ReCIPROCITy AND sUFFeRING IN 1 PeTeR 2,19-20 423 In this particular context, scholars diverge on precisely how this provision of “grace” takes place. some have understood it as a form of supernatural enablement which was granted to the Anatolian readers in a time of difficulty 3. From this perspective, unjust suffering was viewed as a channel of grace: endurance was enabled by, and served to generate more of, God’s grace. Others view suffering as a mark or indication of God’s grace in the lives of the readers 4. similar to the description in Paul, unjust suffering is thought to be a gift from God (cf. Phil 1,29: u`mi/n evcari,sqh to. u`pe.r Cristou/, ouv mo,non to. eivj auvto.n pisteu,ein avlla. kai. to. u`pe.r auvtou/ pa,scein). This would allow the read- ers a much more positive perspective on their situation. still others view God’s provision of ca,rij as representative of the fact that suffer- ing takes place in and is surrounded by grace 5. According to this in- terpretation, the readers are assured that the trials they face are merely an expression of the new existence into which they have entered, an existence in which God is graciously working to bring about eschato- logical salvation. Despite the popularity of this view (especially among an earlier generation of interpreters), the position fails to capture adequately the use of ca,rij in the present context. As pointed out by many opponents of this view, post-Reformation perspectives on the “grace of God” too often lead interpreters to posit meanings which are simply not present in the first century. Aside from problems of anachronism, this view also lacks adequate explanatory merit. Most problematic is the fact that ca,rij is defined in these verses as a human action, not a divine provi- sion (hence “this is ca,rij”, not “this produces ca,rij”). The focus is 3 so, e.g., k.H. sCHelkle, Die Petrusbriefe, der Judasbrief (HTkNT 13/2; Freiburg 61988) 80; P. PeRkINs, First and Second Peter, James, and Jude (Int; louisville 1995) 52; J. BUTleR, “Grace and suffering: A study in 1 Peter”, Notes 10 (1996) 58-60; D.F. WATsON, First Peter (Paideia; Grand Rapids 2012) 68. 4 so, e.g., U. HOlMeR, Die Briefe des Petrus und der Brief des Judas (Wup- pertaler studienbibel; Wuppertal 51986) 98-99; e. sCHWeIzeR, Der erste Petrus- brief (zBk 15; zurich 41998) 98; M.e. BORING, 1 Peter (ANTC; Nashville 1999) 119; l.R. DONelsON, I & II Peter and Jude. A Commentary (NTl; louisville 2010) 81-82; k.M. sCHMIDT, “Die Gnade des leidens. Positionierung des ersten Petrusbriefes im Gegenüber zum epheser- und zum Jakobusbrief”, Bedrängnis und Identität. studien zu situation, kommunikation und Theologie des 1.Petrus- briefes (ed. D.s. DU TOIT) (BzNW 200; Berlin 2013) 320-324. 5 so, e.g., s. BéNéTReAU, La Première Épître de Pierre (CeB; Vaux-sur-seine 2 1992) 157; l. GOPPelT, A Commentary on I Peter (Grand Rapids 1993) 199-200; N. BROx, Der erste Petrusbrief (ekkNT 21; zürich – Neukirchen-Vluyn 41993) 132-134.