1 PeterResponses to the sufferings of Christians

Instructor: Dr. Tan Yak-Hwee

Student: Taya Yumin

Introduction
How does a Christian shape his/her faith and life in the time of suffering,
especially when suffering is a social reality. In 1 Peter, suffering is the context of
the Christians who were suffering because of their faith. And this idea is intertwined
in the letter. My concern for this paper is to find when did the Christians who are in
the midst of affliction; how did the author of 1 Peter exhort the believers to keep their
faith and also to instruct them the living of their daily life. This paper also attempts to
survey two dimensions of the Christians in the reality of a hostile environment. One,
the identity of Christians, two, the action of Christians. For Christians, being and
doing is interrelated. The conclusion of this paper is a discussion on the Christology
and Ecclesiology of 1 Peter.

Background of 1 Peter
For this section I will focus on the background of the text itself, because scholars
who use historical criticism have no general consensus about the real author and the
date of this letter.1 Peter, an apostle of Jesus Christ, an elder, and a witness of the
sufferings of Christ is addressing to the exiles of the Dispersion in Pontus, Galatia,
Cappadocia, Asia, and Bithynia (1.1; 5:1). The Christians are aliens and exiles and
they are among the Gentiles (1:1, 17; 2:11).

Frank J. Matera, New Testament Theology: Exploring Diversity and Unity, (Louisville: Westminster
John Knox Press, 2007), 374. Matera argues that the debate about the letters authorship has not
affected the letters purpose.
1

The Greek word, paroikos refers to a registered, displaced person living abroad,
a foreigner with certain political, economic, legal, and social restriction.2 Paroikos
has not only a symbolic and spiritual meaning, but it also refers to the social-historical
conditions of 1 Peters audience.3 The author comforts this believing community who
is experiencing homelessness but when they came to the Lord, they will be built
into a spiritual house (2:4). The Christians are living stones and Christ is the
cornerstone. Peter understands the suffering of the Christians believers, and he
encourages this oppressed minority. He calls them to confidence in the power of God;
to renew their hope, to help them find meaning in their suffering. He also urges them
to stay together in and for mutual support.4 Also when Christians meet a test they are
also sharing Christs sufferings (4:13).

Word Study
In the first letter of Peter, the terms suffer and suffering appear frequently
and they are developed throughout the letter. In Greek, pascho and pathema represent
the concept of suffering and they are interwoven. By studying and scrutinizing these
two Greek words, they will help to clarify the different emphases of the text.
a. pascho
pascho appears 12 times in 1 Peter, that is, more than a quarter of the 40 New
Testament occurrences. The list of the texts related verb pascho (suffer) is as follows:5
2:19

endures pain while suffering unjustly

Dennis C. Duling, The New Testament: History, Literature, and Social Context. (Belmont:
Thomson/Wadsworth, 2003), 471.
3
Dennis C. Duling, The New Testament: History, Literature, and Social Context, 15.
4
Fred B. Craddock, First and Second Peter and Jude. (Louisville: Westminster John Knox Press,
1995), 15.
5
Clinton Morrison, An analytical concordance to the revised standard version of the New Testament.
(Philadelphia: The Westminster Press, 1979), 560.
2

2:20

when you do right and suffer for it

2:21

because Christ also suffered for you

2:23

when you suffered, he did not threaten

3:14

if you do suffer for righteousness sake

3:17

it is better to suffer for doing right

3:18

Christ also suffered for sins once for all

4:1

since...Christ suffered in the flesh

4:1

whoever has suffered in the flesh

4:15

let none of you suffer as a murderer

4:19

those suffering in accordance with Gods will

5:10

after you have suffered for a litter while

In I Peter 2:19, 20 pascho means endure and it is with reference to unjust

treatment of slaves, and also as shown by following Christs own exemplary suffering
(2:21). In 1 Peter 3:14 and 3:17, the author points to his audience that their faith must
apparently endure disadvantages and reproach, along with an enigmatic statement
associate flesh and sin. (4:1). In other words, we can say that the meaning is the
one who suffers, suffers because he or she follows Jesus and thereby announces his
or her break from sin.6

b. pathemate
1 Peter contains one-fourth of the 16 New Testament occurrences of the term
pathemate. The texts related pathemate (suffering) are listed below.7
1:11

it testified in advance to the sufferings destined for Christ

Horst Balz and Gerhard Schneider eds., Exegetical Dictionary of the New Testament. Vol. 3. (Grand
Rapids: Eerdmans, 1993), 51-52.
7
Clinton Morrison, An analytical concordance to the revised standard version of the New Testament,
560.
3

4:13

insofar as you are sharing Christs sufferings

5:1

A witness of the sufferings of Christ

5:9

the same kinds of suffering

The above four passages indicate that sufferings of Christ is related to us. And
Peter emphasizes them because they are sufferings for Christ, and they may also
rejoice and be glad when his glory is revealed (4:13; 5:1).

Outline of 1 Peter
The outline of 1 Peter shows the main concern of the author. He understands
what the sufferings of the Christians are during that time, and then he addresses the
sermon or writes the letter to comfort their hearts. If we follow the context of the
narrative of 1 Peter, as outlined below, we know the writers intention and his
theological perspective.

1. Sufferings as trials of faith (1:3-12)

a. by his great mercy he has given us a new birth into a living hope through the
resurrection of Jesus Christ from the dead.
b. we are being protected by the power of God.
c. suffer various trials as test of faith: more precious than gold, love him and
rejoice with an indescribable.
d. salvation comes from Christ.

2. The identity of the people of God (1:13-3:9)

a. set your all hope on the grace that Jesus Christ will bring
b. be holy yourself in all your conduct
c. live in reverent fear during the time of exile
4

d. your faith and hope are set on God

e. genuine mutual love, love one another deeply from the heart
f. long for the pure, spiritual milk
g. like living stones to be built into a spiritual house, offer spiritual sacrifices
h. you are chosen race, Gods own people
i. conduct yourselves honorably among the Gentiles, accept the authority of
every human institution, with all deference to your masters, husbands and
wives, have unity of spirit, sympathy, love for one another.

3. Attitude and instructions to face sufferings (3:10-4:20)

a. do not fear what you fear, and do not be intimidated
b. always be ready to make your defense to anyone who demands from you an
accounting for the hope that is in you
c. have good conducts before Gentile: none of you suffer as a murder, a thief, a
criminal, or even as a mischief maker
d. be serious and discipline yourselves for the sake of your prayer

4. Exhortation (5:1-14)
a. duty of the elder
b. clothe all of you with humility in your dealing with one another
c. cast all your anxiety on him, because he cares for you
d. the God of all grace, who called you to his eternal glory in Christ, will
himself restore, support, strengthen, and establish you

The author calls himself Peter an apostle of Jesus Christ and thereby

connecting him to being a disciple of Jesus.8 He brings all the Christians to think of
the most importance of faith, that is, being called by Gods mercy and Jesus is their
savior. So they are Gods people. Peter tries to make those who are suffering to know
of their identity. Then, he gives concrete instructions to them as to live as Gods
people, in their community and in the hostile environment of Gentiles.

The Concept of Sufferings in 1 Peter

This section attempts to deal with the concept of suffering in 1 Peter. Therefore,
it includes the reasons for suffering, the features of suffering, and how Christians are
suffering.
1. Reasons of suffering
1 Peter 4:16 gives the social context explaining that they suffer because they
are Christians.

2. Features of suffering
Peter expresses that the sufferings of Christian are temporary (1:6, 5:10). Also
sufferings could be like fire (1:7) and fiery ordeal (4:12). Suffering is not a
punishment but a test for Christians faith (1:7). There are many types of
sufferings, such as, being maligned as evildoers (2:12, 3:16), or suffering
unjustly (2:19), or being abused (3:16), or being reviled for the name of Christ
(4:14) and suffering in the flesh (4:1). Christians are under the threat of fear
and live frightened lives. Where is their hope?

The argument of authorship of I Peter has three main theories. (1) written by Peter himself. (2)
composed by Silvanus, writing as Peters secretary. (3) pseudonymous composition written in Peters
name and apostolic authority. See John H. Elliott, 1 Peter: A New Translation with Introduction and
Commentary, (New York: Doubleday, 2000), 118-130.
6

3. Life of suffering
1 Peter mentions that the main principle of the Christians life is to be
witnesses of the sufferings of Christ (5:1). To God, the Christians are to have
faith and live in reverent fear (1:17). Christian brothers and sisters in the
community ought to have love for one another and out of genuine heart, unity
and sympathy, be hospitable and serve with each other (2:22, 3:8, 4:8-10). The
Christians have to be serious and also to discipline themselves in prayers (4:7),
to be humble and to keep alert (5:6-8). To Gentiles, the Christian have to do
honorable deeds (2:12) and always be ready to make their defense to anyone
who demands from them an accounting for the hope that is in them (3:15).

Theological Concerns of the Sufferings of Christians in 1 Peter

Matera considers the letters purpose is to strengthen believers who are being
abused and ridiculed for their faith by providing them with a theological rationale for
their suffering.9 With respect to the theological concerns of 1 Peter, he discusses the
Christians identity, how to live in the world and significant of suffering for Christ.

Regarding the Christians identity, the author identifies it in two ways. One, they
are to live as aliens and exiles in this world, and two, they have a new status as the
people of God. Matera suggests the status as aliens and exile should be taken
metaphorically rather than their social position.10 However, in any case, they are like
aliens in this world. But Peter also reminds the letters recipients that they are Gods
people who have been chosen and destined by God the father and sanctified by the
Spirit to be obedient to Jesus Christ and to be sprinkled with his blood (1:2).

9
10

Frank J. Matera, New Testament Theology: Exploring Diversity and Unity, 374.
Ibid., 375.
7

Reading these two phrases sanctified by the Spirit (1:2) and a spiritual house
together brings a new insight about the realm of sufferings of Christians. Green
suggests an alternative reading of sanctified by the Spirit (1:2) as in the
sanctification of the Spirit. The meaning of this kind of reading is to relocate the
marginal existence of Peters readers to a new space, that is, to keep the eyes of faith
in their situation11 because they would experience the empowering of the work of
Spirit.

Moreover, Peter states they are being built into a spiritual house, for Christians
are living stones and Jesus Christ is the cornerstone. This statement links the
Christians with Christ into a new home. They were originally homeless in this world,
but Christ has ransomed them and they come into Gods homeland. Also, Peter quotes
from Exodus in order to affirm them that they are a chosen race, a royal priesthood, a
holy nation, Gods own people (2:9). Matera sums up that Christians who have been
chosen, to be Gods priestly and royal people who are being formed into a spiritual
house of worship and in which they offer themselves in sacrifice to God. Their
election is the result of Gods eternal plan whereby Christ ransomed them from their
former way of life. However, inasmuch as their inheritance is in heaven, they live as
exiles and sojourners in this world.12

Concerning the Christians living in this world, Peter provides many instructions.
We have discussed the attitudes of Christian in the time of affliction, and they can be
categorized into three aspects: to God they have to faith, to the Gentiles they have to

11

Joel B. Green, Living as Exiles: The Church in the Diaspora in 1 Peter. p.311-325 in Kent E.
Brower and Andy Johnson eds., Holiness and Ecclesiology in the New Testament, (Grand Rapids:
Eerdmans, 2007), 321-322.
12
Ibid., 377.
8

do good deeds for witnessing Christian identity, and to the Christians they have to
love and mutual support to each other. However, behind these instructions there is a
core theme, that is, good conduct can bring others to glorify God (2:12, 4:16).13 The
most important thing is that the conduct must be in accordance with ones Christian
identity. Then, it is a proclamation of the gospel.14

In terms of the theology of the sufferings for Christ, Peter provides us a new
insight, that is, the Christians sufferings is a participation in the sufferings of Christ
(4:13). In Materas argument, the idea of suffering of Christ is focused in 1:11, 4:13
and 5:1. He comments that the Christians are participating in the sufferings of Christ,
as foretold by the Spirit of Christ; and they are enduring sufferings to which Peter
himself testifies by his own participation in the sufferings of Christ.15 In elucidating
the interrelation between the sufferings of Christ and the suffering of Christians, Peter
urges the believers by stating that they will be blessed if they suffer for what is right
(3:13-14, 4:14-16). Materas argument is supported by two hymnlike passages
(2:22-25 and 3:18-22). When Jesus Christ suffered, he did not retaliate or threaten but
entrusted himself to God, and he is innocent of his sufferings. 16 In this sense,
therefore, Christ s suffering is an example that the Christians should follow (2:21).

Ecclesiology in 1 Peter
Peter never uses the term church (ekklesia), but he uses some other phrases to
indicate it. They are like a flock of God, which is an image taken from Jeremiah and
Ezekiel thus illustrating Israel in relation to God. (5:2)17 Also, the believers form the
13
14
15
16
17

Ibid., 378.
Ibid., 378.
Ibid., 380.
Ibid., 381.
I. Howard Marshall, New Testament Theology: many witnesses, one gospel, (Illinois: InterVarsity
9

household (oikou) of God (4:17). However, the most significant statement identifying
the community of believers as the people of God is found in 2:4-10. They are living
stones and Christ is the firm cornerstone that holds the whole Gods house. In a word,
they are Gods household and Gods people. What they are doing is to make
themselves as spiritual sacrifices to God, and also as witnesses Christ is sufferings for
the sake of bringing Gentiles to glorify to God.

As aliens and exiles, Peter reminds them of three important characteristics of

being Gods people. They are faith, hope and love. In the time of affliction, having
living hope upon Gods great mercy and setting all hope on Jesus Christ would be a
great comfort their sufferings (1:3). Also, Peter talks about faith (1:5, 7, 8, 9, 21;
2:16-17; 5:9, 12). Alongside faith and hope, Peter also mentions to them about loving
God and Christ, and having love for one another.18 In his book, Living as exiles: The
Church in the Diaspora in 1 Peter, Green argues that holiness is one of the
characteristics of Gods people. Green describes the nature of holy living in three
ways. One, holiness as human vocation; two, holiness as conversion and engagement
and three, holiness as the imitation of Christ.19 Green explains that making holy is
a significant theme in the letter (1:15, 15, 19, 22; 2:5, 9; 3:9),20 and holiness of the
Christians who under the threats in the time of exile is the empowering work of Spirit
(1:2 sanctified by the Spirit).

We have discussed much with regards to Christians living their lives. Perhaps
Marshalls suggestion could give us a comprehensive perspective as a conclusion for
Press, 2004), 654.
18
Ibid., 655.
19
Joel B. Green, Living as Exiles: The Church in the Diaspora in 1 Peter in Kent E. Brower and
Andy Johnson eds., Holiness and Ecclesiology in the New Testament, (Grand Rapids: Eerdmans, 2007),
322-324.
20
Ibid., 321.
10

this section. For Marshall, a refusal to take part in a sinful way of life does not mean
the same thing as a withdrawal from the world but rather, Christians are to do good in
the world and in the particular social setting in which they are placed (2:15). There is
thus a thoroughly positive attitude to the opportunities given by living in the world.
There is also probably an insight into Christian mission here, that is, the hope is that
through their good deeds Christians will lead non-Christians to glorify God (2:12).
And this is connected to the way in which Christians are also being prepared to
respond to people who question them about their faith (3:15-16).21

On the other hands, Swartley comes up with peace as a significant mark of

Gods people. For Christians who are chosen by God and called out of darkness into
his marvelous light and living in the hostile socio-political environment, they are to
live as Christ lived, do not return evil for evil, do not retaliating when abused, but
bless in order to inherit a blessing (2:9).22 So, it is understandable that Peter asks
them to turn away from evil and do good, and so as to see peace and pursue it (3:11).

Christology in 1 Peter
Many Christological motifs are blended in 1 Peter. They include salvation,
preexistence, atoning death, resurrection and exaltation for example. Marshall agrees
that suffering servant is central importance of role of Jesus Christ, but he observes
that there are three Christological concerns that go beyond Jesus death and
resurrection. He studies the three passages of 1 Peter. First, the author speaks of the
preexistence of Jesus who was chosen by God (1:20). Second, Jesus was put to death
in flesh but brought to life in spirit. Finally, Christ is the source of all the blessing of
21

I. Howard Marshall, New Testament Theology: many witnesses, one gospel, 657.
Willard M. Swartley, Covenant of Peace: The Missing Peace in the New Testament Theology and
Ethic, (Grand Rapids: Eerdmans, 2006), 273.

22

11

salvation (3:16; 5:10, 14).23

However, Elliott argues that there are two roles of Christ that have been
particular emphasized by the Peter, Jesus Christ as both exemplar and enabler.24 Peter
describes Jesus Christ as Gods obedient suffering servant, and so to speak, we
believers share in his obedience and innocent suffering. Regarding the innocent
suffering of Christ, it means that Christ suffers for people, leading believers to God
and to live upright lives among the Gentiles. Therefore, Elliott points out the suffering,
death, and resurrection of Jesus Christ are not only the pattern but also the
empowering basis and motivation for the conduct and hope of the believers.25

Conclusion
No matter whether the term aliens and exiles refer to a metaphorical meaning or
to a real social environment, humans need a home or homeland for rest our body and
soul.26 Peter saw that the believers of Christ (church) were suffering because of their
faith, and therefore he exhorts to them. He renews their identity from aliens to Gods
own people, and reminds them that their suffering is participation of suffering of
Christ. Thus, they are to do good deeds so as to bring people to glorify God. In the
words of Matera, because of their new identity, Christians are to conduct themselves
in the world as Gods own people. If they live in this way, they can be confident that
suffering that results from their conduct will be a participation in the sufferings of
Christ and in accord with Gods will.27

23
24
25
26
27

I. Howard Marshall, New Testament Theology: many witnesses, one gospel, 651-653.
John H. Elliott, 1 Peter: A New Translation with Introduction and Commentary, 110.
Ibid.,111.
Frank J. Matera, New Testament Theology: Exploring Diversity and Unity, 381.
Ibid., 381.
12

For me, 1 Peters intention is broad. One, it shapes the identity of the Christians
through Gods chosen, that is, the work of Spirit and the blood of Jesus Christ (1:2).
Two, it embraces those who are following Jesus Christ in the midst of affliction and
so, it is also encourages them to holy living.

13

Bibliography
Clinton Morrison. An analytical concordance to the revised standard version of the
New Testament. Philadelphia: The Westminster Press, 1979.
Dennis C. Duling. The New Testament: History, Literature, and Social Context.
Belmont: Thomson/Wadsworth, 2003.
Frank J. Matera. New Testament Theology: Exploring Diversity and Unity. Louisville:
Westminster John Knox Press, 2007.
Fred B. Craddock. First and Second Peter and Jude. Louisville: Westminster John
Knox Press, 1995.
Horst Balz and Gerhard Schneider eds. Exegetical Dictionary of the New Testament.
Vol. 3. Grand Rapids: Eerdmans, 1993.
I. Howard Marshall. New Testament Theology: many witnesses, one gospel. Illinois:
InterVarsity Press, 2004.
Joel B. Green. Living as Exiles: The Church in the Diaspora in 1 Peter. p.311-325
in Kent E. Brower and Andy Johnson eds. Holiness and Ecclesiology in the New
Testamnet. Grand Rapids: Eerdmans, 2007.
John H. Elliott. 1 Peter: A New Translation with Introduction and Commentary. New
York: Doubleday, 2000.
Willard M. Swartley. Covenant of Peace: The Missing Peace in the New Testament
Theology and Ethic. Grand Rapids: Eerdmans, 2006.

14