HEALING THROUGH REDEMPTIVE SUFFERING:

THE USE OF ISAIAH 53:4-6

IN 1 PETER 2:24-25

By Gordon Coulson

English Translation of 1Peter 2:18-25

18. Slaves, be subject in all fear to your owners, not only the good and lenient, but also the crooked. 19. For this is grace, if because of consciousness of God, anyone is undergoing sorrows, suffering unjustly. 20. For what credit is it if, while sinning and being punished, you endure? But if you are doing good and suffering, and endure, this is grace with God. 21. For into this you were called, seeing that Christ also suffered for you, leaving an example, that you should follow his footprints. 22. He did not sin, neither was deceit found in his mouth. 23. When he was being reviled, did not revile in return; when he suffered, did not threaten, yet gave it over to the one judging justly. 24. Our sins he carried in his body on the tree, that having died to sins, to righteousness we may live; by his wounds you were healed. 25. For you were as sheep going astray, but you have returned to the shepherd and overseer of your souls.

Introduction

The number of studies of 1Peter since 1976 has grown rapidly.[1] In addition, recent interest by scholars in the NT use of the OT has been especially fruitful. This paper will apply some of these findings in the exegesis of our text. It will attempt to demonstrate that suffering for righteousness sake is both unavoidable and redemptive in nature. Suffering brings God’s grace and healing to the individual, and provides an opportunity for others, even the abusers themselves, to be reconciled to God.

Historical and Literary Context

Peter, in the opening of the letter, identifies himself as the author (1Pet 1:1). He witnessed the sufferings of Christ (5:1) and dictated (or sent) the letter through Silvanus (5:12). Arguments against his authorship usually focus on the high quality of the Greek, use of the LXX, and other factors.[2] However, these may be explained if Silvanus, his amanuensis, was sufficiently trained in Greek and familiar with the LXX. Hillyer notes that Polycarp, Papias, and possibly Clement of Rome considered it authentic.[3] Although there are good arguments on both sides, it is reasonable to accept the apostle Peter as the author, especially considering the internal evidence.

This circular letter was sent to “…those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia…” (1Pet 1:1, NASB) The order of these cities may indicate the route the letter carrier took.[4] The readers were not eyewitnesses to Jesus and so are second or third generation Christians (1:8). They have been “distressed by various trials” (1:5). Peter uses Israelite metaphors, but is probably speaking to Gentile Christians dispersed throughout Asia Minor, with perhaps a minority of Jewish Christians.[5] Since the letter is a circular, 1Peter is not addressing a homogenous group. Thuren argues strongly that there are two specific classes in mind: those that would rebel against abuse, and those that might be tempted to assimilate to avoid suffering.[6] Peter refers to himself as a “fellow elder” (5:1), suggesting familiarity or camaraderie, or perhaps out of a desire to speak to them as colleagues rather than with apostolic authority exclusively.

Submission to authority and redemptive suffering are the themes. This is signaled in the opening: “[you are] chosen…to obey Jesus and be sprinkled with his blood…”--no doubt a reference to sharing in his suffering (1Pet 1:1, NASB; cf. 4:12). The suffering cannot be avoided, but the purpose is good: “After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.” (5:10, NASB)

Peter suggests repeatedly that submission and obedience are crucial, beginning with obedience to Christ (1Pet 1:1); obedience to the truth (1:22); submission to human institutions (2:13); to masters (2:18); wives to husbands (3:1); younger men to elders (5:4), with all humility (5:5). Their transformed lifestyles have placed them in opposition to Rome,[7] but the ultimate source of their persecution is satanic (5:8). If his readers were to retaliate against the injustice, the purpose of these trials would be lost (3:17; 4:15). Astonishingly, Peter suggests that this suffering can even benefit their abusers (2:12, 15; 3:1-2, 15-18; 4:4-6; cf. Matt 5:44, Luke 23:34). He seeks to fortify them, so they can endure with graciousness, patience, and courage (1:10, 12; 2:2, 5-7).

In our paragraph (1Pet 2:18-25), attention is focused on slaves—especially those suffering under unjust masters. 1Peter employs Isaiah’s Fourth Servant Song (Is 52:13-53:12) to illustrate and expound upon the nature of that suffering.[8] He encourages them to endure for righteousness’ sake.

EXEGETICAL DISCUSSION

Text and Grammar

There are no major textual issues with 1Peter 2:24-25. However, in 2:25, planwmenoi, “straying”, has a neuter textual variant, planwmena, and the manuscript evidence is equally weighted on both sides. However, scribes would tend to change the text from the masculine to the neuter rather than vice versa, given probata “sheep” in the neuter immediately precedes it.[9] In either case, the essential meaning of the text is not affected.

For grammatical and syntactical structure, refer to Appendix 2.

Specific Historical and Cultural Background

The addressees of 1Peter are suffering trials (1Pet 1:6, 4:12). Our paragraph (1Pet 2:18-25) is addressed to slaves, in particular, household slaves (oiketai). If we consider the life of typical slaves in first century Rome, this will shed light on the situation of 1Peter’s readers.

Slaves existed at all levels of Roman society: from the poor household to the imperial court. The latter could hold positions of high prestige and influence, which continued after achieving freedom, to the irritation of elite Romans.[10] Others worked in various professions. Of the remainder, most worked as domestics (oiketai) in households.[11] The worst-off were those that worked in mines as state slaves. The chances of either freedom or a long life were slim.[12] Estimates are that slaves comprised 30% of the population of Italy during Augustus’ reign, and 16.6-20% elsewhere.[13]

There is some debate about the conditions of slaves in first century Rome.[14] The truth is that slaves, according to Roman law, were chattel. Their well-being depended entirely on the whim of their masters.[15] Both male and female slaves might provide sexual services if their owner so demanded.[16] They were punished often: professional torturers could be hired for this purpose.[17]

The symbolic usage of the term in scripture implies a complete dependency on another Lord or master. The Exodus is framed as liberation from an unjust master (Pharaoh), in order to become a slave of Yahweh.[18] NT writers echo this theme, applying it to Jesus: Christians become slaves of Christ, their new master. Using Roman slave metaphors, Christians are to anticipate Jesus’ every need and use their skills and gifts to serve him effectively.[19] 1Peter then, in our paragraph, is addressing an abused underclass without any rights. The description of Jesus’ suffering, especially the “wounds” he experienced, would be intimately understandable vis-à-vis their own scars. We can see why 1Peter would be concerned about Christian slaves either retaliating against the injustice, or abandoning the faith in an attempt to minimize the abuse.[20]

Use of Isaiah’s Fourth Servant Song in 1Peter

In the immediate Isaianic context, the Servant is “…Israel in some form…” and is “…integrally bound with the redemption of Jerusalem.” His “…work is to institute the New Covenant, whereby Jerusalem becomes the world centre…blessings of salvation [will] flow [to the nations]”.[21] It is the suffering of the Servant that brings both shalom and healing. In the closing chapters of Deutero-Isaiah, we see that due to the Servant’s atonement ministry, nations will be gathered around a new Israel and a new David.[22] Watts argues that Isaiah 40-48 explains that Jacob-Israel’s punishment is due to her ongoing spiritual stupidity, whereas 49-55 describe Yahweh’s New Exodus plan.[23] A future Servant therefore, is foreshadowed.

Interestingly, the Dead Sea Scrolls speak of a Teacher of Righteousness, “…for whom chastisement and torment became eternal healing (1QH 9:25)…for all who turn from sin (1QH 2:8). “The visitation of all those who follow the promptings of the spirit leads to healing and abundant peace” (1QS 4:6). Conversely, the corrupt leadership of Judah must wait in vain for their healing.[24] The parallels to the use of Isaiah 53:4-6 in 1Peter 2:24-25 are striking. It seems the Qumran community saw in their Teacher of Righteousness the Suffering Servant of Isaiah, and they themselves, as the faithful covenantal community, the recipients of the consequent healing. Apparently communal healing via the suffering of an innocent man was already in the collective consciousness of Israel prior to Jesus.

A key theme in the Servant Song is Israel’s healing, made possible by the Servant’s suffering. In the OT, רפא roots are “heal” (qal), “be healed,” (niphal), “arrange for healing,” (piel), or “get healed, recover” (hithpael). [25] Our text employs the niphal root. רפא can refer to being physically healed (Lev 14:37; 14:38) or emotionally/psychologically healed (Ps 147:3). Even inanimate things are spoken of as being healed (Ps 60:2; 2Kings 2:22 cf. Rom 8:19-21). However, it is holistic, spiritual healing that is emphasized in the OT.[26] The corresponding Greek employed by 1Peter is iaomai: to restore, heal or cure. But, from which illness is healing required?

In Exod 23:24-26, sickness is related directly to Israel’s idolatry, a serious violation of their covenant agreement (cf. Exod 15:26, Jer 8:18-22; Ps 41:4). In Deut 7, Yahweh, in covenant language, reminds Israel of their responsibility to refrain from idol worship and to keep clear of immoral influence so that “…Yahweh will remove all sickness from you…and lay [it] on all who hate you” (v.18). The afflictions and sickness of Israel in Egypt can be linked to and are personified in the Isaianic Servant. He bears the afflictions and sicknesses of the covenant curses of Deut 28:60, which in turn serves as a preparation, as previously in Egypt, for a New Exodus. [27] The echoes in our paragraph are clear: Israelite slavery embodied in the Servant is in turn identified with the slavery of 1Peter’s readers. As Israel had to wait for Moses, and Isaiah’s readers for a New Exodus, 1Peter’s readers must likewise wait on God for deliverance through Christ.

Yahweh then, through Isaiah, appeals to his people Israel, in a recurring prophetic cycle, taking them through Egyptian, Assyrian and Babylonian domination with promise of redemption, but which must await a New Exodus, and which is fulfilled at first disappointingly (cf. Ezra-Nehemiah). The NT picks up on this, continuing the cycle into the Christian age. We see the Servant exemplified in Jesus Christ and a New Exodus instituted as his first disciples come out of the world. The work of the Christ Servant is to be reflected in the work and suffering of his people (1Pet 2:21-24 cf. Watts, Consultation, 55).

The notion of substitutionary atonement bears examination. Hofius argues that “exclusive place-taking”, that is, an innocent human being bearing the sin of the guilty, is unlikely from an OT perspective, based on Exod 32:32-33 and Ezek 18:20.[28] He proposes instead a NT “inclusive place-taking”, whereby God himself intervenes in the person of Jesus.[29] The key difference is that Christ does not simply substitute for sinners, but rather includes them, affecting changes in them as they place faith in his work.[30] Hiebert seems to agree, suggesting that regeneration, made possible by Christ’s suffering [thus allowing intimate association with God through Christ] signals imparted spiritual wholeness.[31] Achtemeier, on the other hand, favors a more substitutionary role.[32]

But if Hofius is correct, then why would Qumran envisage a sin-atoning communal suffering servant? [33] Perhaps the OT is not as discontinuous with the NT as Hofnius assumes. Either way, we can agree that the suffering of Christ is communal in nature: Christians identify with him intimately in his suffering, and follow him in theirs, and he includes them in his work: their healing. His disciples in turn will be involved in the work of healing others, as we shall see.

Completing the Unpacking 1Peter 2:24-25

The “tree” in 2:24 (xulon)--a wooden article or substance, used metaphorically in the NT[34]--is a reference to Deut 21:22-23.[35] A person guilty of a capital offence was hung on a tree after execution, and was under God’s curse. Paul picks up on this in Gal. 3:13, where he states that Jesus rescued us from the curse of the Law by becoming a curse for us. Crucifixion in first century Rome was a horrible and ignominious death, to which Jesus obediently submitted. The effect is to emphasize the degree of sin he bore, in love, on our behalf, and our corresponding debt to him. The image is of one paying for covenant violation on behalf of others.

The “righteousness” (dikaiosunh) can mean judicial responsibility (Heb 11:33; Acts 17:31), judicial correctness with focus on redemptive action (2 Cor. 3:9; Rom. 3:5), or the quality of upright behavior (Matt 5:6; 2Cor 9:9).[36] 1Peter uses dikaiosunh twice, both times with the third meaning.[37] In 3:14 dikaiosunh is in the accusative, that is, we may be suffering due to our dikaiosunh. Our text uses the dative case, that is, having died to sins through the work of Christ, we can now live to dikaiosunh.,.

Our text expounds on the meaning of Isaiah 53:4-6, by applying it to Jesus. Our covenant violations, which deserve punishment, were willingly carried to the cross by him. God in Christ paid the ultimate price, so that we may die to sins and live to His righteousness. By Jesus’ sacrificial wounds, we have been healed from our estrangement from God. The way of communion with God through Christ has been opened up. The Christian’s sufferings for righteousness’ sake, in this case slaves suffering under their masters’ abuse, are to be endured in identification with him, knowing he experienced the same and more.

Sheep are used as a simile for God’s people: having gone astray, they now have returned to their shepherd and overseer. In the ANE, sheep and shepherds were familiar figures. Deutero Isaiah says that “…every one [had gone] …his own way” (Is 53:6 NASB cf. Judg 21:25), an unnatural behavior for sheep, who have very strong herd instincts.[38] Although commentators often suggest that sheep, being unintelligent, were prone to wandering off, [39] the opposite appears to be the case. In fact, isolation from the herd is an early sign of sickness.[40] Sheep also have excellent hearing. Young lambs recognize their mother’s voice. Older sheep recognize the voice of their shepherd, and ignore other voices.[41] The image then, is striking: it is moral and spiritual sickness, and self-imposed deafness that is causing Yahweh’s sheep to wander off. They need divine “healing” (רפא) in order to return to the fold and their shepherd, as it were. In this manner they can achieve “righteousness” (dikaiosunh) in Christ.

Returning to the “shepherd” (poimena) and “overseer” (episkopon) requires discussion. According to BDAG, there are two general meanings for poimena: one who herds sheep, or one who serves as a guardian or leader. 1Peter uses the latter. Episkopon can mean one who has responsibility for safeguarding or seeing to it that something is done in a correct way. It can also mean the office of overseer.[42] 1Peter employs the former meaning. Taken together, Jesus is the Christian’s shepherd-leader who is responsible for the safeguarding of their souls. Having been healed from estrangement, and returned to God’s family, Christians now must place themselves under Christ’s care and leadership.

Conclusions

1Peter 2:24-25 speaks to slaves who are undergoing extreme trials. The writer is concerned that they may fail in their endurance. We have seen that the use of Isaiah 53:4-6 was intended to enlighten them about the nature of the suffering that Christ endured, and in turn, the suffering that they must endure, in identifying with him. Isaiah 53:4-6 connects 1Peter’s readers with their history as God’s people: back to Babylonian exile, and further back to Egyptian slavery. Suffering for righteousness’ sake comes with being a believer in a hostile world. It is a necessary part of the redemptive process, and must be submitted to in faith.

However, it is striking that the process does not end with the individual Christian’s redemption. The sheep in turn become shepherds, who work under Christ (1Pet 5:1-4 cf. Acts 20:28; 1Tim 1:3). The healed in turn become the healers (Luke 9:1-2; Matt 10:1), begging people to be reconciled to God (2Cor 5:20 cf. Matt 28:19-20), who desires the healing of all—even those who oppose Christians (1Peter 2:12, 15; 3:1-2, 15-18; 4:4-6; cf. 1Tim 2:3-4; Matt 5:44; Luke 23:34). The slaves 1Peter addresses in our text, and by extension all Christians, are therefore charged with this solemn task: to lay down their lives for others—for righteousness’ sake—as Jesus laid down his life for them.

APPENDIX 1

EXEGETICAL OUTLINE FOR 1PETER 2:18-25

Slaves are to follow Jesus’ humble example of righteous submission under duress, seeking God’s grace, righteousness, and the healing which Christ’s work makes possible. Slaves (and by extension all Christians) thus affirm they belong to God’s family, and implore all persons, even unjust masters, to consider reconciliation with God.

You will find favor with God if you are righteous and submit to your masters whether or not they are reasonable (2:18-20).
We are to follow Jesus’ example of self-denial, reliance on God, and non-retaliation (2:21-23).
Jesus bore our sins on the cross and so healed us to pursue righteousness (2:24).
You were estranged from God’s family but through Christ, you have now returned (2:25).

APPENDIX 2

SENTENCE FLOWS FOR 1PETER 2:21, 24 & 25

1Peter 2:21

gar

For

eklhqhte

you-were-called

eis touto

into this

oti kai

that also

cristos epaqen

Christ suffered

uper umwn

for-the-sake of you

upolimpanwn upogrammon umin

leaving a copy to-you

ina

that

epakolouqhshte tois icnesin

you-should-be-following the footprints

autou

of him

1Peter 2:24

Who

autos anhnegken tas amartias

himself carries the sins

hmwn

of us

en tw swmati

in the body

autou

of him

epi to xulon

on the wood

ina

that

zhswmen th dikaiosunh

we-should-be-living to-the righteousness

apogenomenoi tais amartiais

having died to-the sins

from whose

tw mwlwpi iaqhte

to-the welt you-may-being-healed

1Peter 2:25

gar

for

hte

you-were

ws probata

as sheep

planwmenoi

being-strayed

alla

but

nun epestrafhte

now you-turned-back

epi ton poimena

on the shepherd/leader

kai

and

episkopon

overseer/guardian

twn yucwn

of-the souls

umwn

of-you

BIBLIOGRAPHY

Achtemeier, Paul J. Hermeneia – A Critical and Historical Commentary of the Bible – 1 Peter. Minneapolis: Fortress Press, 1996. 189-205.

Achtemeier, Paul J. Green, Joel B., and Thompson Marianne M. Introducing the New Testament. Grand Rapids: Eerdmans, 2001. 518-26.

Carson, D.A. “I Peter.” Pages 1015-1045 in Commentary on the New Testament Use of the Old Testament. Edited by G.K.Beale and D.A. Carson. Grand Rapids: Baker Academic, 2007.

Ceresko, Anthony R. “The Rhetorical Strategy of the Fourth Servant Song (Isaiah 52:13-53:12): Poetry and the Exodus-New Exodus." Pages 42-55 in Catholic Biblical Quarterly 56, no. 1 (1994).

Dumbrell, William J. The Faith of Israel: A Theological Survey of the Old Testament, Second Edition. Grand Rapids: Baker Academic, 2002. 107-132.

Elliot, John H. The Anchor Bible: A New Translation with Introduction and Commentary. New York: Doubleday, 2000.

Fee, Gordon D. and Douglas Stuart. How to Read the Bible Book by Book: A Guided Tour. Grand Rapids: Zondervan, 2002. 174-185; 402-406.

Ferguson, Everett. Backgrounds of Early Christianity. Grand Rapids: Eerdmans, 1993. 53-79.

Fujita, Neil S. A Crack in the Jar: What Ancient Jewish Documents Tell Us About the New Testament. Mahwah: Paulist Press, 1986. 132-3.

Gill, Warren. “Applied Sheep Behavior.” The University of Tennessee, Department of Agriculture Publications: Sheep 6 February 2004. <http://animalscience.ag.utk.edu/Sheep/Publications-Sheep.html> (9 April 2010)

Goppelt, Leonhard. A Commentary on 1 Peter. Grand Rapids: Eerdmans, 1993. 190-217.

Grudem, Wayne. “1 Peter.” Pages 123-134 in Tyndale New Testament Commentaries. Edited by Leon Morris. Grand Rapids: Inter-Varsity, 1988.

Harrill, J.A. “Slavery.” Pages 1124-1127 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove: InterVarsity, 2000.

Hiebert, D. Edmond. First Peter: An Expositional Commentary. Chicago: Moody Press, 1984. 164-185.

Hiebert, D. Edmond. “Following Christ’s Example: An Exposition of 1 Peter 2:21-25” Pages 32-45 in Bibliotheca Sacra 139.553, January 1, 1982. Dallas: Dallas Theological Seminary.

Hillyer, Norman. New International Biblical Commentary, 1 and 2 Peter, Jude. Peabody, 1992. 83-91.

Hofius, Otfried. “The Fourth Servant Song in the New Testament Letters.” Pages 163-188 in Isaiah 53 in Jewish and Christian Sources. Edited by Bernd Janowski and Peter Stuhlmacher. Grand Rapids: Eerdmans, 2004.

Jeffers, James S. The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity. Downers Grove: InterVarsity, 1999. 221-235.

Keller, Phillip. The Good Shepherd and His Sheep. Grand Rapids: Zondervan, 1978.

Kostenberger, Andreas J. “The Pastoral and General Epistles and the Book of Revelation.” Pages 243-7 in Hearing the Old Testament in the New Testament. Edited by Stanley E. Porter. Grand Rapids: Eerdmans, 2006.

Krentz, Edgar. “Order in the “House” of God: The Haustafel in 1 Peter 2:11-3:12.” Pages 279-285 in Common Life in the Early Church. Edited by Julian V. Hills. Harrisburg: Trinity Press International, 1998.

LaSor, William, David Hubbard and Frederic Bush. “Isaiah: Background.” Pages 277-312 in OT Survey: The Message, Form and Background of the OT. Grand Rapids: Eerdmans, 1996.

Leon-Dufour, Xavier. Dictionary of the New Testament. San Francisco: Harper & Row, 1980. 377-9.

Llewelyn, S.R. New Documents Illustrating Early Christianity: A Review of the Greek Inscriptions and Papyri published in 1980-81. Macquarie University, 1992. 48-81.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament, Second Edition. Stutgart: United Bible Societies, 1971. 619-620.

Moyise, Steve and Maarten J.J. Menken. “Isaiah in 1 Peter.” Pages 175-189 in Isaiah in the New Testament. Edited by Steve Moyise and Maarten J.J. Menken. New York: T&T Clark, 2005.

Osborne, Thomas P. “Guide Lines for Christian Suffering: A Source-Critical and Theological Study of 1 Peter 2:21-25”. Pages 381-408 in Biblica 64, no. 3 (January 1, 1983).

Renn, Stephen D., Editor. Expository Dictionary of Bible Words. Peabody: Hendrickson, 2005.

Snodgrass, Klyne. “The Use of the Old Testament in the New.” Pages 409-434 in New Testament Criticism & Interpretation. Edited by David Alan Black and David S. Dockery. Grand Rapids: Zondervan, 1991.

Thuren, Lauri. The Rhetorical Strategy of 1 Peter, With Special Regard to Ambiguous Expressions. Abo, Finland: Abo Academy Press, 1990.

Watts, Rikk E. “Consolation or Confrontation? Isaiah 40-55 and the Delay of the New Exodus.” Pages 31-59 in Tyndale Bulletin 41.1 (1990).

Ziese, Mark. "Shepherds and Shepherding." In Evangelical Theological Society, 50^th National Conference. Orlando, FL, 1999.

[2] Elliot, The Anchor Bible, 120-1; Achtemeier, Hermeneia, 1-9.

[6] Thuren, Rhetorical. Thuren makes a strong case that 1Peter employs the use of ambiguous imperative participles as a rhetorical device, which can be understood as either exhortation or criticism, to appeal to both inactive and active slaves respectively.

[7] Achtemeier, Green, and Thompson, Introducing, 518.

[8] For a discussion, see Osborne, Guide Lines, 381-408. Osborne examines whether 1Peter uses a Christian hymn (favored by Bultmann, Boismard, Deichgraber, Wengst and Goppelt) or Isaiah’s Fourth Servant Song. He concludes that it is Isaiah that is drawn upon, as opposed to an early Christian hymn, and that the assumption of Bultmann et al is not required to understand the passage. Many commentators today (Achtemeier, Hermenia, 202; Beale and Carson, Commentary, 1034-5) would agree with Osborne. Cf. Goppelt, Commentary, 202-3 for a discussion of the Bultmannian view.

[14] For example, Jeffers, Greco-Roman, 223, argues that natural reproduction was the main source of new slaves, while Harrill, Slavery, 1126, argues that this is an attempt to cast first century slavery in a favourable light. Harrill’s argument is more persuasive.

[15] For example, a document outlining the sale a slave-girl named Abaskantis in AD 142 specifically states that she is the property of her master. Any benefits, including keeping owning anything, promises of freedom, or her family relationships, could be withdrawn at any time. If she had children, they could be sold at her master’s discretion (Llewelyn, Documents, 50).

[27] Ceresko, Poetry, 42-55; Watts, Consolation, 31-59.

[41] Gill, 13; Keller, Shepherd, 39-41; Ziese, Shepherding, 8. Cf. John 10:27