:12—6:9; 10:29; 1 John 2:19). Such people are in grave danger (v. 20), and the church must call them back to the true faith.
5:20 sinner. Cf. 4:8. A word used to describe the unregenerate (cf. Prov. 11:31; 13:6, 22; Matt. 9:13; Luke 7:37, 39; 15:7, 10; 18:13; Rom. 5:8; 1 Tim. 1:9, 15; 1 Pet. 4:18). James has in mind here those with dead faith (cf. 2:14–26), not sinning, true believers. the error of his way. Those who go astray doctrinally (v. 19) will also manifest an errant lifestyle, one not lived according to biblical principles. save a soul from death. A person who wanders from the truth puts his soul in jeopardy. The “death” in view is not physical death, but eternal death—eternal separation from God and eternal punishment in hell (cf. Is. 66:24; Dan. 12:2; Matt. 13:40, 42, 50; 25:41, 46; Mark 9:43–49; 2 Thess. 1:8, 9; Rom. 6:23; Rev. 20:11–15; 21:8). Knowing how high the stakes are should motivate Christians to aggressively pursue such people. cover a multitude of sins. See Ps. 5:10. Since even one sin is enough to condemn a person to hell, James’ use of the word “multitude” emphasizes the hopeless condition of lost, unregenerate sinners. The good news of the gospel is that God’s forgiving grace (which is greater than any sin; Rom. 5:20) is available to those who turn from their sins and exercise faith in the Lord Jesus Christ (Eph. 2:8, 9).
James 1
1:1 a Acts 12:17
1:2 b Acts 5:41
1:2 c 1 Pet. 1:6
1:3 d Rom. 5:3–5
1:3 1 endurance or perseverance
1:4 2 mature
1:5 e 1 Kin. 3:9; James 3:17
1:5 f Prov. 2:3–6; Matt. 7:7
1:5 g Jer. 29:12
1:6 h (Mark 11:23, 24); Acts 10:20
1:8 i James 4:8
1:10 j Job 14:2
1:12 k Job 5:17; Luke 6:22; Heb. 10:36; James 5:11; (1 Pet. 3:14; 4:14)
1:12 l (1 Cor. 9:25)
1:12 m Matt. 10:22
1:15 n Job 15:35; Ps. 7:14; Is. 59:4
1:15 o (Rom. 5:12; 6:23)
1:17 p John 3:27
1:17 q Num. 23:19
1:18 r John 1:13
1:18 s 2 Cor. 6:7; 1 Thess. 2:13; 2 Tim. 2:15; (1 Pet. 1:3, 23)
1:18 t (Eph. 1:12, 13); Heb. 12:23; Rev. 14:4
1:19 u Prov. 10:19; 17:27
1:19 v Prov. 14:17; 16:32; Eccl. 7:9
1:19 3 NU Know this or This you know
1:21 w Col. 3:8
1:21 x Acts 13:26
1:21 4 abundance
1:22 y Matt. 7:21–28; Luke 6:46–49; (Rom. 2:13; James 1:22–25; 2:14–20)
1:23 z Luke 6:47
1:25 a (John 8:32; Rom. 8:2; 2 Cor. 3:17); Gal. 2:4; 6:2; James 2:12; 1 Pet. 2:16
1:25 b John 13:17
1:26 c Ps. 34:13
1:26 5 NU omits among you
1:27 d Matt. 25:34–36
1:27 e Is. 1:17
1:27 f (Rom. 12:2)
James 2
2:1 a Acts 7:2; 1 Cor. 2:8
2:1 b Lev. 19:15
2:2 1 bright
2:2 2 vile
2:3 3 Lit. look upon
2:4 4 differentiated
2:5 c Job 34:19; John 7:48; 1 Cor. 1:27
2:5 d Luke 12:21; 1 Tim. 6:18; Rev. 2:9
2:5 e Ex. 20:6
2:6 f 1 Cor. 11:22
2:6 g Acts 13:50
2:7 h Acts 11:26; 1 Pet. 4:16
2:8 i Lev. 19:18
2:9 j Lev. 19:15; Deut. 1:17
2:9 5 Lit. receive the face
2:10 k Gal. 3:10
2:10 l Deut. 27:26
2:11 m Ex. 20:14; Deut. 5:18
2:11 n Ex. 20:13; Deut. 5:17
2:12 o James 1:25
2:13 p Job 22:6
2:13 q Prov. 21:13; Matt. 18:32–35; (Luke 6:37)
2:13 r Mic. 7:18; (Matt. 5:7)
2:13 s Rom. 12:8
2:14 t Matt. 7:21–23, 26; 21:28–32
2:15 u Matt. 25:35; Luke 3:11
2:16 v (1 John 3:17, 18)
2:18 w Col. 1:6; 1 Thess. 1:3; Heb. 6:10
2:18 x (Gal. 5:6); James 3:13
2:18 6 NU omits your
2:18 7 NU omits my
2:20 8 NU useless
2:21 y Gen. 22:9, 10, 12, 16–18
2:22 z (John 6:29); Heb. 11:17
2:22 a John 8:39
2:22 9 complete
2:23 b Gen. 15:6; Rom. 4:3
2:23 c 2 Chr. 20:7; Is. 41:8
2:23 10 credited
2:25 d Heb. 11:31
James 3
3:1 a (Matt. 23:8); Rom. 2:21; 1 Tim. 1:7
3:1 b Luke 6:37
3:2 c 1 Kin. 8:46
3:2 d Ps. 34:13
3:2 e (Matt. 12:34–37; James 3:2–12)
3:2 1 mature
3:3 f Ps. 32:9
3:3 2 NU Now if
3:5 g Prov. 12:18; 15:2; James 1:26
3:5 h Ps. 12:3; 73:8
3:6 i Ps. 120:2, 3; Prov. 16:27
3:6 j (Matt. 12:36; 15:11, 18)
3:6 3 unrighteousness
3:6 4 existence
3:6 5 Gr. Gehenna
3:8 k Ps. 140:3; Eccl. 10:11; Rom. 3:13
3:9 l Gen. 1:26; 5:1; 9:6; 1 Cor. 11:7
3:9 6 likeness
3:12 m Matt. 7:16–20
3:12 7 NU Neither can a salty spring produce fresh water.
3:13 n Gal. 6:4
3:14 o Rom. 13:13
3:14 p Rom. 2:17
3:14 8 selfish ambition
3:15 q Phil. 3:19
3:16 r 1 Cor. 3:3
3:17 s 1 Cor. 2:6, 7
3:17 t James 2:1
3:17 u Rom. 12:9; 2 Cor. 6:6; 1 Pet. 1:22
3:18 v Prov. 11:18; Is. 32:17; Hos. 10:12; Amos 6:12; (Gal. 6:8; Phil. 1:11)
James 4
4:1 a Rom. 7:23; (Gal. 5:17); 1 Pet. 2:11
4:1 1 battles
4:2 2 battle
4:2 3 NU, M omit Yet
4:3 b Job 27:8, 9
4:3 c (Ps. 66:18)
4:4 d Rom. 8:7; 1 John 2:15
4:4 e Gal. 1:4
4:4 4 NU omits Adulterers and
4:5 f Gen. 6:5
4:6 g Job 22:29; Ps. 138:6; Prov. 3:34; Matt. 23:12; 1 Pet. 5:5
4:7 h (Eph. 4:27; 6:11); 1 Pet. 5:8
4:8 i 2 Chr. 15:2; Zech. 1:3; Mal. 3:7; Heb. 7:19
4:8 j Job 17:9; Is. 1:16; 1 Tim. 2:8
4:8 k Jer. 4:14; James 3:17; 1 Pet. 1:22; 1 John 3:3
4:9 l Matt. 5:4
4:10 m Job 22:29; Luke 14:11; 18:14; 1 Pet. 5:6
4:11 n 2 Cor. 12:20; Eph. 4:31; James 5:9; 1 Pet. 2:1–3
4:11 o (Matt. 7:1–5); Rom. 14:4
4:12 p (Matt. 10:28)
4:12 q Rom. 14:4
4:12 5 NU adds and Judge
4:12 6 NU, M But who
4:12 7 NU a neighbor
4:13 8 M let us
4:14 r Job 7:7; Ps. 102:3; 1 Pet. 1:24
4:15 s Acts 18:21; 1 Cor. 4:19
4:16 t 1 Cor. 5:6
4:17 u (Luke 12:47); John 9:41; 2 Pet. 2:21
James 5
5:1 a Prov. 11:28; (Luke 6:24; 1 Tim. 6:9)
5:2 b Jer. 17:11; Matt. 6:19
5:2 c Job 13:28
5:2 1 have rotted
5:3 d Rom. 2:5
5:4 e Lev. 19:13; Job 24:10; Jer. 22:13; Mal. 3:5
5:4 f Ex. 2:23; Deut. 24:15; Job 31:38
5:4 2 Lit., in Heb., Hosts
5:5 3 indulgence
5:5 4 Lit. nourished
5:5 5 NU omits as
5:8 6 has drawn near
5:9 7 Lit. groan
5:9 8 NU, M judged
5:10 g Matt. 5:12
5:10 h Heb. 10:36
5:11 i (Ps. 94:12; Matt. 5:10); James 1:2
5:11 j (James 1:12)
5:11 k Job 1:21, 22; 2:10
5:11 l Job 42:10
5:11 m Num. 14:18
5:12 n Matt. 5:34–37
5:12 9 M hypocrisy
5:13 o Ps. 50:14, 15
5:13 p Eph. 5:19
5:14 q Mark 6:13; 16:18
5:15 r Is. 33:24
5:16 s Num. 11:2
5:16 10 NU Therefore confess your sins
5:16 11 supplication
5:17 t Acts 14:15
5:17 u 1 Kin. 17:1; 18:1
5:18 v 1 Kin. 18:1, 42
5:19 w Matt. 18:15; Gal. 6:1
5:20 x Rom. 11:14; 1 Cor. 1:21; James 1:21
5:20 y Prov. 10:12; (1 Pet. 4:8)
5:20 12 NU his soul
Introduction to First Peter
Title
The letter has always been identified (as are most general epistles, like James, John, and Jude) with the name of the author, Peter, and with the notation that it was his first inspired letter.
Author and Date
The opening verse of the epistle claims it was written by Peter, who was clearly the leader among Christ’s apostles. The gospel writers emphasize this fact by placing his name at the head of each list of apostles (Matt. 10; Mark 3; Luke 6; Acts 1), and including more information about him in the 4 gospels than any person other than Christ. Originally known as Simon (Gr.) or Simeon (Heb.), cf. Mark 1:16; John 1:40, 41, Peter was the son of Jonas (Matt. 16:17) who was also known as John (John 1:42), and a member of a family of fishermen who lived in Bethsaida and later in Capernaum. Andrew, Peter’s brother, brought him to Christ (John 1:40–42). He was married, and his wife apparently accompanied him in his ministry (Mark 1:29–31; 1 Cor. 9:5).
Peter was called to follow Christ in His early ministry (Mark 1:16, 17), and was later appointed to apostleship (Matt. 10:2; Mark 3:14–16). Christ renamed him Peter (Gr.), or Cephas (Aram.), both words meaning “stone” or “rock” (John 1:42). The Lord clearly singled out Peter for special lessons throughout the gospels (e.g., Matt. 10; 16:13–21; 17:1–9; 24:1–7; 26:31–33; John 6:6; 21:3–7, 15–17). He was the spokesman for the 12, articulating their thoughts and questions as well as his own. His triumphs and weaknesses are chronicled in the gospels and Acts 1–12.
After the resurrection and ascension, Peter initiated the plan for choosing a replacement for Judas (Acts 1:15). After the coming of the Holy Spirit (Acts 2:1–4), he was empowered to become the leading gospel preacher from the Day of Pentecost on (Acts 2–12). He also performed notable miracles in the early days of the church (Acts 3–9), and opened the door of the gospel to the Samaritans (Acts 8) and to the Gentiles (Acts 10). According to tradition, Peter had to watch as his wife was crucified, but encouraged her with the words, “Remember the Lord.” When it came time for him to be crucified, he reportedly pled that he was not worthy to be crucified like his Lord, but rather should be crucified upside down (ca. A.D. 67–68), which tradition says he was.
Because of his unique prominence, there was no shortage in the early church of documents falsely claiming to be written by Peter. That the Apostle Peter is the author of 1 Peter, however, is certain. The material in this letter bears definite resemblance to his messages in the book of Acts. The letter teaches, for example, that Christ is the Stone rejected by the builder (2:7, 8; Acts 4:10, 11), and that Christ is no respecter of persons (1:17; Acts 10:34). Peter teaches his readers to “gird yourself with humility” (5:5), an echo of the Lord’s girding Himself with a towel and washing the disciples’ feet (John 13:3–5). There are other statements in the letter similar to Christ’s sayings (4:14; 5:7, 8). Moreover, the author claims to have been a witness of the sufferings of Christ (5:1; cf. 3:18; 4:1). In addition to these internal evidences, it is noteworthy that the early Christians universally recognized this letter as the work of Peter.
The only significant doubt to be raised about Peter’s authorship arises from the rather classical style of Greek employed in the letter. Some have argued that Peter, being an “unlearned” fisherman (Acts 4:13), could not have written in sophisticated Greek, especially in light of the less classical style of Greek employed in the writing of 2 Peter. However, this argument is not without a good answer. In the first place, that Peter was “unlearned” does not mean that he was illiterate, but only that he was without formal, rabbinical training in the Scriptures. Moreover, though Aramaic may have been Peter’s primary language, Greek would have been a widely spoken second language in Palestine. It is also apparent that at least some of the authors of the NT, though not highly educated, could read the Greek of the OT Septuagint (see James’ use of the LXX in Acts 15:14–18).
Beyond these evidences of Peter’s ability in Greek, Peter also explained (5:12) that he wrote this letter “by Silvanus,” also known as Silas. Silvanus was likely the messenger designated to take this letter to its intended readers. But more is implied by this statement in that Peter is acknowledging that Silvanus served as his secretary, or amanuensis. Dictation was common in the ancient Roman world (cf. Paul and Tertius; Rom. 16:22), and secretaries often could aid with syntax and grammar. So, Peter, under the superintendence of the Spirit of God, dictated the letter to Silvanus, while Silvanus, who also was a prophet (Acts 15:32), may have aided in some of the composition of the more classical Greek.
First Peter was most likely written just before or shortly after July, A.D. 64 when the city of Rome burned, thus a writing date of ca. A.D. 64–65.
Background and Setting
When the city of Rome burned, the Romans believed that their emperor, Nero, had set the city on fire, probably because of his incredible lust to build. In order to build more, he had to destroy what already existed.
The Romans were totally devastated. Their culture, in a sense, went down with the city. All the religious elements of their life were destroyed—their great temples, shrines, and even their household idols were burned up. This had great religious implications because it made them believe that their deities had been unable to deal with this conflagration and were also victims of it. The people were homeless and hopeless. Many had been killed. Their bitter resentment was severe, so Nero realized that he had to redirect the hostility.
The emperor’s chosen scapegoat was the Christians, who were already hated because they were associated with Jews, and because they were seen as being hostile to the Roman culture. Nero spread the word quickly that the Christians had set the fires. As a result, a vicious persecution against Christians began, and soon spread throughout the Roman Empire, touching places N of the Taurus mountains, like Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1), and impacting the Christians, whom Peter calls “pilgrims.” These “pilgrims,” who were probably Gentiles, for the most part (1:14, 18; 2:9, 10; 4:3), possibly led to Christ by Paul and his associates, and established on Paul’s teachings, needed spiritual strengthening because of their sufferings. Thus the Apostle Peter, under the inspiration of the Holy Spirit, wrote this epistle to strengthen them.
Peter wrote that he was in “Babylon” when he penned the letter (5:13). Three locations have been suggested for this “Babylon.” First, a Roman outpost in northern Egypt was named Babylon; but that place was too obscure, and there are no reasons to think that Peter was ever there. Second, ancient Bab-ylon in Mesopotamia is a possibility; but it would be quite unlikely that Peter, Mark, and Silvanus were all at this rather small, distant place at the same time. Third, “Babylon” is an alias for Rome; perhaps even a code word for Rome. In times of persecution, writers exercised unusual care not to endanger Christians by identifying them. Peter, according to some traditions, followed James and Paul and died as a martyr near Rome about two years after he wrote this letter, thus he had written this epistle near the end of his life, probably while staying in the imperial city. He did not want the letter to be found and the church to be persecuted, so he may have hidden its location under the code word, “Babylon,” which aptly fit because of the city’s idolatry (cf. Rev. 17, 18).
Historical and Theological Themes
Since the believers addressed were suffering escalating persecution (1:6; 2:12, 19–21; 3:9, 13–18; 4:1, 12–16, 19), the purpose of this letter was to teach them how to live victoriously in the midst of that hostility: 1) without losing hope; 2) without becoming bitter; 3) while trusting in their Lord; and 4) while looking for His second coming. Peter wished to impress on his readers that by living an obedient, victorious life under duress, a Christian can actually evangelize his hostile world (cf. 1:14; 2:1, 12, 15; 3:1–6, 13–17; 4:2; 5:8, 9).
Believers are constantly exposed to a world system energized by Satan and his demons. Their effort is to discredit the church and to destroy its credibility and integrity. One way these spirits work is by finding Christians whose lives are not consistent with the Word of God, and then parading them before the unbelievers to show what a sham the church is. Christians, however, must stand against the enemy and silence the critics by the power of holy lives.
In this epistle, Peter is rather effusive in reciting two categories of truth. The first category is positive and includes a long list of blessings bestowed on Christians. As he speaks about the identity of Christians and what it means to know Christ, Peter mentions one privilege and blessing after another. Interwoven into this list of privileges is the catalog of suffering. Christians, though most greatly privileged, should also know that the world will treat them unjustly. Their citizenship is in heaven and they are strangers in a hostile, Satan-energized world. Thus the Christian life can be summed up as a call to victory and glory through the path of suffering. So, the basic question that Peter answers in this epistle is: How are Christians to deal with animosity? The answer features practical truths and focuses on Jesus Christ as the model of one who maintained a triumphant attitude in the midst of hostility.
