This paper 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 serves as 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 the suffering ones.
I. Significance of Suffering in First Peter
A. 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. First, some commentators, such as 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.
However, 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 one can safely say that these “strangers” are Christians, possibly mixed Jews and Gentiles, who are living in those five regions.
The next inquiry that has to be answered is this: When did Peter write his letter? Answering this question is vital to understanding the condition of these Christians at the time Peter was writing his epistle. The date that is commonly given to this epistle is either before or shortly after the great fire of Rome in A.D. 64. If the latter date is followed, the letter was intended for Christians who suffered under Emperor Nero (54-68 A.D.), who burned the city of Rome (July, A.D. 64). When the citizens of Rome learned from their emperor that the Christians burned the city, they increased persecution against this sect. Taking this position is to suggest 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 the city of Rome. This view implies that the persecution taking place in the book came generally from 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 chapter four, verse twelve 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 paper 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, however, is the reality that Peter writes to suffering Christians.
B. 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. The case can also be made that on the basis of the historical framework and contents of the book, suffering can be regarded as “the controlling motif.”[6] Suffering is like the sun around which all other subjects in the book revolve. It occurs fifteen times[7] in the King James Version, although in different forms of word (i.e. suffering, sufferings, suffer, and suffered). Each of 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).
Hence, suffering is significant in First Peter.
