TRV
To: God’s chosen people, living as aliens in the Diaspora — in Pontus, Galatia, Cappadocia, the province of Asia, and Bythinia —
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 1:1–2. His four-level outline is real structure in the source text, so it is rendered as structure.
In this inscription we have three parts: -
I.The author of it, described,
1.By his name - Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, Gal 2:9.
2.By his office - an apostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ's name and about his work; but more strictly it signifies the highest office in the Christian church. Co1 12:28, God hath set some in the church, first apostles. Their dignity and pre-eminence lay in these things: - They were immediately chosen by Christ himself, - they were first witnesses, then preachers, of the resurrection of Christ, and so of the entire gospel-dispensation, - their gifts were excellent and extraordinary, - they had a power of working miracles, not at all times, but when Christ pleased, - they were led into all truth, were endowed with the spirit of prophecy, and they had an extent of power and jurisdiction beyond all others; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter,
(1.)Asserts his own character as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend to what we have not is hypocrisy; and to deny what we have is ingratitude.
(2.)He mentions his apostolical function as his warrant and call to write this epistle to these people. Note, It concerns all, but especially ministers, to consider well their warrant and call from God to their work. This will justify them to others, and give them inward support and comfort under all dangers and discouragements.
II.The persons to whom this epistle was addressed, and they are described,
1.By their external condition - Strangers dispersed throughout Pontus, Galatia, etc. They were chiefly Jews, descended (as Dr. Prideaux thinks) from those Jews who were translated from Babylon, by order of Antiochus king of Syria, about two hundred years before the coming of Christ, and placed in the cities of Asia Minor. It is very likely that our apostle had been among them, and converted them, being the apostle of the circumcision, and that he afterwards wrote this epistle to them from Babylon, where multitudes of the Jewish nation then resided. At present, their circumstances were poor and afflicted.
(1.)The best of God's servants may, through the hardships of times and providences, be dispersed about, and forced to leave their native countries. Those of whom the world was not worthy have been forced to wander in mountains, in dens and caves of the earth.
(2.)We ought to have a special regard to the dispersed persecuted servants of God. These were the objects of this apostle's particular care and compassion. We should proportion our regard to the excellency and to the necessity of the saints.
(3.)The value of good people ought not to be estimated by their present external condition. Here was a set of excellent people, beloved of God, and yet strangers, dispersed and poor in the world; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation.
2.They are described by their spiritual condition: Elect according to the foreknowledge of God the Father, etc. These poor strangers, who were oppressed and despised in the world, were nevertheless in high esteem with the great God, and in the most honourable state that any person can be in during this life; for they were,
(1.)Elect according to the foreknowledge of God the Father. Election is either to an office: so Saul was the man whom the Lord chose to be king (Sa1 10:24), and our Lord says to his apostles, Have not I chosen you twelve? (Joh 6:70); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect (Deu 7:6), For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth; or it is to eternal salvation: God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life.
[1.]This election is said to be according to the foreknowledge of God. Foreknowledge may be taken in two ways: - First, for mere prescience, foresight, or understanding, that such a thing will be, before it comes to pass. Thus a mathematician certainly foreknows that at such a time there will be an eclipse. This sort of foreknowledge is in God, who at one commanding view sees all things that ever were, or are, or ever will be. But such a prescience is not the cause why any thing is so or so, though in the event it certainly will be so, as the mathematician who foresees an eclipse does not thereby cause that eclipse to be. Secondly, Foreknowledge sometimes signifies counsel, appointment, and approbation. Act 2:23, Him being delivered by the determinate counsel and foreknowledge of God. The death of Christ was not only foreseen, but fore-ordained, as Pe1 1:20. Take it thus here; so the sense is, elect according to the counsel, ordination, and free grace of God.
[2.]It is added, according to the foreknowledge of God the Father. By the Father we are here to understand the first person of the blessed Trinity. There is an order among the three persons, though no superiority; they are equal in power and glory, and there is an agreed economy in their works. Thus, in the affair of man's redemption, election is by way of eminency ascribed to the Father, as reconciliation is to the Son and sanctification to the Holy Ghost, though in each of these one person is not so entirely interested as to exclude the other two. Hereby the persons of the Trinity are more clearly discovered to us, and we are taught what obligations we are under to each of them distinctly.
(2.)They were elect through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ. The end and last result of election is eternal life and salvation; but, before this can be accomplished, every elect person must be sanctified by the Spirit, and justified by the blood of Jesus. God's decree for man's salvation always operates through sanctification of the Spirit and sprinkling of the blood of Jesus. By sanctification here understand, not a federal sanctification only, but a real one, begun in regeneration, whereby we are renewed after the image of God and made new creatures, and carried on in the daily exercise of holiness, mortifying our sins more and more, and living to God in all the duties of a Christian life, which is here summed up in one word, obedience, comprehending all the duties of Christianity. By the Spirit some would have the apostle to mean the spirit of man, the subject sanctified. The legal or typical sanctification operated no further than the purifying of the flesh, but the Christian dispensation takes effect upon the spirit of man, and purifies that. Others, with better reason, think that by spirit is meant the Holy Ghost, the author of sanctification. He renews the mind, mortifies our sins (Rom 8:13), and produces his excellent fruits in the hearts of Christians, Gal 5:22, Gal 5:23. This sanctification of the Spirit implies the use of means. Sanctify them through thy truth; thy word is truth, Joh 17:17. Unto obedience. This word, as it is pointed in our translation, is referred to what goes before it, and denotes the end of sanctification, which is, to bring rebellious sinners to obedience again, to universal obedience, to obey the truth and gospel of Christ: You have purified your souls in obeying the truth through the Spirit, Pe1 1:22.
(3.)They were elected also to the sprinkling of the blood of Jesus. They were designed by God's decree to be sanctified by the Spirit, and to be purified by the merit and blood of Christ. Here is a manifest allusion to the typical sprinklings of blood under the law, which language these Jewish converts understood very well. The blood of the sacrifices must not only be shed but sprinkled, to denote that the benefits designed thereby are applied and imputed to the offerers. Thus the blood of Christ, the grand and all-sufficient sacrifice, typified by the legal sacrifices, was not only shed, but must be sprinkled and communicated to every one of these elect Christians, that through faith in his blood they may obtain remission of sin, Rom 3:25. This blood of sprinkling justifies before God (Rom 5:9), seals the covenant between God and us, of which the Lord's supper is a sign (Luk 22:20), cleanses from all sin (Jo1 1:7), and admits us into heaven, Heb 10:19. Note,
[1.]God hath elected some to eternal life, some, not all; persons, not qualification.
[2.]All that are chosen to eternal life as the end are chosen to obedience as the way.
[3.]Unless a person be sanctified by the Spirit, and sprinkled with the blood of Jesus, there will be no true obedience in the life.
[4.]There is a consent and co-operation of all the persons of the Trinity in the affair of man's salvation, and their acts are commensurate one to another: whoever the Father elects the Spirit sanctifies unto obedience, and the Son redeems and sprinkles with his blood.
[5.]The doctrine of the Trinity lies at the foundation of all revealed religion. If you deny the proper deity of the Son and Holy Spirit, you invalidate the redemption of the one and the gracious operations of the other, and by this means destroy the foundation of your own safety and comfort.
III.The salutation follows:
Grace unto you, and peace be multiplied. The blessings desired for them are grace and peace.
1.Grace - the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving.
2.Peace. All sorts of peace may be here intended, domestic, civil, ecclesiastical peace in the church, and spiritual peace with God, with the feeling of it in our own consciences. 3. here is the request or prayer, in relations to these blessings - that they may be multiplied, which implies that they were already possessed in some degree of these blessings, and he wishes them the continuation, the increase, and the perfection of them. Learn,
(1.)Those who possess spiritual blessings in their own souls earnestly desire the communication of the same to others. The grace of God is a generous, not a selfish principle.
(2.)The best blessings we can desire for ourselves, or one for another, are grace and peace, with the multiplication of them; therefore the apostles so often make this their prayer in the beginning and end of their epistles.
(3.)Solid peace cannot be enjoyed where there is no true grace; first grace, then peace. Peace without grace is mere stupidity; but grace may be true where there is for a time no actual peace; as Heman was distracted with terror, and Christ was once in an agony.
(4.)The increase of grace and peace, as well as the first gift of them, is from God. Where he gives true grace he will give more grace; and every good man earnestly desires the improvement and multiplication of these blessings in himself and others.
Historical interpretation
Sixteen Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Undoubtedly, by not receiving Christ, the "fount of water of life," they have begun to have "worn-out tanks," that is, synagogues for the use of the "dispersions of the Gentiles," in which the Holy Spirit no longer lingers, as for the time past He was wont to tarry in the temple before the advent of Christ, who is the true temple of God.
Peter seems to have preached in Pontus, Galatia, Bithynia, Cappadocia and Asia to the Jews of the dispersion, and afterwards, having come to Rome, he was crucified head downwards, for he himself had asked to suffer so.
Why does Peter, an apostle to the Jews, write to those who are scattered in the dispersion, when most of them were still living in Judea at that time? To understand his meaning, we have to compare what he says with texts like “I am a pilgrim and stranger on earth, as were all my forefathers.” The souls of all are like strangers who are joined to bodies for as long as they dwell in time. If these souls were thought to be the substance of the body, they would be natives on earth. But these souls are concealed in a covering of flesh and are in fact like strangers on earth. They feel the pains of the flesh because they are quite assimilated into natural bodies. This is why terrors are brought on the inhabitants of the earth, which affect both the things which are earthly in themselves and the souls which are covered in an earthly image.
This apostle was appointed to preach to those of the circumcision, but he deliberately did not limit his preaching to those who lived in Judea. Instead, by sending this circular letter, he sought to preach to Jews scattered all over the world, to the effect that they must hold onto the faith which they have received, for by keeping it they would inherit many great, good, eternal and heavenly things.
The dispersion of Pontus, Galatia, etc. All these provinces are of the Greeks in Asia. But there is also another Bithynia in Europe, from which it is said those in Asia are descended. However, the Bithynia in Asia is also called the greater Phrygia, which is separated from Galatia by the river Hiera.
This epistle is by somebody called Peter, but although its teaching is more sublime and perfect in both style and arrangement than James, it is very inferior to the exactness of the teachings of Peter as they are found in the Acts of the Apostles.
Peter, Apostle of Jesus Christ, to the chosen sojourners of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ, grace to you and peace be multiplied.
The series and order are now collected: Peter, Apostle of Jesus Christ, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ. The rest, however, will be placed by interjection: for they signify to whom the letter is written. However, that particle is used according to the foreknowledge of God, to signify that there is no prophet who is inferior in anything, except in time. That they were sent, says Isaiah: "He has sent me to announce good news to the poor." (Isa. 61:1) But although later times have brought this to pass, it is not, however, the foreknowledge of God; rather, in this, he shows himself equal to Jeremiah, who was known and sanctified before he was formed in the womb and designated as a prophet to the nations. And since the prophets, among other things, had foretold the coming of Christ (for this reason they were sent), he adds the necessity of his apostleship, saying:
"I was sent in the sanctification of the Spirit, for obedience and the sprinkling of the blood of Jesus Christ," signifying through what is proposed: "This is the manner of my apostleship, to be set apart." The name signifies through sanctification: as it is said, "And you shall be to me a peculiar people sanctified," (Deut. 14:2) that is, separated from other nations. Therefore, the manner of his apostleship was to separate through spiritual gifts obedient nations, sprinkled with the passion and blood of Christ, not with the ashes of a heifer, when it must be purified, taken from the pollution of the Gentiles: but with the blood received from the passion of Christ. At the same time, it also touches upon a certain prolog to martyrdom of blood for Christ suffered by those who believe in him: for he who follows the footsteps of the teacher through obedience, when it is absolutely necessary, will not refuse to shed his own blood for him who poured out his for the whole world.
"Peter, Apostle of Jesus Christ." Here Peter writes to those who were of the circumcision, as does blessed James, but he indeed addresses all Jews who inhabited the world, wherever they were; however, this one specifically addresses the regions of Pontus in Galatia. He also added Pontus to Galatia. For there is another Galatia near the Celts which is also truly Galatia, from which those he is now discussing had migrated. Therefore, he directs his speech to these and other nations which are mentioned in the preface, using this letter universally or generally. The series of letters is therefore this, with the addition of those things that have been said through deficiency for the sake of manifestation, for this reason also he employs rearrangement and the alteration of figures to the word.
Peter, apostle of Jesus Christ… receiving the end of your faith1, and what is that? Salvation of the soul: concerning which salvation even the prophets searched and inquired,
"To the chosen sojourners." Sojourners, either because of dispersion he said, or also because all who live according to God are sojourners on earth, as David also says: "I am a sojourner with you and a pilgrim as all my fathers were." (Ps. 38:13) The name “sojourner” [παρεπίδηµος] signifies something different from a “newcomer” προσήλυτος. The former indicates someone who has come from elsewhere or from abroad, while the latter παρεπίδηµος denotes something more shameful. For just as a πάρεργον, that is, something incidental, is less valuable than an ἔργον, that is, a work, and a πάροδος, that is, a passage, is less than a ὁδός, that is, a way: Indeed, work and way are proper and are pursued with intention, while passage and what is done incidentally are like those things that intrude upon these. Thus, the term παρεπίδῃηµος, as it intrudes upon existence, seems indeed to signify more abjectly than ἔπίδημος.
"grace to you and peace be multiplied." Grace, because you are saved freely, having contributed nothing to it, "And peace”, for this is necessary for those who have offended their Lord and have become His enemies.
The first Epistle of St. Peter, though brief, contains much doctrine concerning Faith, Hope, and Charity, with divers instructions to all persons of what state or condition soever. The Apostle commands submission to rulers and superiors and exhorts all to the practice of a virtuous life in imitation, of Christ. This Epistle is written with such apostolical dignity as to manifest the supreme authority with which its writer, the Prince of the Apostles, had been vested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's Ascension.
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Summary
The opening verse of First Peter immediately establishes the letter's authoritative voice and its specific audience. Peter, identifying himself as an apostle of Jesus Christ, addresses believers dispersed across several Roman provinces in Asia Minor. This salutation not only authenticates the epistle's divine origin but also introduces the core identity of its recipients as "strangers scattered," setting the foundational theme of the Christian's transient yet purposeful existence in the world.
Context
Literary Context
This verse serves as the epistolary prescript, a standard opening for ancient letters, which typically identifies the sender, the recipients, and a greeting. In 1 Peter, it functions as a concise yet profound theological statement. It immediately establishes Peter's apostolic authority, which is crucial for the letter's subsequent exhortations and teachings on suffering, holiness, and hope. The mention of "strangers scattered" foreshadows the epistle's consistent emphasis on the believer's identity as a sojourner, a theme woven throughout the entire letter, particularly in 1 Peter 2:11. The geographical listing of provinces prepares the reader for the diverse yet unified body of believers to whom Peter writes, highlighting the widespread nature of early Christianity.
Historical & Cultural Context
The recipients of Peter's letter were Christians living in the Roman provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia, all located in what is modern-day Turkey. These believers, both Jewish converts (part of the Jewish diaspora, often referred to as the "dispersion" or diasporá) and Gentile converts, faced significant social and, at times, official persecution in a pagan society. The term "strangers" (Greek: parepídēmos) would have resonated deeply with them, reflecting their status as aliens in a culture that often viewed Christians with suspicion and hostility. They were not fully integrated into the dominant Greco-Roman social and religious structures, and their distinct faith often led to marginalization, economic hardship, and even martyrdom. This context of alienation and suffering forms the backdrop for Peter's message of hope, endurance, and proper Christian conduct.
Key Themes
This opening verse introduces several key themes that permeate the entire epistle. Firstly, it underscores Apostolic Authority, as Peter, a foundational figure in the early church, asserts his divine commission from Christ, lending immense weight to his subsequent instructions. Secondly, it immediately establishes the Identity of Believers as "strangers scattered" or sojourners (Greek: parepídēmos), emphasizing their temporary dwelling on earth and their ultimate citizenship in a heavenly kingdom. This theme is vital for understanding the call to live distinctively in the world, as seen in 1 Peter 2:9-10. Thirdly, the geographical enumeration highlights the Universal Reach of the Gospel and the diverse yet unified nature of the early Christian communities, demonstrating that the message of Christ had spread far beyond its origins in Judea, reaching various ethnic and cultural groups across significant Roman territories. This broad audience underscores the catholic (universal) nature of the Christian faith, a theme echoed in the call to unity and love among believers found in 1 Peter 4:8-10.
Exposition and Analysis
Key Word Analysis
This word, meaning "a (piece of) rock," identifies the author as Simon Peter, one of Jesus' chief apostles. Its use here immediately grounds the letter in the historical reality of Christ's chosen disciples and their foundational role in the early church, recalling Jesus' declaration in Matthew 16:18.
Derived from a verb meaning "to send," this term signifies a "delegate" or "one who is sent" with a specific commission and authority. Peter's self-identification as an apostle of Jesus Christ asserts that his message is not merely his own opinion but carries the divine authority and mandate of Christ Himself, making the letter's contents binding and authoritative for its readers.
This significant term, meaning "an alien alongside" or "a resident foreigner," powerfully conveys the theological concept that Christians are temporary residents in this world, not fully at home in its systems or values. It implies a transient status, emphasizing that believers' true citizenship and ultimate hope lie elsewhere, specifically in a heavenly homeland, a theme central to the epistle's message of endurance and hope amidst earthly trials.
While literally meaning "dispersion," this term historically referred to the Jewish people living outside the land of Israel. In this context, it is applied to Christians, suggesting that they, like the dispersed Jews, are living in foreign lands, often facing alienation or persecution. It highlights their widespread geographical distribution and their shared experience of being a distinct people group within the broader society.
Verse Breakdown
"Peter, an apostle of Jesus Christ,"
This opening phrase establishes the author's identity and, crucially, his authority. Peter, a prominent eyewitness to Christ's ministry, death, and resurrection, asserts his divine commission directly from Jesus. This apostolic title signifies that the letter's content is not merely human wisdom but carries the weight of divine revelation and instruction, essential for the recipients facing challenging circumstances.
"to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,"
This clause identifies the specific audience and their unique status. The term "strangers" (Greek: parepídēmos) denotes their transient nature and alienation from the surrounding pagan culture, while "scattered" (Greek: diasporá) indicates their geographical dispersion across a vast region of Asia Minor. This description highlights their shared experience of being a distinct, often marginalized, community of believers living in a world that is not their ultimate home. The list of provinces underscores the wide reach of the early Christian movement and the diverse yet unified nature of the believers Peter addresses.
Literary Devices
The opening verse of 1 Peter masterfully employs several literary devices to establish its tone and themes. The use of Apostolic Salutation immediately lends authority and gravitas to the letter, signaling its divine origin and Peter's legitimate role as a messenger of Christ. The Metaphor of "strangers scattered" (or sojourners/exiles) is profoundly significant, serving as a foundational Symbolism for the Christian's identity in the world. This imagery evokes a sense of temporary residence, non-belonging to the earthly realm, and a longing for a true, eternal home. It also subtly employs Allusion to the Jewish diaspora, drawing a parallel between the historical dispersion of Israel and the new reality of Christians as a distinct, dispersed people of God. The Enumeration of the five Roman provinces (Pontus, Galatia, Cappadocia, Asia, and Bithynia) provides a concrete geographical scope, emphasizing the widespread nature of the Christian faith and the broad audience Peter intends to reach with his message of hope and endurance.
Theological and Thematic Connections
1 Peter 1:1 lays the groundwork for the epistle's profound theological message, immediately positioning believers as a distinct people within the world, called to a unique identity and purpose. The concept of being "strangers scattered" is not merely a geographical description but a theological declaration of the Christian's spiritual citizenship. It underscores the tension between living in the world and not being "of" the world, a theme central to New Testament ethics and eschatology. This transient status is directly linked to the believer's heavenly hope and ultimate inheritance, providing a framework for understanding suffering and perseverance. The apostolic authority asserted by Peter connects this letter to the broader stream of God's redemptive revelation, affirming its place within the inspired Word.
Reflection and Application
First Peter 1:1 serves as a powerful and enduring reminder of our fundamental identity as believers in Christ. To be a "stranger scattered" means recognizing that our ultimate allegiance and citizenship are not to any earthly nation, culture, or system, but to the kingdom of God. This perspective liberates us from the pressure to conform to worldly values and empowers us to live distinctively, reflecting Christ's character in a world that often opposes Him. It encourages us to embrace our temporary status on earth, viewing our lives through the lens of eternity and our heavenly inheritance. In an increasingly globalized and often disorienting world, this verse offers profound comfort and clarity, reminding us that we are part of a vast, scattered, yet unified family of faith, bound together by our common Savior and our shared hope. It challenges us to live with purpose and intentionality, understanding that our true home awaits us, and our mission here is to bear witness to the One who has called us out of darkness into His marvelous light.
Questions for Reflection
FAQ
Who was Peter, and why is his apostolic authority important for this letter?
Peter was one of Jesus' twelve apostles, originally named Simon, whom Jesus renamed "Peter" (meaning "rock"). He was a prominent leader among the early disciples and a key figure in the formation of the early church. His apostolic authority, as stated in 1 Peter 1:1, is crucial because it signifies that the letter's message comes directly from a divinely appointed messenger of Jesus Christ. This lends immense weight and truthfulness to his teachings, assuring the recipients that the instructions and encouragements they receive are not merely human wisdom but carry the authoritative voice of God. This divine backing would have been particularly vital for believers facing persecution and needing solid theological grounding.
What does it mean for Christians to be "strangers scattered"?
The phrase "strangers scattered" (Greek: parepídēmos diasporá) carries deep theological significance. "Strangers" (or sojourners/pilgrims) implies that believers are temporary residents in this earthly world, not fully belonging to its systems, values, or ultimate destiny. Our true citizenship and ultimate home are in heaven, as emphasized in Philippians 3:20. "Scattered" refers to their geographical dispersion across various Roman provinces, but it also evokes the historical "diaspora" of the Jewish people, suggesting that Christians, too, are a distinct people of God dispersed among the nations. This identity calls believers to live a counter-cultural life, distinct from the surrounding society, focused on eternal realities rather than temporal ones, and united by a common faith despite their geographical separation.
Christ-Centered Fulfillment
The opening verse of 1 Peter, while a standard epistolary greeting, is profoundly Christ-centered in its implications. Peter's identity as "an apostle of Jesus Christ" immediately grounds the entire letter in the person and work of Christ. It is from Christ that Peter derives his authority and his message, underscoring that the truths contained within are not merely human philosophy but divine revelation. The recipients, described as "strangers scattered," find their true identity and unity not in their geographical location or ethnic background, but in their shared relationship with Jesus Christ. Their status as sojourners on earth points to the ultimate fulfillment of their hope in Christ's return and the establishment of His eternal kingdom, where they will no longer be strangers but fully at home with their Savior. This transient earthly existence is a direct result of their new birth into Christ, which sets them apart from the world and aligns them with their heavenly King. The entire epistle, therefore, serves as a pastoral guide for these Christ-followers, enabling them to live holy lives in anticipation of the glorious appearing of Jesus Christ, the Chief Shepherd. Their suffering is understood in light of Christ's own suffering, and their future hope is secured by His resurrection, as further expounded in 1 Peter 1:3-5.