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