Part 2: in Depth Study. IV. PERSEVERING IN SUFFERING (4:12–5:11) 1. Suffer Joyfully in Accord with God’s Will (4:12–19) 12 Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. 13 But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. 14 If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. 15 If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. 16 However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name. 17 For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? 18 And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?” 19 So then, those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good. A new section of the letter commences with “dear friends” and the imperative not to be surprised at the fiery testing. We have no evidence that fresh news reached Peter about the increase of suffering in Asia Minor.1 The language used in this paragraph is not remarkably different from what we have seen already in 1:6–7.2 Peter reminded his readers again that the fiery ordeal was for the purpose of testing and refining their faith, and hence they ought not to conceive of their suffering as something strange or unexpected. Indeed, instead of being surprised at their sufferings, they should rejoice and be glad (v. 13), for such suffering indicates that they will exult with remarkable joy when Jesus Christ is revealed in all his glory. Verse 14 explicates the purpose clause from v. 13. Being reproached for the sake of Christ is an indication that the readers stand under God’s blessing even now, indicating that the eschatological glory of v. 13 and the Holy Spirit rest on believers. In v. 15 Peter reverted to a theme we saw earlier (2:19–20; 3:17), that believers should not suffer because they practice evil. Rather they must suffer as those who are called Christians, that is, followers of Christ. For such suffering they should not be ashamed but glorify God by suffering with Jesus Christ. Verses 17–18 explain why believers were suffering. Suffering represents God’s judgment of his house. By “house of God” here Peter meant the church of Jesus Christ. Peter did not mean by this that God was punishing believers for their sins. Rather suffering purifies the church, and God uses it (cf. 4:1) to provoke believers to make a clean break with sin. The judgment begins with the church and purifies it, but if God purifies the church by his judgment, then his judgment of those who disobey the gospel will have terrible consequences. In v. 18 the same point is restated and explained. If the righteous are saved by means of a purifying suffering, if they need such a refining work, then the judgment of the ungodly and the sinner will be terrible indeed. Verse 19 functions as the conclusion to the entire paragraph. We learn from vv. 12 and 17–18 that the suffering that strikes believers is according to God’s will. It passes through his loving hands for the purification of believers. Hence, those who belong to God should entrust their lives to their faithful Creator, just as Jesus entrusted his life to God when he suffered (2:23). “Faithful Creator” signifies that God is sovereign and true. He is sovereign, and so no suffering occurs apart from his will. He is faithful, and so he will see to it that the suffering does not exceed what we can bear (cf. 1 Cor 10:13). Hence, believers should persist in doing good, for entrusting themselves to God always manifests itself in a changed life, in the pursuit of goodness. 4:12 A new section of the letter begins here. This is evident because the previous section closes with a doxology, and the new section is introduced by “dear friends” (agapētoi) and an imperative as was the new section in 2:11.3 In addition, Peter again took up the subject of suffering, tackling it from a fresh and final angle, giving another perspective on what has been discussed earlier. The view that Peter recently heard news of suffering and so penned this section should be rejected.4 There is no evidence that the suffering contemplated here was any more intense than that contemplated in 1:6–8. Peter began here by admonishing them not to “be surprised [xenizesthe] at the fiery ordeal” (NRSV) they were enduring. If they were astonished at the suffering that occurred, they may have been overwhelmed, concluding that God did not love them. An advance warning of suffering helps the readers to be prepared for suffering, so that their faith is not threatened when difficulties arise. Some interpret the “fiery ordeal” as designating actual physical persecution,5 but Peter said nothing different here from what had already been communicated in 1:6–7. We must beware of overreading the metaphor.6 Johnson demonstrates that the metaphor should be interpreted in light of the Old Testament background, particularly Prov 27:21; Ps 66:10; Zech 13:9; and Mal 3:1–4.7 The text in Ps 66:10 (65:10, LXX) is instructive, “For you, O God, tested [edokimasas] us; you refined [epyrōsas] us like silver.” Zechariah used the verbs “refine” (pyroō) and “test” (dokimazō) in describing the Lord’s testing and refining of his people. We know from 1 Pet 1:7 that Peter also spoke of testing (dokimazō) through fire, and in this verse the noun “fiery trial” (pyrosis), related to the verb pyroō, is used. Malachi 3:1–4 is especially important, for, although the wording does not match 1 Pet 4:12 as closely, the Lord in Malachi comes to his temple to purify his people. The echo is striking since Peter proceeded to say that God uses suffering as the means to purify his house (i.e., the church of God as his temple). Hence, Johnson rightly remarks that their sufferings are not a sign of God’s absence but his purifying presence. Their unbelieving contemporaries may be “surprised” (xenizontai, 4:4) that Christians are not participating in their evil, and yet believers should not be astonished (same verb) that suffering strikes them. They should not consider it as if “something strange were happening.” Such suffering is to be expected because its purpose is “to test you” (pros peirasmon).8 The NIV, unfortunately, leaves out the purpose altogether and hence fails to communicate why the readers should not be astonished. Peter returned here to the theology of 1:6–7, where suffering is allowed by God to refine the faith of believers.9 This notion is standard in New Testament paraenesis, for God uses the trials of life to strengthen the character of believers and to make them fit for his presence (cf. Rom 5:3–5; Jas 1:2–4). The use of the word “test” (peirasmon) links this verse back to the same word translated “trials” (peirasmois) in 1:6.10 4:13 Verse 13 functions as a contrast to v. 12, as is indicated by the word “but” (alla) introducing the verse. Instead of being shocked that they were suffering, they should “rejoice” (chairete) at the privilege, to the degree that they “participate in the sufferings of Christ.”11 The “sufferings of Christ” refer to sufferings that come because of their allegiance to Christ.12 Peter anticipated here what would be explained in the subsequent verses. Suffering for Christ is a cause for joy, but being mistreated because of one’s own sins is nothing to brag about. The notion that suffering for Christ’s sake is a cause for joy is reflected in Acts 5:41, “The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name.” The first part of the verse emphasizes that the believers should rejoice now if they suffer for Christ’s sake. The purpose clause (introduced by “so that,” hina) points readers to a future joy. Believers should rejoice even now in suffering “so that you may be overjoyed” in the future.13 Rejoicing in their present suffering is mandated, precisely so that believers will have joy in God’s presence at the day of judgment. How believers respond to suffering, in other words, is an indication of whether they truly belong to God at all. The promise of future joy, in fact, energizes the joy that will be theirs in the future. The intensity of joy in the future is reflected in the two words that are used for joy, “rejoice and be glad” (RSV, charēte agalliōmenoi). The two terms used reflect the teaching of Jesus himself, for he exhorted his disciples to “rejoice and be glad” (chairete kai agalliasthe) when persecuted (Matt 5:12). This future joy will belong to believers “when his glory is revealed” (lit., “at the revelation of his glory, en tē apokalypsei tēs doxēs autou). The revelation of his glory almost certainly refers to the second coming of Christ. This is confirmed by 1:7, where, in a context that also discusses suffering and the final reward, reference is made to “the revelation of Jesus Christ” (RSV, apokalypsei Iēsou Christou). The same expression is used to describe the coming of Jesus Christ in 1:13. Indeed, such an expression describes the future coming of Christ in the Pauline letters (1 Cor 1:7; 2 Thess 1:7). Peter exhorted readers to rejoice in their present sufferings so that they will be able to rejoice and exult forever when Christ returns. By implication those who do not rejoice in their sufferings do not truly belong to Jesus Christ. If they groan about sufferings now, they will presumably be disappointed on the future day. 4:14 In v. 13 believers are commanded to rejoice in their present sufferings, but v. 14 adds a distinct point, emphasizing that believers are blessed by God if they are insulted because of their allegiance to Jesus Christ. The sufferings of believers are described here as being “insulted because of the name of Christ.”14 The word “insulted” (oneidizesthe) is important and helps us understand the “fiery ordeal” (NRSV; pyrōsei) in v. 12. The latter term might suggest that believers were being put to death and were experiencing some kind of physical torture for their faith. Peter certainly wanted the readers to be prepared for such experiences. The evidence of the letter does not support the idea that suffering had yet reached such an intense state. The opposition was mainly verbal at this stage.15 They were “insulted” by others for their devotion to Christ.16 We saw previously in 4:4 that they were abused by unbelievers for not participating in their former activities. Even the persecution in Rome under Nero (ca. A.D. 64) did not represent a concentrated empirewide campaign against Christians. It probably was a temporary response to the fire at Rome and designed to deflect responsibility from Nero (Tacitus, Ann. 15:44; Suetonius, Vit. 6.16.2). Pliny’s correspondence with the emperor Trajan (ca. A.D.112–114) reveals that no official policy had been established to respond to Christians, nor do Trajan’s responses suggest a policy throughout the empire in which believers were sought out and punished (Ep. 10.96). We do see in the Book of Revelation that some believers were being killed for their faith (cf. 2:13; 6:9–11; 13:7; 16:6; 17:6; 18:24; 19:2; 20:4), but even in this case the persecution probably did not represent an empirewide and official persecution. What we have are sporadic instances of intense persecution that threatened believers.17 The main point of the verse emerges in the second clause. Those who are insulted as Christians are actually “blessed” (makarioi, cf. 3:14). They may be insulted by human beings, but they are blessed by God himself. Peter was almost certainly recalling the words of Jesus here, for Matt 5:11 says “Blessed are you when people insult you” (makarioi este hotan oneidisōsin hymas). The words “blessed” and “insult” are in both texts. Christians may be reproached by human beings, but they are blessed by God. The last clause in v. 14 explains why believers are blessed, “for the Spirit of glory and of God rests on you.”18 The NIV smooths out the Greek syntax, which is quite awkward. It is possible that the clause should be interpreted quite differently and could be paraphrased “for the eschatological glory promised in v. 13 and the Spirit of God rest upon you.”19 Achtemeier adduces a number of other examples in which the kind of construction found here (to tēs doxēs) would support the latter interpretation (LXX Lev 7:7; 1 Sam 6:4; Matt 21:21; 1 Cor 10:24; Jas 4:14; 2 Pet 2:22).20 This interpretation also explains why the word “Spirit” (pneuma) is found only in the second phrase “the Spirit of God.” If this interpretation is correct, Peter’s point was that they were blessed because they possessed even now the glory that would be theirs at the end time and also that the eschatological gift of the Spirit even now rested upon them.21 Davids, on the other hand, argues that the reference is to the Spirit of glory and the Spirit of God as translated in the NIV.22 First, he thinks the phrase “Spirit of God” is “stereotyped” and would not be broken up. Second, “glory” is placed first to contrast it with the “insult” of the first part of the verse. Finally, the use of the article to refer to glory would only work if we had a “stereotyped” phrase as in Matt 21:21; 1 Cor 10:24; Jas 4:14; 2 Pet 2:2. Davids maintains that such a stereotyped phrase is not evident here. The arguments Davids suggests fail to convince. First, the phrase “Spirit of God” on any reading is broken up in some sense, which is why scholars debate whether the first use of the article (to) refers to the Spirit. The second argument is not distinctive to the interpretation proposed by Davids. Since it can apply to both interpretations, it is not determinative. Third, it is unclear what Davids means by “stereotyped phrases,” since the examples adduced seem to be parallel to what we have in 1 Pet 4:14. The wording of the verse hearkens back to Isa 11:1–3, where the branch of Jesse, obviously Jesus himself for Peter, will be endowed with the Holy Spirit.23 The wording of v. 2 in the Septuagint is especially important. Isaiah said about Jesse’s branch that “the Spirit of the Lord will rest on him” (anapausetai ep auton pneuma tou theou).24 The main difference is that Isaiah used a future tense verb, while in Peter we have a present tense, probably to emphasize that the prophecy uttered in Isaiah has now been fulfilled and that the Spirit that was upon Jesus now also rests on Christians. Believers who suffer are blessed because they are now enjoying God’s favor, tasting even now the wonder of the glory to come and experiencing the promised Holy Spirit.25 4:15 The “for” introducing v. 15, deleted by the NIV, explains that believers’ joy and blessing is conditioned upon truly suffering as Christians. Not all suffering qualifies one for God’s blessing and joy, for human beings also suffer when they do what is evil. The realism of Peter and of the early Christian movement manifests itself here. He knew how easily people can rationalize punishments that are deserved and explain them as “Christian” suffering. The admonition also reminds us that the early Christian churches were imperfect. Believers were still prone to sin, and hence they needed exhortations to encourage them to walk in godly pathways. The first two sins listed are blatant examples of falling short of God’s standards. Indeed, murder and stealing are not only sins but also crimes in society. We should not discern from this that believers in the Petrine churches were actually committing such crimes, nor is it clear from this that Christians were being taken to court.26 Blatant sins are listed for rhetorical reasons, so that believers will distinguish between genuine Christian suffering and suffering that is a consequence of misbehavior.27 In any case, we see elsewhere in paraenesis prohibitions or warnings against murder (Matt 5:21; 19:18; Mark 10:19; Luke 18:20; Rom 1:29; 13:9; Jas 2:11; 4:2; Rev 9:21; 21:8; 22:15). Stealing is also regularly condemned (Matt 19:18; Mark 10:19; Luke 18:20; Rom 2:21; 13:9; 1 Cor 6:10; Eph 4:28). The third sin is defined by the NIV as “criminal” (kakopoios). Peter used the same word on two other occasions, and in both those cases it refers to doing wrong in general and cannot be limited to criminal acts (1 Pet 2:12, 14). The verbal form also seems to bear this same meaning and is invariably contrasted with doing good (Mark 3:4; Luke 6:9; 1 Pet 3:17; 3 John 11). Hence, the term probably should be translated as “wrongdoer” (RSV) rather than “criminal.”28 Some evidence suggests that the word could mean “sorcerer” or “magician,”29 but no evidence for this can be sustained from the Petrine usage, which regularly contrasts doing good in general with doing evil in general. The fourth word represents one of the most difficult interpretive problems in the New Testament. This word, translated “meddler” (allotriepiskopos) by the NIV, occurs nowhere else in the New Testament, nowhere in the Septuagint, and nowhere in other Greek literature before 1 Peter. When we examine the word’s parts, we could define it as “watching over another’s affairs.” From this we can glean the interpretation that is represented in most English translations, “mischief-maker” (RSV, also NRSV), “busybody” (KJV, NKJV), “troublesome meddler” (NASB).30 Others have suggested that the term means “revolutionary” or “embezzler.”31 The latter, especially, is promoted by quite a few scholars. Certainty is impossible because of the lack of data, but it is argued by some that “embezzler” makes the best sense contextually.32 They claim that meddling is annoying, but the context demands actions that are seriously wrong, and meddling does not fit in such a context. Warnings against defrauding others are found elsewhere in the New Testament (Mark 10:19; 1 Cor 6:7–8; 1 Tim 3:8; Titus 1:7; 1 Pet 5:2). Yet the words “even as” (ē hōs) preceding the word in question suggest that Peter did think of something less serious than murder or thievery here.33 Peter realized that most Christians will not be guilty of obvious sins like murder and stealing, and so he concluded by encouraging believers to even refrain from annoying others.34 If believers act like busybodies, they would be considered to be pests who deserve ostracism and mistreatment. Hence, though certainty is impossible, a reference to being a busybody seems most probable. Peter wanted believers to refrain from acting tactlessly and without social graces. 4:16 Verse 16 now examines the other side. The word “if” as in v. 14 should not be translated as “since” or “when.” It is not as though Peter was saying that Christians may escape suffering. The condition is used so the readers will consider the condition, focusing on the reason for suffering, namely, if someone suffers as a “Christian.” Early believers did not typically call themselves “Christians.” The name was first given to believers by outsiders in Antioch (Acts 11:26). Agrippa also used the term when Paul was making his defense in Caesarea (Acts 26:28). The usage here fits the paradigm, for the label “Christian” is ascribed to believers by those looking at the community from the outside (cf. Tacitus, Ann. 15.44). The word “Christians” (Christianoi) means “followers of Christ,” just as “Herodians” (Hērōdianoi; Mark 3:6; 12:13) means “partisans of Herod the Great and his family.”35 Even though we saw in v. 14 that the Christian faith was not officially declared to be illegal in Peter’s day, the threat of persecution was constant, for as Christians emerged as a distinct entity from Judaism, they had no legal status as a religion. On the other hand, the term “Christian” does not indicate that being a Christian was a punishable offense per se when the letter was written. Even when Pliny wrote Trajan (ca. A.D. 112–114), the status of Christians was uncertain. It reflects instead sporadic and occasional persecution.36 The call to renounce shame focuses on actions that are shameful. Specifically, Christians would act shamefully by denying Christ before unbelievers or by failing to persevere in the faith (cf. Mark 8:38; 2 Tim 1:8, 12, 16; 2:15). Hence, those who are ashamed would be guilty of apostasy.37 By way of contrast believers glorify God by confessing and praising his name publicly (cf. Rom 15:6; 2 Cor 9:13). They glorify God in the name “Christian” by enduring such suffering with joy (v. 13), pleased that they are privileged to suffer because of their allegiance to Jesus Christ. The final phrase of the verse, “in that name” (NASB, en tō onomati toutō), probably is a dative of sphere,38 signifying that believers suffer for the epithet “Christian.”39 4:17 The “for” (hoti) beginning this verse reaches back to the idea of suffering in v. 16. The suffering of believers is the beginning of God’s judgment from “the household of God” (tou oikou tou theou). The NIV interprets the phrase as “family of God,” but this obscures the Old Testament background of the term. The phrase “house of God” (translated literally) refers back to the Old Testament, where God’s house is almost invariably his temple.40 Many more examples could be adduced. The Old Testament background stems especially from Ezekiel 9 and Malachi 3. In Ezekiel 9 the Lord judges the sinners within Israel and begins from his sanctuary, the temple.41 The language of Ezek 9:6 is similar to Peter’s in that the Lord said, “Begin at my sanctuary” (apo tōn hagiōn mou arxasthe), while Peter wrote, “For the time has come for judgment to begin with the household of God” (NRSV; arxasthai to krima apo tou oikou tou theou; cf. Isa 10:11–12). The language is similar, but the theology is actually quite different, for in Ezekiel rebellious sinners are being destroyed, but in Peter the judgment does not involve the destruction of the godly but their refinement and purification.42 The background of Malachi 3 is closer conceptually to Peter’s message in this respect, for the Lord will come to his temple and refine and purify his people, and then the offerings of his people will be acceptable (Mal 3:1–4). That the judgment in Peter does not involve destruction is clear from the parallel statement in v. 18, where the godly are “saved.” We have already seen in 1:6–7 that the trials and difficulties of the righteous are designed to purify and refine believers so that they will receive their final reward (cf. also 4:12). Even though God’s household is the temple in the Old Testament, we see here that Peter, in concert with other New Testament writers (1 Cor 3:16; 2 Cor 6:16; Eph 2:19; 1 Tim 3:15; Heb 3:6), now conceives of the church, God’s people, as his temple.43 Such a move is not surprising in Peter, for he already had identified the church as God’s priesthood, his chosen people, and his holy nation, so that blessings belonging to Israel now belong to the church (1 Pet 2:9). In Ezekiel 9 the judgment literally begins at the temple, but now God’s judgment begins not at a building but with his people. The judgment that begins with God’s people purifies those who truly belong to God, and that purification comes through suffering, making believers morally fit for their inheritance. The judgment here is the final judgment (cf. 1:17; 2:23; 4:5), but this judgment begins even now, in the present evil age.44 The judgment “begins with us,” which means that it commences with Christians. In the present age believers experience suffering, and this is the purifying judgment that begins with believers. Peter proceeded to argue from the lesser to the greater. If even those who are going to be saved are purified and judged by suffering, then the “outcome” (telos) or result of those who reject the gospel will surely be a greater punishment. Unbelievers are described here as “those who do not obey the gospel of God.” Peter could have written about judgment falling on those who disbelieved the gospel, but here he wanted to focus on the failure to obey, for all unbelief leads to disobedience. On three other occasions those who will be judged (or are being judged) are described as disobeying (apeitheō, 1 Pet 2:8; 3:1, 20). In 2:8 and 3:1 such disobedience is described as disobedience to the word (logos), and the “word” in these texts is simply another expression for the gospel. Believers, on the other hand, are characterized by obedience (1:2, 14; 3:10–12; 4:3–4). Peter did not specify what judgment awaits unbelievers, but he already had indicated in 4:5 that they await final judgment. We should also observe that the order of Malachi 3 is preserved here. When the Lord comes to his temple, he refines and purifies his people (3:1–4), but those who are unrepentant sinners will be destroyed (3:5). 4:18 Verse 18 restates the truth of v. 17 in proverbial form. Indeed, Peter virtually quoted Prov 11:31 from the Septuagint. The Hebrew text is quite similar to the Septuagint in some respects, but it has the words “on earth” instead of “with difficulty” (molis). The text form indicates that Peter drew from the Septuagint.45 The meaning of the proverb must be discerned from the context in which Peter used it, and it clearly functions as a restatement of the previous idea in v. 17. The word molis can mean “scarcely” (Rom 5:7) or “with difficulty” (Acts 14:18; 27:7–8, 16), but context here favors the latter. Peter was not saying that the righteous are scarcely saved, as if they were almost consigned to destruction and were just pulled from the flames. What he meant was that the righteous are saved “with difficulty.” The difficulty envisioned is the suffering believers must endure in order to be saved. God saves his people by refining and purifying them through suffering. It is implied here that salvation is eschatological, a gift that believers will receive after enduring suffering (cf. 1:5, 9). If the godly are saved through the purification of suffering, then the judgment of the “ungodly and sinner” must be horrific indeed.46 The verb “will become” (phaneitai) refers to the eschatological judgment of unbelievers.47 Peter wrote this to motivate believers to endure in suffering, and we have seen a similar argument in 4:3–6. Suffering may be difficult now, but by participating in the pain of following Christ believers escape the condemnation coming upon the wicked.48 4:19 A conclusion from all of vv. 12–18 is now drawn.49 Those who suffer according to God’s will are those who share in Christ’s sufferings (v. 12), who are insulted in Christ’s name (v. 14), and who suffer as Christians rather than for doing something evil (vv. 15–16). The reference to God’s will here as in 3:17 indicates that all suffering passes through his hands (cf. 3:17), that nothing strikes a believer apart from God’s loving and sovereign control.50 When suffering strikes, believers should “commit themselves to their faithful Creator.” Christ modeled what Peter enjoined, for when he was suffering, he entrusted himself to God (1 Pet 2:23). Jesus used the same word (paratithēmi) when he entrusted his spirit to God at his death (Luke 23:46). In Acts the word is used when Paul entrusted his converts to God (Acts 14:23; 20:32), and in the Pastorals the word designates the entrusting of God’s truth to faithful men (1 Tim 1:18; 2 Tim 2:2). Similarly, believers should entrust their lives to God as Creator.51 The reference to God as Creator (ktistēs) implies his sovereignty, for the Creator of the world is also sovereign over it.52 Therefore believers can be confident that he will not allow them to suffer beyond their capacity and that he will provide the strength needed to endure. Such confidence can be theirs because he is a “faithful” Creator, faithful to his promises and faithful to his people, never abandoning them in their time of need, always vindicating the righteous and condemning the wicked (cf. 4:17–18). The way believers will reveal that they are trusting in God is by continuing “to do good” (agathopoiia).53 Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, pp. 190–230). Nashville: Broadman & Holman Publishers.
Posted on: Thu, 15 Jan 2015 19:31:23 +0000
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