II. Significant Relation of Suffering to Christian Doctrines in First Peter
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 fact that in his epistle, Peter first mentions ‘sufferings’ in relation to these two doctrines 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” here does not only refer to the glory of Christ’s resurrection and ascension, but to the eschatological glory as well which believers will share with Christ. 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.[1]
A. Suffering and Christology
First Peter is Christological in its content. It has only five chapters, but it refers to the name of ‘Christ’ twenty times. Unquestionably, Peter brings 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. In chapter two, verse twenty-one, 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, in his article—“Endurance in Suffering in 1 Peter,” 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.[2]
Similarly, D. Edmond Hiebert, in his treatise—“The Suffering and Triumphant Christ: An Exposition of 1 Peter 3:18-22” 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.”[3]
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 noticeable here. First, “Christ also suffered for us” (or in some manuscripts, “for you,”) refers specifically to Peter’s readers. And the word “also” here 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. And just as Christ is divinely appointed or called to suffer for the sake of His people, so are the Christians called to suffer for His sake. “For even hereunto were ye called,” writes Peter 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).
B. 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, establish, strengthen, settle you (5:10).
Thielman comments: “Throughout his letter, Peter urges his readers to put their suffering in eschatological perspective.”[4] To Peter, the doctrine of eschatology is one 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, establish, strengthen, settle you (5:10).
The temporariness of their suffering is a consequent reality of eschatology. Suffering will cease, since there is end for 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 wants them not to focus on their present pain, but to focus on their future glory. One can recall that the apostle Paul also has the same contemplation: “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” (Romans 8:28).
Third, Peter notifies them that their persecutors—those who remain disbelieving 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.
