Have you ever needed to remind people of essential parts of life? For example, if someone were feeling depressed, there would be a reminder of purpose. Or, if another individual is making life decisions, a life coach would encourage what is crucial, eliminate what is unnecessary, and motivate this person to seek help. Similarly, the Apostle Peter reminds his audience of essential doctrine, especially regarding Salvation. The apostle understands that believers everywhere suffered persecution, false teachers, and spiritual warfare. Theology plays a significant role as Christians apply the apostle’s teaching from Jesus Christ to their daily lives. The Apostle Peter reveals the study of Salvation in his epistles through his background, redemptive letters, and final application.

Apostle’s Background

The first point is that the Apostle Peter discloses the study of Salvation through the apostle’s background in his epistles. Peter’s Letters, with their profound impact on believers throughout the centuries, are essential. It is crucial to attribute the Apostle Peter as the author of 1-2 Peter, a fact often attested to in Polycarp’s epistle to the Philippians and other notable works of the Fathers. This understanding is vital, as while First Peter is reliable with an authorial witness, Second Peter is marred by much doubt, pseudepigrapha, or a different author entirely.[1] Furthermore, the date for these two epistles is around 62-64 AD.[2] Geography in Peter’s First Epistle is dedicated to those in Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet. 1:1). This is important to understand, as it relays the significant theme of the Catholic epistle to all believers. Peter’s First Epistle also refers to the church of Babylon, yet scholars have differing viewpoints regarding the meaning of this allegory.[3] Peter’s Second Letter is extremely vague, yet he notes that this was the second epistle written to the congregations (2 Pet. 3:1). Robert Harvey and Phillip Towner suggest that this refers to First Peter. However, others speculate in a different direction.[4] This information is pertinent for this essay as it relates to salvation, not only by the epistle but also by the writer (pseudepigrapha or otherwise). The occasion is directed towards persecution and false teachers (Epicurean philosophy).[5] Having provided introductory information, it is now time to focus on Peter’s Epistles, specifically their relation to soteriology.

Redemptive Letters

The second point is that the Apostle Peter discloses the study of Salvation through the redemptive letters in his epistles. It is crucial to understand that the Apostle Peter begins his First Epistle with a focus on redemption through Christ’s blood, driven by His Resurrection, and aimed at the sanctification of the saints (1 Pet. 1:2-3). Having persisted with many trials, receiving the salvation of your souls (1 Pet. 1:9), Peter unfolds into the words spoken by the Prophets, who foretold the Gospel of Jesus Christ, His suffering and glory (1 Pet. 1:10-12). Schreiner adds this common New Testament theme, as salvation is related to eschatological fulfillment, “We may have here the 'now' and 'not yet' tension that is so common in the New Testament. Believers now enjoy salvation and will experience it fully at the revelation of Jesus Christ.”[6] This is valuable wisdom, as this subject begins to apply to spiritual warfare. Be obedient and holy, redeemed by Jesus Christ before the foundation of the world (1 Pet. 1:13-20). Emphasizing through Christ’s Resurrection, there is faith and hope in the Lord (1 Pet. 1:21). It is fascinating to note that Peter’s audience was in bondage to sin, which proves that the solution is found through the Gospel (Christ’s atoning work).[7] Being born of incorruptible seed, not from the grass and glory of man that fades away, in which the Word of God endures forever (1 Pet. 1:22-25). The following section provides a more in-depth examination of this Catholic epistle.

Salvation to the Churches

Peter, who began addressing Christ’s church, continues with a great exhortation about godly living. The apostle's clear and direct guidance on this theme— that believers are spiritual stones, a holy priesthood to the Lord, built on His foundation (1 Pet. 2:5-10 — provides a sense of reassurance.[8] Salvation requires a call to action, obedience, and the avoidance of sin (1 Pet. 2:11-20). Christ suffered, who did not sin, to die on a tree, living towards righteousness and not being led astray (1 Pet. 2:21-25). Because Jesus Christ has atoned for all who believe, He is caring and compassionate to guard Christian’s souls as Shepherd and Bishop (Rom. 1:16; 1 Pet. 2:25).[9] In the next chapter, Peter addresses submission to husbands and those who do not yet believe, including fathers (1 Pet. 3:1-11). Similarly, Peter addresses trials and persecution for good (righteousness) rather than evil (1 Pet. 3:12-17). Christ suffered, preaching to the spirits in prison, such as the long-suffering of Noah and his family (illustration of salvation, cleansing filth from the flesh to a good conscience), as He is sitting at the right hand of the Father in glory (1 Pet. 3:18-22). As these passages proclaim, Christ suffered and had a purpose in going down into the depths before being raised with the after the ascension. Howard Marshall notes this about Christ visiting the dead, “Much more likely is the view that Christ proclaimed the evil powers, announcing his victory on the cross and confirming their defeat.”[10] Therefore, believers will be able to endure those who do evil and are disobedient, alongside other forces of darkness.[11] The next area concludes the First Epistle of Peter.

This section concludes the work from Peter’s First Letter that leads to salvation. Chapters four and five discuss persecution for the Lord, Jesus Christ, as He explains those who will be judged by the Father (1 Pet. 4:1-6). This passage is controversial in its relation to Christ's preaching in the prison, particularly in the context of God’s wrath (Jn. 3:17-21). It is heretical to say that apostasy is not final if believers have a second chance at the Gospel after their physical death.[12] The Apostle hints at this passage at the end of the chapter that suffering for good is an indicator of a Christian; judgment commences first with God’s people before unbelievers, following the Lord’s endurance (1 Pet. 4:12-19). Salvation also requires obedience and submission to the Lord, as emphasized in Peter’s final words to those abroad, who are to watch over the Lord’s heritage (1 Pet. 5:1-14). The following section provides parallels to soteriology in Second Peter.

While First Peter addresses various aspects of the Christian life, Second Peter primarily focuses on combating false teaching. The apostle begins his second epistle by explaining the fruits of salvation (1 Pet. 1:11). While eternal life is referred to as believing in Christ, it is also associated with growing in godliness through sanctification. Schreiner notes the significance of godliness, “The word 'godliness' is ubiquitous in the Pastoral Epistles for living the kind of life that pleases God (1 Tim 2:2; 3:16; 4:7–8; 6:3, 5–6, 11; 2 Tim 3:5; Titus 1:1).”[13] The latter half of this chapter describes the power of the Gospel, compared to following cunningly devised fables and pursuing the glory of Jesus as prophecy is carried out by the Holy Spirit (2 Pet. 1:15-21). Bigg mentions this unique crowd, different from other groups opposing the apostles, “The False Teachers, or some of them, must have maintained that the Gospel miracles were to be understood in a spiritual sense, and not regarded as facts.”[14] This puts a vital spin on salvation, not particularly gnostic, yet hermeneutically mental. Prophecy, like salvation, cannot be interpreted by the individual's choosing.[15] Salvation is by grace through faith so that no person may boast, as it is a gift from the Lord (Eph. 2:8-9). This is important to understand, as the Lord's standards do not change because a person or group decides to bypass protocol. Even false teachers and those not fully walking with Christ will ultimately be judged by Him (1 Pet. 4:18). The following paragraph discloses chapters two and three.

The first chapter of Second Peter discusses righteousness and godliness, and the last sections display soteriological and noncanonical literature, as well as eschatological nuances. For the sake of this essay, while much can be expounded upon. Chapters two and three will be summarized and discussed together. False prophets have entered the congregations; this is not a dispute for evangelism among those who do not believe in Jesus. Instead, it is an inward issue of the church to discern these people from leading others from the faith (who deny the Lord, 2 Pet. 2:1-22).[16] Furthermore, Noah and Lot are described as figures of salvation who God will save amidst lawless trials (2 Pet. 2:5-9).[17] Furthermore, the presumptuous teachers are enslaved to corruption, for it had been better for them not to taste the Holy Spirit (Heb. 6:4-8; 2 Pet. 2:10-22).[18] Chapter three reminds the reader of the truth spoken by the Prophets: to watch for ungodliness and be diligent in watching for a new Heaven and new Earth (2 Pet. 3:1-14). For patience is salvation, so others may repent and follow Christ (2 Pet. 3:15).[19] The Apostle Peter concludes with the direction to watch, unless being taken away into error, but grow in Jesus Christ (2 Pet. 3:16-18). Peter directs his audience to stay steadfast in the firm foundation of Jesus Christ.[20] These are essential truths for believers to walk in regarding salvation. The final section describes a few takeaways.

Final Application

The Apostle Peter discloses the study of Salvation in his epistles through the final application. Understanding the study of salvation in Peter’s Letter yields two primary takeaways. The first application is that salvation results in godliness and endurance (1 Pet. 2 Pet. 1:1-8). This is critical to consider in relation to salvation, as believers are not only called to a higher standard but also empowered and equipped with the necessary fruit to endure the mission of Jesus Christ until the end. Christians who aspire to the Lord Jesus Christ grow in godliness through sanctification. Warren Wiersbe describes the joy of righteousness as it relates to this field of study, “When we see Jesus Christ, we will bring “praise and honor and glory” to Him if we have been faithful in the sufferings of this life (see Rom. 8:17–18).”[21] This is, therefore, a worthy application to all believers.

While Peter’s First Epistle provides a unique summary of those who walk with Christ, he continues this thread to avoid false teaching. This is prescribed as Peter addresses the spiritual nature of false teachers and their teachings (2 Pet). Joseph Exell notes a nuance to those with destructible heresies, “it is a destructive heresy for a man to regard himself as a Christian and think he is right for heaven while possessing nothing of the mind and spirit of Christ.”[22] While this has been made known to the masses, it is crucial to understand that those lacking in godliness are blind and cannot see or pursue their calling and election (2 Pet. 1:9-10). For believers, it is to avoid false teachers (2 Jn. 1:10). Also, having compassion makes a difference, pulling out of the fire and hating even their blemished garment (Jude. 1:22-23). Whoever saves a sinner from their way toward death covers a multitude of sins (Jas. 5:20). These two critical applications work together to enable the believer to walk with Christ.

Conclusion

In conclusion, the Apostle Peter reveals the study of Salvation in his epistles through his background, redemptive letters, and final application. Throughout studying salvation in these epistles, it is essential to understand that a believer will walk through many trials, even those related to their salvation. Yet, Christ, through the Apostle Peter, commands those to continue enduring, strengthened by the Lord with the fruits of righteousness, unless those who follow unrighteousness face drastic consequences.

Bibliography

Bigg, Charles. A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude. International Critical Commentary. Edinburgh: T&T Clark International, 1901.

Brown, David, A. R. Fausset, and Robert Jamieson. A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Acts–Revelation. Vol. VI. London; Glasgow: William Collins, Sons, & Company, Limited, n.d.

Exell, Joseph S. The Biblical Illustrator: I. Peter. London: James Nisbet & Co., n.d.

____________. The Biblical Illustrator: II. Peter. London: James Nisbet & Co., n.d.

Harvey, Robert, and Philip H. Towner. 2 Peter & Jude. Edited by Grant R. Osborne. Vol. 18.

The IVP New Testament Commentary Series. Downers Grove, IL; Nottingham, England: InterVarsity Press, 2009.

Marshall, I. Howard. 1 Peter. The IVP New Testament Commentary Series. Downers Grove, IL: InterVarsity Press, 1991.

Osborne, Grant R., and M. Robert Mulholland Jr. Cornerstone Biblical Commentary: James, 1–2 Peter, Jude, Revelation. Edited by Philip W. Comfort. Cornerstone Biblical Commentary. Carol Stream, IL: Tyndale House Publishers, 2011.

Schreiner, Thomas R. 1, 2 Peter, Jude. Vol. 37. The New American Commentary. Nashville:

Broadman & Holman Publishers, 2003.

_________________. “It All Depends upon Prophecy: A Brief Case for Nuanced Cessationism.” Themelios 44, no. 1 (2019): 29–35.

Wiersbe, Warren W. The Bible Exposition Commentary. Wheaton, IL: Victor Books, 1996.

[1] Outside the scope of this essay. For more information, see Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 255-276.

[2] Grant R. Osborne, “1 Peter,” in Cornerstone Biblical Commentary: James, 1–2 Peter, Jude, Revelation, ed. Philip W. Comfort, Cornerstone Biblical Commentary (Carol Stream, IL: Tyndale House Publishers, 2011), 134.

[3] See section 8 of Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, International Critical Commentary (Edinburgh: T&T Clark International, 1901), 67-80.

[4] Robert Harvey and Philip H. Towner, 2 Peter & Jude, ed. Grant R. Osborne, vol. 18, The IVP New Testament Commentary Series (Downers Grove, IL; Nottingham, England: InterVarsity Press, 2009), 111.

[5] Grant R. Osborne, “2 Peter,” in Cornerstone Biblical Commentary: James, 1–2 Peter, Jude, Revelation, ed. Philip W. Comfort, Cornerstone Biblical Commentary (Carol Stream, IL: Tyndale House Publishers, 2011), 278-279.

[6] Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 70.

[7] Grant R. Osborne, “1 Peter,” in Cornerstone Biblical Commentary: James, 1–2 Peter, Jude, Revelation, ed. Philip W. Comfort, Cornerstone Biblical Commentary (Carol Stream, IL: Tyndale House Publishers, 2011), 165-167.

[8] David Brown, A. R. Fausset, and Robert Jamieson, A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Acts–Revelation, vol. VI (London; Glasgow: William Collins, Sons, & Company, Limited, n.d.), 604.

[9] Joseph S. Exell, The Biblical Illustrator: I. Peter (London: James Nisbet & Co., n.d.), 240.

[10] I. Howard Marshall, 1 Peter, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1991), 1 Pe 3:19 0.

[11] I. Howard Marshall, 1 Peter, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1991), 1 Pe 3:21 22.

[12] Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 207–208.

[13] Schreiner, 1, 2 Peter, Jude, 300.

[14] Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, International Critical Commentary (Edinburgh: T&T Clark International, 1901), 265.

[15] Bigg, A Critical and Exegetical Commentary, 269-270.

[16] Thomas R. Schreiner, “It All Depends upon Prophecy: A Brief Case for Nuanced Cessationism,” Themelios 44, no. 1 (2019): 31.

[17] Robert Harvey and Philip H. Towner, 2 Peter & Jude, ed. Grant R. Osborne, vol. 18, The IVP New Testament Commentary Series (Downers Grove, IL; Nottingham, England: InterVarsity Press, 2009), 81.

[18] Harvey and Towner, 2 Peter & Jude, 107.

[19] Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, International Critical Commentary (Edinburgh: T&T Clark International, 1901), 299.

[20] Bigg, A Critical and Exegetical Commentary, 303.

[21] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 393.

[22] Joseph S. Exell, The Biblical Illustrator: II. Peter (London: James Nisbet & Co., n.d.), 115.