1 Peter: A Lesson in Suffering
8 Although you have
not seen him, you love him; and even though you do not see him now, you believe
in him and rejoice with an indescribable and glorious joy, 9 for
you are receiving the outcome of your faith, the salvation of your souls.
1 Peter 1:8-9 NRSV
Suffering is an incredibly
difficult subject to cover in New Testament studies. This is because of a translation
issue that has caused many interpretative troubles to many English-speaking Christians
throughout the years. The word “suffering” can cause much confusion in
the minds of modern readers[1]
because of the tendency to link it to a wide array of difficult circumstances
that are in many ways dissimilar. New Testament scholars such as Davids have
tried to solve the issue of definition by starting with a biblical definition
of what it might mean to suffer. This, again, proves difficult because the
Bible describes many different circumstances as “suffering”. To avoid
unnecessarily lengthening this article, we will focus on the Greek New
Testament definitions (NT) and not tarry on Hebrew definitions, as they are not
as important to the subject at hand. While the Old Testament (OT) gives many
specific Hebrew words that signify different aspects of human suffering, the
idea of suffering in the NT is more vague but also has a different orientation
from OT suffering. Two Greek word groups are consistently rendered “suffering”
in English, and neither of them are usually used to mean illness, especially in
1 Peter.[2]
What this essay will focus on is the type of suffering that is a central theme
in 1 Peter. A suffering characterized by persecution, outside hatred, and
suffering for the faith. A suffering that is also recognized by its communal
orientation within the Church. When one organ suffers, the whole body of
Christ - to some extent - suffers. We will also come to see that:
“If we come to Christ, we
can know that our suffering is not the punitive judgment of God.” - John Piper[3]
Peter does not shy away from suffering. Rather, he
acknowledges that our suffering has a purpose and is used by God in our lives to
shape us and make us the way he wants us to be. This is a common theme in Paul’s
writings (see Rom 5:3-5) and Peter revisits the idea of purposeful suffering in
a deep contemplation of what it means to suffer and what Christ works in us,
through suffering. The message of 1 Peter is that in a world plagued by
suffering, one must know He is near, “at the very gates” (Mat 24:33) and
endure to the end. What, then, is the purpose of communal suffering within the
Church body, while awaiting His return?
Suffering and
Christlikeness:
The Churches Peter was writing to were undergoing some
persecution from pagan Roman culture. We must realize that Peter is talking to
the first (and possibly second) generation of Christians. As the Church of
Christ spread, people from many different levels of Roman society were turning
to Jesus and their lives were changed completely. People unfamiliar with this
“new teaching” were obviously taken aback when the dispositions of their
neighbors toward what they so loved about this life was suddenly changed overnight.
The early Christians had set themselves apart from society-at-large and people
had noticed that they no longer partook in the pagan rituals and sinful practices
that characterized the rest of society.
“3 For we have spent enough of our past lifetime in doing the will of the Gentiles—when
we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and
abominable idolatries. 4 In regard to these, they think it strange that
you do not run with them in the same flood of dissipation, speaking evil of
you.” (1 Pe 4:3-4 NKJV)
For this reason, some hated the ascetic-like nature of
the early Christians and persecuted them because of it. Peter continually
reminds Christians that, before them, Christ also suffered and was hated and
was persecuted.
“21 For to this you have been called, because
Christ also suffered for you, leaving you an example, so that you might follow
in his steps. 22 He committed no sin, neither was deceit found in his
mouth. 23 When he was reviled, he did not revile in return; when he
suffered, he did not threaten, but continued entrusting himself to him who
judges justly. 24 He himself bore our sins in his body on the tree, that
we might die to sin and live to righteousness. By his wounds you have been
healed. 25 For you were straying like sheep, but have now returned to the
Shepherd and Overseer of your souls.” (1 Pe 2:21-25
ESV)
“18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,” (1 Pe 3:18 ESV)
Yet, Christ’s example is an example of patient
endurance. Peter’s conclusion is that Christians must choose who they align
themselves with: the world or Christ. “Christians are to endure suffering
for the sake of Christ, looking back on Christ’s sufferings …”[4]
“Since therefore Christ suffered in the flesh, arm
yourselves with the same way of thinking, for whoever has suffered in the flesh
has ceased from sin, 2 so as to live for the rest of the time in the flesh
no longer for human passions but for the will of God.” (1 Pe 4:1–2 ESV)
To Peter (and to
Paul, once again see Rom 5:3-5), suffering for the Name of Christ leads
to Christlikeness. Therefore, if Christ suffered persecution, Christians must
count it an honor to be regarded worthy of also suffering persecution for the
Name of Christ, their Savior.
“So they left the council rejoicing because
they had been considered worthy to suffer dishonor for the sake of the
name.” (Acts 5:41 NET)
Suffering and Evangelism:
Not only is suffering beneficial internally for the
Church (in leading it to Christlikeness), but it is also beneficial for
evangelism outside the Church. Peter implies that many Christians are being
persecuted by authority figures, because of their faith. Although this is an
unpopular approach in the post-modern society we now live in, Peter exhorts these
persecuted people to submit and endure. Not only for their own good, and not
because their persecution is justified (in 2:20 it is mentioned that many times
it is not) but because by this attitude, “they may be won without a word by the
conduct” (1 Pe 3:1 ESV)
of those who submit. This submission to authority is also presented by Peter as
an evangelistic and (believe it or not) apologetic tool of great worth.
“13 Be subject for the Lord’s sake to
every human institution, whether it be to the emperor as
supreme, 14 or to governors as sent by him to punish those who do evil and
to praise those who do good. 15 For this is the will of God, that by
doing good you should put to silence the ignorance of foolish people.” (1 Pe 2:13-15 ESV)
Once
again, Christ is given as the ultimate example of submission. In His own
suffering, he submitted to the Father’s will.
“21 For to this you were called, because
Christ also suffered for us, leaving us an example, that you should
follow His steps: 22 “Who committed no sin, Nor was deceit found in His
mouth”; 23 who, when He was reviled, did not revile in return; when He
suffered, He did not threaten, but committed Himself to Him who
judges righteously;” (1
Pe 2:21-23 NKJV)
In
gazing upon Christians, the world must see a ‘light’ and this is the light of
Jesus Christ who suffered once and for all upon the cross, they must see in
Christians the one whose name they bear.[5]
Let us not forget also the fact that those put in positions of authority are told
to prove Christlikeness even in the way they treat those who are exhorted to
submit. For example, Peter reminds husbands to “pay honor” to the woman, even
in her state of submission unto the man (1 Pe 3:1,7). Therefore, a Christian’s
behaviour in his submission, even when encountering suffering “will be an
effective witness even without verbal reference to the gospel.”[6]
Suffering and
Unity:
When we think of
suffering, we don’t automatically think of unity. Many recent events such as
COVID-19 (which I refer to, not because of the physical suffering, but because
of its effects on Church communities throughout the world) only seemed to
deepen the divide between well-meaning Christians. Yet Christians, in this
Epistle, are called to grow in love, unity, sympathy, and humility through
their suffering.
“Finally, all of you, have unity of mind,
sympathy, brotherly love, a tender heart, and a humble mind. 9 Do not
repay evil for evil or reviling for reviling, but on the contrary, bless, for
to this you were called, that you may obtain a blessing.” (1 Pe 3:8 ESV)
Suffering allows
Christians to realize that they are all communally partaking in
something: they are sharing in the sufferings of Christ[7].
Scholars usually identify this “suffering” that Peter refers to, in the strictest
sense, with localized persecution within Asia Minor[8].
Peter was writing to a specific group of Christians (we might say a specific local church community) and encourages them to stand united regardless of the persecution
that is threatening the unity of the local church. This points to the very
personal aspect of this communal suffering. Peter tells the local church not to
be surprised by the “fiery
trial when it comes upon you to test you” (1 Pe 4:12). God allows his trial to
come “among” (NRSV) the members of the local church for their own good,
for them to rejoice in the “sharing” of the sufferings of Christ.
“But rejoice insofar as you share
Christ’s sufferings, that you may also rejoice and be glad when his glory is
revealed.” (1 Pe 4:13
ESV)
Peter’s
first epistle is a constant reminder to the church that communal suffering is a
part of what brings the local church together. Christ calls us to love one
another and suffer with one another regardless of what is going on in the world
around us. He reminds that we are all in this together and that through our
unity Christ is being glorified.
Conclusion:
Therefore,
the Church is called to suffer, and this is the “will of God” (1 Pe 3:17)
because, in their suffering “for a little while” (1 Pe 5:10), the Church
becomes more thoroughly Christ-like, evangelism through deeds becomes as
powerful as evangelism through words, and the Church can learn to grow in
unity. In their suffering, Christians must recognize that all their “brotherhood
throughout the world.” (1
Pe 5:9 ESV) are also suffering and that one day “the God of all grace, who
has called you to his eternal glory in Christ, will himself restore, confirm,
strengthen, and establish” (1 Pe 5:10 ESV) them.
One
of the things that set Christians apart from the rest of the world is that they
have a hope, even in their suffering. When we suffer, we suffer for the glory
of Christ and Christ Himself has promised his blessings upon those who
willingly submit to God’s will, even in their being persecuted for His Name. For
us, there is a hope: the hope of a resurrection and the hope of a great reward
in heaven. Therefore, let us take the truth of Scripture and rejoice in Christ,
even though we suffer for a little while. One day we will be renewed and what
was old shall pass away. On that day we will see Christ and look upon Him who
was pierced for our transgressions. What else could we then say but “thank you,
Lord Jesus!” and what else could we then do but throw ourselves into his arms
and feel his loving embrace? Suffer, be patient, and remember Jesus’ Second
Coming and Jesus Christ Himself will strengthen you and reward you out of the
infinitude of the goodness of His grace.
“16 Therefore we do not lose heart.
Even though our outward man is perishing, yet the
inward man is being renewed day by day. 17 For our light
affliction, which is but for a moment, is working for us a far more
exceeding and eternal weight of glory, 18 while we do not look at the
things which are seen, but at the things which are not seen. For the things
which are seen are temporary, but the things which are not
seen are eternal.”
(2 Cor 4:16-18 NKJV)
“11 Blessed are you when others revile
you and persecute you and utter all kinds of evil against you falsely on my
account. 12 Rejoice and be glad, for your reward is great in heaven, for
so they persecuted the prophets who were before you.” (Mat
5:11-12 ESV)
[1] Peter H. Davids, The New International Commentary
on the New Testament: The First Epistle of Peter (Grand Rapids, MI:
Eerdmans, 1990), 22.
[2] Davids, The New International Commentary on the New
Testament: The First Epistle of Peter, 36-41.
[3] John
Piper, Coronavirus and
Christ (Wheaton, IL: Crossway, 2020).
[4] Thomas R. Schreiner, “Introduction to 1 Peter” in The ESV Study
Bible: English Standard Version, ed. Lane T. Dennis and Wayne Grudem (Wheaton,
IL: Crossway Bibles, 2008), 2403.
[5] Wilhelm van Klinken, Ὁτι καὶ Χριστὸς ἔπαθεν The
Relationship Between the Suffering of Christ and Christian Suffering According
to 1 Peter (Amsterdam, NL: VU University, 2014), 56.
[6] Paul J. Achtermeier, Hermeneia – A Critical and
Historical Commentary on the Bible: 1 Peter, ed. Eldon Jay Epp (Minneapolis,
MN: Augsburg Fortress, 1996), 210.
[7] Daniel Keating, Catholic Commentary on Sacred
Scripture: First and Second Peter, Jude (Grand Rapids, MI: Baker Academic,
2011).
[8] Travis B. Williams, “Suffering from a Critical
Oversight: The Persecutions of 1 Peter within Modern Scholarship,” Currents
in Biblical Research 10, no.2 (March 2012): 276.
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