1 Peter 2

One of the painful facts of life is that the people of God do not always get along with each other. You would think that those who walk in hope and holiness would be able to walk in harmony, but this is not always true. From God’s divine point of view, there is only one body (see Eph. 4:4–6), but what we see with human eyes is a church divided and sometimes at war. There is today a desperate need for spiritual unity.

In this section of his letter, Peter emphasized spiritual unity by presenting four vivid pictures of the church.

When you consider the implications of this fact, you will be encouraged to build and maintain unity among God’s people.

We have experienced the same birth (1:23–25). The only way to enter God’s spiritual family is by a spiritual birth, through faith in Jesus Christ (John 3:1–16). Just as there are two parents in physical birth, so there are two parents in spiritual birth: the Spirit of God (John 3:5–6) and the Word of God (1 Peter 1:23). The new birth gives to us a new nature (2 Peter 1:4) as well as a new and living hope (1 Peter 1:3).

Our first birth was a birth of “flesh,” and the flesh is corruptible. Whatever is born of flesh is destined to die and decay. This explains why mankind cannot hold civilization together: it is all based on human flesh and is destined to fall apart. Like the beautiful flowers of spring, man’s works look successful for a time, but then they start to decay and die. All the way from the Tower of Babel in Genesis 11, to “Babylon the Great” in Revelation 17—18, man’s great attempts at unity are destined to fail.

If we try to build unity in the church on the basis of our first birth, we will fail, but if we build unity on the basis of the new birth, it will succeed. Each believer has the same Holy Spirit dwelling within (Rom. 8:9). We call on the same Father (1 Peter 1:17) and share His divine nature. We trust the same Word, and that Word will never decay or disappear. We have trusted the same gospel and have been born of the same Spirit. The externals of the flesh that could divide us mean nothing when compared with the eternals of the Spirit that unite us.

We express the same love (v. 22). Peter used two different words for love: philadelphia, which is “brotherly love,” and agape, which is godlike sacrificial love. It is important that we share both kinds of love. We share brotherly love because we are brothers and sisters in Christ and have likenesses. We share agape love because we belong to God and therefore can overlook differences.

By nature, all of us are selfish, so it took a miracle of God to give us this love. Because we “obey[ed] the truth through the Spirit,” God purified our souls and poured His love into our hearts (Rom. 5:5). Love for the brethren is an evidence that we truly have been born of God (1 John 4:7–21). Now we are “obedient children” (1 Peter 1:14) who no longer want to live in the selfish desires of the old life.

It is tragic when people try to “manufacture” love, because the product is obviously cheap and artificial. “The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords” (Ps. 55:21). The love that we share with each other, and with a lost world, must be generated by the Spirit of God. It is a constant power in our lives, and not something that we turn on and off like a radio.

Not only is this love a spiritual love, but it is a sincere love (“unfeigned”). We love “with a pure heart.” Our motive is not to get but to give. There is a kind of “success psychology” popular today that enables a person to subtly manipulate others in order to get what he wants. If our love is sincere and from a pure heart, we could never “use people” for our own advantage.

This love is also a fervent love, and this is an athletic term that means “striving with all of one’s energy.” Love is something we have to work at, just as an Olympic contestant has to work at his particular skills. Christian love is not a feeling; it is a matter of the will. We show love to others when we treat them the same way God treats us. God forgives us, so we forgive others. God is kind to us, so we are kind to others. It is not a matter of feeling but of willing, and this is something we must constantly work at if we are to succeed.

We have two wonderful “assistants” to help us: the Word of God and the Spirit of God. The same truth that we trusted and obeyed to become God’s children also nurtures and empowers us. It is impossible to love the truth and hate the brethren. The Spirit of God produces the “fruit of the Spirit” in our lives, and the first of these is love (Gal. 5:22–23). If we are filled with the Word of God (Col. 3:16ff.) and the Spirit of God (Eph. 5:18ff.), we will manifest the love of God in our daily experiences.

We enjoy the same nourishment (2:1–3). God’s Word has life, gives life, and nourishes life. We should have appetites for the Word just like hungry newborn babes! We should want the pure Word, unadulterated, because this alone can help us grow. When I was a child, I did not like to drink milk (and my father worked for the Borden Dairy!), so my mother used to add various syrups and powders to make my milk tastier. None of them really ever worked. It is sad when Christians have no appetite for God’s Word, but must be “fed” religious entertainment instead. As we grow, we discover that the Word is milk for babes, but also strong meat for the mature (1 Cor. 3:1–4; Heb. 5:11–14). It is also bread (Matt. 4:4) and honey (Ps. 119:103).

Sometimes children have no appetite because they have been eating the wrong things. Peter warned his readers to “lay aside” certain wrong attitudes of heart that would hinder their appetite and spiritual growth. “Malice” means wickedness in general. “Guile” is craftiness, using devious words and actions to get what we want. Of course, if we are guilty of malice and guile, we will try to hide it, and this produces “hypocrisies.” Often the cause of ill will is envy, and one result of envy is evil speaking, conversation that tears the other person down. If these attitudes and actions are in our lives, we will lose our appetite for the pure word of God. If we stop feeding on the Word, we stop growing, and we stop enjoying (“tasting”) the grace that we find in the Lord. When Christians are growing in the Word, they are peacemakers, not troublemakers, and they promote the unity of the church.

There is only one Savior, Jesus Christ, and only one spiritual building, the church. Jesus Christ is the chief cornerstone of the church (Eph. 2:20), binding the building together. Whether we agree with each other or not, all true Christians belong to each other as stones in God’s building.

Peter gave a full description of Jesus Christ, the stone. He is a living stone because He was raised from the dead in victory. He is the chosen stone of the Father, and He is precious. Peter quoted Isaiah 28: and Psalm 118: in his description and pointed out that Jesus Christ, though chosen by God, was rejected by men. He was not the kind of Messiah they were expecting, so they stumbled over Him. Jesus referred to this same Scripture when He debated with the Jewish leaders (Matt. 21:42ff.; see Ps. 118:22). Though rejected by men, Jesus Christ was exalted by God!

The real cause of this Jewish stumbling was their refusal to submit to the Word (1 Peter 2:8). Had they believed and obeyed the Word, they would have received their Messiah and been saved. Of course, people today still stumble over Christ and His cross (1 Cor. 1:18ff). Those who believe on Christ “shall not be confounded [ashamed].”

In His first mention of the church, Jesus compared it to a building: “I will build my church” (Matt. 16:18). Believers are living stones in His building. Each time someone trusts Christ, another stone is quarried out of the pit of sin and cemented by grace into the building. It may look to us that the church on earth is a pile of rubble and ruins, but God sees the total structure as it grows (Eph. 2:19–22). What a privilege we have to be a part of His church, “an habitation of God through the Spirit.”

Peter wrote this letter to believers living in five different provinces, yet he said that they all belonged to one “spiritual house.” There is a unity of God’s people that transcends all local and individual assemblies and fellowships. We belong to each other because we belong to Christ. This does not mean that doctrinal and denominational distinctives are wrong, because each local church must be fully persuaded by the Spirit. But it does mean that we must not permit our differences to destroy the spiritual unity we have in Christ. We ought to be mature enough to disagree without in any sense becoming disagreeable.

A contractor in Michigan was building a house and the construction of the first floor went smoothly. But when they started on the second floor, they had nothing but trouble. None of the materials from the lumberyard would fit properly. Then they discovered the reason: they were working with two different sets of blueprints! Once they got rid of the old set, everything went well and they built a lovely house.

Too often, Christians hinder the building of the church because they are following the wrong plans. When Solomon built his temple, his workmen followed the plans so carefully that everything fit together on the construction site (1 Kings 6:7). If all of us would follow God’s blueprints given in His Word, we would be able to work together without discord and build His church for His glory.

We are a “holy priesthood” and a “royal priesthood.” This corresponds to the heavenly priesthood of our Lord, for He is both King and Priest (see Heb. 7). In the Old Testament no king in Israel served as a priest; and the one king who tried was judged by God (2 Chron. 26:16–21). Our Lord’s heavenly throne is a throne of grace from which we may obtain by faith all that we need to live for Him and serve Him (Heb. 4:14–16).

In the Old Testament period, God’s people had a priesthood, but today, God’s people are a priesthood. Each individual believer has the privilege of coming into the presence of God (Heb. 10:19–25). We do not come to God through any person on earth, but only through the one Mediator, Jesus Christ (1 Tim. 2:1–8). Because He is alive in glory, interceding for us, we can minister as holy priests.

This means that our lives should be lived as though we were priests in a temple. It is indeed a privilege to serve as a priest. No man in Israel could serve at the altar or enter the tabernacle or temple holy places, except those born into the tribe of Levi and consecrated to God for service. Each priest and Levite had different ministries to perform, yet they were together under the high priest, serving to glorify God. As God’s priests today, we must work together at the direction of our Great High Priest. Each ministry that we perform for His glory is a service to God.

Peter mentioned especially the privilege of offering “spiritual sacrifices.” Christians today do not bring animal sacrifices as did the Old Testament worshippers, but we do have our own sacrifices to present to God. We ought to give our bodies to Him as living sacrifices (Rom. 12:1–2), as well as the praise of our lips (Heb. 13:15) and the good works we do for others (Heb. 13:16). The money and other material things we share with others in God’s service are also spiritual sacrifices (Phil. 4:10–20). Even the people we win to Christ are sacrifices for His glory (Rom. 15:16). We offer these sacrifices through Jesus Christ, for only then are they acceptable with God. If we do any of this for our own pleasure or glory, then it will not be accepted as a spiritual sacrifice.

God wanted His people Israel to become “a kingdom of priests” (Ex. 19:6), a spiritual influence for godliness, but Israel failed Him. Instead of being a positive influence on the godless nations around them, Israel imitated those nations and adopted their practices. God had to discipline His people many times for their idolatry, but they still persisted in sin. Today, Israel has no temple or priesthood.

It is important that we, as God’s priests, maintain our separated position in this world. We must not be isolated, because the world needs our influence and witness, but we must not permit the world to infect us or change us. Separation is not isolation; it is contact without contamination.

The fact that each individual believer can go to God personally and offer spiritual sacrifices should not encourage selfishness or “individualism” on our part. We are priests together, serving the same High Priest, ministering in the same spiritual temple. The fact that there is but one High Priest and heavenly Mediator indicates unity among the people of God. While we must maintain our personal walk with God, we must not do it at the expense of other Christians by ignoring or neglecting them.

Several social scientists have written books dealing with what they call the “me complex” in modern society. The emphasis today is on taking care of yourself and forgetting about others. This same attitude has crept into the church, as I see it. Too much modern church music centers on the individual and ignores the fellowship of the church. Many books and sermons focus on personal experience to the neglect of ministry to the whole body. I realize that the individual must care for himself if he is to help others, but there must be balance.

The description of the church in these verses parallels God’s description of Israel in Exodus 19:5–6 and Deuteronomy 7:6. In contrast to the disobedient and rebellious nation of Israel, God’s people today are His chosen and holy nation. This does not suggest that God is through with Israel, for I believe He will fulfill His promises and His covenants and establish the promised kingdom. But it does mean that the church today is to God and the world what Israel was meant to be.

We are a chosen generation, which immediately speaks of the grace of God. God did not choose Israel because they were a great people, but because He loved them (Deut. 7:7–8). God has chosen us purely because of His love and grace. “You did not choose me, but I chose you” (John 15: niv).

We are a holy nation. We have been set apart to belong exclusively to God. Our citizenship is in heaven (Phil. 3:20), so we obey heaven’s laws and seek to please heaven’s Lord. Israel forgot that she was a holy nation and began to break down the walls of separation that made her special and distinct. God commanded them to put a “difference between holy and unholy, and between unclean and clean” (Lev. 10:10), but they ignored the differences and disobeyed God.

We are the people of God. In our unsaved condition, we were not God’s people, because we belonged to Satan and the world (Eph. 2:1–3, 11–19). Now that we have trusted Christ, we are a part of God’s people. We are a “people of his own special possession,” because He purchased us with the blood of His own Son (Acts 20:28).

All of these privileges carry with them one big responsibility: revealing the praises of God to a lost world. The verb translated “show forth” means “to tell out, to advertise.” Because the world is “in the dark,” people do not know the “excellencies” of God, but they should see them in our lives. Each dozen of heaven is a living “advertisement” for the virtues of God and the blessings of the Christian life. Our lives should radiate the “marvelous light” into which God has graciously called us.

After all, we have obtained mercy from God! Were it not for His mercy, we would be lost and on the way to eternal judgment! God reminded Israel many times that He had delivered them from the bondage of Egypt that they might glorify and serve Him, but the nation soon forgot and the people drifted back into their sinful ways. We are God’s chosen people only because of His mercy, and it behooves us to be faithful to Him.

We are living in enemy territory, and the enemy is constantly watching us, looking for opportunities to move in and take over. As citizens of heaven, we must be united. We must present to the world a united demonstration of what the grace and mercy of God can do. As I write these words, the newspapers are reporting “dissensions” among the men who serve with the president of the United States. These men are not presenting a united front, and the nation is a bit uneasy. I wonder what the unsaved people think when they see the citizens of heaven and servants of God fighting among themselves.

Each of these four pictures emphasizes the importance of unity and harmony. We belong to one family of God and share the same divine nature. We are living stones in one building and priests serving in one temple. We are citizens of the same heavenly homeland. It is Jesus Christ who is the source and center of this unity. If we center our attention and affection on Him, we will walk and work together; if we focus on ourselves, we will only cause division.

Unity does not eliminate diversity. Not all children in a family are alike, nor are all the stones in a building identical. In fact, it is diversity that gives beauty and richness to a family or building. The absence of diversity is not unity; it is uniformity, and uniformity is dull. It is fine when the choir sings in unison, but I prefer that they sing in harmony.

Christians can differ and still get along. All who cherish the “one faith” and who seek to honor the “one Lord” can love each other and walk together (Eph. 4:1–6). God may call us into different ministries, or to use different methods, but we can still love each other and seek to present a united witness to the world.

After all, one day all of us will be together in heaven (John 17:24), so it might be a good idea if we learned to love each other down here!

St. Augustine said it perfectly: “In essentials, unity. In nonessentials, liberty. In all things, charity.”

As Christians, we must constantly remind ourselves who we are; and Peter did this in 1 Peter 2:11. To begin with, we are God’s dearly beloved children. Eight times in his two epistles, Peter reminded his readers of God’s love for them (1 Peter 2:11; 4:12; 2 Peter 1:7; 3:1, 8, 14–15, 17). In ourselves, there is nothing that God can love; but He loves us because of Jesus Christ. “This is my beloved Son, in whom I am well pleased” (2 Peter 1:17). Because of our faith in Jesus Christ, we are “accepted in the beloved” (Eph. 1:6).

Our “love relationship” to Jesus Christ ought to be motivation enough for us to live godly lives in this godless world. “If ye love me, keep my commandments” (John 14:15). There is something deeper than obedience because of duty, and that is obedience because of devotion. “If a man love me, he will keep my words” (John 14:23).

Not only are we God’s beloved children, but we are also “strangers [sojourners] and pilgrims” in this world. We are “resident aliens” who have our citizenship in another country—heaven. Like the patriarchs of old, we are temporary in this life, traveling toward the heavenly city (Heb. 11:8–16). If you have ever lived in a foreign land, you know that the citizens watch you and are prone to find things to criticize. (In all fairness, we must confess that sometimes we are critical of foreigners in our own country.) Some years ago, a bestselling novel called The Ugly American depicted the struggles of an American as he tried to meet the needs of a foreign people and still maintain his credibility with his fellow Americans, who, unfortunately, completely misunderstood the situation.

We are also soldiers involved in a spiritual battle. There are sinful desires that war against us and want to defeat us (see Gal. 5:16–26). Our real battle is not with people around us, but with passions within us. D. L. Moody said, “I have more trouble with D. L. Moody than with any man I know.” If we yield to these sinful appetites, then we will start living like the unsaved around us and will become ineffective witnesses. The word translated “war” carries the idea of “a military campaign.” We do not win one battle and the war is over! It is a constant warfare, and we must be on our guard.

Most of all, we are witnesses to the lost around us. The word Gentiles here has nothing to do with race, since it is a synonym for “unsaved people” (1 Cor. 5:1; 12:2; 3 John 7). Unsaved people are watching us, speaking against us (1 Peter 3:16; 4:4), and looking for excuses to reject the gospel.

If we are going to witness to the lost people around us, we must live “honest” lives. This word implies much more than telling the truth and doing what is right. It carries with it the idea of beauty, comeliness, that which is admirable and honorable. To use a cliche of the ’60s, we must be “beautiful people” in the best sense of the word.

We do not witness only with our lips; we must back up our “talk” with our “walk.” There should be nothing in our conduct that will give the unsaved ammunition to attack Christ and the gospel. Our good works must back up our good words. Jesus said this in Matthew 5:16, and the entire Bible echoes this truth.

During my many years of ministry, I have seen the powerful impact Christians can make on the lost when they combine a godly life with a loving witness. I remember many instances of some wonderful conversions simply because dedicated Christians let their lights shine. On the other hand, I recall with grief some lost persons who rejected the Word because of the inconsistent lives of professed believers.

Peter encouraged his readers to bear witness to the lost, by word and deed, so that one day God might visit them and save them. “The day of visitation” could mean that day when Christ returns and every tongue will confess that He is Lord. But I think the “visitation” Peter mentioned here is the time when God visits lost sinners and saves them by His grace. The word is used in this sense in Luke 19:44. When these people do trust Christ, they will glorify God and give thanks because we were faithful to witness to them even when they made life difficult for us.

In the summer of 1805, a number of Native American chiefs and warriors met in council at Buffalo Creek, New York, to hear a presentation of the Christian message by a Mr. Cram from the Boston Missionary Society. After the sermon, a response was given by Red Jacket, one of the leading chiefs. Among other things, the chief said, “Brother, you say that there is but one way to worship and serve the Great Spirit. If there is but one religion, why do you white people differ so much about it? Why not all agree, as you can all read the Book?

“Brother, we are told that you have been preaching to the white people in this place. These people are our neighbors. We are acquainted with them. We will wait a little while and see what effect your preaching has upon them. If we find it does them good, makes them honest and less disposed to cheat Native Americans, we will then consider again of what you have said.”

The central section of Peter’s letter (1 Peter 2:11— 3:12) emphasizes submission in the life of a believer. This is certainly not a popular topic in this day of lawlessness and the quest for “personal fulfillment,” but it is an important one. Peter applied the theme of submission to the life of a believer as a citizen (1 Peter 2:11–17), a worker (1 Peter 2:18–25), a marriage partner (1 Peter 3:1–7), and a member of the Christian assembly (1 Peter 3:8–12).

Submission does not mean slavery or subjugation but simply the recognition of God’s authority in our lives. God has established the home, human government, and the church, and He has the right to tell us how these institutions should be run. God wants each of us to exercise authority, but before we can exercise authority, we must be under authority. Satan’s offer to our first parents was freedom without authority, but they ended up losing both freedom and authority. The Prodigal Son found his freedom when he yielded to his father’s will.

Peter shared with his readers three excellent motives for submitting to authority and thus living dedicated, obedient Christian lives.

Of course, everything we do should be for the glory of the Lord and the good of His kingdom! But Peter was careful to point out that Christians in society are representatives of Jesus Christ. It is our responsibility to “advertise God’s virtues” (1 Peter 2:9, author’s translation). This is especially true when it comes to our relationship to government and people in authority.

As Christian citizens, we should submit to the authority vested in human government. The word translated “ordinance” in our Authorized Version simply means “creation or institution.” It does not refer to each individual law, but to the institutions that make and enforce the laws. It is possible to submit to the institutions and still disobey the laws.

For example, when Daniel and his three friends refused to obey the king’s dietary regulations, they disobeyed the law, but the way that they did it proved that they honored the king and respected the authorities (Dan. 1). They were not rebels; they were careful not to embarrass the official in charge or get him into trouble; and yet they stood their ground. They glorified God and, at the same time, honored the authority of the king.

Peter and the other apostles faced a similar challenge shortly after Pentecost (Acts 4—5). The Jewish council commanded them to stop preaching in the name of Jesus, but Peter and his associates refused to obey (see Acts 4:19; 5:29). They did not cause a rebellion or in any way question or deny the authority of the council. They submitted to the institution, but they refused to stop preaching. They showed respect to their leaders even though these men were opposed to the gospel.

It is important that we respect the office even though we cannot respect the man or woman in the office. As much as possible, we should seek to cooperate with the government and obey the law, but we must never allow the law to make us violate our conscience or disobey God’s Word. Unfortunately, some zealous but ignorant Christians use these differences as opportunities for conflict and loud sermons about “freedom” and “separation of church and state.”

When a local church constructs and furnishes a building, there is a local code that must be obeyed. (I have been through several building programs and I know!) The government has no right to control the pulpit or the business meeting, but it has every right to control matters that relate to safety and operation. If the law requires a certain number of exits, or fire extinguishers, or emergency lights, the church must comply. The state is not persecuting when it sets up the code, nor is the church compromising when it obeys the code. But I know some overly zealous saints who have disgraced the name of the Lord by their attitudes and actions relating to these matters.

Peter named the offices we are to respect. “The king” meant “the emperor.” In democratic nations, we have a president or premier. Peter did not criticize the Roman government or suggest that it be overthrown. God’s church has been able to live and grow in all kinds of political systems. The “governors” are those under the supreme authority who administer the laws and execute justice. Ideally, they should punish those who do evil and praise those who do good. This ideal was not always reached in Peter’s day (see Acts 24:24–27), nor is it reached in our own. Again, we must remind ourselves to respect the office even if we cannot respect the officer.

Two phrases are important: “the will of God” (1 Peter 2:15) and “the servants of God” (1 Peter 2:16). When we do something in the will of God and as the servants of God, then we are doing it “for the Lord’s sake.” God has willed that we silence the critics by doing good, not by opposing the authority. The word silence in 1 Peter 2: is literally “muzzle,” as though the pagan critics were like a pack of yelping, snapping dogs!

Someone may argue, “But, as Christians, are we not free?” Yes, we are free in Christ, but we must never use our freedom for ourselves. We must always use it for others. Sad to say, there are “religious racketeers” who prey on ignorant people and use “religion” to veil their evil actions. A true Christian submits himself to authority because he is first of all submitted to Christ. He uses his freedom as a tool to build with and not as a weapon to fight with. A good example of this attitude is Nehemiah, who willingly gave up his own rights that he might help his people and restore the walls of Jerusalem.

If we are sincerely submitted to authority “for the Lord’s sake,” then we will show honor to all who deserve it. We may not agree with their politics or their practices, but we must respect their position (see Rom. 13). We will also “love the brotherhood,” meaning, of course, the people of God in the church. This is a recurring theme in this letter (1 Peter 1:22; 3:8; 4:8; 5:14). One way we show love to the brethren is by submitting to the authority of the “powers that be,” for we are bound together with one another in our Christian witness.

“Fear God” and “honor the king” go together, since “the powers that be are ordained of God” (Rom. 13:1). Solomon had the same counsel: “My son, fear thou the Lord and the king” (Prov. 24:21). We honor the king because we do fear the Lord. It is worth noting that the tenses of these verbs indicate that we should constantly maintain these attitudes. “Keep loving the brotherhood! Keep fearing God! Keep honoring the king!”

As Christians, we must exercise discernment in our relationship to human government. There are times when the right thing is to set aside our own privileges, and there are other times when using our citizenship is the right thing. Paul was willing to suffer personally in Philippi (Acts 16:16–24), but he was unwilling to “sneak out of town” like a criminal (Acts 16:35–40). When he was arrested on false charges, Paul used his citizenship to protect himself (Acts 22:22–29) and to insist on a fair trial before Caesar (Acts 25:1–12).

In this paragraph Peter addressed the Christian slaves in the congregations, and again he stressed the importance of submission. Some newly converted slaves thought that their spiritual freedom also guaranteed personal and political freedom, and they created problems for themselves and the churches. Paul dealt with this problem in 1 Corinthians 7:20–24, and also touched on it in his letter to his friend Philemon. The gospel eventually overthrew the Roman Empire and the terrible institution of slavery, even though the early church did not preach against either one.

There are no Christian slaves today, at least in the New Testament sense, but what Peter wrote does have application to employees. We are to be submissive to those who are over us, whether they are kind or unkind to us. Christian employees must never take advantage of Christian employers. Each worker should do a good day’s work and honestly earn his pay.

Sometimes a Christian employee may be wronged by an unbelieving coworker or supervisor. For conscience’ sake, he must “take it” even though he is not in the wrong. A Christian’s relationship to God is far more important than his relationship to men. “For this is grace [thankworthy]” to bear reproach when you are innocent (see Matt. 5:10–12). Anybody, including an unbeliever, can “take it patiently” when he is in the wrong! It takes a dedicated Christian to “take it” when he is in the right. “This is grace [acceptable] with God.” God can give us the grace to submit and “take it” and in this way glorify God.

Of course, the human tendency is to fight back and to demand our rights. But that is the natural response of the unsaved person, and we must do much more than they do (Luke 6:32–34). Anybody can fight back; it takes a Spirit-filled Christian to submit and let God fight his battles (Rom. 12:16–21).

In the Bible, duty is always connected with doctrine. When Paul wrote to the slaves, he related his admonitions to the doctrine of the grace of God (Titus 2:9–15). Peter connected his counsels to the example of Jesus Christ, God’s “Suffering Servant” (1 Peter 2:21–25; see Isa. 52:13—53:12). Peter had learned in his own experience that God’s people serve through suffering. At first, Peter had opposed Christ’s suffering on the cross (Matt. 16:21ff.), but then he learned the important lesson that we lead by serving and serve by suffering. He also learned that this kind of suffering always leads to glory!

Peter encouraged these suffering slaves by presenting three “pictures” of Jesus Christ.

He is our Example in His life (vv. 21–23). All that Jesus did on earth, as recorded in the four gospels, is a perfect example for us to follow. But He is especially our example in the way He responded to suffering. In spite of the fact that He was sinless in both word and deed, He suffered at the hands of the authorities. This connects, of course, to Peter’s words in 1 Peter 2:19–20. We wonder how he would have responded in the same circumstances! The fact that Peter used his sword in the garden suggests that he might have fought rather than submitted to the will of God.

Jesus proved that a person could be in the will of God, be greatly loved by God, and still suffer unjustly. There is a shallow brand of popular theology today that claims that Christians will not suffer if they are in the will of God. Those who promote such ideas have not meditated much on the cross.

Our Lord’s humility and submission were not an evidence of weakness, but of power. Jesus could have summoned the armies of heaven to rescue Him! His words to Pilate in John 18:33–38 are proof that He was in complete command of the situation. It was Pilate who was on trial, not Jesus! Jesus had committed Himself to the Father, and the Father always judges righteously.

We are not saved by following Christ’s example, because each of us would stumble over 1 Peter 2:22: “who did no sin.” Sinners need a Savior, not an Example. But after a person is saved, he will want to “follow closely upon His steps” (literal translation) and imitate the example of Christ.

He is our Substitute in His death (v. 24). He died as the sinner’s Substitute. This entire section reflects that great “Servant Chapter,” Isaiah 53, especially Isaiah 53:5–7, but also verses 9 and 12. Jesus did not die as a martyr; He died as a Savior, a sinless Substitute. The word translated “bare” means “to carry as a sacrifice.” The Jewish people did not crucify criminals; they stoned them to death. But if the victim was especially evil, his dead body was hung on a tree until evening, as a mark of shame (Deut. 21:23). Jesus died on a tree—a cross—and bore the curse of the law (Gal. 3:13).

The paradoxes of the cross never cease to amaze us. Christ was wounded that we might be healed. He died that we might live. We died with Him, and thus we are “dead to sin” (Rom. 6) so that we might “live unto righteousness.” The healing Peter mentioned in 1 Peter 2: is not physical healing, but rather the spiritual healing of the soul (Ps. 103:3). One day, when we have glorified bodies, all sicknesses will be gone, but meanwhile, even some of God’s choicest servants may have physical afflictions (see Phil. 2:25–30; 2 Cor. 12:1ff.).

It is not Jesus the Example or the Teacher who saves us, but Jesus the spotless Lamb of God who takes away the sins of the world (John 1:29).

He is our Watchful Shepherd in heaven (v. 25). In the Old Testament, the sheep died for the shepherd; but at Calvary, the Shepherd died for the sheep (John 10). Every lost sinner is like a sheep gone astray: ignorant, lost, wandering, in danger, away from the place of safety, and unable to help himself. The Shepherd went out to search for the lost sheep (Luke 15:1–7). He died for the sheep!

Now that we have been returned to the fold and are safely in His care, He watches over us lest we stray and get into sin. The word bishop simply means “one who watches over, who oversees.” Just as the elder-bishop oversees the flock of God, the local church (1 Peter 5:2), so the Savior in glory watches over His sheep to protect them and perfect them (Heb. 13:20–21).

Here, then, is the wonderful truth Peter wanted to share: as we live godly lives and submit in times of suffering, we are following Christ’s example and becoming more like Him. We submit and obey, not only for the sake of lost souls and for the Lord’s sake, but also for our own sake, that we might grow spiritually and become more like Christ.

The unsaved world is watching us, but the Shepherd in heaven is also watching over us; so we have nothing to fear. We can submit to Him and know that He will work everything together for our good and His glory.