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GOOD LIVING IN BAD CIRCUMSTANCES
. . . a reflection on 1 Peter 2:11-4:6

Life on the Interface

The excitement of the early days of faith was now receding. The enthusiasm of missionary expansion was being tempered in the fires of persecution. Here was a new movement learning to stand alone in a world that was growing increasingly hostile to its existence. They had been scattered to the four winds of the empire and shorn of the shelter of an approved religion, now the first generation of its leaders was passing away and still their Lord had not returned.

From the far-flung corners of the Empire word came to Peter of low level persecution of the believers. He remembered the words of Jesus, "If the world hates you, keep in mind that it hated me first." So he writes a letter to these Christians in the backwoods of the Empire to encourage them in their trials.

Peter's first letter is a call to holiness in troubled times, and a recognition that even suffering can yield fruit in the hands of God. He tells them that the Christian's proper response to pressure is submission. The only weapon we arm ourselves with, he says, is the same attitude that Christ displayed when he suffered in his body (4:1).

Not much of a comfort, you might think, to those who were enduring the whip and the sword. But such is the way of radical holiness.

Does this letter have any particular relevance today in Northern Ireland? Many would identify this time as one of great uncertainty and anxiety. Some would even say that we are contending for the faith against those who would seek to destroy it. In a time when the Christian message is at best tolerated and at worst reviled, how should a Christian respond?

He spends a long time reminding them of the glorious salvation that is theirs, by comparison they were only passing through this world as aliens and strangers. But having encouraged them he turns to address their situation more directly.

From chapters 2:11 to 3:7 he is concerned with how Christians are to live on the interface with those who persecute them and he offers three case studies of circumstances in which Christians may be the victims of an abuse of power. It is important to note that these case studies are given for general application and not limited to the particular circumstances they describe.

For instance, the instructions to slaves in 2:18-25 are not confined to Christian slaves, but are given as illustrations of how any Christian, as a slave to God (2:16), should behave when they are victims in an unequal power relationship. Similarly, his primary purpose in 3:1-6 is not to instruct women on how to dress, but, combined with the verses that follow, he uses the complexities of marriage relationships to instruct all Christians on how to behave in difficult relational contexts.

2:11-12 Life among the Pagans

These opening verses in the section serve as a summary statement for what follows. One writer describes them as the sketch of Peter's battle plans for engagement with the enemy. A little too militaristic perhaps, better to say they describe the pattern for relationships with those who are not part of the Christian community. He describes the believers as aliens and strangers (a familiar theme cf. 1:1, 17) among the pagans (2:11,12).

Peter's basic strategy for life among the pagans is that the Christians should live good lives and a little later on he spells out what that good life would look like. He is realistic enough to know that living good lives will not make them immune from accusation. In fact, given that believers are part of a heavenly kingdom, they may even expect to be accused of doing wrong according to the world's values, when they are actually living according to kingdom values.

This inevitable conflict with society is not won by aggressive behaviour or by adopting the tactics of one's accusers but by good conduct. There will come a day when what is being portrayed as being wrong will actually be seen to be right. But the victory may not be until the day of visitation (2:11). The challenge comes in waiting patiently for that Day rather than seeking vindication in advance of the Day.

2:13-17 Life with the State

Peter now moves on to give a series of examples of how this good life might look in a variety of relationships. The first example of public morality is the relationship to the state. The general character of this relationship (as with all the relationships that are discussed) is submission on account of the Lord.

Now this verse is a little more complex than it might look, and some explanation is necessary. The kind of submission that Peter is describing here is voluntary and not conditional. Not only that, but it is primarily directed towards every created human being of which the Emperor and his Governor are given as the first example (perhaps because in the midst of persecution they might be perceived as the hardest to respect). Submission to everybody, and especially the political powers, is first and foremost for the Lord's sake.

The implication of this verse for a people undergoing persecution is profound in very practical ways. Christians, because of their commitment to God, are to pay proper respect to everybody, including those who persecute them, even to the political powers, who either sanction the persecution or turn a blind eye to it. They are to give up efforts to gain power and authority over other human beings and instead pursue the good of every one they meet. The believers are to respect and honour everybody, including their persecutors since even they are creatures of God, made in his image and thus worthy of respect.

2:18-25 Life as a Victim

Peter chooses the experience of household slaves to illustrate the proper response of believers when they are victims of an abuse of power. In doing so, he introduces to his readers the possibility that they may have to suffer for their faith. This is difficult teaching and must be interpreted with careful attention to the context in which it was written.

Given that he has already addressed the believers as slaves of God (2:16) it is appropriate to widen the application to all believers, using the household servants as stand-ins. In this way he subtly introduces the idea of persecution without necessarily directly accusing the state of abuse.

The original Greek words used, and their order in verse 18, indicate that servants are urged, out of reverence for God, to honour and respect their masters. Their motivation is respect for God who receives their service as if done to him.

This is crucial to Peter's argument since, if the service is done primarily to God, it means that their performance is not determined by the actions of their masters. So regardless of how their masters behave, they are to honour them as if they were honouring God. Those who bear up under such harsh treatment because of their reverence for God please God by their actions (2:19).

This is unpleasant teaching and so Peter offers an argument in the example of Christ. He did not yield to sin despite the unjust treatment he received. Peter makes it clear that following the way of Christ may also mean a share in his destiny on earth, which was death, so he tells them they should follow in his steps (2:21). Not a pleasing prospect, but part of the pattern left for them by their Lord. The pattern of Christ's life is also offered as an encouragement to them, that in their suffering they are identifying with Christ, and they like him can trust to him who judges justly (2:23).

In such a context as these people faced the use of words like death, life, wounds and healing (2:24) must have sounded acutely poignant. Peter's use of the Old Testament here (2:23-25), and especially of Isaiah 53:5 (2:24c) is surely significant in that he draws his readers' attention to the redemptive nature of the sufferings of Christ, sufferings which were unjustly inflicted. Furthermore, he reminds them that because of His sufferings they returned to the fold.

This idea of the redemptive nature of wounds inflicted unjustly is a new idea in the letter, and I hesitate to mention it given the great sensitivity surrounding the reality of the great numbers of innocent victims in Northern Ireland, but also because I'm not even sure of the theology. I mention it, though, because in combination with what follows there may be something worth exploring here. Peter speaks in the opening verses of chapter 3 of life in relationship, and the responsibility of living in relationship in such a way as to win others for Christ (3:1). This section is linked to the previous one by the connective likewise or in the same way.

He couldn't be speaking of husbands and wives behaving like slaves, since the relationship between spouses is clearly of a different order to that of slaves and masters. Is it possible that the connecting idea is that of the redemptive nature of unjust suffering?

Peter is clearly aware that a woman who resists her husband in the matter of religion, but who nonetheless chooses to honour him, will attract abuse. Likewise, the husband who honours his wife and treats her with respect and as an equal will attract, at the very least, ridicule.

Consistent with the cultural mores of his day, I wonder is Peter saying that suffering borne patiently and without retaliation by a believer can play a role in the redemption of sinners? Not that these sufferings have redemptive efficacy in themselves but that they point to the sacrifice of Jesus. Could it be that in some circumstances suffering is an essential evangelistic tool? I recoil mentally and emotionally from this idea even as I write it. And yet I think of the words and actions of many victims who have spoken incredible words of forgiveness in the midst of terrible grief and pain, and I hear unmistakable echoes of the Gospel .

3:1-7 Life in Relationship

In such a society it was expected that a wife would adopt the religion of her husband. It is interesting to note that Peter's instructions to a wife to honour and respect her husband do not extend to giving up her status as a member of God's family, and one of Sarah's daughters (3:5,6).

Peter continues in his optimism that society can be turned on its head, that by her behaviour and quiet faith her husband will break all the stereotypes and societal expectations and adopt the faith of his wife. But he is also realistic that this may not happen. Nevertheless the women must persist both in her faith and in her respect for her husband, whatever comes her way.

Once again the wider application for all the believers is painfully obvious. Behave in such a way as to achieve the conversion of everyone you meet. And if this is not achieved, and you attract suffering instead, behave that way anyway!

The expectations placed on the Christian husband of an unbelieving wife by Peter are also demanding. It would be likely in that world that a wife would already share the faith of her husband, since even a Christian husband could compel it. But in this case, even if she doesn't the husband must continue to respect and honour her, because she is God's creation. He must resist the desire to oppress her or bully her and learn how to live with her. And if, as is likely, she is already a believer, he must treat her as an equal in the community of faith. Again, profoundly counter-cultural in his world.

3:13-4:6 Life for the Future

Peter has made no secret of the fact that there is a strong likelihood of suffering if Christians seek to live according to the values of the kingdom. They must live in such a way as to make the Gospel message attractive. He is also very clear that, however difficult the circumstances there is no let-up in the responsibility to do good, whether that is in obeying an abusive political regime, honouring neighbours who slander or family members who are oppressive or bullying.

Wherever Christians interface with the world they are to be guided by the principle established in 2:12. "Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us." Peter makes it clear that the conversion of a society may result from the behaviour of its Christians, and perhaps persecution borne stoically makes that possibility more likely.

His words in 3:13, therefore, may seem a trifle naïve or ironic. "Who is going to harm you if you are eager to do good?" And yet, when set in the context of what follows (3:14-21) they sound a glorious eschatological truth if we only have the courage to hear them.

In the ultimate scheme of things no one can harm us for doing good! Oh yes, they can damage the body, even kill us, but for those who have set apart Christ Jesus as Lord, who have this hope that Peter talked about in his opening lines and repeats again and again, there is vindication.

Because of this, no matter what reception we may receive, we may consistently do good, even rush to do good to those who persecute and revile us, and in this way puzzle and confuse those who seek our ruin. For by being eager to do good, by honouring the government who persecutes, by honouring and respecting neighbours or family members who abuse we witness to a hope beyond this world.

The message of Peter's first letter is that there are simply no circumstances where bad behaviour should give the world cause to malign the Lord Jesus Christ. More than that, by our willingness to follow the example of Christ in bearing our undeserved sufferings, by rejecting the oppressive and aggressive ways of our persecutors, we may actually be preparing them for an encounter with the Prince of Peace.

Glenn Jordan - consultant researcher with the ECONI Centre for Contemporary Christianity.