cease sin (1 Peter 3:13-4:6)

1 Peter 3:13-4:6


These verses contain a couple of old (and really good) Scripture memory verses:

"always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you" (v. 3:15)

and

"For Christ suffered once for sins, the righteous for the unrighteous, that he might bring us to God..." (3:18).

As we have seen, and I'm rather stunned at how much Peter emphasizes this, this epistle refers to suffering "for righteousness' sake" (v. 13) over and over. Here, in verse 13, Peter seems to reference the last couple of beatitudes (Matthew 5:11-12) when he says

"But even if you should suffer for righteousness' sake, you will be blessed."

The command to always be ready to give a defense is given to those who because in their suffering they are not afraid of their abusers or persecutors, neither are they troubled, but rather sanctify (hallow) Jesus as Lord in their suffering. This is the hope they exhibit, beginning deep within their hearts, and manifesting in their tongues and their conduct - such hope may provoke questions either out of curiosity, for further persecution, or because the questioner really wants it too.

Again, Peter says that our behavior will cause something among those who oppose us - in this case it will put them to shame. "For Jesus suffered once for sins, the righteous for the unrighteous..." is Peter saying that, although Jesus suffered once for all sins (ours and our persecutors' sins), we too as righteous people suffer not only at the hands of the unrighteous, but in some respect, for the unrighteous?? (cf. 2:12, 15, 19-25; 3:1-2, 9, 16)

Another constant theme in this epistle is not just his suffering ("to bring us to God") but also "the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him" (3:21-22). God vindicated Jesus, who now reigns over all authorities. Though we are to be subject to them, we are first subject to Jesus as Lord who subjects them.

Lastly, Peter gives a kind of promise in 4:1-2 in saying

"Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, so as to live for the rest of the time in the flesh no longer for human passions but for the will of God."

These are difficult verses. I honestly have never really understood it. He certainly is speaking of those who suffer faithfully, following Jesus' example, entrusting themselves to God and not reviling but rather blessing in return. As Peter says in the opening of his letter, trials are intended by God to have a purifying effect for our faith.

If we can move through our trial as those born anew with the life of Jesus within, so that we're not just following his example but also living out his life within us; if we do not sin when we are sinned against, then indeed, at least in this sphere or this instance we have, as the Greek literally says, "ceased (or stopped) sin." In other words, we have not perpetuated it, we have not returned evil for evil (2:23; 3:9), which is exactly what Jesus did in his suffering on the cross. And in so doing, we too put our stake (cross?) in the ground that we will not live out of our passions but for the will of God.

Jesus entrusted himself to him who judges justly. He gave himself over to the will of God. He drew his life and power from God, from the Spirit - which is his will for all those who receive his good news also (4:6). I don't think the point of these verses is to say the "flesh" is bad in the sense of life in a body, but in the sense of life in the body being animated or empowered by human, earthly passions, priorities or principles rather than for the will of God and by the Spirit and in the life of Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead.
(1 Peter 1:3, RSV)

trusting, submitting 4 (1 Peter 3:1-12)

1 Peter 3:1-12


Peter nows applies this principle of submission, which Jesus modeled for us and by which he saved and healed us, to wives and husbands.

"Likewise, wives be subject to your own husbands..." (3:1)

and

"Likewise, husbands, live with your wives in an understanding way, showing honor to the woman..." (3:7)

His point is not, women, let your husbands beat you (!) and so you will be like Jesus. He never goes anywhere near there, though he could have. But he applies the principle, first and foremost, to winning over your unbelieving husband; don't seek to win him over by using your mouth in a disrespectful way. Be like Jesus, rather, in whose mouth no deceit was found (2:22), neither did he revile in return, nor did he threaten (2:23).

Women do tend to run circles, in general, around their men verbally in ways that can be threatening and disrespectful. The timeless principle regarding a woman's adornment is to make beautiful and pure one's heart with the "imperishable beauty of a gentle and quiet spirit" (3:4). This begins with truly submitting to God, entrusting oneself to him who judges justly, and not trusting in force, intimidation, or threatening words to change someone.

Peter's reference to Sarah is very interesting. She was anything but a doormat! She is portrayed in Genesis as a strong woman, as a "force equal" to Abraham, or a "power corresponding" to him, which Dwight Pryor argues are better ways of translating the KJV "helpmate" of Genesis 2:18. But here he points out that she did submit to him and honored him.

In "The Politics of Jesus," John Howard Yoder takes one chapter to discuss the "household" laws of Ephesians 5, Colossians 3, and 1 Peter 3. One of his important points is that there was something empowering in the gospel message that caused women to break accepted cultural practice of submission and inequality of women. Why else would Paul or Peter even tell women to submit? There was no need to. For example, Jesus never addresses homosexuality in his ministry because it was a given in Jewish culture - you don't act that way. So with submission, it hardly needed to be brought up, unless there was something new in the equation.

Beautifully, he turns to men and says both "Likewise, husbands" and "live with your wives in an understanding way, showing honor to the woman..." Men are also commanded to submit to their wives, to not relate out of force, intimidation, or threatening, but with understanding and honor - that is, taking a lower place (!). One can neither understand nor honor without in some sense "standing under" the other. Grace is equally available to both husbands and wives, if and as they follow in Jesus' steps (v. 21).

In verse 8 he writes
"Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called that you may receive a blessing."

In the family, in the fellowship, in the world, in all things - this is the way of life, the way to life, and the way of blessing.

trusting, submitting 3

1 Peter 2:11-25 again



Just one more comment on these verses.
[I've been going back and forth about whether to deviate from the readings. These appointed readings from 1 Peter seem to cover a lot of ground each time, and then today they skip the portion about wives and husbands... hmmm. But what I'm going to try to do is just do an extra post or two if I feel like I need to.]

"By his wounds you have been healed" (v. 24b).

This verse from Isaiah 53 is often used as the Bible verse to claim the promise of healing. And it's true that Matthew uses a similar verse from Isaiah 53 to show that when Jesus "healed all who were sick" he was fulfilling what the prophet Isaiah prophesied, which Matthew likes to do. Isaiah 53 is quoted here with regard to the life and ministry of the Messiah - not as a promise that true believers (who have enough faith) will never (or should never) get sick or suffer.

Peter ties it in with sin and with a straying life, and bearing our suffering by unjust authorities. He's not only our example in not resisting or fighting back or mouthing off, but his suffering bore our very waywardness. The wounds we receive through being unjustly treated are healed by his wounds. Our wounds lead us to actions and attitudes that further fester our wounds - to anger and hate, to defensiveness and fear, to aggression, to paralyzed hiding. When we operate from that diseased place we cannot love, we are not forgiving - we are living our own life our own way without God.

There are several references to Isaiah 53 here: "he opened not his mouth" (Isaiah 53:7); "he has borne..." (v. 4); "with his stripes we are healed" (v. 5); "all we like sheep have gone astray" (v. 6). And this whole key chapter speaks of God's servant (52:13) suffering unjustly, yet this was God's will (v. 10). Yet, God's suffering servant will be satisfied (v. 11), and will victoriously "divide the spoil" (v. 12).

It's very interesting that Peter uses this passage (about God's suffering servant, addressed to those suffering in exile) in his exhortation to suffering servants in exile.

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. He committed no sin, neither was deceit found in his mouth. 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. 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. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

When it comes down to it, do we really trust God? Are we really willing to follow in Jesus' steps? Our instinct is to protect ourselves, to vindicate ourselves - and frankly either avoid, or misuse, the truth in the process. Jesus never did that. He (who was the truth) spoke the truth and bore the consequences, not running away to save his skin, nor calling down legions of angels, but submitting to the authorities and remaining connected to all his cultural and 'vocational" relationships so that they displayed his message against them (hard hearts, evil intent, whitewashed tombs...) in their treatment of him, yet he overcame them and every colluding demonic power through his suffering, death, and vindicating resurrection. Alleluia! Alleluia!


Prayer appointed for the Lesser Feast Day of Martin Luther King, Jr.

Almighty God, by the hand of Moses your servant you led your people out of slavery, and made them free at last; Grant that your Church, following the example of your prophet Martin Luther King, may resist oppression in the name of your love, and may secure for all your children the blessed liberty of the Gospel of Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

more trusting, submitting

1 Peter 2:11-25


Friday is the 40th anniversary of the murder of Martin Luther King, Jr. I have been thinking a lot about him lately, after finishing an "autobiography" of him that my son Mark gave me. Whatever you think, or have been told, about The Reverend Martin Luther King, Jr. - that he was a communist followed closely by the FBI, that he was an adulterer or a womanizer, or whatever, the fact is that he did what he did as a follower of Jesus Christ. His leadership in bringing change through non-violent resistance was based on his reading of and obedience to Jesus Christ. Another book, too, has had me thinking a lot along these lines - "The Politics of Jesus" by John Howard Yoder. Hopefully I'll review this one day soon on my "dicristina" blog.


Do these words about submitting to unjust authority apply to us who are not servants? Peter may be speaking to more than just servants in these words about submission. While commanding servants to submit to unjust masters in the second person plural, "be subject to your masters..." (v. 18), he then switches to the third person singular, "this is a gracious thing, when mindful of God, one endures sorrows while suffering unjustly" (v.19). He does then revert back to the second person, "you," as he continues on. When he writes, "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..." (v.21), is this strictly and only to servants? I don't think so.

"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. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness..."

He did not return evil for evil. He entrusted himself to the One who will judge justly. His substitutionary sacrifice on our behalf is also an example and imperative that we die to sin and live to righteousness.

This is the way to which Jesus clearly called his followers - the way of servanthood, of the cross, of laying down one's life.

[In chapter 3, verse 1 and verse 7, he writes "Likewise, wives..." and "Likewise, husbands..." directing Jesus' example of submission and trusting God to both husbands and wives.]

Why does Peter conclude this section by saying that they had been straying like lost sheep, but now had returned to the shepherd and guardian (overseer, bishop) of their souls? The thought seems to be a reference to Jesus and his persecutors (who were lost), but God vindicated him and used his suffering and death to heal us. We are safe in him, and who knows if God will not use our suffering to bring home other straying sheep, even those who might abuse us?

trusting, submitting (1 Peter 2:11-25)

Thursday, April 3, 2008

Psalm 18:1-20; 1 Peter 2:11-25


It seems like Peter now gets into his particular reason(s) for writing this first epistle. Just a thought or two for now - I hope to share a little bit more later in the day. And I think I'm preaching on this passage a week from Sunday.

For the third time Peter mentions "exile" as a context for those to whom he writes. Again he urges them (us) to keep our conduct honorable, doing good deeds that God may be glorified, and no one may be able to speak against us. This is the very idea of "hallowed be thy name." That our conduct would not profane the name of the Lord among the nations (Ezekiel 36:19-23; 38:23). "Doing good" not only will bring glory to God on the day of visitation, it will "silence the ignorance of foolish people," for this is the will of God (v.15).

He specifically now addresses a very specific area of conduct: "Be subject for the Lord's sake," (vs. 13,18) to human every institution, including servants to their masters (and in ch. 3 of husbands and wives). He then grounds this call to submission, or being subject, or subordination, in the example of Jesus, who "entrusted himself to him who judges justly" (v.23).

I love you, O LORD, my strength.
The LORD is my rock and my fortress and my deliverer,
my God, my rock, in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.
I call upon the LORD, who is worthy to be praised,
and I am saved from my enemies...
In my distress I called upon the LORD;
to my God I cried for help.
From his temple he heard my voice,
and my cry to him reached his ears...
He sent from on high, he took me;
he drew me out of many waters.
He rescued me from my strong enemy
and from those who hated me,
for they were too mighty for me.
They confronted me i the day of my calamity,
but the LORD was my support.
He brought me out into a broad place;
he rescued me, because he delighted in me.
(Psalm 18:1-20)

chosen (1 Peter 2:1-10)

Wednesday, April 2, 2008

Psalm 119:1-24; 1 Peter 2:1-10

“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.”
(1 Peter 2:9)

This theme of being chosen continues in these verses. Peter begins by continuing with the image of new birth, to long for pure spiritual milk (tasting the goodness of the Lord), and, simply, the call to “grow up to salvation” – evidenced by our conduct.

But then he turns to this image of being built into a spiritual house, a temple, and of being a holy priesthood. We have come to Jesus, rejected by men by chosen and precious to God. And we ourselves are chosen by God.

The immediate reference for Peter here seems to be Israel coming to Mount Sinai and God saying,

“I bore you up on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.” (Exodus 19:5-6)

It is indeed wonderful that we have been called out of darkness into his marvelous light, out of bondage to the world, flesh and the devil into the freedom of the Spirit, out of slavery of sin to the glorious liberty of the sons of God. This being chosen is not, however, what we proclaim, nor boast in, as if it had anything to do this our righteousness or goodness or just desserts.

What we proclaim are “the excellencies of him” who called us. One of God's excellencies is indeed that he chooses, and not only that, but redeems, and regenerates us also, prior to any initiative of our own. It is one of God's attributes we ought to celebrate and declare. However, in this context it seems Peter is implying that we proclaim it particularly in our conduct (vs.1, 11), including how we relate as members one of another. This is consistent with Matthew 5:16, "let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven."

“Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing… By this my Father is glorified, that you bear much fruit and so prove to be my disciples. As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love… This is my commandment, that you love one another as I have loved you.” (John 15)

set apart (1 Peter 1:13-25)

Tuesday, April 1, 2008

Psalms 5, 6; 1 Peter 1:13-25

"As obedient children, do not be conformed to the passion of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written,
"You shall be holy, for I am holy."
(1 Peter 1:14-16)

This section has a couple of principle points, but many of the truths we noted yesterday Peter repeats in these verses as well. He begins this section by calling us to gird up our minds and to be sober-minded. Because this old prophetic message of the gospel, into which angels long to look, has come to you; and because you have been born again to a living hope through Christ's resurrection, get your minds ready for action and "set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ."

No matter what your present circumstances, grace is coming - when Jesus is revealed he will bring grace. The previous section spoke a couple of times of salvation, but each time it was in the future. This echoes that thought.

So, because of this gospel of new life through Christ's resurrection, because you are elect exiles by the foreknowledge of God in the sanctification (or holiness, or by being set apart) of the Spirit for obedience to Jesus Christ and sprinkling with his blood (vs. 1-2), be holy. He who calls you is holy, and said long ago "You shall be holy, for I am holy" (Levitcus 11:44).

Peter is speaking to "elect exiles" (v. 1) who "now for a little while... have been grieved through various trials" (v. 6). In the midst of difficult trials, in particular, of suffering persecution, they are to focus on their hope and on holiness. Because of the grace that will come to them they are to set themselves apart for God and for God's purposes; in their thinking and in their conduct, they are to live for the God who chose them, redeemed them, and who sets them apart for himself. This present system is not their final home, nor ours – we are sojourners and strangers (eg. in a colonizing outpost of the Empire but whose citizenship is in Rome; cf. N.T. Wright’s discussion of Philippians 3:20-21, in Surprised by Hope, pp. 100-101)

Not only is grace coming, but so is judgment (v.17) from a Father who judges impartially according to each one's deeds - so during your "exile" conduct yourselves accordingly, because you were ransomed from futile ways of thinking and living by the precious blood of Christ (and in full knowledge that those who cause your suffering will also be judged). You may be going through bad things presently, even unto the shedding of your blood, but remember that Christ was foreknown before time to be the one to shed his blood to redeem you. God raised him from the dead and gave him glory, so that your faith and hope are in him.

The ultimate holiness, or setting apart, as revealed in our thinking and our conduct, he seems to imply, is that we "love one another earnestly from a pure heart" (v. 22). He ties this in with our being born again through the living and abiding word of God - living in that it brings new birth and new life, and abiding in that it remains forever (unlike the grass and flowers), the good news preached to us. It's as though the heart of this imperishable seed is love. This word from God, this gospel we've received, which gives us new life, which will abide through any temporal pain, which sets us apart for obedience to the God who chose us, and which gives us living hope - is all about the love of God, God's love for us, our love for God, God's love for those around us and his love in us for those around us.

This is not a soft and mushy thing, but strong and courageous; it doesn't deny or discount pain and suffering, but embraces it and overcomes it, in faith, hope, and love. It sees way beyond present circumstances, from the lamb who from before time was to shed his blood for us to the never, ever ending word of God... For the life implanted in us is none other than the life of Jesus the Messiah, who purchased and purified us with his life blood, whom God vindicated by his resurrection, and who will bring us grace when he is revealed and when we who trust and obey him will also be vindicated.