How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Conduct Needed in Suffering”
1 Peter 3:13-17
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter chooses to focus on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives in marriages which are less than ideal, and to those churches which are less than ideal. Finally, we move into the final section of the epistle. This section focuses on suffering. This week we are going to consider the “conduct” needed in the midst of suffering.
Text
“And who is there to harm you if you prove zealous for what is good? But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame. For better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong” (1 Peter 3:13-17).
Introduction
He begins in these verses by speaking of the confidence with which a godly man of faithful life can face the opposition of the world. (1) And yet, we are not guaranteed that godliness will always be received with gratitude and good deeds in return. This specific passage is not so much about the favorable responses we might receive in response to godliness but the unpleasant responses of persecution and false accusations. Nevertheless, adversity is the soil in which the gospel thrives. Thus, Peter sets forth our conduct in response to persecution so that the gospel is proclaimed, God is glorified, and we are truly blessed. (2)
Transition
To aid us in our consideration of the “conduct” needed in the midst of suffering, I am going to group my comments around three concepts:
• Avoidable Suffering
• Unavoidable Suffering
• Useful Suffering
Avoidable Suffering (3:13) (3)
“And who is there to harm you if you prove zealous for what is good?”
How does one avoid suffering? Peter begins his major discussion (3:13-5:12) on suffering by insisting that one way of avoiding suffering, in the midst of a hostile environment, is a passionate zeal for what is good. John MacArthur calls this a “passion for goodness.” Peter teaches us that it is very difficult, for most people, to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who do good, who benefit society, who are gracious, who are unselfish, who are kind, who are merciful, who are thoughtful, who are loving, and who are caring. This is seen in verse 13. It's a rhetorical question -- who is there to harm you? The implied answer is no one (or at least very few). It says: "Who is there to harm you if you prove (the verb really translates if you become) ... if you become zealots for what is good?"
Now what does this word "zealot" (zelotes) mean? A zealot is a person with a passion. It is a person with a great ardor for some cause. Peter is saying: "You be a zealot, only you be a zealot for what is good. Be in love with goodness. When it becomes your delight, when it becomes your joy, when it becomes your goal, when the wrong things lose their fascination, when the wrong things lose their power to attract, and you become consumed with doing what is good, the world will find it difficult to persecute you even though the world is hostile.” Bottom line (2): “Obeying God’s Word will spare you much needless suffering.”
Unavoidable Suffering (3:14a)
While obeying God’s Word will spare us much unnecessary suffering, it is no guarantee we will be spared from all suffering. Obeying God’s Word is something like defensive driving. It does not keep one from having an accident, but it may keep us from many accidents. Having established a “good life” as being advisable, Peter continues: (2)
“But even if you should suffer for the sake of righteousness, you are blessed.”
The little phrase "but even if" could be translated "per chance" or "contrary to what is expected." This is an optative verb in the Greek which simply means it is a subjective possibility without a definite time. In other words, there's no certainty of fulfillment but it could happen. (3) Peter wants us to know suffering may come our way even when we are living as God instructs us to live. Indeed, suffering may come our way because we are living godly lives. (2)
A number of evangelical Christians fail to grasp this. They sincerely believe that if they follow the divine principles of Scripture, they can be assured of a happy, trouble-free life (i.e., a life of “prosperity”). Job’s friends made this same error. They assumed Job’s prosperity was the result of his piety. When adversity overtook him, they were certain he had done something wrong. The way back to prosperity was to find the sin in Job’s life and remove it. This was also the view of the scribes and Pharisees in the days of our Lord. They linked material prosperity with spiritual piety. Imagine how shocked they would be to hear the Lord Jesus say: “Blessed (6) are you who are poor … 24a But woe to you who are rich…” (Luke 6:20b, 24a). (2)
This is what John MacArthur calls: "pliability in suffering.” In spite of the general truth of verse 13, there will be times when those who do good suffer. In other words, we have to bend with it, we have to accept it, we have to acknowledge that God is bringing it to pass, or allowing it for our testing, as chapter 4 verse 12 says, in order to perfect us. There will be points at which our society will not tolerate even a good life. They will not tolerate a righteous man or a righteous woman. The very presence of holy virtue will irritate them to the point that they will have to act aggressively against you. But, says Peter, when we suffer for what is right, we are blessed. (3)
Now what does "blessed" mean in this passage? It's not so much the idea of happy, it is not so much the idea of joyful, as it is the idea of privileged or honored. Do you remember what is said of Mary: "Blessed art thou among women?" It didn't necessarily mean "happy." In fact, her heart was pierced with many sorrows. But she was privileged and she was honored. It meant that she was the object of divine favor, divine grace. A special dispensation from God was granted to her to do a unique task and to enjoy extraordinary goodness at the hand of God. And that's exactly what it means here. Even if you should suffer for the sake of righteousness, you're privileged, you are honored. Why? Because you join, as it were, in the sufferings of Christ. You can fellowship in His sufferings, as Philippians 3:10 mentions (see also Matthew 5:10). (3)
We need more Christians who have this “pliability in suffering.” What do I mean? We need to see suffering as a source of blessing and do not compromise with the world. We need to choose not to back track in our faith. We need to avoid trying to eliminate suffering by changing our theology. Like Martin Luther -- who stood before those who would condemn him (the hostile and the religious world) and said: "I can't recant. I cannot. I cannot." – we need to be Christians who are courageous, bold, righteous, holy, and zealous for good. And if we are persecuted, we need to count it joy to suffer for the one who suffered for us. (3)
Useful Suffering (3:14b-16)
We have considered avoidable suffering and unavoidable suffering. Finally, let us consider “useful” suffering. What do I mean by “useful” suffering? Useful suffering is how we should conduct ourselves in the midst of suffering to make our suffering a blessing, both to others and to ourselves. Or stated differently, useful suffering is how the gospel is proclaimed, God is glorified, and we are blessed.
“14b And do not fear their intimidation, and do not be troubled, 15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16 and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame.”
When we pray the Lord's Prayer, the first petition we make is: "Our Father who art in heaven, hallowed be thy name." The first priority in the heart of Jesus is the name of His Father. Likewise, the first priority of the followers of Jesus should be the name of our Lord and Savior. That word "hallow" is the same word that Peter uses in verse 15 of this text when he says: "Sanctify Christ as Lord in your hearts." That is, hallow Christ as Lord in your hearts. (5)
What does it mean to sanctify (hallow) Christ as Lord? It means to regard Him as the holiest being in the universe. It means to regard Him as unique, one of a kind, without peer or rival in purity and goodness. It means to put Him in a category by Himself — the highest place, the greatest value, the most supreme treasure, the greatest admiration, the most cherished prize, the one you esteem and honor and love the most out of all persons and all things in the world. Let this sink in a moment. When you get up in the morning, you need to think: Today, the ultimate purpose of my life is to sanctify (hallow) the name of our Lord and Savior. The main reason I am alive today is to show the value of Jesus to others. (5)
Does sanctifying (hallowing) Christ as Lord have anything to do with the other concerns of this text — not fearing, giving a defense, and keeping a good conscience? Yes, it has everything to do with each concern. The ultimate issue in this text – and in our lives – is sanctifying (hallowing) and honoring Christ as Lord. As such, Peter identifies three specific ways in this passage we can sanctify Christ as Lord in the midst of suffering (5) -- each being in itself, also, being a means of proclaiming the gospel of Jesus Christ.
1. Christ is Sanctified or Valued as Lord by Our Fearlessness
First, Christ is sanctified or valued as Lord by our fearlessness. This can be seen in verses 14-15:
"But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, 15 but sanctify Christ as Lord in your hearts."
The last words of verse 14 and the first few words of verse 15 are a reference to Isaiah 8. In these verses, God warns the prophet Isaiah not to buckle under to the opposition he receives in response to the message God gave him to proclaim. Peter uses these words to remind us that we too should not be frightened or intimidated by the opposition we receive from men. We are to faithfully embrace and proclaim the truths of God’s Word. Peter is concerned that when things get tough, we will be tempted to be silent or to take the edge off our witness. Who should understand this better than Peter who, under pressure, denied being associated with His Lord (see Matthew 26:69-75)? Thus, he now writes that times of persecution are often occasions for bearing witness to the Savior. These are the times we dare not be intimidated so we deny our Lord, remain silent, or dilute the message of the gospel. (2)
How does our fearlessness sanctify Christ as Lord? Fearlessness shows that our hope is unshakable. Fearlessness is a clear testimony that our hope is real. And since Christ is the ground and the goal of our hope, fearlessness sanctifies Him (hallows Him, honors Him) by showing His unique worth and value in our lives. (5)
2. Christ is Sanctified or Valued as Lord by a Well-Defended Hope
Second, Christ is sanctified or valued as Lord by a well-defended hope. Notice verse 15:
"Sanctify Christ as Lord in your hearts, [by] always being ready to make a defense to everyone who asks you to give an account for the hope that is in you."
When he says, "always being ready to make a defense" (the Greek word is apologia from which we get an apology, or an apologetic, a defense of something), you might assume that this is a formal defense in a court somewhere. And by the way, it is so used in 2 Timothy 4:16 where Paul speaks about his formal defense in a courtroom situation (see also Acts 25:16). But you have the same word, apologia, used in Philippians 1:16 apparently in an informal sense. It refers to just being able to give a defense to anyone who asks you, not just a judge or a magistrate or a governor or somebody formally sitting in judgment over you. Furthermore the word "always" indicates that it's not just while you're on some official trial basis, but (always) in all situations you are to be ready to give a defense (not just to a judge or a magistrate) to everyone who asks you. (3)
And what is this defense about? It's a defense to everyone who asks you to give an account for the hope that is in you. What is that? Very simply it’s the Christian faith. The hope that is in you is the Christian faith. It's just another way to identify the Christian faith. In other words, you are to be able to give a rational explanation and defense of why you are a Christian. That's all. The Christian faith or the Christian hope is synonymous really. We see this in Chapter 1 when Peter says: "We have been born again to a living hope through the resurrection of Jesus Christ." There that living hope is tantamount to our living faith or our living the Christian life. So, Peter is simply saying: “Be able to defend your Christianity. Be able to tell people why you believe what you believe. Understand why you believe what you believe and then be able to articulate it.” (3)
And then Peter adds in verse 15: "Yet with gentleness and reverence" (for an interesting take on gentleness and reverence see Vincent Cheung, “Commentary on First Peter”). (7) There is to be a tenderness and a graciousness in our spirit. The word "gentleness" is actually the word for meekness or humility. Power under control is one way that we think about that word. And then the word reverence, teaches us that we are to have a healthy reverence for God, a healthy reverence for truth and even a healthy reverence for the person to whom you speak. (3)
Christ is not honored by groundless hope. If someone says to me: "Why do you hope in Christ for forgiveness and for help and for eternal joy," and I answer, "No good reason, I just grew up this way," Or: "It seems like a good gamble." Or: "Everybody's got a religion, I decided to choose Christianity." If I answer that question in any of these ways, then Christ is not sanctified in my heart. He is not sanctified, hallowed, or honored. He is made to look like a fool. We say He's our hope, but we don't know why He's our hope. If Christ is not sanctified by a groundless hope, how is Christ sanctified or hallowed by a good defense of our hope? When our hope looks strong, Christ the ground and goal of it looks strong. Thus He is sanctified (hallowed, honored) when we show that our hope is unshakable. (5)
3. Christ is Sanctified or Valued as Lord by Our Maintaining a Good Conscience (2)
Finally, Christ is sanctified or valued as Lord by our maintaining a good conscience. Peter writes:
“And keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame” (1 Peter 3:16).
Peter puts his finger on a very important outworking of a clear conscience. He says we are to have a clear conscience so that when we are slandered, those who have spoken evil of us for well-doing will be put to shame. Godly conduct puts sinners to shame. But when godly conduct shames sinners, it often results in persecution. The Christian is tempted to draw back, to modify his conduct to reduce or minimize the persecution he faces. Peter urges us not to violate our conscience by compromising our convictions. Peter well understood what he was saying. How painful the memory of his own denial of the Lord must have been, as he once sought to avoid arrest and punishment by denying he even knew the Lord. Peter was a new man. His conscience had been cleansed. He would (with a few exceptions—see Galatians 2:11-21) no longer compromise to avoid persecution. And he now urges us to do likewise.
Daniel was also a man faithful to his conscience. When he was far from his homeland living as a captive in Babylon, Daniel nevertheless made every effort to live with a clear conscience. When he was given food to eat which would have violated his conscience, Daniel wisely petitioned the one in authority so that he would not defile himself (see Daniel 1). His conduct was such that his jealous peers knew they could only accuse him in some matter related to his personal practice of spiritual piety (see Daniel 6:1-5).
How does this work out practically? I believe a clear conscience gives one a boldness to witness we do not have when we compromise. This is evident in Daniel’s life and in the life and ministry of Paul. When Paul was falsely accused by his Jewish adversaries, he was able to say: “1 “Brethren, I have lived my life with a perfectly good conscience before God up to this day” (Acts 23:1). It is little wonder that Paul’s accusers were greatly upset by such words. Their “religion” did not make such a statement possible. Paul would have us keep our conscience clear, so that our lives will contrast with the sinful ways of the world and our lips will be able to proclaim the good news of the gospel without fear that we are hypocritical in so doing. If we maintain a good conscience, Christ is sanctified (hallowed, honored).
Conclusion (2)
Suffering affords opportunities to bear witness to the lost about our faith in Christ. Our endurance in doing good in the face of persecution demonstrates that we have a hope lost men do not possess. Maintaining a clear conscience when suffering for Christ may provide occasions where we are asked to explain the hope which is ours in Christ. Often, times of suffering are when the church experiences the greatest growth and the blood of the martyrs is seen to be the seed of the church. Thus, this text assures us that suffering for Christ’s sake will lead to opportunities for witnessing. It also teaches us some very important principles concerning evangelism. Allow me to share a few.
1. Witnessing is not an attack waged against an unwilling victim, but an explanation given in response to a request about our hope.
This is not to say we only share our faith when asked, but one finds little support for the forceful style of evangelism more characteristic of those selling aluminum siding or carpet cleaning than of our Lord or His apostles. This is especially important in relation to the principle of submission. Submission is putting the interests and needs of others above our own. Submission in evangelism does not seek to force the gospel on unwilling victims, but to stimulate interest and then respond to it (see also Colossians 4:6).
2. Evangelism is not trying to identify with unbelievers to show them how much like them we are; it is about living a distinctly different life than they live and then explaining why.
Too much of today’s evangelistic effort tries to look and act like the world, trying to make people comfortable with us and our faith. It is the difference between the believer and the unbeliever which is so important, and it must not be compromised by defiling our conscience when opposition to our well-doing arises.
3. If you want an opportunity to witness to your unsaved friends and neighbors, do what Noah did—build an ark.
Obviously we do not need to build a literal “ark” like the one Noah built over 120 years. The ark was but the physical evidence of Noah’s faith and obedience. The ark symbolized his willingness to spend this life in preparation for the next. It served to condemn the sins of the people of his day and to warn them of future judgment. If we did as Peter has instructed — fix our hope completely on the grace to be brought at the revelation of Jesus Christ (1:13) — our neighbors would begin to see the ark in our lives, and we would have many opportunities of explaining our hope. As I read the commands of our Lord in the Gospels, I begin to see that our obedience to them would make us “Noahs” in our own time. The key to evangelism is not some gimmick or slick presentation of a packaged gospel; it is a life that witnesses to our waiting and working for the things not of this world but of the next.
I dare not leave this text before asking you a very direct question: “Are you in the ark, or are you outside the ark? Are you living only for the pleasures of this age and disregarding God and the judgment which awaits you?” The people of Noah’s day were warned of coming judgment by Noah and the building of the ark, but they disobeyed God and disregarded this warning. Both Noah and the people of that age went through the flood. The difference was that Noah and his family were delivered through the flood, inside the ark, while the rest were destroyed by the flood, outside the ark. By God’s design, there is a coming day of judgment when sinners will stand before a Holy God and acknowledge their sin and guilt. And they will bow their knee to Jesus Christ. They will also spend eternity suffering the consequences of their sin in this life. God has provided a solution for man’s sin and a way to escape divine judgment. The only way of escape is Jesus Christ. He took on human flesh, adding sinless humanity to His perfect deity. He suffered and died for sinners, and He was raised from the dead so that men might be justified before God. The wrath of God on sin was outpoured on Him. Those who are in Christ need not suffer God’s wrath, because they have been punished in Christ. Those who lack righteousness need not fear the wrath of God because they are declared righteous, in Christ. And so I ask you very simply, “Are you in Christ, or are you outside Christ? Are you trusting in your righteousness, or in His righteousness?” The difference between those who are saved and those who will suffer eternal torment is the difference between being “in Christ,” by faith, and being apart from Christ. I urge you to acknowledge your sin, your need of salvation, and to trust in the One whom God has sent to deliver you from His wrath — the Lord Jesus Christ.
Endnotes
(1) Robert Rayburn, “A Christian Observed” (1 Peter 3:8-18)
(2) Robert Deffinbaugh, “A New Slant on Suffering” (1 Peter 3:13-4:6)
(3) John MacArthur, “Securities Against a Hostile World” (1 Peter 3:13-17)
(4) Derek Thomas, “A Christian Apologetic” (1 Peter 3:8-17)
(5) John Piper, “Christ is Hallowed in Us When We Hope in Him” (1 Peter 3:13-17)
(6) “Peter uses a different term for blessing here in verse 14 than he employed in verse 9. In verse 14, the term is essentially the same as our Lord used in the Sermon on the Mount as recorded in Matthew 5:3-12 and Luke 6:20-22. In verse 14, Peter underscores his teaching by joining the teaching of Isaiah 8 with that of our Lord in Matthew 5 and Luke 6.” – Robert Deffinbaugh, “A New Slant on Suffering” (1 Peter 3:13-17)
(7) “The rest of verse 15 is frequently cited as a foundational verse for the practice of Christian apologetics, the defense of the faith: "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect." The word translated "answer" (NIV, KJV) or "defense" (NASB, NKJV) is apologia, from which we derived the English word "apologetics." This is to be given in response to the demand for a "reason" (logos), which suggests that the answer or defense would come in the form of a rational argument or discourse. Since the topic concerns "the hope that you have," we understand that Peter is referring to an answer or defense that is both rational and biblical, or Christian. Commentators suggest that by now Peter has broadened the context to include all kinds of unbelievers. Although some of the previous passages deal with our response to public officials and other human authorities, our verse says to Christians, "Always be prepared" to answer "everyone who asks." But this is awfully careless. Everyone should know that "everyone" almost never means everyone! That is, seemingly universal terms like "all" and "every" often occur within contexts that restrict their meanings, so that "all" means all that is within the defined boundaries, and "every" means every one that is within the specified restrictions. With this in mind, the previous passages, at least from 2:13 to 3:6, all deal with submission to human authorities. But lest anyone should say that 3:8-12 has severed the continuity, our verse is itself enclosed by other verses that refer to those who have the power to "harm" (3:13) Christians, the potential to make threats and incite fear (3:14b), and cause them to "suffer" (3:14a and 17). The text continues to say that Christ "died" (3:18) for the unrighteous, that he was "put to death" (3:18), and that he "suffered in his body" (4:1). The "everyone" is no ordinary fellow. The point that we need to make is that this context restricts the words, "But do this with gentleness and respect." The statement has been used to prescribe the proper attitudes, mannerisms, and even the vocabularies that Christians are to use when answering challenges from all kinds of unbelievers. Thus the verse has been reduced to something like, "Always be ready to do apologetics, but do it nicely." However, such an interpretation of the verse would condemn the prophets, the apostles, and even the Lord himself, as there are times when they conducted themselves with anything other than "gentleness and respect" toward the unbelievers, at least as these words are now understood. Rather, they called the disobedient and unbelieving such things as whores, dogs, pigs, foxes, snakes, fools (or morons), hypocrites, wicked men, blind men, dead men, brutes, rubbish, dung, and so on. And do we need to repeat all the negative remarks that Peter himself has made about the unbelievers in this very letter that we are studying? On the other hand, the prophets and apostles usually answered authority figures with gentleness, doubtless "for the Lord's sake" (1 Peter 2:13) and acknowledging the fact that "there is no authority except that which God has established" (Romans 13:1). In one instance, Paul answered his interrogator with some of the harshest words possible, even with a curse, but he softened once he discovered that he was speaking to the high priest: Paul looked straight at the Sanhedrin and said, "My brothers, I have fulfilled my duty to God in all good conscience to this day." At this the high priest Ananias ordered those standing near Paul to strike him in the mouth. Then Paul said to him, "God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!" Those who were standing near Paul said, "You dare to insult God's high priest?" Paul replied, "Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'" (Acts 23:1-5) Thus the strong tendency among apologists and interpreters to universalize 1 Peter 3:15 and condemn those who do not adhere to their standard of "gentleness and respect" is unbiblical (since it removes the words from their context, and distorts and misapplies them) and irreverent (for it indirectly criticizes the prophets, the apostles, and even the Lord). And I say that they use their standard of "gentleness and respect" because, whether in context or out of context, they do not use Scripture itself to define these words, but the non-Christian notion of social propriety. The result is that the unbelievers are controlling how Christians must deal with them. This in turn takes away the sting that is part and parcel of a biblical defense of the faith. It is not that we must be constantly harsh and insulting – that is not the point at all – but we must remain free to display the variety and intensity of expression as prescribed and exhibited by the relevant biblical commands and examples, and as necessitated by our encounters with different types of unbelievers. In any case, Christians should no longer allow teachers of apologetics to get away with the misuse of 1 Peter 3:15.” – Vincent Cheung, “Commentary on First Peter”
Saturday, September 19, 2009
Sunday, September 6, 2009
Titus II Lesson -- September 6th
How Shall We Then Live in a Post-Christian Culture
“Submission in the Church”
1 Peter 3:8-12
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, we find ourselves in the third section of 1 Peter -- the submission of believers (2:13-3:12). Derek Thomas writes of this section: “What practical difference does it really make really mean for you to be a Christian? How is your life any different because you profess the name of Jesus Christ than if you didn’t? That’s the issue that Peter is dealing with here in this third section. He wants to say something about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives in marriages which are less than ideal, and to those churches which are less than ideal. In four different areas Peter wants to address the issue: ‘What difference does it make that you profess to be a Christian?’” (1) This week we will conclude our study in the section on submission by looking at the obligation of believers to live in churches that are less than ideal.
Introduction (2)
Beginning in 1 Peter 2:13, Peter provides his readers (Christians in the churches of Asia Minor) with special words of guidance, teaching, and encouragement related to submission. In 1 Peter 2:13-17, he addressed Christians as citizens and told us how to relate to those in authority. In 1 Peter 2:18-25, he spoke to servants and told them how to relate to their masters. In 1 Peter 3:1-6, he spoke to Christian wives (of unbelievers) and showed them a way toward winning their husbands. Finally in 1 Peter 3:7, he spoke to husbands about understanding and honoring their wives. In each case, he wants to say something about Christians living in circumstances that are less than ideal. Now in today's text (1 Peter 3:8-12), Peter speaks to us as members of the church. We can see that clearly in verse 8: "To sum up, let all be harmonious . . . etc." The "all" here means "all of you." The issue here is not how to relate to civil authorities, or masters, or unbelieving husbands, or wives. The issue here is how to relate to each other in our life together as Christians – in a healthy small group, in a healthy adult fellowship, and in a healthy church – even when the circumstances are less than ideal.
Text
“To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. For, "Let him who means to love life and see good days refrain his tongue from evil and his lips from speaking guile. And let him turn away from evil and do good; Let him seek peace and pursue it. For the eyes of the Lord are upon the righteous, and his ears attend to their prayer, but the face of the Lord is against those who do evil" (1 Peter 3:8-12).
Transition
In this passage, Peter addresses how we are to operate in community. He describes the spirit with which we ought to live together with five adjectives: "harmonious"; "sympathetic"; "brotherly"; "kindhearted"; and "humble in spirit." This spirit forms the basis of Christian community and shapes Christian conduct toward those in the “church” and toward those in the world. Peter describes that conduct in v. 9: Christians do not repay evil for evil, but love even those who treat them unfairly, poorly, and inconsiderately. Then Peter cites Psalm 34:12-16 to confirm that the Lord takes care of His children who treated unfairly, poorly, and inconsiderately. There is a comfort reserved for those who walk faithfully, who live in consistency with the gospel, who follow in the Savior's footsteps, and (in particular) who use their tongues to bless and not to curse. (3) Let us consider our obligation to live in “churches” that are less than ideal by looking at its character, its conduct, and its confirmation.
Character
Let us look first at the character traits that are to describe us as we live in a “church” that is less than ideal. What are those character traits? (2)
1. First, all of us are to be "harmonious.” That is, having a common mindset. It does not necessarily mean that we will have all the same tastes or gifts or habits. Rather, it means that we will have the same thoughts, assessments, and essentials of life — God, salvation, virtue. Robert Deffinbaugh writes: “Being harmonious does not mean becoming a clone. This does happen in cults, but it is not so in Christianity. In a cult, everyone thinks the same thing — whatever the cult leader teaches. Conformity is the operative principle in cults. Harmony is the operative principle in Christianity. Perhaps the best illustration would be orchestra made up of many different musicians, with a wide variety of instruments, but many different parts to be played even by the same kind of instrument. In a good orchestra, every member plays the same song, and all follow the leadership of one conductor. So it should be in the church. We all have different stations in life, different gifts, different ministries; but we have all embraced the same gospel, trusting in the same Savior, and following His leadership through His Word and His Spirit.” (4)
2. Second, all of us are to be "sympathetic." That is, we are to feel what others feel so that we can respond with sensitivity to the need of others. People who have true "sympathy" generally do not say: "I know how you feel." Why? It is because they know how you feel and they also know how unhelpful it is to hear someone say: "I know how you feel." True sympathy is a fairly quiet, time-intensive, presence-intensive way of being.
3. Third, all of us are to be "brotherly." That is, we don't view each other as strangers, or as mere acquaintances, or as distant relatives. Rather, we view each other as if they are close family. While family members can have some pretty serious squabbles and exchange some very harsh words, only in the rarest cases does a family break up over those differences. How well do 21st century Christians measure up to this trait?
4. Fourth, all of us are to be "kindhearted." Robert Deffinbaugh notes that Peter uses the term to refer to the depth of concern or compassion we should have toward others. If “sympathetic” refers to our commitment to know how others are doing, “kindhearted” refers to our emotional response to the state of others. We see this characteristic very prominently in the life and ministry of our Lord (see Matthew 9:36; 14:14; 15:32; 20:34, etc.). (4)
5. Finally, all of us are to be "humble in spirit." It’s not just that we are to act in the role of a servant, but that inside, with all authenticity, we are to have a lowly spirit. A lowly spirit is quick to recognize our weaknesses and limitations. Yet, it is also quick to recognize strengths and that these have come from God (1 Peter 4:10; 1 Corinthians 4:7; Romans 12:3). As Robert Deffinbaugh notes: “Humility is closely related to submission, and it is essential for true Christian unity (see Philippians 2:1-8).” (4)
Looking at these traits, is there a common characteristic?
Yes, all five are descriptions of what we are on the inside, not primarily how we act. A common mindset, sympathetic in feeling, a family love, kindly disposed in the depths of our innards, humble in spirit. That's an unusual human being. How does one become such an unusual being? Peter states that it is not possible without the miraculous new birth by the mercy of God described in 1 Peter 1:3. It is easy to imagine someone saying: "But Peter that's not the way I am. You're asking me to be something I'm not." He would answer: “If you are born again, if the Spirit of God really dwells in you, if you are the children of God by adoption, if Christ is now your treasure, and God is your hope, then the seed of all these traits is in you, and they will flourish if you go on trusting in God's future grace.” (2)
Conduct (2)
Having considered the character traits that are to describe us as we live in a “church” that is less than ideal, let us now consider our expected conduct when we live in “churches” that are less than ideal. Peter writes: “…not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.”
Because the verse begins by telling Christians how they should respond to evil and insult, some commentators assume that he is now referring to how they should deal with outsiders, or unbelievers. This naïve interpretation is puzzling. Perhaps these commentators attend churches that are far better than those that I have seen, and so they think that Christians do not suffer evil and insult from other believers. That is odd given that the New Testament contains more than a few warnings against jealousy, deception, and infighting among church members (1 Corinthians 1:11, 3:3, 6:6-8; 2 Corinthians 12:20; Galatians 5:15, 26; Ephesians 4:25, 31-32; Colossians 3:8-10; 1 Thessalonians 5:14-15; James 4:1). (Note: Even if Peter is referring to outsiders, his instruction must also apply to conflict among believers.) Some of the cruelest treatments and scathing insults that a believer will receive will come from his Christian brothers and sisters. As such, when assailed by evil and insult, believers are not to respond with more of the same, but with blessing instead. We are to conduct ourselves in a manner that imitates the Lord and pleases the Father. (7)
Why? The answer is given in verse 9: “For you were called for the very purpose that you might inherit a blessing.” Look carefully at verse 9. Does the "calling" in verse 9 refer to our act of blessing those who insult us? Are we called to do this? Or does it refer to our inheriting a blessing? Both are grammatically possible in the Greek. Let me paraphrase it both ways so you can see the choice.
• Does the verse mean: "Bless those who insult you, because you were called to live this way. Fulfill that calling so that you will inherit a blessing"? (i)
• Or does the verse mean: "Bless those who insult you, because you were called to inherit a blessing"? (ii)
Which is Peter saying? I think that Peter intends the first meaning. We are called to bless those who insult us, and by fulfilling that calling, we will inherit a blessing. The reason I think this is correct, is because of the close parallel in 1 Peter 2:21. Verse 20 says that it finds favor with God when we suffer for doing right and endure it patiently. In other words it's good not to return evil for evil or insult for insult, as 3:9 says. Why? Verse 21 gives the reason: "For you have been called for this purpose, since Christ suffered for you." There's the key word "called" and 1 Peter 3:9 unmistakably refers back to verse 21 and says that our calling is not to return evil for evil but to bear it patiently, and, as verse 9 says, to bless those who insult us. If you want to know your calling in life here it is in two texts of 1 Peter (2:21 and 3:9) — to endure unjust suffering patiently and to bless those who do you evil and revile you. That's our calling.
Now some of you are thinking: Isn’t this teaching a theology of “good works”? Absolutely not! Our blessing those who insult us does not earn our “blessing” from God. Peter says in 1:13 that our “blessing” that is coming to us at the revelation of Jesus is grace. Our “blessing” is not a payment for works but due to free grace. Peter says in 1:5 that we are "being protected by the power of God through faith (not works) for the salvation ready to be revealed in the last time." He also says that our “blessing” will be "inherited", not earned (3:9). Our “blessing” is graciously given, not merited. Or in other words, our “blessing” will be graciously inherited by those who are born of God.
And the evidence of being born of God is faith in future grace. And the essence of this faith is that we embrace that promise of our “blessing” as a treasure, and we bank our hope on and satisfaction in it. And the evidence that this is happening in your life is that your life becomes a foretaste of the promised future that you cherish. What do I mean? You will not return evil for evil because the greatest hope of your life is that God will not return evil for evil to you. Rather, you will bless those who insult you because the future blessing that you embrace as your treasure and bank on as your hope and find satisfaction in is precisely that kind of gracious blessing. The evidence that we are born of God and will inherit a future blessing is that our lives become a foretaste of the future we cherish.
Confirmation (6)
Having identified the character traits and conduct of how we are to live in “churches” that are less than ideal, Peter confirms this “calling” by quoting part of Psalm 34. Psalm 34 was probably written by David after he had pretended to be insane and thus was spared from the hand of a heathen king. Remember -- Saul was told he would lose his kingdom. David was the one who would be king in his place. David’s victories in battle were a source of bitter jealousy for Saul. Along with some of his men, David fled for his life to Nob. There he lied to Ahimelech the priest about the reason for his arrival and received some provisions for his escape. Next, David fled to Gath where he sought safety and sanctuary in a foreign land from a heathen king. When some of the king’s servants reminded the king of David’s military might, David was viewed as a serious threat to the kingdom. Upon learning this, David became afraid of the king and saved himself by acting like a lunatic. He went about acting the fool, a disguise which proved successful, for he was allowed to live.
How does this quote “confirm” our calling? What possibly can David say to us who live as “aliens and strangers” in a hostile world? What can he say to us about our conduct when persecution and even death might result from persisting in righteousness? He can say this: “I know what it is like to live as a stranger and alien. I lived this way during the days king Saul sought to kill me. I know what it is like to have God’s promise of blessings to come, and to go about day by day fearing for my very life. I know what it is like to live in a world hostile to me and my destiny when the promise of a future day of blessing seems remote and dubious. But I can say from sad experience that these are the times when righteous living is most apparent. These are the times when our speech and our conduct manifest the character of our Lord. These are the times when we can identify with the rejection and suffering of the Savior.”
And this is precisely why Peter can turn to Psalm 34 for support. Like David of old, we are living as “aliens and strangers” in a hostile world, knowing that in God’s time we shall enter into the blessings He has promised. Like David, we should live in a manner consistent with our future hope. Specifically, rather than seeking to retaliate for the evils men commit against us, we should actively seek to be a blessing to them, trusting God to be faithful to His promises for us.
Conclusion (3)
So there you have it. That is the argument of this passage. He describes the spirit with which we ought to treat fellow believers with five adjectives: "harmonious"; "sympathetic"; "brotherly"; "kindhearted"; and "humble in spirit." It is this spirit that forms the basis of Christian community and shapes Christian conduct toward those in the “church” and toward those in the world. Peter describes that conduct in v. 9: Christians do not repay evil for evil, but love even those who treat them unfairly, poorly, and inconsiderately. Then Peter cites Psalm 34:12-16 to confirm that the Lord takes care of His children who are treated unfairly, poorly, and inconsiderately. That is the argument of this passage and it is an argument we are familiar with. It is made in both the Old and New Testaments and especially in the Lord's own teaching. It is a centerpiece of Christian ethics and of that distinct and unique behavior to which Christians are called. As we have freely received, so we are freely to give. Ho Hum! We've heard that before!
On the contrary, my brothers and sisters, we cannot hear that enough! Why? There are two reasons. First, we tend to domesticate this commandment. We tend to turn this commandment into some bland obligation to be nice to people from time to time and be simply polite. If we do, we have denied the gospel. More than that, we have denied the power of the gospel, which is after all, a message of a great love to those in desperate need; to those who have no claim, no claim whatsoever to that love, yet who might receive it anyway.
There is a second reason that we cannot hear this word enough – we need to recognize how many opportunities there are to be kind and compassionate to those who are unkind to us. We fail to recognize that our “calling” to bless rather than curse is to be the transcript of every day we live in this world. Fulfilling this “calling” is one of the greatest ways that we show our loyalty to Christ, by embodying in our behavior, the principle of His demonstrated grace and mercy to us. Trust me, we will never lack opportunities, brothers and sisters, to practice what Peter preaches here. Indeed, there is enough opportunity in this single fellowship to keep all of us busy, genuinely busy, for the rest of our lives. The kind word, the small gift, the time and effort offered in another's need, the prayers promised and then offered, the failures (of others) overlooked, the willingness to be inconvenienced, unappreciated by someone else -- every day there will be opportunities. You have only to commit yourself in Christ's name to seizing them one by one, day by day, until your entire life is dominated by this one glorious principle: "freely you have received, freely give."
Endnotes
(1) Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”
(2) Adapted from John Piper, “Your Calling is to Bless Believers”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
(3) Adapted from Robert Rayburn, “Christian Kindness” (1 Peter 3:8-12)
(4) Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(5) This word is transliterated Philadelphia, brotherly love. It surely refers to the love believers should have one to another (Romans 12:9-10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; 2 Peter 1:7). This is the love Jesus required of His disciples (John 13:34-35; 15:11-14). -- Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(6) Adapted from Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(7) Vincent Cheung, Commentary on First Peter
“Submission in the Church”
1 Peter 3:8-12
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, we find ourselves in the third section of 1 Peter -- the submission of believers (2:13-3:12). Derek Thomas writes of this section: “What practical difference does it really make really mean for you to be a Christian? How is your life any different because you profess the name of Jesus Christ than if you didn’t? That’s the issue that Peter is dealing with here in this third section. He wants to say something about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives in marriages which are less than ideal, and to those churches which are less than ideal. In four different areas Peter wants to address the issue: ‘What difference does it make that you profess to be a Christian?’” (1) This week we will conclude our study in the section on submission by looking at the obligation of believers to live in churches that are less than ideal.
Introduction (2)
Beginning in 1 Peter 2:13, Peter provides his readers (Christians in the churches of Asia Minor) with special words of guidance, teaching, and encouragement related to submission. In 1 Peter 2:13-17, he addressed Christians as citizens and told us how to relate to those in authority. In 1 Peter 2:18-25, he spoke to servants and told them how to relate to their masters. In 1 Peter 3:1-6, he spoke to Christian wives (of unbelievers) and showed them a way toward winning their husbands. Finally in 1 Peter 3:7, he spoke to husbands about understanding and honoring their wives. In each case, he wants to say something about Christians living in circumstances that are less than ideal. Now in today's text (1 Peter 3:8-12), Peter speaks to us as members of the church. We can see that clearly in verse 8: "To sum up, let all be harmonious . . . etc." The "all" here means "all of you." The issue here is not how to relate to civil authorities, or masters, or unbelieving husbands, or wives. The issue here is how to relate to each other in our life together as Christians – in a healthy small group, in a healthy adult fellowship, and in a healthy church – even when the circumstances are less than ideal.
Text
“To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. For, "Let him who means to love life and see good days refrain his tongue from evil and his lips from speaking guile. And let him turn away from evil and do good; Let him seek peace and pursue it. For the eyes of the Lord are upon the righteous, and his ears attend to their prayer, but the face of the Lord is against those who do evil" (1 Peter 3:8-12).
Transition
In this passage, Peter addresses how we are to operate in community. He describes the spirit with which we ought to live together with five adjectives: "harmonious"; "sympathetic"; "brotherly"; "kindhearted"; and "humble in spirit." This spirit forms the basis of Christian community and shapes Christian conduct toward those in the “church” and toward those in the world. Peter describes that conduct in v. 9: Christians do not repay evil for evil, but love even those who treat them unfairly, poorly, and inconsiderately. Then Peter cites Psalm 34:12-16 to confirm that the Lord takes care of His children who treated unfairly, poorly, and inconsiderately. There is a comfort reserved for those who walk faithfully, who live in consistency with the gospel, who follow in the Savior's footsteps, and (in particular) who use their tongues to bless and not to curse. (3) Let us consider our obligation to live in “churches” that are less than ideal by looking at its character, its conduct, and its confirmation.
Character
Let us look first at the character traits that are to describe us as we live in a “church” that is less than ideal. What are those character traits? (2)
1. First, all of us are to be "harmonious.” That is, having a common mindset. It does not necessarily mean that we will have all the same tastes or gifts or habits. Rather, it means that we will have the same thoughts, assessments, and essentials of life — God, salvation, virtue. Robert Deffinbaugh writes: “Being harmonious does not mean becoming a clone. This does happen in cults, but it is not so in Christianity. In a cult, everyone thinks the same thing — whatever the cult leader teaches. Conformity is the operative principle in cults. Harmony is the operative principle in Christianity. Perhaps the best illustration would be orchestra made up of many different musicians, with a wide variety of instruments, but many different parts to be played even by the same kind of instrument. In a good orchestra, every member plays the same song, and all follow the leadership of one conductor. So it should be in the church. We all have different stations in life, different gifts, different ministries; but we have all embraced the same gospel, trusting in the same Savior, and following His leadership through His Word and His Spirit.” (4)
2. Second, all of us are to be "sympathetic." That is, we are to feel what others feel so that we can respond with sensitivity to the need of others. People who have true "sympathy" generally do not say: "I know how you feel." Why? It is because they know how you feel and they also know how unhelpful it is to hear someone say: "I know how you feel." True sympathy is a fairly quiet, time-intensive, presence-intensive way of being.
3. Third, all of us are to be "brotherly." That is, we don't view each other as strangers, or as mere acquaintances, or as distant relatives. Rather, we view each other as if they are close family. While family members can have some pretty serious squabbles and exchange some very harsh words, only in the rarest cases does a family break up over those differences. How well do 21st century Christians measure up to this trait?
4. Fourth, all of us are to be "kindhearted." Robert Deffinbaugh notes that Peter uses the term to refer to the depth of concern or compassion we should have toward others. If “sympathetic” refers to our commitment to know how others are doing, “kindhearted” refers to our emotional response to the state of others. We see this characteristic very prominently in the life and ministry of our Lord (see Matthew 9:36; 14:14; 15:32; 20:34, etc.). (4)
5. Finally, all of us are to be "humble in spirit." It’s not just that we are to act in the role of a servant, but that inside, with all authenticity, we are to have a lowly spirit. A lowly spirit is quick to recognize our weaknesses and limitations. Yet, it is also quick to recognize strengths and that these have come from God (1 Peter 4:10; 1 Corinthians 4:7; Romans 12:3). As Robert Deffinbaugh notes: “Humility is closely related to submission, and it is essential for true Christian unity (see Philippians 2:1-8).” (4)
Looking at these traits, is there a common characteristic?
Yes, all five are descriptions of what we are on the inside, not primarily how we act. A common mindset, sympathetic in feeling, a family love, kindly disposed in the depths of our innards, humble in spirit. That's an unusual human being. How does one become such an unusual being? Peter states that it is not possible without the miraculous new birth by the mercy of God described in 1 Peter 1:3. It is easy to imagine someone saying: "But Peter that's not the way I am. You're asking me to be something I'm not." He would answer: “If you are born again, if the Spirit of God really dwells in you, if you are the children of God by adoption, if Christ is now your treasure, and God is your hope, then the seed of all these traits is in you, and they will flourish if you go on trusting in God's future grace.” (2)
Conduct (2)
Having considered the character traits that are to describe us as we live in a “church” that is less than ideal, let us now consider our expected conduct when we live in “churches” that are less than ideal. Peter writes: “…not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.”
Because the verse begins by telling Christians how they should respond to evil and insult, some commentators assume that he is now referring to how they should deal with outsiders, or unbelievers. This naïve interpretation is puzzling. Perhaps these commentators attend churches that are far better than those that I have seen, and so they think that Christians do not suffer evil and insult from other believers. That is odd given that the New Testament contains more than a few warnings against jealousy, deception, and infighting among church members (1 Corinthians 1:11, 3:3, 6:6-8; 2 Corinthians 12:20; Galatians 5:15, 26; Ephesians 4:25, 31-32; Colossians 3:8-10; 1 Thessalonians 5:14-15; James 4:1). (Note: Even if Peter is referring to outsiders, his instruction must also apply to conflict among believers.) Some of the cruelest treatments and scathing insults that a believer will receive will come from his Christian brothers and sisters. As such, when assailed by evil and insult, believers are not to respond with more of the same, but with blessing instead. We are to conduct ourselves in a manner that imitates the Lord and pleases the Father. (7)
Why? The answer is given in verse 9: “For you were called for the very purpose that you might inherit a blessing.” Look carefully at verse 9. Does the "calling" in verse 9 refer to our act of blessing those who insult us? Are we called to do this? Or does it refer to our inheriting a blessing? Both are grammatically possible in the Greek. Let me paraphrase it both ways so you can see the choice.
• Does the verse mean: "Bless those who insult you, because you were called to live this way. Fulfill that calling so that you will inherit a blessing"? (i)
• Or does the verse mean: "Bless those who insult you, because you were called to inherit a blessing"? (ii)
Which is Peter saying? I think that Peter intends the first meaning. We are called to bless those who insult us, and by fulfilling that calling, we will inherit a blessing. The reason I think this is correct, is because of the close parallel in 1 Peter 2:21. Verse 20 says that it finds favor with God when we suffer for doing right and endure it patiently. In other words it's good not to return evil for evil or insult for insult, as 3:9 says. Why? Verse 21 gives the reason: "For you have been called for this purpose, since Christ suffered for you." There's the key word "called" and 1 Peter 3:9 unmistakably refers back to verse 21 and says that our calling is not to return evil for evil but to bear it patiently, and, as verse 9 says, to bless those who insult us. If you want to know your calling in life here it is in two texts of 1 Peter (2:21 and 3:9) — to endure unjust suffering patiently and to bless those who do you evil and revile you. That's our calling.
Now some of you are thinking: Isn’t this teaching a theology of “good works”? Absolutely not! Our blessing those who insult us does not earn our “blessing” from God. Peter says in 1:13 that our “blessing” that is coming to us at the revelation of Jesus is grace. Our “blessing” is not a payment for works but due to free grace. Peter says in 1:5 that we are "being protected by the power of God through faith (not works) for the salvation ready to be revealed in the last time." He also says that our “blessing” will be "inherited", not earned (3:9). Our “blessing” is graciously given, not merited. Or in other words, our “blessing” will be graciously inherited by those who are born of God.
And the evidence of being born of God is faith in future grace. And the essence of this faith is that we embrace that promise of our “blessing” as a treasure, and we bank our hope on and satisfaction in it. And the evidence that this is happening in your life is that your life becomes a foretaste of the promised future that you cherish. What do I mean? You will not return evil for evil because the greatest hope of your life is that God will not return evil for evil to you. Rather, you will bless those who insult you because the future blessing that you embrace as your treasure and bank on as your hope and find satisfaction in is precisely that kind of gracious blessing. The evidence that we are born of God and will inherit a future blessing is that our lives become a foretaste of the future we cherish.
Confirmation (6)
Having identified the character traits and conduct of how we are to live in “churches” that are less than ideal, Peter confirms this “calling” by quoting part of Psalm 34. Psalm 34 was probably written by David after he had pretended to be insane and thus was spared from the hand of a heathen king. Remember -- Saul was told he would lose his kingdom. David was the one who would be king in his place. David’s victories in battle were a source of bitter jealousy for Saul. Along with some of his men, David fled for his life to Nob. There he lied to Ahimelech the priest about the reason for his arrival and received some provisions for his escape. Next, David fled to Gath where he sought safety and sanctuary in a foreign land from a heathen king. When some of the king’s servants reminded the king of David’s military might, David was viewed as a serious threat to the kingdom. Upon learning this, David became afraid of the king and saved himself by acting like a lunatic. He went about acting the fool, a disguise which proved successful, for he was allowed to live.
How does this quote “confirm” our calling? What possibly can David say to us who live as “aliens and strangers” in a hostile world? What can he say to us about our conduct when persecution and even death might result from persisting in righteousness? He can say this: “I know what it is like to live as a stranger and alien. I lived this way during the days king Saul sought to kill me. I know what it is like to have God’s promise of blessings to come, and to go about day by day fearing for my very life. I know what it is like to live in a world hostile to me and my destiny when the promise of a future day of blessing seems remote and dubious. But I can say from sad experience that these are the times when righteous living is most apparent. These are the times when our speech and our conduct manifest the character of our Lord. These are the times when we can identify with the rejection and suffering of the Savior.”
And this is precisely why Peter can turn to Psalm 34 for support. Like David of old, we are living as “aliens and strangers” in a hostile world, knowing that in God’s time we shall enter into the blessings He has promised. Like David, we should live in a manner consistent with our future hope. Specifically, rather than seeking to retaliate for the evils men commit against us, we should actively seek to be a blessing to them, trusting God to be faithful to His promises for us.
Conclusion (3)
So there you have it. That is the argument of this passage. He describes the spirit with which we ought to treat fellow believers with five adjectives: "harmonious"; "sympathetic"; "brotherly"; "kindhearted"; and "humble in spirit." It is this spirit that forms the basis of Christian community and shapes Christian conduct toward those in the “church” and toward those in the world. Peter describes that conduct in v. 9: Christians do not repay evil for evil, but love even those who treat them unfairly, poorly, and inconsiderately. Then Peter cites Psalm 34:12-16 to confirm that the Lord takes care of His children who are treated unfairly, poorly, and inconsiderately. That is the argument of this passage and it is an argument we are familiar with. It is made in both the Old and New Testaments and especially in the Lord's own teaching. It is a centerpiece of Christian ethics and of that distinct and unique behavior to which Christians are called. As we have freely received, so we are freely to give. Ho Hum! We've heard that before!
On the contrary, my brothers and sisters, we cannot hear that enough! Why? There are two reasons. First, we tend to domesticate this commandment. We tend to turn this commandment into some bland obligation to be nice to people from time to time and be simply polite. If we do, we have denied the gospel. More than that, we have denied the power of the gospel, which is after all, a message of a great love to those in desperate need; to those who have no claim, no claim whatsoever to that love, yet who might receive it anyway.
There is a second reason that we cannot hear this word enough – we need to recognize how many opportunities there are to be kind and compassionate to those who are unkind to us. We fail to recognize that our “calling” to bless rather than curse is to be the transcript of every day we live in this world. Fulfilling this “calling” is one of the greatest ways that we show our loyalty to Christ, by embodying in our behavior, the principle of His demonstrated grace and mercy to us. Trust me, we will never lack opportunities, brothers and sisters, to practice what Peter preaches here. Indeed, there is enough opportunity in this single fellowship to keep all of us busy, genuinely busy, for the rest of our lives. The kind word, the small gift, the time and effort offered in another's need, the prayers promised and then offered, the failures (of others) overlooked, the willingness to be inconvenienced, unappreciated by someone else -- every day there will be opportunities. You have only to commit yourself in Christ's name to seizing them one by one, day by day, until your entire life is dominated by this one glorious principle: "freely you have received, freely give."
Endnotes
(1) Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”
(2) Adapted from John Piper, “Your Calling is to Bless Believers”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
(3) Adapted from Robert Rayburn, “Christian Kindness” (1 Peter 3:8-12)
(4) Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(5) This word is transliterated Philadelphia, brotherly love. It surely refers to the love believers should have one to another (Romans 12:9-10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; 2 Peter 1:7). This is the love Jesus required of His disciples (John 13:34-35; 15:11-14). -- Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(6) Adapted from Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(7) Vincent Cheung, Commentary on First Peter
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