This article will briefly show how the subject of suffering is significant in the study of First Peter. Though not all commentators agree, it will be argued that suffering functions as the controlling theme in the book—that is, suffering is the main motif around which the contents of the epistle revolve. At the end, some implications of this scrutiny will be given for Christians, especially for their suffering.
Significance Of Suffering In First Peter
Historical Setting
In considering the historical background of First Peter, three important questions need to be dealt with: who wrote it, for whom it was written, and when it was written. From the opening verse of the epistle, an undisputed conclusion can be made that the author is the Apostle Peter, and that he writes it to “the strangers” (1:1). But who are these “strangers”? There are basically three interpretations. Some commentators, including John Calvin, maintain that they are Jewish Christians who, because of persecution, left their native land and lived in another place. Second, others take “strangers” figuratively, applying the term to all Christians ( Jews or Gentiles) who are temporarily here on earth but are heavenly citizens. Third, some scholars combine these two views. They contend that Peter writes this letter primarily to the Jewish Christians and secondarily to the Gentile believers.
From verse one, we are certain that these “strangers” are those “scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,” which are provinces of Asia Minor or modern Turkey. Since Peter addresses his letter to a large group of people, to determine with specificity the kind of people whom he has in his mind is difficult. Frank Thielman states: “We should not expect, therefore, that Peter will give us a detailed account of the conditions of his audience.” [1] Thus we can safely say that these “strangers” are Christians, possibly mixed Jews and Gentiles, living in those five regions.
When did Peter write his first epistle? Answering this question is vital to understanding the condition of these Christians at the time Peter was writing. The date commonly given to this epistle is either before or shortly after the great fire of Rome in 64 A.D. If after, the letter was intended for Christians who suffered under Emperor Nero (54-68 A.D.), who burned the city. When the citizens of Rome were told by their emperor that the Christians burned the city, they increased persecution against this sect. This position suggests that Peter was writing to a group of believers under state persecution. In other words, their persecution was not just social but imperial.
Nevertheless, the majority of commentators follow the earlier date, that is, before the destruction of Rome. This view implies that the persecution taking place in the book came generally from their pagan society. Again, other scholars suggest that the letter was written in two different time periods—one before the great fire of Rome, and the other during it. They reason that the “fiery trial” in 1 Peter 4:12 is a description of Neronian persecution. But as Floyd V. Filson notes: “Such a theory is attractive, for it solves the problem neatly. But it does so by assuming a literary process that we cannot prove to have occurred.” [2] He goes on to say: “The letter comes to us as a unity, and if we can explain it as the work of one writer, written at one time, we should do so.” [3] This article favors the date before the burning of Rome because of the tone of First Peter when it speaks of suffering. If the epistle had been written after the ruin of Rome, the tone would have been more forceful. But this should not undermine the fact that these Christians were experiencing severe oppression, for even before the great fire of Rome, they were already persecuted by pagan Romans. What is important to mark here is that Peter writes to suffering Christians.
Theme
At the end of the letter, Peter plainly describes his purpose for writing: “I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand” (5:13). Thus, the true grace of God is “a definitive general description of the letter, but it does not exclude the recognition of numerous subordinate and contributory themes,” [4] one of which is suffering. Other themes are glory, hope, trial, and persecution. Because First Peter discusses various subjects, detecting its main theme is hard. Some specialists consider hope the dominant theme. Filson, on the other hand, regards suffering as the central theme. [5]
Undoubtedly, suffering is prominent in the subject matter of First Peter. On the basis of the historical framework and contents of the book, the case can also be made that suffering is “the controlling motif.” [6] Suffering is like the sun around which all other subjects in the book revolve. The word occurs fifteen times [7] in the King James Version, although in different forms (e.g. suffering, sufferings, suffer, and suffered). Each of the five chapters of the book deals with it (1:11; 2:19-23; 3:14-18; 4:1, 13-19; 5:1, 10). Peter also uses terms such as temptations (1:6) and trial (1:7; 4:12) to depict suffering, and he mentions circumstances that imply the suffering of his audience:
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation (2:12).
Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing (3:9).
Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ (3:16).
If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified (4:14).Relation Of Suffering To Christian Doctrines
Along with the theme of suffering, two dominant doctrines appear throughout First Peter: Christology and eschatology. Peter uses these doctrines as a source of strength for the suffering saints. The correlation Peter introduces between these two doctrines and suffering is noteworthy:
Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow (1:11).The mention of “the glory that should follow” not only refers to the glory of Christ’s resurrection and ascension, but to the eschatological glory as well, which believers will share with Christ. Adam Clarke explains it beautifully:
Not only the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; but that grand manifestation of God’s infinite love to the world in causing the Gospel of his Son to be everywhere preached, and the glorious moral changes which should take place in the world under that preaching, and the final glorification of all them who had here received the report, and continued faithful unto death. And we may add to this the ineffable glorification of the human nature of Jesus Christ, which, throughout eternity, will be the glorious Head of his glorified body, the Church. [8]Suffering And Christology
First Peter is Christological in its content. It has only five chapters, but it refers to Christ twenty times. unquestionably, Peter ties the doctrine of Christology to the subject of suffering because he wants his readers to understand suffering in a Christological context. He wants them to see their suffering through the cross of Christ. Early on, he reminds them that Christ also suffered and that He suffered for them (2:21). For Peter, a correct Christology is crucial to having a correct concept of suffering; grasping this concept is essential for a Christian to endure his sufferings. Gordon E. Kirk echoes the same thought:
Throughout the Book of 1 Peter, a Christological emphasis is evident. As a disciple of Jesus this fisherman’s life was transformed, and before his own eyes he perceived the supreme example of the One who endured suffering. Replete within every chapter in this epistle is the illustration of Christ, the ultimate model of endurance. [9]Similarly, D. Edmond Hiebert avers: “The unifying theme of this perplexing paragraph is Christ’s undeserved suffering for Righteousness. The initial ‘for’…or ‘because,’ indicates Peter’s intention to encourage the readers to persevere in their own sufferings and to assure them of triumph in Christ as risen and exalted.”10
Peter also exhorts his audience to follow Christ’s steps in suffering. He tells them:
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously (2:21– 23).Two things are worth noting here. First, “Christ also suffered for us” (or in some manuscripts, “for you”) refers specifically to Peter’s readers. And the word “also” assumes the other side of the truth — that Peter’s audience is suffering for Christ. So, Peter is telling them that their suffering for Christ is as it should be, because Christ also suffered for them. Just as Christ is divinely appointed or called to suffer for the sake of His people, so are Christians called to suffer for His sake. “For even hereunto were ye called,” Peter writes to them.
Second, Christ suffered for righteousness’ sake. Peter is aware that these Christians are suffering because of the gospel of Christ: like Christ, they suffer for righteousness’ sake. Peter continues to inform them in the following chapters that, if they suffer for righteousness’ sake, they are happy or blessed:
But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled (3:14).
If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified (4:14).Suffering And Eschatology
Not only is First Peter Christological, it is also eschatological. While Peter is concerned with the present suffering of his readers, his letter is full of future truths:
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ (1:7).
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ (1:13).
But the end of all things is at hand: be ye therefore sober, and watch unto prayer (4:7).
But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you (5:10).Thielman comments: “Throughout his letter, Peter urges his readers to put their suffering in eschatological perspective.”11 To Peter, the doctrine of eschatology is a great source of encouragement for his suffering readers. But how does Peter use eschatology to encourage his readers? First, he tells them that their suffering is but temporary:
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations (1:6).
But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you (5:10).The brevity of their suffering is a consequence of eschatology. Suffering will cease since there is an end to all things in this world (4:7).
Second, he reminds them of their future blessing:
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time (1:4, 5).
In addition to this incorruptible inheritance, he calls their attention to the future glory that will be revealed in them:
But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy (4:13).He does not want them to focus on their present pain, but on their future glory. Paul, you recall, presented the same thought: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Rom. 8:28).
Third, Peter assures them that their persecutors—those who continue to disbelieve Christ — will one day be punished:
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (4:17).While Christians will receive eternal blessing, those who reject the gospel will receive eternal judgment.
Relationship Between Suffering And Christian Living
Peter not only connects suffering to Christian doctrine, but to Christian living as well. In his first epistle, he touches on three realms of life: government, work, and family. Each of these spheres can be a source of suffering. As Peter discusses the subject of suffering, he links it with each of these areas in life.
Suffering And Government
Though Peter refers to social persecution in his letter, the government is involved in this persecution, as Filson explains:
My own conclusion is that while official empire-wide governmental persecution may be in mind (5:9 shows that the trouble, whatever it was, involved the whole church), the more probable explanation is that the readers faced, as the Christians in every place faced, public opposition to their teaching and mission. Such public opposition might often be able to use local officials to punish Christians, but the empire was not as yet engaged in a general and systematic persecution of the Christians. [12]Nevertheless, Peter wants his readers to learn submission in their suffering. In particular, they must learn to submit to their government:
Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king (2:13 –17).Undoubtedly, for persecuted Christians, to honor their wicked leader is not easy. But Peter gives at least three reasons for them to do so. First, they should submit to their government for the Lord’s sake (v. 13). Second, submitting is the will of God (v. 15a). Third, through their submission, their government will have no cause to speak against them (v. 15b).
Suffering And Work
Peter shifts from the subject of government to the subject of work, addressing the servants. He exhorts them: “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward” (2:18). He might be talking to hired workers who experience unjust treatment or persecution under their unbelieving masters. In this case, Christian workers should still submit to their employers. They should do so for two reasons: First, submitting is thankworthy (2:19), and second, it is acceptable with God (2:20).
Suffering and Family
Peter also touches on family matters in conjunction with suffering. In 3:1, he particularly addresses the wives: “likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives.”
By inference, Peter is talking to wives whose husbands are not Christians. Apparently, such wives experienced persecution from their own unbelieving husbands. Nevertheless, they too must submit to their husbands in order to win them to Christ.
In light of these three spheres of life (government, work, and family), what Peter desires from his readers is that they learn to practice submission even in the midst of suffering.
Concluding Lessons
Why is the theme of suffering significant to the study of First Peter? First, because of its connection to the historical context of the book. Peter wrote his book during a time of suffering. Second, because of the contents of the book. Suffering functions as the main theme of the book, controlling its content. Third, because of its relationship to two important Christian doctrines in the book, namely, Christology and eschatology. Finally, because of its link to key subjects of Christian living in the epistle.
What lessons can we glean from this study? First, we should understand our suffering Christologically. That is, we should view our suffering through the cross of Christ. Doing so will give us comfort in the presence of pain. Second, we should understand our suffering eschatologically. We should remind ourselves that our suffering is but for a while. Rather than focusing on our affliction, let us concentrate on the coming glory that will be revealed in us through Christ. Let us remember also that our persecutors—those who continue rejecting the gospel—will one day be destroyed in the eternal lake of fire. They may seem prosperous and victorious today, but the time will come that God will punish them. Lastly, let us learn submission in the midst of our suffering that, through our good testimony, those who persecute us may be brought to the feet of the Lord Jesus Christ.
Notes
- Frank Thielman, Theology of the New Testament: A Canonical and Synthetic Approach (Grand Rapids: Zondervan, 2005), 569.
- Floyd V. Filson, “Partakers With Christ: Suffering in First Peter,” Interpretation 9,4 (Oct 1955): 403.
- Ibid.
- Zondervan KJV Study Bible (Grand Rapids: Zondervan, 2002), 1785.
- Filson, “Partakers With Christ: Suffering in First Peter,” 410.
- See Jit-Fong lim, “Suffering As the Controlling Motif in the First Epistle of Peter” (Th. M. Thesis, Westminster Theological Seminary, Philadelphia, 1994).
- Technically, only fourteen times, because the occurrence in 4:16 is only supplied by the translators of the King James Version. It does not appear in the original.
- Adam Clarke, Clarke’s Commentary (New York: Phillips & Hunt, 1883), 6: 487.
- Gordon E. Kirk, “Endurance in Suffering in 1 Peter,” Bibliotheca Sacra 138, no. 549 (Jan-Mar 1981): 50.
- D. Edmond Hiebert, “The Suffering and Triumphant Christ: An Exposition of 1 Peter 3:18-22,” Bibliotheca Sacra 139, no. 554 (Apr-Jun 1982): 146.
- Thielman, Theology of the New Testament, 580.
- Filson, “Partakers with Christ,” 403.
No comments:
Post a Comment