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A Chosen Priesthood 1 Peter 2:1 – 10 Craving the Word Verses 2:1-3 Verses 1-3: 1 “So put away all malice and all deceit and hypocrisy and envy and all slander.” Peter continues with his exhortation to holiness. Having been begotten again means that we have once and for all broken with our past life and have started anew in a spiritual life. The tense of the verb (second Aorist) implies a prior definite, effective action. The idea is that you must put off or put aside old clothes in order to put on new ones, (Romans 13:12; Ephesians 4:22-24; Colossians 3:810). This must be emphasized, for without this decisive break with the past it would be useless for Peter to urge his readers to nourish themselves with the Word. The vices that must be put away are those that pertain to our relation with our fellow men. The idea is that our treatment of others is the evidence and the result of our new relation to God, (Matthew 5:23; James 1:19-25; 1 John 4:20). “all malice” The Greek word translated as malice (kakia kaki,a) carries the idea of baseness, meanness, all sorts of wickedness, depravity, evil, and delighting in another’s hurt, (1 Corinthians 5:6-8, 14:20; Ephesians 4:22, 31; Colossians 3:8; Titus 3:3; James 1:21). The word malice is anger resting in the hearts of fools, a grudge that grows into anger, retained till it inflames a man to desire evil, to do mischief, or delight in any mischief that befalls another, a disposition to injure others without cause, from mere personal gratification, or from a spirit of revenge. “and all deceit” This Greek word (dolos do,loj) means guile, craft, cunning and deceitful words, (Psalm 32:2, 34:13; John 1:47; Romans 1:29; 2 Corinthians 12:16; 1 Thessalonians 2:3). It originally meant to catch something using bait, so it includes the idea of flattery, falsehood, and delusion, which is a crafty imposing upon another’s ignorance or weakness, to his damage. “and hypocrisy” This Greek word (hupokrisis u`po,krisij) is actually plural and includes all kinds of flattery, hypocrisy and condemnation. In matters of religion, hypocrisy cloaks a wicked purpose under the appearance of piety. In civil conversation, hypocrisy is counterfeit friendship, which is much practiced by those who give high compliments, which they do not believe, or make promises which they never intend to keep, or pretend friendship when mischief lies in their hearts, (Job 36:13; Matthew 7:5, 15:16-20, 23:28; Galatians 2:13; 1 Timothy 4:2). “and envy” Envy (phthonos fqo,noj) is hatred of others on account of some benefit that they have, their prosperity, success, fame, abilities or something which they possess which we do not, (1 Samuel 18:8-9; Matthew 27:18; Romans 1:29). “and all slander” This Greek word (katalalia katalalia,) means backbiting, evil speaking, making false charges, hurting another by innuendos, and defamation of another, (Romans 1:30; 2 Corinthians 12:20; Ephesians 4:31; Colossians 3:8). A man that is characteristically deceitful, cunning, and crafty, cannot be a Christian. Page 21 2 “Like newborn infants, long for the pure spiritual milk, that by it you may grow up to salvation” The point of the comparison is the trusting reliance on God, Christ, and the Word. We are never mature enough that we do not need God, Christ, and the Word. The most mature Christian still needs to be warned against giving into temptation and sin. So, like a Registered Dietician, the apostle directs us to wholesome and regular food for our souls that will enable us to grow spiritually. "pure spiritual milk" Peter now describes the Word of God as pure spiritual milk. Spiritual means linked to a person’s spirit and not to the physical body. A Christian should desire God’s Word as much as a baby needs milk. Milk makes a baby grow healthy and strong. A Christian should be eager to read and listen to God’s Word. This will enable them to become mature in faith. The implication is that we should long for this spiritual milk and accept no substitute or imitation. Even Christians often desire the fleshpots of Egypt and grow tired of the simple, wholesome, saving Word, which is manna for the soul. To cease longing for divine milk is the most serious sign of spiritual decline, which soon ends in spiritual death just as a starved baby wanes and dies. True spiritual milk is not adulterated by the false teachings and ideas of men, who often corrupt the Word of God, (2 Corinthians 2:17). A strong desire for the Word of God is sure evidence of a person’s having been born again. Peter does not introduce a contrast between milk and solid food such as that mentioned in 1 Corinthians 3:2 and Hebrews 5:13-14. "grow up to salvation” The Christian life of spiritual growth is never finished this side of heaven. It is, as Martin Luther once remarked, "ein ewiges Werden" ("an eternal becoming"). "Salvation" here is eternal salvation at the end time. “Grow up to salvation" does not mean that the readers cease to be newborn babes and grow up to be men, (Colossians 2:19). Paul speaks of childhood and manhood in this way by making full-grown manhood the ideal. Peter does not. He makes no contrast between milk and solid food. He also does not have Christians grow from babes to adults. We are ever infants, ever long for this divine spiritual milk, and so continually grow up to salvation, that is, the end of our faith. The tense of the verb is aorist passive and shows that it is God who makes us grow. Our growth does not end until we attain the outcome of our faith, namely salvation in heaven. 3 “if indeed you have tasted that the Lord is good.” Peter here refers to Psalm 34:8, “Oh, taste and see that the LORD is good!” He is saying that what is true of the Lord (Yahweh) is equally true of Jesus the Lord (Kurios). In both verses, ‘tasted’ means to have discovered by experience that God is faithful and good. A taste excites the appetite for more. Peter asks his readers to recall their experience with the Lord and counts on the fact that they have found the Lord to be good and kind, bestowing only what is wholesome and pleasant. This experience is like an appetizer so Christians would know how kind God really is. This makes them hungry in their spirit and they want to know God more and more. There is also a play on words here. ‘Good’ in the Greek is chrestos (crhsto.j); Christ is Christos (cristo.j). Good here is used in the more general sense of kindness or usefulness, (Deuteronomy 26:11; 1 Chronicles 16:34; Psalm 25:8, 107:1). The idea is that the believer has tasted that the Lord is good (meaning Christ). He (Christ) is the food that nourishes to eternal life, (John 6:48-51). Page 22 Coming to Christ in Worship Verses 2:4-5 Verses 4-5: 4 “As you come to him, a living stone rejected by men but in the sight of God chosen and precious” Peter refers back to Solomon’s temple. When they built the temple, they first had to prepare the ground. They cleared the area, then made it flat and level. They built the temple with large stones. The cornerstone was the first stone that was put in place. The cornerstone is the most important stone in a building. It is a large, square stone, with perfectly true perpendicular sides. The builders placed it at one corner of the building. Then they built the walls in a straight line from the cornerstone. They also built straight up on top of it. The building was then truly square with walls that were straight and true. "As you come to Him" This is better translated as "keep coming to Him" and refers back to "Lord" in verse 3. We habitually come to Jesus for strength, salvation and, as the main verb for this sentence says, we regularly come to be built up (verse 5). God's gracious call brings us to Christ and makes us believers. As we continue to come to Him and remain intimately associated with Him, we are built up. "a living stone" In verses 6-8, Peter cites the Old Testament passages which describe Christ as "the living stone", (Psalm 118:22; Isaiah 8:14, 28:16). Stones are dead. We even say "stone-cold dead." This fact makes the paradox of the living stone all the greater. Christians do not worship someone who is dead. These same passages are frequently quoted in the early Church to vindicate a Messiah who was crucified but whom God raised from the dead, (Mark 12:10; John 5:26, 14:19; Acts 4:11; Romans 9:33). "Living stone" is a paradox, a contradiction in terms but serves to remind us, by way of metaphor that this "stone", namely Christ, has risen and can therefore give life. The Greek word used for stone (lithos li,qoj) indicates a stone already chiseled and worked and ready to be put in place. "rejected by men" First He was rejected by the Jews, then by unbelieving Gentiles. Peter quotes Psalm 118:22, the same passage which he, like Jesus, once used against the Sanhedrin, (Matthew 21:42; Luke 20:17; Acts 4:11). There is a contrast between mankind and God. Those who first rejected this stone were the builders of Jewish legalism, the religious leaders of Israel, the Sanhedrin. All others who still reject Him repeat that same action, hence Peter says “rejected by men", (John 5:40). Men tested this stone and, in their judgment, this stone did not meet the test – Jesus was not the Messiah that they were looking for. They rejected the stone the Father had chosen, and it still remains in this condition, tested and rejected. "chosen and precious” This is the language of divine election. This Messiah, crucified and rejected by men, is none-the-less the One whom God chose and wants all mankind to believe in, (Isaiah 28:16). He chose this stone and prized and honored it accordingly. There was never a question that this stone would fulfill its great purpose. Both at Jesus’ baptism and on the Mount of Transfiguration, the Father showed how precious this stone was –“This is my beloved Son, with whom I am well pleased”, (Matthew 3:17, 17:5). Page 23 5 “you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” The Jews worshipped in the magnificent Solomon’s temple which was made of stones. Stones are strong and enduring. Peter now says that Christians are like stones, but we are living stones. We are living because Jesus makes us alive in our spirit. God, the Holy Spirit, lives in Christians. God does not live in a physical building, (1 Corinthians 6:19). God does not dwell in a temple made of stone, but in a spiritual house. God builds His temple with living stones. This spiritual house is the church. When people become Christians, they become part of the church. God is holy, so he wants to live in holy people, (John 3:15-16). "are being built up as a spiritual house" These living stones do not lie about loosely or without purpose, they constitute a spiritual house for a holy priesthood. We have been prepared for this by habitually coming to the Lord for strength. Peter does not go beyond this coming to Him. All of his readers are joined to Christ and thus have become this house. Believers are the new temple of God. The church is a spiritual house built by God, and its members are the stones that form it. The idea of the church as the temple is frequent in the New Testament, (Mark 14:58, 15:29; John 2:19; 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:19-22; 1 Timothy 3:15; Hebrews 12:18-24; Revelation 3:12, 11:1). This is as close as Peter ever comes to talking about the Church as the Body of Christ. The metaphor, however, is different because his message is that the church is the new Israel, heir to Israel's history and promises, those whom God has truly chosen. Israel had a material temple that was a type of the spiritual house that Israel was intended to be yet had failed to be. The New Testament church is this true spiritual house of God. "holy priesthood" At any period of its history the Una Sancta is a completed temple in which God dwells and accepts the sacrifices offered to him. They had come to the Savior, as the living stone on which the whole spiritual temple was founded, though others had rejected Him. They had become a holy priesthood and had been given the privilege of approaching God directly and of offering true sacrifices, acceptable to God. Peter's readers are a spiritual house for a holy priesthood to enter into God’s presence in prayer and to offer up as spiritual sacrifices our lives and our praise, (Hebrews 13:15-16). The word used for priesthood (hierateuma i`era,teuma) literally means the office of a priest and comes from Exodus 19:6. It was originally applied to all of Israel, (Exodus 19:5-6; Isaiah 6:16). This ties the New Testament church directly to the Old Testament elect people of God. The church is now the holy priestly community of God, (Hebrews 4:16). The whole body of Christians is a holy priesthood. The Jewish priests were the only people who could go into the temple. They worshipped God and prayed to him. They sacrificed animals to God so that he would forgive sins. They went to God on behalf of other people. Now Jesus has died on the cross to forgive all sins of all times. Now, every Christian is a holy priest. Every one is engaged in offering prayers and spiritual sacrifices to God. These activities are not entrusted to a particular class to be known as priests. There is not a particular person to whom the name is to be peculiarly given. Every Christian is a priest engaged in offering spiritual sacrifices to God, (Revelation 1:6). Since Jesus has paid the price for all sins, we can come to God directly through Jesus our great High Priest. Page 24 The distinction between earthly High Priests and common priests no longer exists, since Jesus is our only High Priest forever, who, after offering up Himself once for all, has passed into the heavens. So all believers now constitute the priesthood on earth. No longer are some priests, while the rest are the people for whom such priests function (offer prayers and sacrifices). All of the bloody animal sacrifices have been abolished, (Matthew 9:13, 12:7; Hebrews 10:5-8). All believers now have the same right of direct priestly access to God and all of their sacrifices are now ‘spiritual.’ Luther brought this great Scriptural truth to light once more and said Christians should not let any self-constituted priesthood ever insert itself between believers and God. The term ‘Holy priesthood’ means that we are set apart, separated unto God for His special purpose. Because of Christ, we are called ‘holy ones’ (saints). "to offer spiritual sacrifices" The main task of the Old Testament priests was the offering up of animal sacrifices, all of which pointed to Christ's great sacrifice to come. Animal sacrifices are no longer needed since Christ offered His all-sufficient sacrifice once for all. Now there remains for God's holy priesthood only the spiritual sacrifices of praise and thanksgiving, seeing that all the treasures of God's grace are now poured out upon us through Christ. The Great High Priest in this service is the Lord Jesus Christ, but besides Him there is no one who sustains this office. There are ministers, teachers, elders, pastors, and evangelists in the church, but there is no one who is a priest, except in the general sense that we all are priests—for the final sacrifice has been offered, and now there is no further expiation to be made. The name ‘priest’, therefore, should never be conferred on a minister of the gospel. It is never used this way in the New Testament, and there is a reason why it should not be used. The proper idea of a priest is one who offers up a sacrifice, but the ministers of the New Testament have no sacrifices to offer up. The one great and perfect sacrifice for the sins of the world has been offered up by our Redeemer on the cross. To Jesus and Him alone, under the New Testament dispensation, should the name ‘priest’ be given except in the general sense in which it is given to all Christians. In Roman Catholicism, it is consistent to give the name ‘priest’ to a minister of their religion, but it is wrong to do so. It is consistent, because they claim that a true sacrifice of the body and blood of Christ is offered in the mass. It is wrong because that doctrine is totally contrary to the New Testament. It is also derogatory to the one perfect sacrifice which has been made once for all the sins of the world. This error confers on a class of men a degree of importance and power to which they have no right, no claim, and which is liable to abuse. But in a Protestant church, it is neither consistent nor right to give the name of ‘priest’ to a minister of religion. The only sense in which the term can now be used in the Christian church is a sense in which it is applicable to all Christians alike because they all offer the sacrifice of prayer and praise. Spiritual sacrifices are our response to God’s love, grace and mercy. We are motivated to offer spiritual sacrifices by the Holy Spirit. For the Christian, every act of faith, every word of praise, every pure thought, every service rendered, every obedient act, is a spiritual sacrifice unto God, (Romans 12:1). A believer’s life, faith, talents and praise are all acceptable sacrifices to our God. We have both the privilege and the obligation to present God with our spiritual sacrifices. Page 25 "acceptable to God through Jesus Christ" - "Acceptable" is sacrificial language from the Old Testament. The point here is that the believer - his faith and life - are acceptable to God through Jesus Christ. He is the great high priest who offered Himself up and therefore makes believers' sacrifices acceptable. The Jews prided themselves on their temple. It was a costly and splendid edifice. It was the place where required sacrifices were offered to God, and where He was supposed to dwell. It had an imposing ritualistic service performed only by the priesthood. The Jewish religion required a priesthood, and they offered up real and acceptable sacrifices, so it is in the Christian church. We are God’s elect, His holy nation, and being built upon the solid foundation of Jesus, we, with believers of all times, collectively form the Church. The Church is also beautiful and costly because Christ is the cornerstone upon which it is built. The Church also has a priesthood which offers acceptable sacrifices to God. Our lives, prayers and praises are in themselves so imperfect, and proceed from such polluted lips and hearts, that they are acceptable only through Christ as our intercessor before the throne of God. Jesus makes the new covenant priest’s sacrifices acceptable to God. Nevertheless, there are sacrifices which God's holy nation of the new Israel, which is the church, must now offer according to the will of God. And what are these? The apostle Paul describes the new covenant sacrifices. Some examples of pleasing and acceptable sacrifices are: Repentance, (Hosea 14:2); Love, (Mark 12:33); Faith, (Philippians 2:17); Praise, (Hebrews 13:15); Practical ministry, (Hebrews 13:16); Contributions, (Philippians 4:18); Songs, (Colossians 3:16); Prayers, (Malachi 1:11); and even Our Lives, (Ephesians 5:2). "The apostle John also speaks of acceptable sacrifices, (Revelation 5:8, 8:3-4). Spiritual sacrifices do not easily lend themselves to the type of exploitation so dear to the Jewish temple priests, and the inevitable result was a bitter hatred of the new faith. Offering spiritual sacrifices rather than animal sacrifices in the temple was another stumbling block to the Jews. However, it was not the true spiritual temple which was a substitute for the Jewish temple, but rather it was the Jewish temple that had been substituted for the true spiritual temple of God. These sacrifices are "acceptable to God through Jesus Christ" because they are offered in His name and for His honor as evidences and fruits of the life He has begotten in us. "Through Jesus Christ" means that their acceptance is mediated wholly through Him. We approach God only through Christ, on the strength of His sacrifice for us. His life and His sacrifice cover up all imperfections that still cling to our sacrifices. It should be generally known that Masons use this passage from Peter in their rituals, but significantly they omit this last phrase "through Jesus Christ" and thus certify to the anti-Christian character of Masons and Shriners. Peter's words suggest an implied contrast with the Old Testament people of God: they had a ‘house’ of God, but we ourselves are now the house; their temple was built of dead stones, we are living stones; they approached God through a priesthood, we ourselves are the priesthood; they offered up material sacrifices, ours are spiritual. The Roman Catholic Church still insists that we must approach God through a specific priesthood, the papal hierarchy; other denominations have similar ideas about the office of the ministry being an intermediary between the believers and God. None of these ideas are Biblical. Page 26 Security in Christ Verses 2:6-8 Verses 6-8: 6 “For it stands in Scripture: ‘Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.’” Peter adds to the list of spiritual privileges by introducing Isaiah 28:16 with the phrase “for it stands in Scripture”. Verses 6-8 are important Old Testament Messianic prophecies that deal with Christ as the great stone elect and honored by God, our blessed relation to this stone, and this stone's effect on those who reject it, (Romans 9:33). Peter proves from Scripture that Christ is, indeed, the living stone chosen by the Father Himself (verse 4). These verses prophesied that God would send Jesus and that the Jewish people would refuse to accept Him. In fact, most Jewish people did not and still do not accept Jesus as the Christ (Messiah). "Behold, I am laying in Zion a stone" In this reference to Isaiah 28:16, Peter retains the prophetic present tense and the Hebrew astonishment at what God is doing. The Greek word translated as behold (horao o`ra,w) means to stare at, perceive, beware, or pay attention to. He is saying stop what you are doing, pay attention to this, God is laying a cornerstone for His spiritual house on His holy hill in Jerusalem. Zion is the hill on which the higher and more ancient part of Jerusalem was built and where the temple was built, (2 Samuel 5:7; 1 Kings 8:1; Psalm 48:2, 51:18, 102:21; Isaiah 2:3, 4:3). Zion is also another name for the entire city of Jerusalem - the city of David, the ‘holy’ city because the temple – the shrine where God met His people was there. God wanted all mankind, including the Jews, to believe in Jesus. He wanted them to be part of the church. In Matthew 21:42-45, Jesus says that the ‘builders’ were the Jewish leaders, (Psalm 118:22). But the Jewish people did not generally accept Jesus as the Christ. Because they rejected Jesus as the Christ, they are not part of His church. "a cornerstone chosen and precious" This describes a great stone at the corner from which the rest of the building was measured and framed and upon which the building rests. Jesus is the cornerstone. He is the head of the church. A physical cornerstone shows how straight a building should be. In the same way, Jesus shows what the church should be like. He shows how Christians should behave. “whoever believes in him will not be put to shame” Another of our priesthood privileges is that Christians will never know disappointment from Him. Jesus is precious to God and He is precious to Christians. He is the living cornerstone and we are being built up as living stones to form a spiritual house, a holy priesthood, (Matthew 21:42; Acts 4:11; Ephesians 2:19-22). Whoever rests their faith and confidence on Christ shall stand rock solid and safe forever, (Romans 10:11-13; Jeremiah 17:7-8; John 10:3-4; Hebrews 4:15-16; James 1:12). But many people who believe in God do not accept Jesus. But only Jesus gives eternal life. People who choose not to follow Jesus will not be part of His spiritual house. They trip and fall when they refuse to receive Jesus as their Savior, (Isaiah 8:14; Romans 9:3233). This means they will not receive eternal life, and they will not go to heaven. They continue to do what is wrong because they do not accept God’s message. God knew this would happen before he sent Jesus to this world. Page 27 7 “So the honor is for you who believe, but for those who do not believe, ‘The stone that the builders rejected has become the cornerstone,’” Peter now explains the quotation he used in verse 6. Christ is "precious" to those who believe. To those who don't He becomes the stone over which they stumble. A further quote from Psalm 118:22 explains that Christ is the cornerstone and that unbelief makes one stumble over Him. “So the honor is for you who believe” Christians are often simply called believers. Faith is one of the prominent characteristics by which Christians are distinguished from unbelievers. It sufficiently describes any man, to say that he is a believer in the Lord Jesus. They are brought into a condition where they can appreciate His worth. Peter is saying that while the Lord Jesus is rejected by the great mass of mankind, He is regarded by all Christians as of great value. Despised as the readers are in the world as merely tolerated foreigners, this entire honor with which God honors Christ is transferred to them because they believe in Christ. Joined as living stones to Christ, the living stone, His honor is also theirs. But all of it comes through Christ alone. We owe all our hopes of heaven to Him, and in proportion to the value of such a hope, He is precious to us. We have no hope of salvation but in Him. Take that away, blot out the name and the work of the Redeemer and there is no way in which we could be saved. Apart from Christ, we have no prospect of being saved. Our hope of heaven is valuable to us and supports us in times of trial. It also comforts us in the hour of death. We honor and value Him greatly because our hope of heaven is based solely on Him. “but for those who do not believe” In sharp contrast to these believers, Peter now talks about those who refuse to believe in Jesus as the Christ, (Luke 1:17; Romans 1:30). They refuse to lay this stone, which God appointed, as the foundation of their hopes, but prefer some other foundation upon which to build, (Matthew 21:42; Acts 4:11; Romans 9:33). To them He is made a stone against which they fall, and ruin themselves. This wondrous stone also means everything to those who refuse to believe, namely that their rejection of Him is fatal to them. In rejecting the precious stone which the Father has chosen, they reject the salvation He brings and this stone thereby destroys them. “The stone that the builders rejected has become the cornerstone” Even though Jesus is rejected by the majority of mankind; God has in fact made Him the cornerstone on which the whole spiritual temple rests. However mankind may regard it, there is, in fact, no other hope of heaven than that which is founded on the Lord Jesus. If men are not saved by Him, He becomes to them a stone of stumbling, and a rock of offence. The prophecy of Psalm 118 has in mind the Jewish Sanhedrin when it speaks of the builders, and for what they wanted to make of Israel, Jesus was, indeed, wholly unfit. They wanted a political house in which they could continue their secular domination of Israel and extend their power over the Gentiles. The Jewish nation followed them in ignorance. Peter applies the prophecy of the psalm to all who repeat this disbelief and rejection. Note what Jesus adds to the prophecy in Matthew 21:44 and in Luke 20:18. Page 28 8 “A stone of stumbling, and a rock of offense. They stumble because they disobey the word, as they were destined to do.” Peter now draws from Isaiah 8:14 to explain that if this foundation stone is not the means of their salvation, it will be of their ruin. It is a serious matter whether they believe on Him or not, whether they accept or reject Him. They cannot reject Him without the most fearful consequences to their souls, (Isaiah 26:18; Matthew 21:44; Luke 1:34). “A stone of stumbling, and a rock of offense” Peter draws parallel pictures of the consequence of rejecting Christ. First He will become to them a stone of stumbling. The Greek word translated as stone (lithos li,qoj) means a large stone or a building stone. To stumble (proskomma pro,skomma) implies hitting your foot against an obstacle and therefore falling down. Metaphorically Peter is saying that rejecting Christ is a sin. The second picture portrays Christ as a rock (petra pe,tra). This Greek word means a large rock, a crag, a great rocky cliff, ledge, or rocky ground, while the word translated as offense (skandalon skanda,lon) means a trigger for a trap, a crooked stick on which the bait is fastened, and a snare. Rejection of Jesus is the cause or occasion of ruin. This language would be strictly applicable to the Jews, who rejected the Savior because of His humble birth, and whose rejection of Him led to the destruction of their temple, city, and nation. But it is also applicable to all who reject Him, for whatever cause. Their rejection of Him will be followed with ruin to their souls. It is a crime for which God will judge them as certainly as He did the Jews who disowned Him and crucified Him, for the offence is essentially the same. What might have been the means of their salvation, is made the cause of their condemnation. “They stumble because they disobey the word” How do these people come into hostile contact with Jesus as a stone of stumbling? By means of "the Word." When the Gospel message is announced to them, they are disobedient and reject it. The Greek word translated as disobey (apeitheo avpeiqe,w) primarily means to not believe, to refuse to believe and obey. They stumble against Christ when they refuse to obey that Word which brings Christ to them. They refuse to cling to the Rock of Ages. Eve disbelieved the plain Word of God by disobeying it. The worst type of disobedience is disbelief. The will of God is that we believe on Him whom He has sent for our salvation, (John 3:36, 5:24, 6:40; 1 John 5:10). To believe is, first of all, to obey, (Matthew 13:54-57; Luke 4:20-30, 6:6-11). "as they were destined to do" This phrase would literally be translated as “for which they also were placed, appointed” (tithemi ti,qhmi). This is not talking about double predestination. God did not predestine them to damnation. Rather Peter is saying that the action of rejecting Jesus as the Christ has a consequence of eternal damnation, (Mark 16:16). God will certainly not remove this great stone and rock, His Son, our Savior, to please wicked men; that would mean abandoning all men to damnation. So when, after God's grace is brought to men to save them by faith, they reject this grace and God's Savior they are to be crushed and destroyed. This Christ is "set for the fall of many, a sign which shall be spoken against" in disobedient unbelief, (Luke 2:34). Whoever believes in Him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God, (John 3:18). Page 29 A Chosen People Verses 2:9-10 Verses 9-10: 9 “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” Peter continues to underscore the contrasting eternal destinies of believers and unbelievers. Unlike unbelievers who, because of their rejection of Christ, are destined for eternal destruction, believers are a chosen race, a royal priesthood, a holy nation and are destined for eternal life in heaven. “But you are a chosen race, a royal priesthood” In the Old Testament, God chose or elected the Jews to be His special people, (Deuteronomy 14:2; Isaiah 43:10, 20, 44:1, 2). In Exodus 19:5-6, God says that all the Jews who obeyed His laws would be His ‘royal priests’. As God chose Abraham and his descendents, so believers are now ‘a chosen race.’ Israel was chosen on the condition that it would abide in God's covenant, but when it hardened itself in unbelief, God rejected this race and expelled them out of Canaan. In Christians, His grace prevails, and so they are ‘a chosen race’ among all the peoples of the world. With the terms ‘race, priesthood, nation, people,’ Peter considers his readers as one body, as belonging to the One Holy Church (Una Sancta) on earth, (John 12:37-48; Romans 10:16-21, 11:7-10; Hebrews 3:16-19). Natural descent and all other differences are obliterated, swallowed up by the spiritual condition and status of the readers. It is crucial for Christians to understand that their salvation is based on the sovereign, electing purposes of God. Scripture explicitly and implicitly makes that unmistakable, (John 15:16; Acts 13:48; Romans 9:13-16, 11:5; 1 Corinthians 1:9; Ephesians 1:3; 2 Thessalonians 2:13-14; 2 Timothy 1:9, 2:10; Revelation 13:8, 17:8, 20:15). Election is the great privilege from which all other spiritual privileges derive. “a holy nation, a people for his own possession” Just as the descendants of Abraham were ‘holy nation’ (set apart from other nations for a special purpose), Peter declares that believers are separated to Christ as a ‘holy nation’. They are God's people because He has purchased them by the blood of His Son. ‘People’ picks up another Old Testament concept. The Greek word Peter uses for ‘people’ (laos lao,j) is the word that Israel used to distinguish itself from all other nations (ethnos e;qnoj). The history of Israel is now the history of Christ's church. “that you may proclaim the excellencies of him who called you” One of the privileges of the redeemed is to announce to the world the greatness of our God, His goodness, His wondrous deeds, and all of those things which make it proper to praise Him. We are also to remember His wondrous deeds by holy living. "you out of darkness into his marvelous light." ‘Darkness’ describes the time when people do not know God. It also refers to Satan and his works. People who come into God’s ‘marvelous light’ understand about God, because they know Jesus. Jesus said, ‘I am the light of the world’, (John 8:12). The change from unbelief to belief is often pictured in terms of darkness and light in the New Testament, (Matthew 4:16; Luke 1:79; Acts 26:18; 2 Corinthians 4:6; 1 Thessalonians 5:4; Ephesians 5:8; Colossians 1:12; 1 John 1:6). Page 30 10 “Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.” Peter compares what people were like before and after they believed Jesus. The words of this verse come from Hosea 2:23, (Deuteronomy 32:21; Romans 9:22-26). The prophet Hosea had two children. God called Hosea’s daughter ‘Lo-Ruhamah’, which means ‘no mercy’. God called Hosea’s son ‘Lo-Ammi’, which means ‘not my people’, (Hosea 1:6-9). According to that passage, there was coming a time when the Jews would no longer receive God's compassion. This was directly fulfilled in the judgment that came on the Northern Kingdom at the hands of the Assyrians (722 B.C.) and the Southern Kingdom at the hands of the Babylonians (586 B.C.). But when people believe in Jesus, they receive God’s mercy. They become ‘His people’, the people who belong to Him. In the Old Testament, God promised many good things to His chosen people - Israel. In verses 4-10, Peter says that God has now given these good things to the church. “Once you were not a people, but now you are God’s people” We see what God has done for the readers: ‘once not a people’ (ou laos ov,u lao,j), not a people in any sense, nothing but sheep without a shepherd; ‘now God's people,’ (laos Theu lao,j qe,ou) the extreme opposite. All who are far from God and Christ are spiritually a non-people. Only those who believe in Christ are spiritually alive, God's people. He is their King, Savior, Protector, Provider, and Benefactor. “once you had not received mercy, but now you have received mercy.” The Gentiles, who appeared to be outside of God’s Old Covenant, had once seemed beyond the mercy of God but now they have become the people of God due to Israel's rejection of the Christ, (Romans 9-11). During the past, they were left in their sad condition for a long time. Peter again uses the thought of ‘mercy’, not that of ‘grace’, because he thinks of the wretched consequences which sin produces. Scripture discusses two kinds of divine grace or mercy. First there is God’s general mercy, (Psalm 145:9; Lamentations 3:22), which is evident in His providence to all creation, (Psalm. 36:7, 65:9-13; Matthew 5:44-45; Acts 14:14-17, 17:23-28; Romans 1:20). Common mercy displays God's patient pity and forbearing compassion toward sinners, (Psalm. 86:15, 103:8; 2 Peter 3:9; Luke 13:6-9) because while He had every right, in view of their sin, to destroy them all. Instead, at the present time, He mercifully chooses not to unleash all the disastrous consequences that humanity's sinfulness deserves, (Genesis 9:8-11; Romans 3:25). But eventually God's general grace and mercy will expire and people will feel the full consequences of their sin, (Genesis 6:3; Isaiah 27:11; Jeremiah 44:22; Matthew 24:4-22; Revelation 6:7-8). Second, there is the divine, saving mercy displayed toward the elect, which is the mercy Peter refers to. They receive not only God's common mercy in this life, but also His saving mercy for the life to come, (Daniel 7:18; John 14:2; 2 Timothy 4:8; Revelation 2:7, 7:16-17, 21:1-7). The elect, although no more inherently deserving than anyone else, receive God's forgiveness for their sins and His deliverance from eternal condemnation—all according to His sovereign and loving purposes, (Psalm 65:4; Romans 8:28-30, 9:15-16; Ephesians 1:4; 2 Timothy1:9; Titus 1:2; James 2:5). God is indeed the ‘Father of Mercies’, (Romans 9:23; 2 Corinthians 1:3). Page 31 The Responsibilities of the People of God 1 Peter 2:11 – 4:11 The Mission of God’s People in the World Abstain from Sinful Desires Verses 2:11-12 Verses 11-12: 11 “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul.” First Peter 2:11 marks a turn in the direction of the letter. The concern to this point has been to describe the Identity of the People of God as living lives of holiness in relationship to God and in loving relationship with each other in the fellowship of believers. At this point, the focus of 1 Peter turns and describes the responsibilities of the People of God in an outward direction to the world. Peter shows us our duty to live as strangers and pilgrims; to abstain from all fleshly lusts which war against the soul; and to lead lives of honesty in relation to the pagan Gentiles, by whom they were surrounded. “Beloved I urge you as sojourners and exiles” Peter begins his exhortation by addressing his readers as ‘beloved‘ (agapetos avgapeto.j), which implies that they, as recipients of God's immeasurable love, have a duty to obey the One who loves them. On that basis he can urge (parakaleo parakalew.), admonish or encourage them to reciprocate God's love by living for Him, (Romans 12:1). So he urges them to keep away from all fleshly lusts for the sake of their own souls and conduct themselves in their pagan surroundings as being ‘set apart’. Peter further identified his audience as aliens and strangers, which reminded them that they were not truly members of this world's society. Paul wrote, "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ", (Philippians 3:20). The Greek word translated as aliens (paroikos pa,roikoj) literally means alongside the house or outsider. The word came to mean any person who lives in a country not his own and is therefore a foreigner. The term fits Christians who do not belong to this world's system but live alongside those who do. Peter also used the term strangers (parepidemos parepi,demoj), which is a synonym for aliens. It refers to a visitor or a pilgrim who travels through a country and perhaps makes a brief stay there. "For here we do not have a lasting city, but we are seeking the city which is to come", (Hebrews 13:14). “to abstain from the passions of the flesh, which wage war against your soul” Proper Christian behavior and attitudes toward the world cannot occur when we forget that we are aliens and exiles in this world. Therefore Christians need to abstain from worldly, fleshly lusts, (Romans 8:5-9,12-13; 13:14; Galatians 5:13,1625). We are part of a colony from heaven, we have not come from heaven. We have been won over to the colonizing effort by the pioneer Christ. Thus it is essential that we abstain from fleshly desires. Fleshly desires include far more than just physical temptations. Galatians 5:19-21 shows that every sin of heart, mind, and body that makes this world the standard of right and reality is of the flesh. These desires wage war against the soul. By these words, Peter reminds us that the colonizing effort is a life and death struggle, (James 1:13-15). Page 32 Verse 12: 12 “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” Peter's readers have become outsiders and foreigners to their pagan neighbors because they have deserted the pagan gods for the true God. They, as well as we, have become a chosen race, a royal priesthood, a holy nation, a people for His own possession, to proclaim the excellencies of Him who called you out of darkness into His marvelous light. In one important respect, today's culture is similar to that of Peter’s time—unbelievers from all quarters constantly attack and criticize Christianity. Such opponents of the gospel are often vocal in their criticism and many have succeeded in capturing the major political, economic, social, and educational institutions of our society. The world has opposed Christianity ever since Jesus' day and believers should not expect things to be different today. We are still sojourners and exiles in this sin filled world. “Keep your conduct among the Gentiles honorable” Peter was eager for God's people to demonstrate distinctive, obedient behavior in order to convince critics of their faith. Even in the face of pressure and persecution, a Christian’s calling is to live a life of goodness that is so transparent that the accusers of the world cannot resist noticing. He dares to hope that in the face of such goodness the pagan world will glorify God on the day of visitation. The purpose of such noble conduct is to glorify God and to be a witness to the unbelievers who slander Christians. “so that when they speak against you as evildoers” Like ancient Noah, the very purity of their behavior "condemned the world" (Hebrews 11:7), and that was reason enough for the world's hatred. One would think that a religion which encourages its followers to live in self-discipline and honor would have been welcomed with open arms. But at the time when Peter wrote, hostility against Christians was being intensified since Nero and the capital of the Roman Empire were beginning no longer to regard Christianity as a sect of Judaism, which was tolerated and privileged, but as an illegal religion. The provinces followed the attitude of Rome and Nero. In any case, when a number of people in a pagan city depart from the majority and adopt a religion that condemns the old religion as radically as the Christian faith condemns paganism, this minority will certainly find themselves singled out and identified as rebels and subversives, (James 4:11). “they may see your good deeds and glorify God on the day of visitation.” When they conduct themselves among their pagan neighbors in a morally excellent way, when these pagans witness these excellent works, they will in some cases be so interested as to be drawn to Christianity, become converted, and will thus actually glorify God when this day of grace arrives. The good works of true believers have a strong missionary power. Deeds that are done by consistent conduct speak louder than words. Deeds that re-enforce doctrine, the gospel in both Word and life, draw men to God through Jesus Christ. Worldly Christians hinder home missionary work. Visitation, here, as in Luke 19:10, takes place when God looks upon a person with grace and mercy. Peter is restating the word of Jesus spoken in Matthew 5:16: "that they may see your excellent works and may glorify your Father, the One in the heavens”, (Jeremiah 29:10; Luke 1:68-78, 7:16, 19:44) Page 33 Submission to Rulers Verses 2:13-17 Verses 13-17: 13 “Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme” Peter now calls on his readers to submit to the authority of every human institution. His references to the king (probably meaning the emperor) and to governors (presumably local authorities) show that he is thinking specifically of political authorities. The relationship of Christians to the state has been a problem since the beginning of Christianity. Peter's readers were ruled by a pagan government, and the question was asked how far and on what principle should God's people obey pagan rulers. The question became acute when Christians were spoken against as being evil and were treated as such by the government when some of them were accused and indicted before the authorities. The Bible clearly says that all government, whatever its structure may be, is of divine origin, (Proverbs 8:15; Daniel 2:21; Jeremiah 27:5-6; Romans 13:1-4). It is the will of God that there should be government among men. Anarchy is contrary to His will. Peter is not speaking here of the source of the ‘authority’ in government but of its form, which is ‘a human creation,’ that has a king as the supreme authority and governors who are sent by him and govern in his name. No particular form of government is advocated by the New Testament. Peter deals with the political form as it existed in the Roman Empire. Nero, the Caesar, and his governors are all included under ‘whether it be to an emperor as supreme.’ By means of civil government, God intends to make it possible for men to live together in outward peace and security. Governments, therefore, are to protect the lives, the property, the honor and reputation of the people, to safeguard them in the pursuit of their occupations and in the enjoyment of their liberties, and to preserve order and discipline in the nation. The government may also engage in activities that will promote and secure the general welfare of the people, such as the education of its citizens, the conservation of national resources, the improvement of unfair conditions and suffering, combating social, economic, and physical dangers, and improving living conditions in general. When the State faithfully and effectively tends to its business, it is a minister of God for the good of the Church. Its members may then lead a quiet and peaceable life in all godliness and honesty, and worship God according to the dictates of their conscience, (Romans 13:3-4; 1 Timothy 2:2). There are however personal and private matters over which the government should have no jurisdiction, primarily man's religion and man's relation to God. Being a temporal power, civil government does not concern itself about the spiritual welfare of its citizens, and has no right to dictate to them whom they must worship and what they must believe, (Matthew 22:21). The care of souls is not committed to the civil government. Civil government deals with men not in the spiritual, but in the secular sphere and is generally guided in its work not by Scripture, but by reason. Therefore, a strict separation of Church and State is to the benefit of both. While the government may allow what God forbids, and forbid what God allows, it may not command what God forbids and forbid what God commands. If it does, then we must obey God rather than men, (Acts 5: 29). Page 34 14 “or to governors as sent by Him to punish those who do evil and to praise those who do good.” Peter designates every kind of magistrate, as though he had said that there is no kind of government to which we ought not to submit. He confirms this by saying that government officials are God’s servants rather than the king’s. There is then a common reason, which encourages the authority of all magistrates, that they rule by the command of God, and are sent by Him. It hence follows that anyone who disobeys a lawful government resists God and does not obediently submit to a power ordained by Him. Peter speaks of the rulers in their normal functions as Paul does in Romans 13:1-7. Peter addresses the issue of tyrannical rulers in Acts 4:19 and 5:29. The way in which Peter speaks of the functions of rulers indicates that his readers were in no immediate danger, and that no danger from the government was threatening in the near future. Now Peter assumes two things, which belong, as Plato says, to all government, that is, reward to the good and punishment to the wicked. Even in ancient times, governments not only punished evil-doers, but also rewarded the doers of good. But though it often happens that honors are not rightly distributed, nor rewards given to the deserving, yet it is an honor not to be despised, that the good are at least under the care and protection of magistrates, that they are not exposed to the violence and injuries of the ungodly, that they live more quietly under laws and better retain their reputation, than if every one, unrestrained, lived as he pleased. In short, it is a blessing of God that the wicked are not allowed to do whatsoever they like. Even tyrannical governments govern only by the grace of God. “to punish those who do evil” All governments have the authority to punish evil. The Roman governors had the power of life and death in conquered provinces. Ulpian, the celebrated Roman lawyer, who flourished two hundred years after Christ, describes the power of the governors of the Roman provinces: "It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make diligent search after sacrilegious persons, robbers, man-stealers, and thieves, and to punish every one according to their guilt." Again, "The presidents of provinces have the highest authority, next to the emperor." Peter has described the office of the Roman governors in language nearly resembling that of Ulpian. “to praise those who do good.” Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their persons and property; by defending their rights, and, perhaps, by admitting those to share the honors and rewards of office who showed that they were worthy to be trusted. It is as important a part of the functions of the government to protect the innocent, as it is to punish the wicked. Christians need admonition regarding government when government is likely to turn against them. They are then to be admonished that their course of conduct is not to be rebellion but submission. To extend this submission to the point of denying the faith on a ruler's demand is obviously wrong as shown in Acts 4:19 and 5:29. The submission is to be the normal one, always for the sake of the Lord to whom even our leaders are held accountable. Page 35 15 “For this is the will of God, that by doing good you should put to silence the ignorance of foolish people.” Peter does not say ‘Submit because submission is God's will.’ That fact has already been stated by an appeal to a gospel motive ‘for the Lord's sake.’ What Peter stresses here is one particular reason to submit for the Lord's sake. That by doing good you keep silencing the ignorance of foolish men especially those who speak against Christians as evildoers. “that by doing good” Peter is calling us to a life of uprightness and benevolence, (Titus 2:8). As Christians, our faith will shine brightly to our pagan neighbors by doing good works, by living lives with integrity and impeccable moral purity, by living soberly and righteously, and by having honest interactions with them. This means that we should live lives that are obedient to the law of God and, when not contrary to God’s law, live according to the laws of civil authorities, and by being subject to every civil magistrate and ordinance of man. God wants us to do good despite our condition or the lack of knowledge of foolish men. We do this because it is pleasing to God. In addition, it is God’s will that, by our doing good, we muzzle the ignorance of foolish men who seek to find something evil in our deeds but in their ignorance do not see that evil is lacking. “you should put to silence the ignorance of foolish people” The reference here is to men who brought charges against Christians by accusing them of being hostile to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christianity. Peter says that it is God’s will to silence their accusers. The Greek word translated as silence (phimoo fimo,w) originally meant to muzzle or gag a beast to prevent it from eating or biting, and metaphorically to make speechless or to silence. The original meaning fits, for these ignorant people want to bite us like dogs. But Constantly doing good works acts like a constant muzzling. ‘Ignorance’ (agnosia avgnwsi,a) means senseless, without reason and indicates a willful, hostile rejection of the truth. Peter is implying that they should have more sense, (Luke 11:40, 12:20, 23:34; Acts 3:17; 1 Timothy 1:13). Peter also says the accusations were brought by ‘foolish men’, perhaps using the word foolish (aphron avfrw,n) in the sense of senseless, evil-disposed, or wicked, as it is often used in the Bible. Yet though malice might be the intent, the charges were actually based on ignorance. They were not truly aware of the principles of the Christian religion. 16 “Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God.” Christian freedom must show itself, not in license, but in willing obedience to the legal authorities. We are free to obey the government because we are already God’s servants, (1 Corinthians 6:20; 7:22-23). Our will is no longer our own but it is obedient the will of our master, God. This slavery to God is the truest and most complete human freedom. All other so-called freedom is only self-delusion. If Christians refuse to submit to the legal authorities, this would further antagonize and arouse their enemies. It is evident that there are many today who have done exactly that, even claiming that it is not necessary or essential for them to even obey God. We subject ourselves to government for the Lord's sake as being perfectly free and in no way as slaves to men, (Acts 4:19; 5:29). Galatians 5:1, 13-25 shows that Paul faced the same problem. Page 36 17 “Honor everyone. Love the brotherhood. Fear God. Honor the emperor.” It is perhaps best to understand this verse in two parts. First, the all encompassing command to keep on honoring all men. Second, Peter then describes more specifically how the first command can be fulfilled, namely, by a continual love for the brotherhood, an on-going fear of God, and, in all that is consistent with the fear of God, keep honoring those placed in authority over you, (Matthew 5:14-16). “Honor everyone.” Peter specifies how we are to honor everyone and to silence the mouths of ignorant men. God has created every person is His image, (Genesis 1:26, 9:6; James 3:9; Psalm 100:3) and therefore everyone is due some degree of respect. In the first century, most people viewed slaves as nonpersons with no rights. But Peter, like Paul, says that they were not to treat anyone that way, (Colossians 4:1; Philippians 2:3). Christians are not to discriminate against any class of people because of race, nationality, or economic status, (Romans 2:11; Ephesians 6:8-9; James 2:1-9). That does not mean to ignore different levels of authority and social structure or that they engage in a mindless tolerance for everyone's conduct, but it does mean that we are to show proper respect for everyone as individuals made in the image of God. “Love the brotherhood” We are to show the world that we are one body of believers by continually showing a love to our fellow believers that we cannot show to the pagan world. We have nothing in common with the unbelievers and therefore cannot show the same kind and depth of love for them that we have for our fellow believers. The apostle John also wrote of this principle a number of times: “A new commandment I [Christ] give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another”, (John 3:23, 4:7,21,13:34-35, 15:12). “Fear God.” The fear of the Lord is the beginning of all spiritual wisdom, (Proverbs 6:7). The Greek word translated as ‘fear’ (phobeo fobe,w) means to show fear, reverence, and to stand in awe. Believers are to keep showing God reverence, (Deuteronomy 13:4; Psalm 111:10; Hebrews 12:9, 28; Revelation 15:4), by trusting Him in all circumstances (Psalm 36:7; Proverbs 3:5; 14:26; 16:20; Isaiah 26:4), no matter how difficult they are (Psalm 34:22; Proverbs 29:25; Nahum 1:7; 2 Corinthians 1:10; 2 Timothy 1:12). Christians worship Him as the Sovereign One, (Matthew 6:33-34; Romans 8:28; 11:33) who orchestrates everything according to His perfect Will, (1 Samuel 2:7-8; Psalm 145:9; Proverbs 19:21). Fearing God is honoring Him and showing Him reverence by avoiding all sin and disobedience. “Honor the emperor.” Believers are to honor the king or whatever government they live under because God has established it for them. This application again echoes Paul's teaching in Romans 13:7, "Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor." As God's agent for carrying out the purposes of government, the monarch, mayor, premier, or prime minister is worthy of the respect God mandates. The eye of the world is upon us. The judgment of the world in regard to Christianity is based on their observation of the manner in which we live our lives. If our witness fails there, the world judges that Christianity fails altogether. However devout we may be in private, if it is not seen by the world it does not witness to them. Page 37 Submission to your Masters Verses 2:18-20 Verses 18-20: 18 “Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.” A servant works for someone else. The master rewards the servant for their work with either wages or, in Roman times, with life, food, clothing, shelter. God did not institute slavery, man did that, but Christian slaves were to be submissive to their human master. The workforce in the Roman world consisted primarily of slaves. Slaves were considered property, not persons. They had almost no rights under the law. Some were treated as members of the family while others were treated harshly and unjustly. By the first century, the institution of slavery was changing. Public sentiment decried harsh treatment of slaves. Theologically, Christianity says that all are equal in God’s sight and is therefore opposed to the institution of slavery. But for Peter to openly oppose the political and economical institution of slavery would have intensified the persecutions already coming upon the church. “Servants” Peter does not call them slaves (doulos dou/loj) as Paul does, instead he calls them servants or house-slaves (oiketaes oivke,thj) who belong to the house (oikos oi;koj) or family. While there were many indentured slaves throughout the Roman Empire, there was also a class of household, domestic servants. Some of these household servants were hired and received wages while others were owned by their master. When Christianity was preached to them, many slaves and servants were converted. The subject of slavery is a sensitive subject, both as to the nature of slavery in the empire and as to the attitude of Christianity toward slavery, (Ephesians 6:5-9; Colossians 3:22-4:1). “be subject to your masters with all respect” Peter uses the same Greek word (hupotasso u`pota,ssw) for ‘be subject’ to your masters that he used in verse 13 ‘be subject’ to your government. It was originally a military term meaning "to arrange troop divisions in a military fashion under the command of a leader". In non-military use, it was a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden. The Greek word translated as ‘master’ (despotaes despo,thj) means a person with supreme authority, master, or despot. In a household setting, this word would mean the head of the house or the head of the family. Subjection or submission to masters is the duty of Christian servants and slaves. Christians do not submit out of fear or human compulsion like the pagan servants, rather Christians submit because it is the will of God for us to be obedient to those in authority over us. “not only to the good and gentle but also to the unjust” It was comparatively easy to live under good and gentle masters, yet Christian slaves were asked to be just as ready to serve and obey ‘the unjust as well as the good.’ The Greek word translated as ‘unjust’ (skolios skolio,j) means perverse, crooked, unfair, wicked, and surly. Peter refers to masters who were unjust because, without the grace of God, it is indeed difficult for servants or for anyone to submit to another who treats them in a harsh or perverse manner. We naturally want to respond in kind. Page 38 19 “For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly.” As servants responded to the gospel of Jesus Christ, it became imperative for church leaders to address the issues of servant-master relationships. The motivation for slaves to be subject in the workplace to even perverse masters is that it is pleasing to God for Christians to do their work in a humble and submissive way to their superiors as unto the Lord, (1 Samuel 15:22; Ephesians 6:5-6; Colossians 3:22; James 1:25). “this is a gracious thing” The Greek word here translated as ‘gracious’ (charis ca,rij) means grace, joy, pleasure, gratification, favor, gratitude and acceptance. Peter is saying that submission to superiors ‘is pleasurable and acceptable to God’. That is, this will give God joy. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (Luke 17:9,10) but that such conduct would meet with His approval and give Him pleasure to see our obedience to Him. “when, mindful of God” This comes from a Greek phrase which means awareness of one’s relationship to God. That is, the slave trusts that God, in His providence, has placed them in these particular circumstances, and that it is their duty to God to bear every trial with a submissive spirit. If this is done, the slave will be a witness of true faith to the pagan world. Peter is not saying that patient suffering is in itself pleasing to God, which is not the case, but rather that being aware of God’s providence and sovereignty, we remain obedient to Him in the midst our circumstances. “one endures sorrows while suffering unjustly” This is a reference to the cruel and even inhumane, sadistic treatment the slaves of that era often received from their masters. They had no legal rights whatever. They could be beaten, maimed, burned with fire, or tortured in any manner that a wicked imagination might suggest. Arbitrary pagan masters often abused a slave who had become a Christian. All such sorrows, which were inflicted to make the poor, helpless slaves suffer, were in reality, a realization of grace or favor from God if the Christian slave, bore up under them because they were conscious of God who sees all and would bless and uphold them. Great was the suffering of the slaves who constituted the workforce of the ancient pagan world. What an achievement for Christianity that such a scourge was finally banished, (Philippians 1:29; Revelation 2:10). 20 “For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God.” As a Christian, the slave who is being beaten and mistreated in many ways for no just cause, is faced with the choice of being patient and enduring this suffering in obedience to Christ or returning evil for evil and probably losing their life. The choice lies between sinning against his master or his Christian conscience, receiving punishment or losing God's favor. The choice should not be difficult to make even though the circumstances could be difficult to bear.. His master will not show him favor but only abuse. God will show favor to any slave remains obedient to their Christian conscience. A slave forfeits God’s divine favor if they disobey their master and thus sin against God. Page 39 Christ’s Example of Submission Verses 2:21-25 Verses 21-25: 21 “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.” Peter provided special counsel to those who are servants of slave owners. Slaves are to be subject to their masters and submit to them with all respect. The incentive for showing this kind of submission, even in the presence of provocation, is the moving example of Christ's obedience. As Christ suffered for all, so also as His followers, Christians may be called to suffer wrongfully for doing right. “For to this you have been called” As Christians, we are called not merely to suffer, or to do good to others, but to do good and, if need be, to suffer because of it and while doing it. This especially applies to servants and slaves who were maltreated by their masters, often only because they had become Christian and in spite of the good, conscientious service which they rendered. To these poor slaves, Peter points to the example of Jesus, whom they are called to follow in His steps. While Peter points to Jesus' example for these servants and slaves in their distressful condition in order to keep them true to their faith, this example has value for all of Peter’s readers and also for all of us today. All of us could be called to suffer and be abused while we, as followers of Christ, conscientiously do good to others. By holding up the example of Jesus, Peter by no means makes Him merely an example. From start to finish, Peter presents Jesus, our example, as our Savior, who, by becoming our example, also enables us to follow His example by forgiving our sins and giving us new life. "because Christ also suffered for you" This is to be understood in the sense of ‘on behalf of’ or ‘instead of’ you. Jesus suffered for us. He suffered in our stead, to fulfill the law, satisfy the justice of God, and make reconciliation for sin. Jesus did not view God as his own personal judge in this trial and crucifixion. His Father had sent Him on a suicide mission - to be crucified as an innocent victim for the sake of and in the place of all those who sin against God. “Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God”, (Hebrews 12:2). Even so, our suffering, for a time, will be forgotten when we enter the joy and peace in Heaven. “leaving you an example, so that you might follow in his steps” Jesus did nothing wrong, yet He suffered. The Greek word from which example comes is found nowhere else in the New Testament. The meaning of it is very similar to Greek words translated as ‘figure’ in Acts 7:44 and ‘pattern’ in Hebrews 8:5. The Greek word (hupogrammos u`pogrammo,j) literally means to write under. It was writing or a drawing that is placed under another sheet and traced or copied onto the upper sheet by the pupil. It describes the way that a person learned to write. He copied the teacher’s writing. Christians learn how to behave when they copy what Jesus did. This is a valuable witness of a heavenly pattern, not merely for the building of the church and the ordering of its worship, but also for the behavior and life-style of the Christian as well. Page 40 22 “He committed no sin, neither was deceit found in his mouth.” Peter affirms the absolute sinlessness of our Lord. The Gospel records substantiate what Peter says. Jesus stands forth as the sinless One, (Luke 23:41; John 8:46; 2 Corinthians 5:21; Hebrews 4:15.). In all his clashes with his cunning enemies, no trace of evasion, guile, deceit, trickery is found, nothing but the pure, holy truth; with that alone he discomfited them. The phrase ‘neither was deceit found in His mouth’ refers to His whole life and especially to his trial before the Sanhedrin when all the false witnesses failed to fasten anything adverse upon him and when, with his life at stake, he made oath to the truth that he was the Messiah, the Son of God. This is another example of an Old Testament prophecy that Jesus fulfilled. Peter's use of Isaiah 53:9 is very appropriate because maltreated servants and slaves would be tempted to use "guile" to deceive their masters in order to escape being beaten. These servants and slaves, like all of us, must always look at Christ who was without sin and guile. Jesus, despite the perfection of his life, suffered. For us and for these maltreated slaves, Peter is saying that even if they could be sinless, there would still be occasions of suffering. Like James, Peter states that sin of any kind will show itself means of the tongue, (Hebrews 7:26; James 3:2). 23 “When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.” This is a further deployment upon the sinless character of the Savior. Peter has in mind the scenes of the great passion in which the provocation for Jesus to retaliate was extreme. We think especially of the mockery and the abuse of the Sanhedrin, of the scourging and the mockery of the soldiers, and of the mockery and the reviling under the cross. This is how Jesus behaved, (Matthew 27:13-14). The application of this example of Jesus to maltreated slaves is self evident: let them commit themselves to Him who judges righteously and keep their hearts and their lips from muttering reviling and threatening replies, (Luke 6:20-23). 24 “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” This shows fulfillment of another prophecy about Jesus from Isaiah 53:5-6. It is a one sentence explanation of salvation. Not only are we born sinful but we also commit sins. Sin is everything that people have done wrong against God or other people. Romans 6:23 says that the punishment for sin is death. People deserve to die because they have sinned. Jesus himself never sinned. Jesus carried the sins of every person on Himself when He died on the cross. Jesus accepted the punishment for all sins. The holy and sinless Jesus died instead of sinful humanity. He paid the price to redeem us from sin, death and the devil and gave us new life in Himself. When the Holy Spirit has brought faith into a person’s heart and they confess that they have sinned, Jesus forgives them. He makes them new. Their spirit was dead, but now it is alive. They will live forever. In what way did Christ bear our sins? He bore the guilt and consequence of our sin, which is death itself. He suffered separation, though briefly, from the presence of God. He was numbered with transgressors. They made his grave with the wicked and with a rich man. He endured a lifetime of exposure to the outrageous opposition of evil and unscrupulous men. Page 41 “that we might die to sin and live to righteousness” Jesus died on the cross in order that we, having ceased to exist for the purpose of sinning, may live for (true) righteousness. The Greek (apogenomenos avpogenomeno.j) translated as ‘die’ to sin is inexact. If Peter was referring to death, like Paul, he would have used the verb (apothnesko avpoqnh,skw) which literally means to die, to be physically dead. Instead he uses a word that means ‘to cease to exist, to be removed from, and to depart from’ which is stronger and more to the point. Peter is saying that in Christ, we have ‘ceased to exist' for the purpose of sinning and are now living for righteousness. Believers live for Christ rather than for their sinful desires. With our sin paid for by Jesus, sin no longer incurs a debt to our account. And so believers are now ‘dead’ with respect to the eternal consequences of sin. Justification, the forgiveness of sins, which was contingent upon God's wrath being appeased, has been accomplished by Jesus on the cross. Consequently those who have been justified can now live for righteousness having ‘ceased to exist’ for sin. “By his wounds you have been healed” What kind of holy medicine is this, in which the physician pays the price and the sufferer receives the healing! Jesus, of course, was chastised literally, His precious body was marked with the stripes that redeemed us. What does the Bible say about healing? Isaiah 53:5, which is quoted in 1 Peter 2:24, is a key verse on healing, but it is often misunderstood and misapplied. The Greek word translated as ‘wounds’ is also translated as ‘stripes’ in other translations. The actual Greek word (molops mwlw,y) means a bruise, stripe, or a wound that trickles with blood. As slaves, many of them had been whipped. They had received stripes on occasions where they may have deserved it and where they did not deserve to be beaten. Jesus was also beaten. He received stripes for sins which He did not commit. He suffered for our sins. The word translated ‘healed’ (iaomai iva,omai) literally means to cure, to heal, to make whole and can mean either spiritual or physical healing. However, the contexts of Isaiah 53 and 1 Peter make it clear that it is speaking of spiritual healing. The verse is talking about sin and righteousness, not sickness and disease. Therefore, being ‘healed’ in both these verses is speaking of being forgiven and saved, not physically healed. Peter's thought concerns the wounds that sins inflict on us. These were healed by means of Christ's wounds. The healing stripes of Christ save us from eternal death, (Luke 12:48). A Christian slave may then be enabled through Christ to bear the blows which his master inflicts on him. The Bible does not specifically link physical healing with spiritual healing. Sometimes people are physically healed when they place their faith in Christ, but this is not necessarily the case. Sometimes it is God’s will to heal, sometimes it is not. The apostle John gives us the proper perspective: “This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us. And if we know that He hears us—whatever we ask—we know that we have what we asked of Him”, (1 John 5:14-15). God still performs miracles. God still heals people. Sickness, disease, pain, and death are still realities in this world. Until the Lord returns, everyone who is alive today will die, and the vast majority of them (Christians included) will die as the result of a physical problem (disease, sickness, injury). It is not always God’s will to heal us physically or spare the suffering that often accompanies death. Page 42 25 “For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.” Peter continues to draw on prophecies concerning the Messiah. Here he refers to Isaiah 53:6. All humanity was like a flock of sheep without a shepherd. We had wandered in sin away from our true sheepfold and were following our own sinful desires. We were without a shepherd (protector) or overseer (guide) and were exposed to every kind of danger and sin. Humanity was in a most pitiful situation. The recipients of this epistle were no different before they became Christians. But now they are no longer lost in the sea of sin. Now they have a Shepherd and Overseer of their souls. Now these servants and slaves, who are being addressed by Peter, like all other believers, are under Christ who is their ‘Shepherd’. He will protect and save them from sin, death, and the devil. As Overseer of your souls, all believers and servants in particular, as much exposed to injuries as they were, were still under the protective care and guidance of Christ. Wandering sheep have no one to look after them and are thus doomed to perish, but our Good Shepherd, Christ, looks after His sheep. Peter has in mind only the general figure of sheep who once went astray and had no one to guard them and then came to Christ who cares for their needs. The thought that the slaves who are compelled to suffer at the hands of their masters have Jesus as their Shepherd and Overseer is one of great comfort to them. His gentle hand keeps them, and he is not unmindful of their hard condition. There is no symbol upon which the early church seems to have dwelt with more delight than that of Christ as the Good Shepherd, bringing home to the fold the lost sheep. It was engraved on gems; it furnished the legends of seals; it gives today an almost fabulous value to fragments of broken glass; it was painted upon the chalice of the Holy Communion; and it was carved upon the tombs of the martyrs in the catacombs! There can really, therefore, be no other way of understanding these two magnificent titles than as being ascribed here to the blessed Savior. This is great news for Christian slaves in the Roman Empire. Caesar may claim to be their earthly ruler and king. He may claim to look after the needs and cares of all citizens of the empire but most slaves were not citizens of Rome. All slaves have an earthly master. Their master is supposed to take care of them and feed and clothe them. But many slaves have malicious masters who ill treat them and work them to death. When they were ‘straying like sheep’ in the pagan world, these were their only shepherds and overseers. At best, these earthly shepherds looked after their physical needs. The pagan world did not know God or worship Him. They neither knew His Law nor did they behave morally. They worshipped gods made by human hands. But like the prodigal son, having repented and having been reconciled to God, Christians have been healed from such behavior. Now they are no longer lost and straying sheep, they have returned to the Good Shepherd and Overseer of their souls, they have the assurance that God knows who they are and what they are doing. He knows what is happening to them and in His providential care will look after them. But even more than that, they now have the assurance that their sins have been forgiven, they have been restored to fellowship with the Creator of the universe, and they are assured to spend eternity with Him. There will be no suffering, no beating, and no evil task masters to please. Instead, our loving Heavenly Father will commune with us at the banquet table prepared for all of God’s saints, the table that Jesus has prepared. Page 43