Who is the author? The opening greeting claims that Peter is the author, but today most scholars agree that it was written in his name, to give it authority (a common practice at that time.)

Who is the audience?  The addressees appear to be Gentiles, rural folk, both resident aliens and household slaves, in Asia Minor. Christians can expect to suffer, to be ostracized, to be "called names": they are in the midst of a pagan culture. Though they are "aliens" in this world, God has given them "a new birth ... into an inheritance that is imperishable, undefiled, and unfading"

The message verse by verse:  Two translation possibilities for verse 17: “Since the one you already call ‘Father’ is also an impeccably fair judge, be sure that you live in appropriate fear of God’s judgment.” Or, “Since the one who judges all impartially is the one you are invited to call ‘Father,’ though you rightly fear God, your fear can include confident reverence.”

• Vs. 18 describes one of the great contrasts that underscore the argument of the entire epistle: “Christians base their lives not on what is perishable but on what is imperishable; not on what is base but on what is precious.”

• Vs. 19 - The reference to the unblemished lamb is an allusion to the holiness code of Leviticus where the male lamb “without blemish” was designated for appropriate, holy worship (cf. Leviticus 22:21).

• Vs. 20 - twin time frames: “before the foundation of the world,” and “at the end of the ages;” readers were viewed as living at the end of time, but Christ has been a part of the purposes of redemption before the beginning of time.

• Vs. 23 - The imperishable seed is probably a reference to scripture and constitutes another of the imperishable gifts along with Christ’s sacrifice and faith.

• NOTE: the new birth references in this first chapter may well go back to a baptismal homily or liturgy: Christians are born anew through the ceremony of baptism, but it is the Word that brings them to that new birth.

 

Think imitation. From this passage onward, including John Bunyan and Thomas a’Kempis, Christians have sought to imitate God by drawing on the holiness codes of Leviticus. Here, the writer encourages faithfulness to God, to “be holy as God is holy.” Perhaps imitation is not the best word for this relationship. In the covenant, there is not equality between the partners but recognition of reciprocal responsibilities: God’s holiness demands the holiness of the faithful.

• Bede the venerable (7-8th c): The greater the price of your redemption, the more respectful to God you ought to be, and not risk offending your Redeemer by falling back into your previous life of wickedness.

What motivates us today to live ethically?  Are there any instant rewards in having morals?

How can we live in light of eternity? Is it possible to be a Christian without eternity consciousness? How can we attain to this "mutual love" Peter talks about?  What are the benefits of such a love and support?  What does this mutual love look like? Are there examples from your congregational life?

 

Contrast two ways of living, two directions we can take in life (We can move toward perishable things vis-à-vis imperishable realities.)

Shift to journey’s end. This lesson implies that those who set their hearts on the perishable will perish; those who set their hearts on what endures will endure.

The author puts urgency in his message to his readers by alluding to Christ's coming. There is no time to waste.  We need to be ready at all times.  In your sermon you might consider telling the story according to which there where three demons who planned to get the most victims for their master.
The first said: "Tell the people 'There is no God.'"
"No, that won't do," said the others. "There are too many evidences of his goodness to convince people."
The second proposed: "Say 'There is no hell.'" The others replied, "That won't convince people either because some of their fellows are there already."
The third produced the most effective way, "Tell them 'There is no hurry.'"