A look at First Peter
QUESTIONS ABOUT SUFFERING
1 Peter 1:13-14 says that we need to set out minds to action, be fully committed to Christ and be obedient – not being conformed to the former lusts of the body.
What do you think Peter means when he says that we must set out minds to action?
girding up the loins of your mind – “girding up” is the word anazosamenoi. Here is another word that is found only in Peter. It is an analogy taken from the Oriental custom of lifting the long robes up with the use of a leather belt when they might get in the way during heavy work or exertion. The loins are the lower five vertebrae of the back. We often support the back with wide belts when we are expecting to do heavy lifting (airports, weight lifting). This is the picture Peter wants us to see. The idiom that we use today is “rolling up your sleeves”. In other words, get things out of the way and support yourself because this will require concentrated effort. However, it is not necessarily physical exercise that he has in mind. He tells us that this picture applies to our mind. Here the word is dianoias. This is not the usual Greek word for “mind” (usually – nous), although it is related. Here Peter adds the prefix dia. This prefix changes the sense of the word so that it is not just mental processes but rather the mental process by which we separate one thing from another (dia – through, noias – thinking). Nous is the general faculty of thought while dianoias is the idea of the mind actively engaged. In this case, Peter wants us to realize that the battle we are about to enter begins with actively engaging our thoughts. Believing (an active verb, not a static state) means a change in thinking. Without the active involvement of your mind, faith becomes nothing more than platitudes and it cannot be prepared for victorious living. There is no such thing as “feeling” faith apart from mental concentration for the Christian. Paul makes the same argument when he suggests that we must not be conformed to the pattern of this world by we must be changed by the renewing of our minds. Notice that the redemption that is solely the work of God now becomes an obligation that is our responsibility. Faith is not inactive acceptance.
What are the former lusts that we need to leave behind for good?
not fashioning yourselves according to the former lusts in your ignorance – “not fashioning yourselves” is often translated “do not be conformed”. It comes from the Greek word suschematizo. We get the English “schematic” from this Greek root. The idea is a pattern that is used to produce copies. Just as a dress pattern or a cad-cam computer pattern produces results that exactly match it, so we will match what ever we pattern ourselves after. Notice that this kind of pattern involves every aspect of life. It is the schematic for living. To see how widely applicable this pattern is, compare the OT similar idea in Leviticus 18:1-5 and 24-30.
In this case, Peter is warning us not to be patterned after things that we used to do when we were unaware of God’s grace and God’s demand. Those former things he calls “lusts”. The word is epithymia. Before we look deeply into what it means, we should notice that these lusts characterized the former (proteron) state of our lives. We accepted them in ignorance of the truth. The word “ignorance” locates once again the real battlefield that Peter is describing. This word is agnoia (from which we get “agnostic”). It means “not to know” but in the sense of the Hebrew thought form – lack of knowledge that leads to mistaken conduct and moral deficiency. Look at Proverbs 15:21. “Foolishness is joy to him who lacks understanding, but a man of understanding walks straight.” We live in a world that is thoroughly Greek. In the Greek world, knowledge is the basis for right living. We still believe that proper education will eliminate foolish behavior and solve problems of morality. [God probably considers that idea very foolish indeed]. With a Greek orientation, words like this point in the direction of enlightenment. So, we think of “foolish” as “stupid” or “ignorant”. But this is not a Greek word, nor is it a Greek thought pattern. In Hebrew, the word is ewil. It has almost nothing to do with stupidity. In the Hebrew world, relationships were the central focus of life and the primary relationship was my relationship to God. Foolishness was the mark of a man who did not understand his place before the Lord. In the Hebrew view, foolishness is about moral deficiency.
1 Peter 2:1 tells us to pus aside malice, guile, hypocrisy, envy and slander.
What do these words mean for everyday living?
Malice is the word kakia. It comes from the Greek word kakos which means evil. It is wickedness as a habit of mind, even if it does not show itself outwardly. It is wickedness in the heart. Notice that Peter says to put aside all kakia. (He uses the word pasen which means “the totality, the whole, everything”).
Guile is the word dolon. This word comes from dolos. It means “to bait”. The idea is that bait is used to deceive. Bait deceives the fish into thinking it is food so that the fish takes the bait and is caught. There is a form of speech and a form of action that “baits” people. Can you describe words or actions that exhibit “dolos”?
Hypocrisy is really a Greek word that has come into English. The Greek is hypokrisis. But the Greek words behind “hypocrisy” may surprise you. This word comes from two Greek words, hypo which means “under” and krisis which means “to judge”. Literally, hypokrisis means “under judgment”. How do we get our English meaning from this word? The idea behind hypokrisis is to be “under” in the sense of “hidden or secret”. In other words, this concept is about keeping what should be exposed to judgment hidden from view. It is evil deception. How do we use the word “hypocrite”? In what ways does a hypocrite hide what should be exposed? Now think about this meaning in your life. How many times have you hidden something from the eyes of someone else or from God? Read Job 22:16 and Deut. 18:13. Why does God consider hypocrisy a form of idolatry?
Envy is the word phthonous. It is jealousy and pain felt at the sight of someone else’s happiness. It is the deep feeling of despising someone because you can’t control him. It’s the “I just can’t help it” feeling when you feel real pain because someone else is happy but you aren’t. There is a good reason that we say, “Misery loves company”. Envy is behind this saying. If I can’t be happy, then I don’t want you to be happy either.
and all slander – literally the text says “and all evil words”. “Evil words” is the single Greek word katalalias. Kata is the Greek prefix that means “against”. We see this prefix is several English words – catastrophe (literally “turning against”), cataract (“against or down rushing”) and catalyst (“against setting free”). The word laleo means “to speak”, but not in the general sense. It means to talk at random as opposed to lego which means to speak from the intellect or reason. Katalalias is gossip, idle chitchat with evil intent, talking without thinking. When it is used as a description of a person, it means “back-biter”.
1 Peter 2: 21 says that we have been called for the purpose of suffering like Christ.
Next Peter says that Jesus did not utter threats while suffering. Notice that Jesus was already suffering. This verse does not say that He did not utter threats in retaliation to threats. It says that He did not utter threats while suffering. The threat against Him was already being carried out, yet He did not counter this action with other threats. The word is apeileo – to threaten, menace or reproach. Peter tells us the reason that Jesus did not retaliate in verbal abuse or threats. Jesus “gave himself over to” – the word is paradidomi. It has the sense of completely delivering oneself over to the power of another. Remember the word doulos? This is a verbal expression of the thought contained in the noun doulos. There is an old hymn that says “I am not my own”. Here we see that the footsteps of Jesus require us to give ourselves completely over to God. This is the theological foundation of non-aggression. The thought is completed with the use of the word krinonti (judges). We are to leave it up to God. Krino is a word that means to discriminate between good and evil. It also means to vindicate or avenge. If God judges “righteously” (a word that means “according to justice”), and He is completely capable of carrying out His justice, why don’t we let Him do so?
Do you think that you suffer for your faith? Give specific examples.
1 Peter 3:14 says that even if you suffer for the sake of righteousness, you are happy.
What does it mean to suffer for righteousness (what does righteousness mean)?
But even if you should suffer for the sake of righteousness – Peter returns to the theme he has been following all along – suffering in the name of Jesus. “Suffer” is the verb pascho. This verb gives us the picture of something that acts upon us, something that overcomes us from without. We are subjected to it. This is undeserved suffering for the sake of “righteousness” (dikaiosune) – that which is just, the state of good standing before God. In other words, this suffering happens to us because we take a stand for God’s authority and Law. We stand up for truth, God’s moral behavior and ethics between men. The preposition here is dia. It has the sense of “because”. We suffer because we take this stand.
You are blessed – This is the word makarios. It is used as the first word of every Beatitude. But it does not mean “blessed” in the way we use that word in English.
Why does Peter tell us that we are happy when this occurs? Notice that he does not say that you will be happy some day in the future. He says you are happy right now.
1 Peter 4:1 says that since Christ suffered for us, we must be willing to suffer with the same purpose.
Therefore, since Christ has suffered in the flesh – Peter begins this new section with a connecting word – “therefore” (oun). This word means that there is a cause and effect relationship between what has just been discussed and what is now going to follow. Peter’s previous discussion incorporates the idea that Jesus suffered for the unjust and died to redeem us. This suffering and death are symbolized in baptism so that we are identified with the same path. Peter now confirms this idea. The words translated “has suffered” are really a participle “having suffered”. It is an active completed event. This is a direct reference to the crucifixion. This death was on our behalf. The Greek “for us” is not found in all the manuscripts and is sometimes omitted from the translation.
arm yourselves also with the same purpose – the verb here is hoplizo. It carries the sense of preparing yourself – for work, for battle or for a cause. It is used metaphorically in moral preparation. The word “purpose” is ennoia. It comes from en (in) and nous (mind). It means purpose, intention or idea.
What does it mean “to suffer with the same purpose”? Does it mean that we need to die too?
1 Peter 4:1 also says that the person who has suffered in the flesh has ceased from sin.
Does this mean that if I suffer enough I will not sin anymore? What do you think it means?
1 Peter 4:19 says “let those who suffer according to the will of God” give their souls over to God by doing what is right.
Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.
Peter introduces the final thought with hoste. This conjunctive is stronger than the usual connecting word. There is emphasis behind this. In light of the seriousness of what has preceded, consider what follows.
Suffering according to the will of God has been a consistent theme in Peter. Now Peter adds the idea that those who suffer under God’s will can “entrust their souls”. The phrase is paratithesthosan tas psychas. The verb literally means “to put near someone”. It has the sense of commitment. Psyche is a word that comes from “breathing and blow”. It means the essential living entity of a human being.
Peter tells us that we are to commit ourselves in the midst of suffering to the Creator who is faithful (pisto). Our behavior is to have a single purpose – “well-doing” (agathopoiia). It comes from the word for holy and the word for “to do or make”. This is a word that Peter makes up. It is found only here in the NT.
Does God make us suffer on purpose?
How does suffering affect your life in Christ?
1 Peter 5:10 says that after you have suffered awhile, God will perfect, confirm, strengthen and establish you.
And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ – The Greek text places emphasis on a different phrase from this verse by putting “the God of all grace” first in the sentence. It literally reads, “Now the God of all grace who has called us into his eternal glory by Jesus Christ, after you have suffered”. You can see that the thought is first of God and His sufficiency, then of our situation in suffering, not the reverse.
“who called you” is the verb kaleo. We have seen this before. It is the same verb used in speaking of Jesus as the Good Shepherd who calls His sheep by name. The calling here is to “everlasting” (aionion) glory in Christ Jesus (notice that the English translation leaves out “Jesus”). This is glory that is of an undetermined length of time (an age).
will Himself perfect, confirm, strengthen and establish you – “Himself” refers to God. He will do four things: katartisai, sterizai, sthenosai and themeliosai. The first verb is the word for adjusting to fit, or repairing and mending. Translated “perfect” here, it really has the sense of being set in proper order, or being fitted into place. DO you see how this word carries the image of the spiritual house that Peter has used? The second verb is the word for standing firm, to make steadfast in the mind. The third verb is a word found only in this verse. Finally, there is “establish”, a word that comes from tithemi and means to lay a foundation.
What does this mean for you?
Why does God want us to suffer if He is a God of love?
