That the apostle Peter is the author is clearly stated in the opening verse, “Peter, an apostle of Jesus Christ” (1:1). Not only was 1 Peter universally recognized as a work of the apostle Peter by the early church, but there is strong internal evidence that attests to his authorship as well. As for the external evidence, Eusebius placed 1 Peter among the homologoumena, and no book has earlier or stronger attestation than 1 Peter as evidenced by 2 Peter 3:1.
The letter was explicitly ascribed to Peter by that group of church fathers whose testimonies appear in the attestation of so many of the genuine NT writings, namely, Irenaeus (A.D. 140-203), Tertullian (150-222), Clement of Alexandria (155-215) and Origen (185-253). It is thus clear that Peter’s authorship of the book has early and strong support.
The internal evidence for Peter’s authorship is as follows: (1) There are clear similarities between this letter and the sermons of Peter recorded in Acts (cf. 1 Pet. 1:20 with Acts 2:23; 1 Pet. 4:5 with Acts 10:42). (2) The Greek word xylon, “wood, tree,” is used by Peter of the cross in Acts and 1 Peter (cf. Acts 5:30; 10:39; 1 Pet. 2:24). (3) The themes, concepts, and various allusions to Peter’s experiences with the Lord’s earthly ministry and the apostolic age also supports Peter’s authorship (cf. 1:8; 2:23; 3:18; 4:1; 5:1).
Even with this evidence, some modern scholars have challenged Peter’s authorship on several grounds. Their arguments with answers are summarized by Roger Raymer in the following:
Until relatively recent times the authenticity of the epistle’s claim to apostolic authorship went unchallenged. Then some modern scholars noted that Peter was considered by Jewish religious leaders as “unschooled” and “ordinary” (Acts 4:13). The superb literary style and sophisticated use of vocabulary in 1 Peter seem to indicate that its author must have been a master of the Greek language. Those who deny Peter’s authorship say that such an artistic piece of Greek literature could not possibly have flowed from the pen of a Galilean fisherman.
Though Peter could be called “unschooled” and though Greek was not his native tongue, he was by no means ordinary. The Jewish leaders saw Peter as unschooled simply because he had not been trained in rabbinical tradition, not because he was illiterate. Luke also recorded (Acts 4:13) that these same leaders were astonished by Peter’s confidence and the power of his Spirit-controlled personality. Peter’s public ministry spanned more than 30 years and took him from Jerusalem to Rome. He lived and preached in a multilingual world. It is reasonable to believe that after three decades Peter could have mastered the language of the majority of those to whom he ministered.
The rhetorical style and use of metaphor employed in 1 Peter could just as easily be credited to an accomplished public speaker as to a literary scholar. Certainly Peter had the time and talent to become an outstanding communicator of the gospel via the Greek language.
Any further doubts of Petrine authorship based on linguistic style may be answered by the fact that Peter apparently employed Silas as his secretary (1 Peter 5:12). Silas, though a Jerusalem Christian, was a Roman citizen (Acts 16:36-37) and may have had great facility in the Greek language. But whether or not Silas aided Peter with the grammatical Greek nuances, the epistle’s content still remains Peter’s personal message, stamped with his personal authority.
The epistle is addressed to “To those temporarily residing in the dispersion (in Pontus, Galatia, Cappadocia, Asia, and Bithynia) who are chosen.” Peter used two key words to describe the recipients, “temporary residents” (Greek, parepide„mos, a word which emphasizes both temporary residents and alien nationality) and “dispersion” (Greek, diaspora, “dispersion.”). This word “normally refers to Jews not living in Palestine but scattered out across the Mediterranean world. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.” But perhaps, Peter had both Jew and Gentile believers in view:
First Peter is addressed to Christians scattered throughout five Roman provinces of the peninsula of Asia Minor. That area today is northern Turkey. The churches in those provinces were made up of both Jews and Gentiles. This epistle is rich in references to and quotations from the Old Testament. Jewish Christians would have found special significance in the term diasporas, translated “scattered,” used in the salutation (1:1). Jews who lived outside of Jerusalem were referred to as living in the diaspora.
Gentile readers would have noted Peter’s exhortation to holy living in light of their background of complete ignorance of God’s Word (1:14). Gentile Christians also would have been greatly encouraged by the fact that though they were in ignorance, they were now considered “the people of God” (2:10). Clearly Peter carefully included both Jewish and Gentile Christians in his letter of encouragement to the churches of Asia Minor.
Church tradition connects Peter in the latter part of his life with the city of Rome. If the reference to Babylon in 5:13 is a cryptic reference to Rome, this letter was written while Peter was in Rome during the last decade of his life about A.D. 63, just before the outbreak of Nero’s persecution in A.D. 64. Peter regards the state in a harmonious or perhaps conciliatory manner (see 1 Pet. 2:13-17) which would have been more difficult (but not impossible) at a later date under the outbreak of Nero’s persecution.
While 1 Peter touches on various doctrines and has much to say about Christian life and Christian responsibilities, the theme and purpose of 1 Peter centers around the problem of suffering—particularly suffering in the form of persecution for one’s faith. It has been described as a manual or handbook showing Christians how they are to live as temporary resident and ambassadors of Christ in an alien and hostile world (1:1, 13-21; 2:11-12; 3:14, 17; 4:1, 13, 15, 16, 19).
There are several specific purposes in this book. It is designed to provide direction for believers under persecution (1) by focusing on the coming revelation of Christ and its deliverance (1:3-12), (2) by following Christ as their perfect example in suffering (2:21f.), and (3) by living in the world in accordance with their calling as a special people of God by maintaining a good report with the Gentile world (2:4-12ff.; 4:1ff.). Other purposes include demonstrating the vital link between doctrine and practice (5:12) and encouraging godly leadership and shepherding the flock of God (5:1f.), which is a vital element in the church’s ability to function effectively in a hostile world.
The key word and concept is obviously “suffering for Christ.” Some form of the word “suffer” occurs some sixteen times in the book. Closely associated with this as a great source of hope and comfort is the concept of the coming revelation and glory of Christ that will be revealed or brought to believers with its accompanying deliverance or ultimate salvation (see 1:5, 7, 12, 13; 4:13; 5:1, 10-11).
Perhaps because of its extended direction for how to handle persecution, chapter four is the key chapter of 1 Peter.
The book is loaded with the person and work of Christ. Through the resurrection of Christ, Christians have “a living hope” and “an imperishable inheritance” (1:3-4). In several places, Peter speaks of the coming glory and revelation of Christ (1:7, 13; 4:13; 5:1). He also speaks (1) of the person and work of Christ as God’s Lamb who redeemed us by bearing our sins on the cross (1:18-19; 2:24), (2) of Christ as our perfect example in suffering (2:21f.), and (3) of Christ as the Chief shepherd and Guardian of believers (2:25; 5:4).
First Peter can be easily divided into four sections: (1) the Salvation of Believers (1:1-12), (2) the Sanctification of Believers (1:13-2:12), (3) the Submission of Believers (2:13-3:12), and the Suffering of Believers (3:13-5:14).