Assignment Title Page Student ID: 10020993 Course Details: BS558 Assignment Type: Essay Name: Jesus Christ and 1 Peter’s Paraenetic Purpose Question: How does the Christology of 1 Peter contribute to the author’s paraenetic purpose? Word Count: 4400 Due Date: Friday 28th July 2013 1 Jesus Christ, and 1 Peter’s Paraenetic Purpose Introduction Pete s first epistle is simply fascinating in its presentation of Jesus Christ and the desired ἀ ασ οφὴ of his followers. 1 On the one hand his readers are shown Christ as their only means of salvation from sin (1:2, 3-5, 18-19, 23; 2:10, 24-25; 3:18 & 21-22), and on the other they are called to an ἀ ασ οφὴ of commitment to doing good (ἀ αθο οια ), even through suffering (1:2, 13-16; 2:1, 11-12, 15, 20, 21-23; 3:6, 8-17; 4:1-3, 7-11, 19; 5:3, 8-9, 12).2 Furthermore, it is st iki g to see the i te pla et ee Pete s theolog of Ch ist a d his calling of his readers to good works. Dryden, like many before him, has noted the close interplay of theology and ethics in 1 Peter.3 According to Dryden, this interplay forms an intricate tapestry in the epistle which cannot be separated without causing irreparable damage.4 Jesus Christ is arguably the single ost i po ta t ele e t i Pete s theology. Macleay acknowledges this,5 as does Achtemeier who sees the theological logic of the entire epistle as grounded in the suffering (2:21), death (1:19), resurrection (1:21) and glorification (3:21) of Jesus Christ.6 Many scholars have seen 1 Peter as in some sense paraenetic , in which case the Christology of 1 Peter must be of paramount significance for this paraenesis. 1 T.C. Olden and G. Bray. Ancient Christian Commentary on Scripture: James, 1-2 Peter, 1-3 John, Jude (Illionis: Fitzroy Dearborn Publishers, 2000), xx . While this paper will not be engaging in the de ate ega di g Pete s authorship, it will follow the assumption of the majority of ancient and modern scholars that Simon Peter is the author of the epistle. 2 E.G. Selwyn. The First Epistle of Saint Peter, (London: Macmillan, 1946), 89. notes that the word ἀ αθο οια appears in 1 Peter in one form or another, more than in the rest of the NT put together. 3 J. De Waal. Dryden Theology and ethics in 1 Peter: Paraenetic Strategies for Christian Character Formation, (Tübingen : Mohr Siebeck, 2006), 1. 4 Dryden, 4. 5 Angus Macleay. Teaching 1 Peter, (Ross-Shire: Proclamation Trust and Christian Focus Publications Ltd., 2008), 255. 6 Paul J. Achtemeier. 1 Peter: A Commentary on First Peter, (ed. Eldon Jay Epp. Minneapolis: Fortress Press, 1996), 66. 2 The purpose of this paper is to examine the contribution of Pete s Christology to this paraenetic purpose. In order to accomplish this task, it will first be necessary to give a definition of paraenesis, secondly to identify the paraenetic purpose of 1 Peter, and finally to u pa k the a ious a s i hi h Pete s Ch istolog o t i utes towards this paraenetic purpose. What is paraenesis and in what sense is 1 Peter paraenetic? The fi st halle ge i o side i g the Pet i e Ch istolog s o t i utio to theparaenetic purpose of the epistle is in establishing in what sense paraenesis is to be understood. Whilst scholars have seen paraenesis as an important feature of many biblical texts (including 1 Peter) for some time,7 considerable disagreement remains, as to what paraenesis actually means and how it functions.8 While there is general agreement that paraenesis is a technical term for moral exhortation,9 a precise definition of paraenesis is notoriously difficult to establish. 10 This paper is not the place for an extended treatment of the issue, but two important presuppositions must be disclosed. These presuppositions concern: firstly the question of whether paraenesis describes onlyliterary forms or whether it describes a literary genre in its own right; and, secondly whether 1 Peter includes merely paraenetic features or whether it may be appropriately described as a paraenetic epistle. M. J. Wilkins, Tea hi g, Pa ae esis , i Dictionary of the Later New Testament & its Developments Ed. Ralph P. Martin & Peter H. Davids, (Berlin: Walter de Gruyter GmbH and Co. 2005), 1157-8. 8 J. M. Starr and T. Endberg-Pederson, I t odu tio , i Early Christian Paraenesis in Context Ed. James M. Starr, Troels Endberg-Pederson, (Downers Grove: Illinois: Intervarsity Press, 1997), 2. 9 Wilkins, Tea hi g, Pa ae esis , 1157. 10 Starr, and Endberg-Pederson, 3. 7 3 Paraenesis- a literary form or a literary genre? Popkes argues that the view of paraenesis as a literary genre in its own right cannot be maintained.11 Furthermore he argues that there is no such thing as a paraenetic text as such, but rather some texts can be understood to have paraenetic purposes.12 While he sees paraenesis as a hugely significant tool employed by the New Testament authors,13 he is wisely hesitant to separate the Greco-Roman device of paraenesis from the NT soteriolology and ecclesiology which underlies this form.14 Interestingly, the Greco-Roman ancient epistolary theorist Libanius identified paraenesis as the first of 41 types of Greco-Roman epistle.15 While Popkes directly denies this,16 it would seem that Libanius, at least in some sense, saw paraenetic epistle as a literary genre. Perhaps it would be best to see paraenesis functioning sometimes formally through an intentional paraenetic genre and other times informally (as in Paul s use in Acts 27:9 and 22), leaving open the question of whether a NT epistle such as 1 Peter can be classified as such. A working definition will be helpful at this point.. In simple terms, paraenesis is a feature of Greco-Roman literature which uses a number of literary devices such as worldview narratives, virtue and vice lists, moral exemplars, etc... to exhort, encourage and persuade readers to a certain kind of conduct. This can be done formally, through an intentionally W. Popkes. Pa ae esis i the Ne Testa e t: A E e ise i Co eptualit , i Early Christian Paraenesis in Context Ed. James M. Starr, Troels Endberg-Pederson, (Downers Grove: Illinois: Intervarsity Press, 1997), 15. 12 Popkes, 15. 13 Popkes, 24. 14 Popkes, 24. 15 Li a ius, Ἐ ισ ο ι αῖοι Χα αχ ῆ ς , i Ancient Epistolary Theorists, Ed. Abraham J. Malherbe, (Society of Biblical Literature, Atlanta: Scholars Press, 1988), 69. 16 Popkes, 29. 11 4 paraenetic epistle, or informally, by adopting some of the features of paraenesis (consciously or unconsciously) into a piece of literature. 1 Peter- Does Peter merely use paraenetic forms or is the letter paraenetic in genre? Some NT Scholars classify 1 Peter as paraenetic in genre. For example, Wilkins classifies it as paraenetic at least in part.17 Dryden argues persuasively for understanding 1 Peter in its entirety as a paraenetic epistle.18 D de s app oa h is o pelli g e ause he demonstrates strong similarities between the literary features of Greco-Roman paraenesis and the literary features of 1 Peter. For example, he sees evidence of the Greco-Roman paraenetic devices of communicating a worldview through story (1:3-2:10),19 remembrance and antithesis (1:132:3),20 and of employing moral exemplars (particularly that of Christ in 2:21-25; 3:18 & 4:1).21 Furthermore, by approaching the epistle in this way, Dryden integrates the Petrine challenge of suffering (1:6-7; 2:12, 19-20; 3:13-16; 4:4, 12-19) with the Petrine imperative of doing good (1:2, 13-16; 2:1, 11-12, 15, 20, 21-23; 3:6, 8-17; 4:1-3, 7-11, 19; 5:3, 8-9, 12) by seeing their good works as a response to the moral challenge of suffering.22 While D de s a gu e t is not to be lightly dismissed, perhaps more caution is needed when equating 1 Peter with Greco-Roman epistolary styles. This is not to deny any influence of Greco-Roman culture on the biblical author, but simply to question whether Peter deliberately set out to write a Greco-Roman paraenetic epistle. Three concerns deserve mention. M. J. Wilkins, Pasto al Theolog , i Dictionary of the Later New Testament & its Developments Ed. Ralph P. Martin & Peter H. Davids, (Berlin: Walter de Gruyter GmbH and Co. 2005), 879. 18 Dryden, 6. 19 Dryden, 66-89. 20 Dryden, 98-116. 21 Dryden, 172-191. 22 Dryden, 44-7. 17 5 Firstly, there is the issue of dissimilarity. While there are, as Dryden has shown, strikingly significant similarities between 1 Peter and examples of Greco-Roman paraenesis, it is important to note that at heart the Christian community and Greco-Roman philosophical schools have very different goals and desires for their community. There is, of course, some overlap between faith and philosophy, but also significant difference. Dryden himself wisely acknowledges that the correspondence between Christian and philosophic paraenesis is inexact.23 Might this not invite more caution? Secondly, the e is the issue of si ila it . Pete s desi e to e ou age Ch istia e a d women in faithfulness to Christ (5:12) through written communication immediately bears striking similarities to paraenesis! It is indeed possible that Peter deliberately set out to use the paraenetic genre, but is it not also possible that he set out to encourage Christians and thus used a writing style similar to the paraenetic genre without deliberately intending to follow Greco-Roman paraenetic conventions? Finally, there is the question of history. It is interesting that paraenesis has only become a source of interest to NT scholars in the last 100 years.24 Is this not another reason for caution in too readily applying a literary genre classification of paraenetic epistle to 1 Peter? If Iraeneus, or Justin, or another Greek Church Father who classified 1 Peter in their writings as paraenetic,, would this not then prove Dryde s case? But if they have not done so this at the very least it would bring it into question. 23 24 Dryden, 7. Popkes, 14. 6 This paper will proceed to acknowledge that 1 Peter could be a paraenetic epistle, and will thus d a o so e of D de s i sights. Ho e e Pete s pa ae eti purpose will be presented as functional rather than an intended epistolary genre. What is Peter’s paraenetic purpose? The a gu e t of this pape is that Pete s pa ae eti pu pose is to u ge his eade s to continue to live a Christ shaped life through the t ials the a e u e tl u de goi g . This pu pose is g ou ded i oth the situatio of Pete s eade s a d the o al de a ds of the Christian gospel upon Christians in any situation. In terms of their current situation, they are a dispersed minority group (1:1-2) suffering trials because of their Christian faith (1:6-7; 2:11, 15, 18-24; 3:14-17; 4:1-6, 12-19; 5:9), confronted with the question: How is a Christian to respond to trials? In terms of the moral demands of the Christian gospel upon them they are called to continue doing good even through trials (2:12, 19; 3:13-16; 4:19). Achtemeier surveys a number of alternate purposes for 1 Peter which have been proposed by various scholars; a call to withdraw from society, a call to social responsibility (sometimes with a missional objective), a call to assimilate Christian values to society to reduce persecution, preparation for recent converts to be baptized, a reinforcement of Christian communal identity , etc...25 At one level the vast array of alternati es fo u de sta di g Pete s pu pose is understandable. After all, Pete s pu pose state e t located in 5:12 by many scholars including Jobes, 26 Winter,27 and others) is admittedly vague. However, most (if not all) of 25 Actemeier, 65-6. Karen H. Jobes, 1 Peter, (Grand Rapids: Baker Academic, 2005), 42. 27 B. W. Winter, Seek the Welfare of the City: Christians as Benefactors and Citizens, (Grand Rapids: Eerdmans, 1994), 17. 26 7 the views surveyed by Achtemeir focus primarily upo the Ch istia s elatio ship to the world. Now this relationship is undoubtedly important (2:11-12, etc...) but must be seen as of se o da i po ta e to the Ch istia s allegia e to God i his t ue g a e :1-2, 15-15; 2:9-10; 4:19; 5:12). What then does it mean to stand firm in the true grace of God (5:12)? Dryden correctly posits that this is about much more than an internal commitment and implies action in the life of the believer.28 Peter is not concerned primarily with defending orthodoxy in this epistle, but with commending orthopraxy. Christianity in 1 Peter is an ἀ ασ οφὴ (2:1112). Sandnes is surely right to insist that the holiness of the God who saves sets an agenda of behaviour for the saved (1:15).29 Grudem proposes a different key verse in 4:19 as best describing Pete s pu pose- that when facing trials the Christian entrusts themself to God and continues to do good.30 It would seem that the est a to u de sta d Pete s pa ae eti pu pose is and 4:19 together. Peter wants his readers to sta d fi taki g : i God s t ue g a e; and their method of doing this is to imitate Christ (3:24-25) by entrusting themselves to God and doing good, through their sufferings, no matter the outcome! What Peter says in general in 5:12 is spelt out specifically in 4:19. Taking the previous definition of paraenesis into a ou t, Pete s pa ae eti pu pose a be accounted for within the definition. Thus Paraenesis is a feature of Greco-Roman 28 Dryden, 49. K.O. Sandnes, ‘e ised Co e tio s i ea l Ch istia Pa ae esis: Wo ki g Good i Pete as a E a ple , i Early Christian Paraenesis in Context Ed. James M. Starr, Troels Endberg-Pederson, (Downers Grove: Illinois: Intervarsity Press, 1997), 380. 30 Wayne Grudem, 1 Peter, (TNTC, Leicester: IVP, 1988), 39. 29 8 literature. 1 Peter employs a number of paraenetic devices including household codes, virtue and vice lists, moral exemplars, etc... to exhort, encourage and persuade Peter s readers to be faithful to their God by standing firm in his true grace. The primary expression of this being in their continual commitment to doing good, even through trials. How does Peter’s Christology contribute to his paraenetic purpose? Having provided a working definition for paraenesis, assumed that Peter is using paraenesis in form (whether consciously or unconsciously) rather than as an intentional genre and having identified his purpose as encouraging his readers to do good, even through trials, the way is now clear towards demonstrating ho Pete s Ch istolog o t i utes to his paraenetic purpose. A Note on 1 Peter’s Christology It ust fi stl e said that Pete s e ti e theolog is p ofou dl Christ-“haped ith the figure of Jesus Christ underlying the central themes of both suffering and its corresponding hope throughout the epistle.31 While Jo es suggestio that Pete does ot highlight Ch ist s pre-existence may be disputed by 1:10-12 or 3:19-20,32 she is su el ight to see Ch ist s rejection, suffe i g a d death as the fo al poi t of Pete s Ch istolog , with Ch ist s resurrection and ascension also playing a central role.33 While e hoes of Ch ist s tea hi g a e see i a of Pete s oral commands (eg. compare Matt 5:38-48 with 1 Peter 3:9, etc...) they are not given explicit attention, nor are his miracles or any aspect of his pre passion experience as God incarnate. Rather, Pete s Ch istolog fo uses o the suffe i g, death, resurrection and glorification of Christ.34 31 Actemeier, 64-65. Jobes, 47. 33 Jobes, 47. 34 Achtemeier, 66. 32 9 Ho the does this Ch istolog o t i ute to Pete s pa ae eti ai of seei g elie e s stand fast in the true grace of God by doing good even through trials? This paper will now explore three ways in which it does; firstly e ali ati g a Ch istia s o ld ie , secondly by recalibrating their self understanding, and finally by appealing to Christ as the ultimate exemplar of faithfulness to God. Jesus Christ recalibrates his followers worldview Peter does not only tell his readers to do good. He also tells them that their salvation in Jesus Christ is the reason for doing so. For example, 3:18 provides his readers with the reason for no longer living in ἀσ ἀθ : ίαις, ἐ ιθ ίαις, οἰ οφ ίαις, ώ οις, ό οις, αὶ ί οις ἰ ω ο α ίαις (4:3). The saving work of Christ has recalibrated their world view a d thei eha iou has ha ged a o di gl : . I light of su h e a ples i Pete s letter, Dryden (following Seneca) has argued that just as leaves need a branch to flourish, so precepts need a school of philosophy to endure.35 In other words, moral instructions are only of any use if the person hearing them has an understanding of the world which commends the keeping of them. The actions described in 1 Peter 1:6, 9; 2:12; 3:9, (rejoicing in suffering, doing good even when accused of doing wrong, blessing your persecutors etc...), are so astonishing and seemingly counterintuitive that nothing short of a profoundly otherworldly view could be driving them. Amazingly though, the Christ event in 1 Peter is exactly the catalyst for giving people such a remarkable, life changing worldview. 35 Dryden, 58. 10 Cameron, reflecting on the NT authors (including Peter) comments that in light of the brutal world they lived in, they could have taken on any number of worldviews, but because something happened to them when their lives came into contact with Jesus Christ, their worldview became shaped by Christ to the point where they might describe the world as A Christ Powered Planet .36 Such a view of the world has obviously gripped Peter, and he now is commending it to his readers. In terms of context, it is to e e e e ed fi stl , that Pete s eade s e e o e ts. Whether 1:18 and 4:3 point more to a Gentile majority readership,37 or to a Jewish readership,38 their worldview was once radically different. Once they had no thought of obeying Christ, now they were saved and called to obey him (1:1-2, 13-16). Furthermore their conversion had led them in some sense to become estranged from their society (1:17; 2:11),39 and were therefore facing various trials (1:6). Ho o t i ute to his pa ae eti pu pose of the ill Pete s Ch istolog i : -9 sta di g fast i God s g a e a d doi g good, even through trials? The answer is hope. The fuel of this hope is Ch ist s death & resurrection (1:3) in the past, and his revelation in the future (1:7). Hu a l speaki g, Pete s eade s ight ell ote their minority group status (1:1-2; 2:11) and trials as reason for seeing themselves at the mercy of their time and circumstances. But the resurrection of Christ has given them ἐ ί α ζῶσα . Once they had no hope, now the resurrection of Christ has given them hope for a 36 Andrew Cameron, A. Joined-up Life: A Christian Account of how Ethics works, (Nottingham: IVP, 2011), 86-87. Achtemeier, P. J. 51. 38 Donald W.B. Robinson, Faith s Framework , i Do ald ‘o i so : “ele ted Wo ks Ed. Peter G. Bolt and Mark D. Thompson, (Camperdown: Australian Church Record, 2008), 417-418. 39 Miroslav Volf, “oft Diffe e e: Theologi al ‘efle tio s o the ‘elatio Bet ee Chu h a d Cultu e i Pete . Ex Audito 10 (1994), 18. 37 11 future inheritance that nothing can take from them.40 Once they were unsaved, now they are receiving and will see their salvation (1:5, 9).41 Once they could see no good in their suffering, now they can see that their sufferings are being used by God to confirm their faith (Proverbs 17:3; 1 Peter 1:7). Jo es a gues agai st seei g this li i g hope as e el pie i the sk u til ou die . ‘athe she notes the immediacy of this hope, as the source of Christian joy and obedience now.42 Furthermore she shows that this hope redefines a Christian s status both in society and in the Kingdom.43 Jobes is right to argue that the future has an immediate bearing on the Ch istia s p ese t :9 , being the primary motivation for standing fast now (5:12)! Dryden argues that 1 Peter 1:3-9 contextualises the lives of the readers within the grand sto of God s g eat o k of edee i g the hole o ld to a ds a g eat o su atio , 44 so therefore their daily lives and choices take on cosmic significance!45 Peter directs their eyes toward the God who is sovereign (1:1-2, 10-12; 5:10), loves good and hates evil (3:1012), will bring all the deeds of people to final judgement, bringing down the wicked and comforting the righteous (4:17-18; 5:4, 10); a d Jesus Ch ist s death, esu e tio , as e sio and future revelation are the lynchpin upon which this whole worldview hangs. Ho a e Pete s eade s to ejoi e i thei t ials, a d do good to those ho do e il to the ? How are they to persevere? By knowing, in light of the drama their lives are a part of, that 40 R.C. Sproul, 1-2 Peter, (SAEC, Wheaton: Crossway, 2011), 30, shows the inseparableness between this living hope, and the resurrection of the Living Jesus. 41 Jobes, 88. 42 Jobes, 50. 43 Jobes, 89. 44 Dryden, 64. 45 Dryden, 64. 12 they have been given hope through Ch ist s esu e tio : 9 a d that Ch ist s death o e a les the :3), and redemption by his blood, to li e fo ighteous ess (2:24). Thus Pete s Ch istolog s fi st o t i utio to his pa ae eti pu pose is i eade s o ld ie . O l ha i g a adi all t a sfo e ali ating his ed ie of thei pla e of the o ld, in light of their redemption in Christ, are they able to live the good life urged by Peter. Jesus Christ recalibrates his followers’ self understanding. Perhaps one of the most important uestio s a pe so a ask of the sel es is ho a I? Indeed, whether consciously or unconsciously self conception profoundly impacts a person s life. Peter undoubtedly understands this and spends considerable effort in his epistle helping his readers to understand their new identity in light of Jesus Christ. Volf suggests that α οί ο ς αὶ α ι ή ο ς is Pete s do i a t etapho fo Ch istia self understanding.46 And while his references to Christian movements throughout history is a o pelli g a gu e t, the situatio of Pete s eade s as a dispe sed : -2), maligned (2:12, 15), minority group are even more compelling. Volf also argues that the root of this Christian self understanding is found not primarily in Abraham, but in Jesus Christ who though he made the world was not accepted by the world (John 1:11).47 Whilst Volf is clearly correct in this, surely if α οί ο ς αὶ α ι ή ο ς is the dominant etapho fo the Ch istia s relationship to the world, close attention also needs to be paid to the metaphors in 2:4- a out the Ch istia s elatio ship to God, in fact Dryden sees 2:4-10 as the very foundation fo Pete s so ial ethi s.48 Fo Pete s pa ae eti pu pose to 46 Volf, 16. Volf, 17. 48 Dryden, 120. 47 13 be realised, it is vital that his readers have a right understanding of themselves in relation to both God and the world. Firstly in terms of their relationship to God, Christians are to understand themselves as like a household of living stones (2:5), a holy priesthood (2:5, 9) and a holy nation (2:9-10). Just as their living hope is intricately linked with the resurrection of Jesus (1:3), they are only like living stones because Jesus is the resurrected living stone.49 Following their coming to him (conversion), they already in a sense share in his resurrection life;the language of 2:3-4 being somewhat reminiscent of Ephesians 2:19-22. It makes perfect sense for Christians to be rejected by the world because Christ the first living stone was (John 15:18-25; 1 Peter 2:7-8). Pe haps the ost asto ishi g etapho e plo ed i Pete is Pete s ide tifi atio of his eade s with Israel in the language of Exodus 19:6. Robinson is appalled at the view that Peter could have written this to any non-Jewish Christians.50 Achtemeier, on the other hand, is surely right in understanding this reference as more metaphorical for the sake of self understanding.51 While to many they are a despised (3:16) minority group, Peter calls them to understand themselves as God s chosen people by his mercy (whether Jew or otherwise),52 as a holy priesthood in the world. With the high purpose of declaring the praises of God the Father, Son and Spirit. This prohibits an interpretation of 1 Peter as urging Christians to retreat from society. o i deed Wi te s interpretation that Peter primarily wants his readers to be in society for societies benefit.53 Surely, in light of the mediatorial nature of priesthood, Peter is urging them to be in the world, to praise God, 49 Achtemeier, 154-155. Robinson, 417-418. 51 Achtemeier, 69-71. 52 Macleay, 97. 53 Winter, B. W. 12-15. 50 14 that others might praise him too.54 Social concern matters, but the motivation is different than that being proposed by Winter. The motivation is glorifying God. This is arguably the critical link between 1:3-2:10 (1 Pete s ope i g se tio iddle se tio . Pete has e ali ated his eade s a d : - : o ld ie a d self u de sta di g i Pete s elatio to God . He then goes on in 2:11-12 to recalibrate their self understanding in relation to the world as the basis of the ethical exhortations to follow.55 The reason that these Anatolian Christians (as an e p essio of sta di g fi i God s t ue g a e su it to hu a autho ities : -14), endure unjust suffering (2:19), use their gifts in service of one another (4:10-11), etc... is because Jesus Ch ist s esu e tio has t a sfo ed ot o l thei o ld ie , ut also thei self u de sta di g i elatio to oth God a d the o ld. Pete s pa ae eti ai of the o itti g to doi g good, e e through suffering is powerfully served by them understanding their estrangement (1:1-2; 2:12, 15; 3:16), and their privilege (1:10-12; 2:4-10) in light of their identity having been transformed by the death and resurrection of Jesus (1:19; 2:4-5). Only by comprehending this astonishing truth, will they be able to live the lives Peter is calling them to live. Jesus Christ: An exemplar to emulate Moral exemplars are a critical literary device in technical paraenesis,56 Dryden has described them as embodied laws and realised instructions.57 In 1 Peter, Sarah (3:6), and possibly Abraham (1:1, 17) can be seen as moral exemplars to emulate, however the central moral exemplar in 1 Peter is none other than Jesus Christ himself. Pete s Ch istolog s last o t i utio to his pa ae etic purpose is the virtuous example of Jesus Christ. Peter s presentation of Jesus as the realisation of Isaiah s fou th servant song (2:21-25), is the chief example of this, but 3:18 and 4:1 are also solid examples. “ee Bede, Co e sio of the Paga s , i Ancient Commentary on Scripture Ed. Gerald Bray and Thomas C. Oden, (Illinois: Fitzroy Dearborn Publishers, 2000), 91. 55 Macleay, 99. 56 Li a ius, Ἐ ισ ο ι αῖοι Χα αχ ῆ ς , 75. 57 Dryden, 165. 54 15 Indeed Jobes, sees 2:18- s p ese tation of slaves as a pastoral and paraenetic paradigm for all believers, arguing that to live as a servant of God (2:16) is to follow in the footsteps of Jesus.58 So too Grudem sees in these verses as a call for Christians to imitate the active obedience of Jesus in obedience through suffering,59 and Augustine strongly warned those he preached to that Peter teaches Ch ist s passio as profitable only to those who follow his example;60 a strong motivation to steadfastness indeed! Peter is not urging his readers to search out Romans in order to be crucifiedthem! He is not asking the to e ulate Jesus a tio s, ut his attitude, o i tue. Sproul wisely points out that the mission Jesus fulfilled in his death and resurrection was far beyond what any Christian could achieve. Rather, the Christian is to take on the mind of Christ.61 Dryden likewise has argued that paraenetic exemplars such as Cato or Socrates are not invoked as an invitation to imitate their actions, but rather to imitate the virtues underlying these actions,62 so too with Jesus Christ in 1 Peter. This is very powerful, because it shows that the radical demands of discipleship are not too great. God the Son in the person of Jesus Christ has lived the perfect life of a disciple. In 2:21-25 Jesus Christ is displayed firstly as unswervingly trusting the one who judges justly, which is why Christians should also entrust themselves to this one (4:19). Secondly, he is presented as unswervingly good. His refusal to return insult with insult (2:23; 3:9) or to speak deceit (2:21; 3:10) makes him the ultimate expression of Psalm 34:11-16, which Peter quotes in 3:10-12. That is why Christians are to choose the righteous path, because Christ did, even to death. Ch istia s a ot i itate Ch ist s ato i g death : a; 3:18), but they can live righteously because of it (2:24b; 4:1-3). This righteousness is rightly expressed in taking on the virtue he displayed in his 58 Jobes, 195. Grudem, 129. 60 Augusti e, Fo Those Who Follo , i Ancient Commentary on Scripture Ed. Gerald Bray and Thomas C. Oden, (Illinois: Fitzroy Dearborn Publishers, 2000), 94. 61 Sproul, 41. 62 Dryden, 169-172. 59 16 unswerving obedience to and trust in his Father. They also cannot imitate his work of being the Shepherd of souls (2:25) but as his sheep they can imitate his loving concern for others (2:17; 3:8-16; 4:8). Thus Christ is p ese ted as a e e pla of i tue is Pete s fi al a d a gua l ost po e ful Christological contribution to his paraenetic purpose. Peter’s Christology: A compelling contribution to his paraenetic purpose The e is u h i the hild e s sto M . Good ‘oge Ha g ea es hi h eso ates ith the e pe ie e of Pete s eade s. M . Good is good, ut he li es i Badla d a d thus is estranged from his society.63 The idea of doing good to others in Badland is preposterous.64 But Mr. Good continues to do good despite his trials, and eventually ends up in Goodland. 65 What the story omits though is a reason. Why is Mr. Good good? Why are the people of Badland not good? Hargreaves gives us no answer. But in 1 Peter, Peter gives a powerful answer. Why are Christians to be steadfast in doing good? Because of Jesus Christ and all that God has accomplished through him. His death and resurrection give redemption and new hope to Christians, thus recalibrating their worldview in light of the death, resurrection and coming revelation of Jesus. Unity with Christ gi es the spe ial people fo his glo a e self u de sta di g as God s s sake i the o ld, even though they are aliens and strangers to the world now. And his example shows them that God has done everything he demands of his followers and more, in the person of Jesus Christ. 63 Roger Hargreaves, Mr. Good, (Australia: Penguin, 2007), 1-3 Hargreaves, 15. 65 Hargreaves, 23-25. 64 17 Conclusion This paper has firstly defined paraenesis as a feature of Greco-Roman literature. This uses a number of literary devices such as worldview narratives, virtue and vice lists, moral exemplars, etc... To exhort, encourage and persuade readers to a certain kind of conduct. This can be done formally through an intentionally paraenetic epistle or informally by adopting some of the features of paraenesis (consciously or unconsciously) into a piece of literature. This paper has steered away from defining 1 Peter as intentionally paraenetic in genre but rather has noted paraenetic elements within. “e o dl this pape has ide tified Pete s pa ae eti pu pose as to urge his readers to o ti ue to li e a Ch ist shaped life th ough the t ials the a e u e tl u de goi g . And fi all has sho that Pete s Ch istolog o tributes to this paraenetic purpose in three ways: 1. Recalibrating his readers worldview, 2. Recalibrating his readers self understanding, and 3. Offering them Jesus Christ as the definitive moral exemplar. Dryden s a gu e t that just as leaves need a branch to flourish, so precepts need a school of philosophy to endure,66 is oth affi ed a d e lipsed Pete s Ch istologi al g ou di g of the Christian life in 1 Peter. Canvassing the world in light of redemption and God s futu e judgement, his readers as God s hose people a d Jesus Christ their saviour as the greatest of all moral exemplar s are extremely formidable contributions to Pete s paraenetic purpose. 66 Dryden, 58. 18 Bibliography of Sources Cited. Actemeier. P.J. 1 Peter: A Commentary of First Peter, Augsburg: Fortress Press, 1996. Cameron, A. Joined-up Life: A Christian Account of how Ethics works, Nottingham: IVP, 2011. Dryden, J. De Waal. Theology and ethics in 1 Peter: Paraenetic Strategies for Christian Character Formation, Tübingen : Mohr Siebeck, 2006. Grudem, W. 1 Peter, TNTC, Leicester: IVP, 1988. Hargreaves, Roger, Mr. Good, Australia: Penguin, 2007. Jobes, K. H. 1 Peter, Grand Rapids: Baker Academic, 2005. Macleay, Angus. Teaching 1 Peter, (oss-Shire: Proclamation Trust and Christian Focus Publications Ltd, 2008. Malherbe, A. J. Ancient Epistolary Theorists, Ed. Abraham J. 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