<p><span class="pagenum"><SPAN name="Page_189" id="Page_189">[189]</SPAN></span></p>
<h2>LESSON XXXIV</h2>
<h3>CHRISTIAN FORTITUDE</h3>
<h4>The First Epistle of Peter</h4>
<h5>1. SEPARATION FROM THE WORLD</h5>
<p>The First Epistle of Peter is the epistle of separateness. The
modern Church is in grave danger of forgetting the distinctiveness
of her gospel and the glorious isolation of her position. She is too
often content to be merely one factor in civilization, a means of improving
the world instead of the instrument in creating a new world.</p>
<p>The first readers of the epistle were subject to a similar danger,
though it arose from a somewhat different cause. To-day we are
no longer subject to persecution; but the danger is fundamentally
the same. The world's friendship may be even more disastrous
than the world's hatred. The readers of First Peter were tempted
to relinquish what was distinctive in their faith in order to avoid
the hostility of their heathen neighbors; we are tempted to do the
same thing because the superficial respectability of modern life
has put a gloss of polite convention over the profound differences
that divide the inner lives of men. We, as well as the first readers
of the epistle, need to be told that this world is lost in sin, that the
blood of Christ has ransomed an elect race from the city of destruction,
that the high privileges of the Christian calling demand
spotless purity and unswerving courage.</p>
<p>(<strong>1</strong>) <strong>The Character of the Persecution.</strong>—The character of the
persecution to which the readers of the epistle were subjected cannot
be determined with perfect clearness. It is not even certain that
the Christian profession in itself was regarded officially as a crime.
Apparently charges of positive misconduct were needed to give
countenance to the persecutors. I Peter 2:12. The Christians
needed to be warned that there is no heroism in suffering if the
suffering is the just punishment of misdeeds. Chs. 2:20; 4:15.
What particular charges were brought against the Christians it
is of course difficult to determine. Perhaps they were sometimes
charged with gross crimes such as murder or theft. But a more
frequent accusation was probably "hatred of the human race," or
the like. The Christians were thought to be busybodies. In<span class="pagenum"><SPAN name="Page_190" id="Page_190">[190]</SPAN></span>
setting the world to rights they seemed to meddle in other people's
affairs. In claiming to be citizens of a heavenly kingdom, they
seemed indifferent or hostile to earthly relationships. As subjects
of the emperor and of his representatives, the Christians were
thought to be disloyal; as slaves, they seemed disobedient.</p>
<p>(<strong>2</strong>) <strong>Duties of Earthly Life.</strong>—In view of these accusations, Peter
urges his readers to avoid all improper employment of their
Christian freedom. Christian freedom does not mean license;
Christian independence does not mean indifference. There is no
reason why a good Christian should be a bad citizen, even of a
heathen state, ch. 2:13-17, or an unprofitable servant, even of a
harsh master, vs. 18-25, or a quarrelsome wife, even of an unconverted
husband. Ch. 3:1-6. On the contrary, Christians
must approve themselves not only in the spiritual realm, but also
in the ordinary relationships of this life.</p>
<p>(<strong>3</strong>) <strong>Application to Modern Conditions.</strong>—Here again the lesson is
important for the present day. Now as always fervent realization
of the transcendent glory of Christianity tends sometimes to result
in depreciation of ordinary duties. Men of exceptional piety sometimes
seem to feel that civilization is unworthy of their attention,
even if it is not actually a work of Satan. Of all such vagaries the
First Epistle of Peter is the best corrective. Truth is here admirably
guarded against the error that lurks at its root. The very
epistle that emphasizes the separateness of the Church from the
world, that teaches Christian people to look down upon earthly
affairs from the vantage ground of heaven, is just the epistle that
inculcates sober and diligent conduct in the various relationships
of earthly life. In the effort at a higher morality, the simple,
humble virtues that even the world appreciates should not be
neglected; piety should involve no loss of common sense. Now as
always the Christian should be ready to give a reason for the faith
that is in him; now as always he should be able to refute the slanders
of the world; now as always he should commend his Christianity by
his good citizenship. Only so will the example of Christ be fully
followed. Jesus was in possession of a transcendent message; but
he lived the life of a normal man. The Christian, too, is a man
with a divine mission; but like his Master he must exercise his
mission in the turmoil of life. He must not be a spoilsport at feasts;
his is no desert rôle like John the Baptist's. Christianity has a
mission from without; but its mission is fulfilled in loving contact
with the world of men.</p>
<p><span class="pagenum"><SPAN name="Page_191" id="Page_191">[191]</SPAN></span></p>
<p>(<strong>4</strong>) <strong>The Christian's Defense.</strong>—The Christians who suffered persecution
should first of all, according to Peter, defend themselves
to the very best of their ability. They should do their best to
remove dishonor from the name of Christ. They should show the
baselessness of the accusations which are brought against them.
Then, if they still suffer, it will be clearly suffering for Christ's
sake. Such suffering is glorious. It is a test from which faith
emerges strong and sure, ch. 1:7; it is true conformity to the example
of Christ. Chs. 2:21-24; 3:18; 4:1,13.</p>
<h5>2. THE DATE OF THE PERSECUTIONS</h5>
<p>From the persecutions presupposed in First Peter no very certain
conclusion can be drawn with regard to the date of the epistle. A
late date has sometimes been inferred from such passages as I
Peter 4:16. Christians were not punished as Christians, it is
said, until the beginning of the second century, and especially no
such persecution was carried out in the early period throughout
the whole empire. Ch. 5:9.</p>
<p>This argument breaks down at a number of points. In the first
place, as has already been observed, it is by no means clear that
First Peter presupposes a persecution of the Christians simply as
Christians. Apparently special charges of immorality were still in
the foreground, though these charges were often mere pretexts in
order to secure the punishment of members of the hated sect.</p>
<p>In the second place, it is not clear exactly when Christians first
began to be punished as "Christians" by the Roman authorities.
Undoubtedly the legal basis for such persecution was present as
soon as Christianity began to be regarded as separate from Judaism.
Judaism had a legal status; Christianity, strictly speaking, had
none.</p>
<h5>3. DEPENDENCE AND ORIGINALITY</h5>
<p>First Peter is clearly dependent upon a number of the Pauline
Epistles, and apparently also upon the Epistle of James. The
dependence, however, is by no means slavish; the epistle possesses
marked characteristics of its own. As compared with Paul, for
example, First Peter is somewhat simpler both in thought and in
expression. No mere imitator, but a genuine personality, speaks
to us from the noble simplicity of these pages.</p>
<h5>4. COMPARISON WITH THE SPEECHES OF PETER</h5>
<p>It is interesting to compare this epistle with the early speeches of
Peter that are recorded in The Acts. Part of the difference—similarities<span class="pagenum"><SPAN name="Page_192" id="Page_192">[192]</SPAN></span>
also have been pointed out—no doubt, was due to the
difference in the persons addressed. In those early speeches,
Peter was preaching to unconverted Jews, and had to content himself
with a few outstanding facts. In the epistle, he was addressing
Christians, before whom he could lay bare the deep things of the
faith. Nevertheless, the passing years had brought a change in
Peter himself. Upon him as upon everyone else the mighty influence
of Paul made itself felt; and even the revelation which came
directly to him was progressive. The essence of the gospel was
present from the beginning; but the rich unfolding of it which appears
in First Peter was the product of long years spent in an ever-widening
service.</p>
<h5>5. THE STYLE OF THE EPISTLE</h5>
<p>The style of First Peter, though not at all rhetorical, like that of
Hebrews, is smooth and graceful. It has often been considered
strange that a fisherman of Galilee should have been so proficient
in Greek. But probably we have an exaggerated notion of the
poverty and roughness of the first disciples of Jesus. Undoubtedly
they had not enjoyed a rabbinical education; in the technical
Jewish sense they were "unlearned and ignorant men." Acts 4:13.
Nevertheless, they clearly did not belong at all to the lowest of
the population; Peter in particular seems to have been possessed
of considerable property. Furthermore, it must be remembered
that Greek culture in the first century was making itself felt very
extensively in Galilee. No doubt Peter could use Greek even
before he left Galilee, and in the course of his later life his linguistic
attainments must have been very greatly improved. It is by no
means impossible that he wrote First Peter entirely without assistance.</p>
<h5>6. SILVANUS</h5>
<p>In order, however, to account for the linguistic excellence of this
epistle, and in particular for the striking difference between it and
Second Peter, a rather attractive hypothesis has been proposed.
In I Peter 5:12, Peter says: "By Silvanus, our faithful brother, as
I account him, I have written unto you briefly." Undoubtedly
these words may designate Silvanus merely as the messenger who
carried the letter to its destination. Compare Acts 15:23. It is
also possible, however, that Peter meant to say that Silvanus had
written the letter under his direction. In that case the thought
would be due altogether to Peter; but the form, to some extent<span class="pagenum"><SPAN name="Page_193" id="Page_193">[193]</SPAN></span>
at least, would be the work of Silvanus. The hypothesis, of course,
is only plausible, not necessary. There are other ways of accounting
for the peculiarities of the epistle.</p>
<p>In all probability, the Silvanus of First Peter is the same as the
Silvanus of the Pauline Epistles and the Silas of The Acts. If so,
his association with Peter is altogether natural; he was originally
a member of the Jerusalem church. If, in accordance with the
hypothesis which has just been mentioned, Silvanus was really
concerned in the composition of the epistle, the choice of such a
man for the task was, as has been pointed out by the chief advocate
of the hypothesis, exceedingly wise. Silvanus, who had been a
companion of Paul and his associate in founding many of the
churches of Asia Minor, would be just the man who could find the
right tone in writing to the churches to which the epistle is addressed.</p>
<h5>7. MARK</h5>
<p>The appearance of Mark in I Peter 5:13 confirms the strong
tradition which makes Mark a disciple of Peter and associates him
with Peter in the production of the Second Gospel. The only two
individuals whom Peter mentions in his First Epistle were both
natives of Jerusalem, and both, during part of their lives, companions
of Paul. The unity of the apostolic Church was preserved not only
by a unity of spirit, but also by the changing associations of Christian
workers.</p>
<h5>8. FORTITUDE IN THE MODERN CHURCH</h5>
<p>The First Epistle of Peter has a varied message to the Church of
to-day. Even in its exhortations to bravery and steadfastness it is
very much needed. We are not subject to persecution by the state,
but still there are a thousand circumstances of life in which we need
to humble ourselves under the mighty hand of God, casting all our
anxiety upon him, because he careth for us. Ch. 5:6,7.</p>
<hr class="tb" />
<p><span class="smcap">In the Library.</span>—Purves, "Christianity in the Apostolic Age,"
pp. 267, 275-282. Davis, "Dictionary of the Bible": Warfield (supplemented),
article on "Peter." M'Clymont, "The New Testament and
Its Writers," pp. 130-136. Ellicott, "A New Testament Commentary
for English Readers," vol. iii, pp. 385-436: Mason, "The First Epistle
of St. Peter." Zahn, "Introduction to the New Testament," vol. ii,
pp. 134-194. The last-named work is intended primarily for those who
have some knowledge of Greek, but can also be used by others.</p>
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