Dan Powers on 1 Peter

I Peter: Dan Powers 1` Peter Introduction Dan Powers biography From the Text 1 Peter 1:1-2 1Peter, an apostle of Jesus Christ, 
      To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, 2who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: 
      Grace and peace be yours in abundance. The NT does not teach a specific doctrine of the Trinity; the ecumenical consensus was a development that took centuries to reach. Nonetheless, the foundation of Trinitarian theology is embedded in the language and thought of the NT. This is clearly illustrated in the opening verses of 1 Peter. Peter reflects upon his readers’ salvation, assured by the foreknowledge of God the Father, through the sanctifying work of the Holy Spirit, and by the atoning death of Jesus Christ. Hunter writes,

This is as yet “the trinity of experience,” out of which sprang the later dogma. The early Christians found by experience that they could not express all that they meant by the word “God” till they had said, “Father, Son, and Spirit.” Christians were then, as they still are, people who are seeking, finding, and doing the Father’s will with the companionship of his Son by the strength and guidance of the Spirit. (1957, 90)

There are certainly other passages in the NT which anticipate the later doctrine of the Trinity (e.g., Matt 28:19; 2 Cor 13:14; Eph 4:4-6; Jude 20-21). But 1 Peter 1:2 is unique in that the three persons of the Godhead are not only mentioned, but each one is recognized as playing an equally important role in the salvation of believers.

Peter freely applies terms and descriptions to Gentile Christians that were typically reserved for the people of Israel alone. Not only does he describe them as God’s elect and scattered (diasporas) people, but he also borrows language and imagery from God’s covenant in Exodus to describe the reality of Christians’ relationship with God (sprinkling with the blood of Jesus Christ).

Nonetheless, if Peter perceives Gentile Christians as replacing Israel as God’s chosen people, he gives no indication of it. Rather, without any explanation or reserve, he simply equates the experience of the Christian believers with their Jewish counterparts “as if they were a strange new kind of Jew” (Michaels 1988, 13). For disenfranchised and pressured Christians of every ethnic group in any era, this is an inspiring message of encouragement. The history of God’s saving activities on behalf of his chosen people is the heritage of every Christian believer through faith in Jesus Christ.

Peter writes to Christian believers who are scattered strangers in the world. The reality of this kind of existence seems to go back to Jesus’ prayer that his followers would not be of the world even though they are in the world. But what does it really mean to be “resident aliens” in the world? There are many forms of application that this concept can take within different cultural, social, and chronological eras. For believers who enjoy a greater amount of religious freedom, Peter’s words call believers to live in a uniquely Christian way. Thus, Hauerwas and Willimon urge American Christians to live as “resident aliens” who “make a difference because they see something that cannot otherwise be seen without Christ” (1989, 24).

While this type of “countercultural” guidance is certainly commendable, the intention of Peter and his letter lies in a rather different arena of Christian experience. For the original readers of this epistle, Peter’s words were not prescriptive, but descriptive. Their faith in Jesus Christ had already resulted in an estrangement from the society and culture in which they lived, an estrangement which too often led to public and programmatic persecution. For embattled and oppressed believers of every era, Peter’s letter does not carry so much a challenge to “make a difference” in their world as it carries a message of encouragement and hope in the face of persistent opposition.

Peter refers specifically to the sanctifying work of the Spirit in the lives of all believers. Too many believers imagine that sanctification is reserved for an elite minority of Christian disciples, the so-called exceptional “saint.” But Peter does not see it this way. He considers sanctification a normal part of believers’ experience, which goes hand in hand with God’s eternal plan for their salvation and the atoning death of Jesus Christ for sinners.

The word that Peter uses for sanctification (hagiasmos) “refers not only to the activity of the Holy Spirit in setting man apart unto salvation and transferring him into the ranks of the redeemed, but also to enabling him to be holy even as God is holy” (Zodhiates 1992, 70). It has always been God’s purpose, through Jesus Christ, not only to redeem sinful humanity, but also to transform the lives of sinful people into his image.

This is the sanctifying work of the Holy Spirit. The Spirit sets believers apart for God and also cleanses and purifies the believers’ lives into conformity to God’s purpose and will. This sanctification is both the result and the process of the Holy Spirit’s activity. “It is not an absolute perfection which precludes the possibility of improvement, but it is the restoration of the divine image to the soul of man so that both his character and service are acceptable to God” (Nicholson 1967, 265).

Thus, believers are set apart by the work of the Holy Spirit and believers are also made holy by the work of the Spirit. The moral cleansing and ethical character of believers’ lives are two inherent elements of the same sanctifying work of the Spirit. Sanctification is a work the Spirit does in the lives of believers, cleansing them from moral evil. But it is also a work the Spirit does through human lives, whereby believers are made holy and obedient to the will of God in their daily walk. Believers should resist a reading of the Bible or a theology that insinuates that a person is “saved in principle but not in fact” (Wynkoop 1972, 56). This is why John Wesley insisted that sanctification is found in the intersection of being “renewed in the image of God ‘in righteousness and holiness’” as well as “loving God with all our heart, and mind, and soul” (1966, 41). The economy of God’s plan of salvation through the blood of Jesus Christ is realized not only through the Spirit’s work of setting believers apart for heaven, but also through the Spirit’s work of making believers holy here on earth, which is demonstrated by their obedience to God here and now.

1 Peter 1:3-12

3Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4and into an inheritance that can never perish, spoil or fade—kept in heaven for you, 5who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time. 6In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. 7These have come so that your faith—of greater worth than gold, which perishes even though refined by fire—may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed. 8Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, 9for you are receiving the goal of your faith, the salvation of your souls.  10Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, 11trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. 12It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. From the Text There are several poignant truths enmeshed in the thanksgiving section of 1 Peter 1:3-12. First, Peter reiterates the notion that believers have been “reborn” into the Christian faith. The life of faith in Jesus Christ marks an entirely new existence for the believer. It is a new beginning, a new dawn, a new era in the life of the believer. Believers today can identify with the notion that initiation into the Christian faith is an experience that can be likened to a rebirth. “Born again” believers readily recognize the radical change that faith and obedience to Jesus Christ implies. In 1 Peter, though, there are two important concepts that are added to the normal perception of what Christian rebirth entails. First, for Peter’s original readers, this rebirth by faith in Jesus Christ was painful. Their faith resulted in their existence as “scattered strangers” in the world. It was a costly faith, and it marked them socially and religiously as outcasts and outsiders in their world. Regardless of the connotations that believers today might associate with the experience of regeneration into the Christian faith, it should never be forgotten that the joy and peace of rebirth can also be accompanied with difficulty and even pain. Second, Peter reminds believers of the marvelous blessings into which they have been inaugurated through their new birth. By the great mercy of God, believers have been given new birth into a living hope, an eternal inheritance, and a prepared salvation. For believers who might be tempted to think that conversion is the final stage of the Christian life, Peter reminds them that born again believers are endowed with victory over past sins, a living and sustaining hope for the present, and a glorious future of inheritance and salvation through Jesus Christ. Accordingly, conversion is not the end of one’s spiritual journey; indeed, it is only the beginning. OK

13Therefore, prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. 14As obedient children, do not conform to the evil desires you had when you lived in ignorance. 15But just as he who called you is holy, so be holy in all you do; 16for it is written: "Be holy, because I am holy."[ \l "fen-NIV-30375a#fen-NIV-30375a" \o "See footnote a" a]  17Since you call on a Father who judges each man's work impartially, live your lives as strangers here in reverent fear. 18For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, 19but with the precious blood of Christ, a lamb without blemish or defect. 20He was chosen before the creation of the world, but was revealed in these last times for your sake. 21Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God.  22Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.[ \l "fen-NIV-30381b#fen-NIV-30381b" \o "See footnote b" b] 23For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. 24For, 
   "All men are like grass, 
      and all their glory is like the flowers of the field; 
   the grass withers and the flowers fall, 
    25but the word of the Lord stands forever."[ \l "fen-NIV-30384c#fen-NIV-30384c" \o "See footnote c" c] And this is the word that was preached to you. 1 Peter 2  1Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. 2Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, 3now that you have tasted that the Lord is good. From the Text Many Christians today find the injunction to be holy even as God is holy objectionable. Some question the fairness of such a command within the midst of the troubles and pressures of modern society (see Perkins 1995, 37). Peter’s clarion call to be holy in all you do targeted an audience that knew more than its fair share of “trials and tribulations,” and yet Peter urged them to be holy anyway. In the face of such a daunting command, some try to interpret the repeated calls to holiness within the NT as future. As such they are only meant to describe a future ideal that the believer will “inherit” in heaven or at the Day of Christ’s Return (see Erdman 1919, 77-78). Others attempt to relegate the injunction to be holy to merely an inner attitude of the heart. But these endeavors to negate the clear and direct command to be holy are futile. As the holy One who cannot tolerate sin or impurity, God calls us into his presence as his children. Just as a child imitates and follows the example of its earthly father, so believers are called to imitate and follow the holy example of their heavenly Father: Be holy because I am holy. Earle writes, “We realize that we cannot live a holy life without a holy heart; but we should not rest in the assurance of a holy heart and fail to be zealous in living a holy life. An inward holiness which does not manifest itself outwardly will stand the test of neither God nor man” (1955, 401). The salvation of Christians is based squarely upon the death and resurrection of Jesus Christ. The power of God to raise Jesus from the dead is the foundation for the hope of believers to experience redemption, forgiveness, and power for holy living (1:21). The death of Jesus Christ is certainly crucial. It signifies the lengths to which God in Christ will go for the salvation of believers; it demonstrates the seriousness and destruction of sin; it illustrates the sacrificial love Christ possesses for all people by identifying himself with our fallen and weakened nature. But it is God’s resurrection of Christ from the dead that demonstrates God’s determination to enable his people to overcome the power of sin and death. Rogers writes, “The Crucifixion cannot be interpreted and understood save in the light of the Resurrection” (1959, 10-11). Likewise, the call to holiness within the daily life and conduct of the believer cannot be understood on the basis of the death of Christ alone (see Powers 2001, 231-236). When calling his readers to holiness, Peter appeals to the resurrection power of God who has demonstrated in Christ his ability to overcome sin and death (1:22). It is only through this kind of transforming power in the life of believers that God’s seemingly impossible command to be holy as I am holy is made possible. As Paul reminded his readers, “The One who calls you is faithful, and he will do it” (1 Thess 5:24). Peter proclaims that the new birth of believers is founded upon the word of God. In 1:23-25, it is apparent that the word of God includes for us both the proclamation of the gospel and the written Word of God in the Bible itself. The implications for evangelism are noteworthy. Christians should certainly live exemplary lives as a witness to unbelievers. This is the foundation of what is often called lifestyle evangelism. Likewise, believers should study and practice persuasive techniques for presenting the gospel message to unbelievers. Nonetheless, Peter reminds believers that it is neither our well-rehearsed arguments nor our exemplary lifestyle that will bring new life to unbelievers. Rather, it is the powerful Word of God himself that brings new life to seekers. More than ever before, people do not need to hear the new ideas or opinions that might be offered by a persuasive preacher or speaker. Instead, people need to hear the life-giving and life-transforming words of God through preachers and believers alike who will proclaim, “Thus saith the Lord!” The call to holiness and to Christlikeness is a call to community. The sanctification of God’s people is not centered in God alone (be holy as I am holy; 1:15) nor in the purification of one’s own life alone (now that you have purified yourselves; 1:22). Holiness is demonstrated in the building of the community of believers (love one another deeply from the heart; 1:22). In an increasingly individualistic society, it is easy to think that Christianity, and even more so holiness, is an individual pursuit and journey. But this is not so. “Love for God, purity of self, love for the brother and sister in Christ are all essential ingredients of the community of living hope that 1 Peter seeks to build” (Bartlett 1998, 261). Brotherly love is the defining trait of the people of God. And the great mark of true holiness is the love of other believers. Too many people have tried to pursue holiness along the path of love for God and the purity of self whereby they have separated themselves from the effects of sin. But Peter calls believers to take the final, crucial step towards holiness and Christlikeness: love one another deeply. Love is commanded and if we are going to talk about love, we have to move out of the level of liking and emotion and feeling and warmth to the level of the will—a posture, a stance, an attitude, a frame of mind, a life’s direction toward others that is conditioned by our understanding of God’s self-giving in Jesus” (Welch 1973, 103). Only when believers recognize the call to be members of the people of God can they truly become the persons of God that he intended. The importance of the Christian community for spiritual life and growth is reinforced by the specific vices that Peter commands his readers to strip away. Spiritual maturity is only possible when believers allow relationally fatal attitudes and habits like malice, deceit, hypocrisy, envy and slander to be eliminated. While these particular attitudes are often perceived as being destructive for the community of God as a whole, the strong implication of 1 Peter is that they are destructive to the individual believer’s own salvation and spiritual maturity as well. One of the inevitable characteristics of vital and growing Christians is their attraction not only to Christ, but also to the Word of God. Peter asserts that it is only natural that a believer who has tasted the goodness of the salvation and redemption of Christ should crave after the pure spiritual milk of Christ that is found in the Bible (2:1-3). As important as Christian fellowship or public worship might be, they will never take the place of the study of God’s Word. The teachings of Scripture are the necessary nourishment for believers who want to grow. According to Wesley, the nourishment of God’s Word is the spiritual nutrition that enables one to grow “in faith, love, holiness, unto the full stature of Christ” (1981, n.p.). In a society that is growing increasingly illiterate in its biblical knowledge, the marks of spiritual growth and vitality inevitably fade from view. John Wesley sparked a revival of holiness of heart and life in 18th century England by devoting himself to the Word of God. In the Preface to his Standard Sermons, Wesley wrote, “God himself has condescended to teach the way: For this very end he came from heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! ...Let me be homo unius libri [a man of one book]” (1979a, 3). Any hope to spark a revival of spiritual growth and Christlikeness in our churches and society today will begin with a renewed hunger for Scripture. The spark of revival will be found in a desperate craving for God’s Word; a craving that will cause our hearts to cry out the words of Wesley: “O give me that book! At any price, give me the book of God!”

4As you come to him, the living Stone—rejected by men but chosen by God and precious to him— 5you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6For in Scripture it says: 
   "See, I lay a stone in Zion, 
      a chosen and precious cornerstone, 
   and the one who trusts in him 
      will never be put to shame."[ \l "fen-NIV-30390d#fen-NIV-30390d" \o "See footnote d" d] 7Now to you who believe, this stone is precious. But to those who do not believe, 
   "The stone the builders rejected 
      has become the capstone,[ \l "fen-NIV-30391e#fen-NIV-30391e" \o "See footnote e" e]"[ \l "fen-NIV-30391f#fen-NIV-30391f" \o "See footnote f" f] 8and, 
   "A stone that causes men to stumble 
      and a rock that makes them fall."[ \l "fen-NIV-30392g#fen-NIV-30392g" \o "See footnote g" g] They stumble because they disobey the message—which is also what they were destined for.  9But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 10Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. From the Text Peter describes the new people of God in collective terms instead of individual terms. The spiritual house of God is not constructed like a mosaic with a living stone here and a living stone there. Instead, Peter describes the new “temple” of God as being constructed from a single entity of living stones. With this depiction Peter’s true interest is in the corporate identity of the believers. Cranfield rightfully observes, The free lance Christian, who wishes to be a Christian but is too superior to belong to the visible Church on earth in one of its forms, is simply a contradiction in terms. Everywhere the Bible presupposes a people of God. That is every bit as true of the New Testament as of the Old. The Scriptures know nothing of an individual piety that is out of touch with the living body of God’s people. (1960, 63) Peter’s description of the people of God in 2:5 implies that God’s spiritual house will be constructed from the collective unity of believers as living stones, or not at all. Peter clearly establishes the background for the doctrine of the priesthood of believers. All believers are depicted as a holy priesthood for the purpose of offering spiritual sacrifices acceptable to God through Jesus Christ (2:5). As such, the old boundaries of “priest” and “congregation” are wiped away. Through Jesus Christ, all believers enjoy direct access to God. Thus, the need for a special office of priesthood to represent others to God is rendered obsolete. But the privilege of this special priesthood also comes with a responsibility. Peter clarifies that this is a holy priesthood. Believers are not deemed holy because they belong to the priesthood of believers; rather, believers belong to the priesthood of believers because they are holy. Obedience to the call to holiness underscores Peter’s teaching of the priesthood of all believers. The fourfold description of Christians in 2:9 emphasizes that believers enjoy God’s favor as his chosen people. Borrowing language from the OT, Peter boldly applies Israel’s nomenclature to Christian believers. Peter envisions them as God’s chosen and elect people. Some point to 2:9 as evidence that the Church has now replaced Israel as God’s chosen people (see the discussion in Achtemeier 1996, 167). But Peter is noticeably silent regarding the relationship between believers (i.e. the Church) and Israel. Paul’s discussion of Israel in Rom 9-11 should prompt believers to resist the temptation of dismissing Israel too quickly from its elect status. Paul clearly proclaims that God has not turned his back on Israel. On the contrary, in terms of Israel, “God’s gifts and his call are irrevocable” (Rom 11:29). Nonetheless, both 1 Pet 2:4-10 and Rom 9-11 make it clear that union with Christ is a prerequisite for experiencing the covenant blessings of God. This is true for both Jews and Christians. As always, salvation is never gained by virtue of one’s ethnic, national, or denominational identity. Rather, salvation is the reward of an ongoing personal relationship with God through Jesus Christ. The mercy of God is not often emphasized very strongly within the preaching and thinking of the Church. In denominations that accentuate the doctrine of humanity’s free will, the spotlight of attention is usually focused upon the importance of an individual’s confession of faith. As a result, the reality of God’s mercy is often pushed aside into the shadows. And yet, in the midst of his beautiful depiction of believers in 2:4-10, Peter reminds them that salvation and favor are not a result of merit or inherent goodness. They are a result of God’s mercy revealed through Jesus Christ. At the end of the day, when all of our own faith, effort, and striving have been exhausted, it is the mercy of God, which is so stunningly revealed to us through the death and resurrection of Jesus Christ, that brings us Home. OK 11Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. 12Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. Submission to Rulers and Masters  13Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, 14or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15For it is God's will that by doing good you should silence the ignorant talk of foolish men. 16Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.

From the Text Peter calls believers to abstain from sinful desires, which war against your soul. In essence, Peter urges his readers to abstain from any kind of fleshly desire that would war against the kind of person that God has created them to be. Believers must never forget the holy call that God has placed upon their lives. As aliens and strangers in a transient world, believers must remember that they are true citizens in an everlasting kingdom. With this perspective, Christians must beware of allowing the finite outlook of the society in which they live to lay claim to their values, ambitions, or activities. Even though these interests may not be inherently sinful or wrong, they are “fleshly” in the sense that they can distract one’s focus of serving God and living a holy lifestyle. In this sense, the interests and values of this world often wage war against the “personhood” (lit., soul) into which a believer has been reborn through Christ. These activities are sinful, not so much because they are a contradiction against God, but because they are a contradiction against the person that the believer has become in Christ. The essence of holiness is Christlikeness. When believers pursue the values of this world instead of the values of God in Christ—which are summed up in the command to be holy because I am holy—their conduct refutes the reality of the person that God created them to be. Peter insists that Christians must avoid sinful desires while maintaining an exemplary pattern of life. The focus of this instruction is guided by two considerations. First, it is guided by God’s command to be holy because I am holy. Holiness is not simply an attitude of the heart; it is also an orientation of one’s life. Second, Peter’s instruction is guided by a decidedly evangelistic concern. Holiness of heart and life is not only pleasing to God, but it can also be compelling and redemptive for unbelievers. One of the implications of these verses is that an exemplary Christian life is one of the best strategies for evangelism. Early in the 8th century, the Venerable Bede wrote, “It often happens that pagans who once reviled the faith of Christians, because they had abandoned their gods, stop doing so after they see what a holy and pure life they lead in Christ” (Bray 2000, 91). In the fourth century, Chrysostom also endorsed the evangelistic power of a truly Christian lifestyle. Chrysostom “held that the most effective means of conversion was the example of Christian living. ‘There would be no more heathen if we would be true Christians,’ he said” (Latourette 1975, 99). There is little reason to doubt that the same strategy of evangelism is effective today. Perhaps more than ever before, what our world needs is for believers to live holy and exemplary lives that are reflective of Christ himself. What is the correct responsibility and role of Christians within civic and political affairs? While most Christians agree that this is a question of great importance, few Christians agree on the answers. Through the centuries, believers have been represented by a vast array of viewpoints, ranging anywhere within two extreme perspectives. Some Christians hold tenaciously that the government should be controlled and guided by Christians. Others sincerely believe that the government should be completely avoided by true Christians. The discussion is complicated by the fact that the NT writers themselves are also rather diverse in their perspective on the government. For instance, in the Book of Acts Luke tacitly affirms the leadership and wisdom of the Roman government. He possesses an underlying confidence that the leaders of the Roman Empire will rule favorably towards the spawning Christian movement. In contrast, the Book of Revelation portrays the Roman Empire as the Babylonian harlot, who drinks the blood of the saints (17:5-6). Within this wide array of perspectives, 1 Peter occupies a mediating position. Civic authorities are not divinely established authorities who must be obeyed, as Paul would seem to suggest (Rom 13:1-7), nor are they blood-thirsty adversaries, as the Book of Revelation would seem to suggest. Rather, the government and civic authorities are simply a “given” within society, whereby wrongdoers are punished and those who do good are commended. Accordingly, the king should be given proper respect, just as every person should be given due honor. Within the turbulent arena of political discussion, where extreme viewpoints seem to be the rule instead of the exception, Peter’s mediating position is rather refreshing. So often, political discussions and debates (even among fellow believers) are devoid of any sense of courtesy and respect. Into this maelstrom of passionate debate and partisan disagreement, Peter inserts the calming injunction of mutual respect and dignity. OK Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. 19For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 20But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 21To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. 
 22"He committed no sin, 
      and no deceit was found in his mouth."[ \l "fen-NIV-30406h#fen-NIV-30406h" \o "See footnote h" h] 23When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. 24He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. 25For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls. From the Text The call to holiness and Christian discipleship is often a call to suffering. The teaching of the NT does not promise a carefree life in this world. On the contrary, the unavoidable message of the NT is that those who heed the call of Christ to follow him will often face hardship and suffering (Jn 14:18; Phil 1:29; Heb 13:13; James 1:2). Despite the homespun sentimentality that has often been attached to Jesus’ call to followers to “take up your cross and follow me” (Mark 8:34; Matt 10:38; Luke 14:27), the reality of this call is a forewarning of hardship, suffering, and ultimately death. Perhaps no one captured the essence of this call more vividly than Dietrich Bonhoeffer, who wrote, “When Christ calls a man, he bids him come and die” (1959, 99). Many believers expect the path to Christlikeness and holiness to be paved with social acceptance, prosperity, and ease. But in reality, righteousness and holiness follow a narrow path that encounters difficulty, rejection, and pain. It is not a path created by convenience for oneself, but a path created by devotion to one’s Christ. The path of suffering is not chosen because it is popular, easy, or enjoyable; it is chosen because it is the path Jesus himself walked. The question is not whether our path to Christ will encounter suffering or pain; if we believe the Bible at all, we know it will! The question is whether our love and obedience to Christ is enough to prompt us to follow him anyway. The heart of the gospel is articulated in v 24: He himself bore our sins in his body on the tree, so that we might die to sin and live for righteousness. “Few statements in the NT exceed this in theological import” (Mounce 1982, 37). The Christian teaching of salvation and forgiveness of sins is founded upon the reality of this declaration. Jesus did not just die a tragic death on the Cross. It is the life-transforming conviction of all believers that Jesus bore our sins on the Cross and died as a representative of all sinful humanity. This makes the sacrificial act of Jesus on the Cross different than the countless other sacrificial and noble acts of other individuals who died unjust deaths. When God raised Christ from the dead, He affirmed that the power of sin has been broken once and for all. But this is only true for those who identify themselves with Christ through their faith and obedience. Just as Christ died for our sins and was raised to new life through his resurrection from the dead, believers are also called to die to sin and to live for righteousness. This is the life of holiness to which all believers are called. Jesus did not bear our sins on the Cross only so that believers could be forgiven, as important as this might be. Rather, as Peter reminds us, Jesus’ death and resurrection on our behalf makes it possible for believers to die to sin and to live for righteousness. This is the promise and the victory that awaits those who heed the call of Christ and truly follow after him!

1Wives, in the same way be submissive to your husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, 2when they see the purity and reverence of your lives. 3Your beauty should not come from outward adornment, such as braided hair and the wearing of gold jewelry and fine clothes. 4Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. 5For this is the way the holy women of the past who put their hope in God used to make themselves beautiful. They were submissive to their own husbands, 6like Sarah, who obeyed Abraham and called him her master. You are her daughters if you do what is right and do not give way to fear.  7Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers. Suffering for Doing Good  8Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. 9Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. 10For, 
   "Whoever would love life 
      and see good days 
   must keep his tongue from evil 
      and his lips from deceitful speech. 
 11He must turn from evil and do good; 
      he must seek peace and pursue it. 
 12For the eyes of the Lord are on the righteous 
      and his ears are attentive to their prayer, 
   but the face of the Lord is against those who do evil."[ \l "fen-NIV-30421i#fen-NIV-30421i" \o "See footnote i" i]

From the Text Peter instructs wives to submit to their husbands. Undergirding these instructions is the radical presupposition that wives (and women in general) have the spiritual capacity and the personal freedom to make important individual decisions about their faith. Peter presupposes that wives possess freedom in Christ, but he urges them not to use their freedom in Christ to feel superior to their husbands and to obey them less. Instead, they should become model wives of virtuous conduct and righteous submission. The motivation for submission is not based on fear of the husband’s disapproval or retribution, but it is based on their reverential fear towards God. And yet, even as Peter directs wives to submit to their husbands, the reference to “reverential fear” means that the wife’s ultimate submission and responsibility is not to her husband, but to Jesus Christ as her Lord. It is not simple social conformity to which Peter calls believers, but a radical Christian stance that marks Jesus Christ as truly Lord. Christian wives (and by implication, every believer) should live out their faith so transparently, even in unsympathetic and threatening situations, that those who observe their righteous and virtuous conduct may be won to the faith. Prayer is mentioned by Peter as a normal and essential element of the Christian life. Peter “does not direct that there should be prayer. He seems to take it for granted that there would be; and it may be remarked, that where there is true religion in right exercise, there is prayer as a matter of course” (Barnes 1962, 1417). As important as prayer is, however, this act of worship is useless and invalid unless it is accompanied with proper conduct. The Hebrew prophets and early Christian tradition clearly emphasize the inherent connection between worship and behavior (see Isa 1:10-17; Amos 5:21-24; Matt 5:23-24; 1 Cor 11:20-29; James 4:2-3). First Peter echoes this conviction in his household codes. The idea that one’s relationship to God need not affect one’s relationship to other people is foreign and unacceptable to Peter. Rather, the believers’ relationship with God affects every other relationship, both inside and outside of the family. In 3:7, we discover that the converse is also true. When human relationships are ruptured and inappropriate, our relationship with God is also endangered.   1 Peter 3  13Who is going to harm you if you are eager to do good? 14But even if you should suffer for what is right, you are blessed. "Do not fear what they fear[ \l "fen-NIV-30423j#fen-NIV-30423j" \o "See footnote j" j]; do not be frightened."[ \l "fen-NIV-30423k#fen-NIV-30423k" \o "See footnote k" k] 15But in your hearts set apart Christ as Lord. 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, 16keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. 17It is better, if it is God's will, to suffer for doing good than for doing evil. From the Text Entire sanctification is often described as a believer’s experience of being completely set apart for service and devotion to God. It is a work of grace by which God himself purifies and sanctifies the believer for greater power and service in His Kingdom. Peter assuredly embraces this notion as he describes his readers as experiencing the sanctifying work of the Spirit (1:2), and as he calls them to be holy in all you do (1:15). But sanctification is not only a passive experience. Peter also envisions the believers’ own participation in this sanctifying process, as he calls them not only to be set apart, but also to set apart Christ as Lord in your heart. How many believers have tried with futility to receive God’s inward purity of heart without consciously and deliberately setting apart Christ as Lord within their heart? Peter envisions believers as recipients of God’s sanctification as they are purified and set apart for Christ, but he also sees them as active participants in their Christian victory as they deliberately set apart Christ in their heart. Christians are expected to be able to explain and defend their faith. This does not mean that every Christian must enroll in a course on apologetics in order to learn the formal discipline of defending the faith, but it does imply that believers should give reasonable thought to their faith. “It is, in fact, one of the tragedies of the modern situation that there are so many Church members who, if they were asked what they believe, could not tell anyone, and who, if they were asked why they believe it, would be equally helpless” (Barclay 1960, 273). Christianity is described and characterized as “faith;” but it is not a groundless or irrational faith. There is an inner logic and simplicity to the Christian faith that can be very compelling to unbelievers, but only if it is actually articulated in a thoughtful way by believers. It is important to remember, however, that Peter’s instructions presuppose that the believers’ faith is based in a vibrant, personal experience with Christ the Savior. This personal experience and relationship with the risen Christ is the foundation of the hope that Christians have. While the appeal of the Christian faith can be enhanced by the thoughtful articulation of its witnesses, this thoughtful articulation is virtually meaningless without the witnesses’ personal experience of the living hope that is professed. 18For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, 19through whom[ \l "fen-NIV-30428l#fen-NIV-30428l" \o "See footnote l" l] also he went and preached to the spirits in prison 20who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge[ \l "fen-NIV-30430m#fen-NIV-30430m" \o "See footnote m" m] of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 22who has gone into heaven and is at God's right hand—with angels, authorities and powers in submission to him. From the Text

1 Peter 3:18-19 is often cited as a proof text that Jesus descended into hell during the three day period between his death and resurrection. But there is no strong evidence that this was on the author’s mind when he penned the words he went and preached to the spirits in prison. Although the phrase “he descended into hell” comes from the Apostles’ Creed, it does not appear in any editions of the Apostles’ Creed until AD 390 and then not again until AD 650 (Schaff 1977, 54). Not only is the history of this Creed’s teaching of Christ’s descent into hell rather spotty, but there are other texts in the NT that would seem to speak against this idea (see Luke 23:43; John 20:17). In terms of its understanding, 1 Peter 3:18-19 contains the greatest amount of controversy and the least amount of certainty than virtually any other single verse in the NT. Just the uncertainty itself should be grounds enough to prompt great caution and reserve from students of this passage. Despite the controversy and disagreement surrounding 3:18-22, some extremely valuable truths can be derived from this text. First, believers are called to be bold in their witness. Through the empowerment of the Holy Spirit, Christ speaks in and through his followers in a dynamic and powerful way. Second, God will certainly bring salvation and final vindication to believers, even though they might be few in number. Through the believers’ participation in Christ through faith, there might be suffering in this life, but there will certainly be glory in the life to come. Third, judgment is coming to the world. Just as certainly as the flood eventually came in the days of Noah, so also final judgment will come to our world, and Christ will ultimately triumph over all evil in the universe. In the light of this unshakeable hope believers should take heart and stand firm. The importance of baptism is strongly emphasized throughout the NT, but it is boldly described in 1 Peter 3:21 as the baptism that now saves you. It cannot be overlooked that baptism is used as the supreme analogy of the believers’ experience of salvation. Peter clearly rejects the notion that baptism by itself contains any inherent saving power. And yet he points to baptism as possessing a unique and powerful role in the establishment and preservation of the believers’ salvation. Ultimately, Peter explains to his readers that baptism now saves you...through the resurrection of Jesus Christ. In The Book of Common Prayer, the sacrament of baptism is described as consisting of two parts: “the outward visible sign, and the inward spiritual grace.” This balance of the “outward” and “inward” elements corresponds with the divine initiative and the human response that are integral to the salvific experience of baptism. Peter maintains this balance very well. On the one hand, he describes the human response as the believers’ pledge to God to maintain a good conscience. This consists not only of faith in Christ but also the appropriate behavior of such a faith. On the other hand, he describes the divine initiative whereby baptism only saves through the resurrection of Jesus Christ. Without both the enabling power of Christ’s resurrection and the solemn confessional pledge of the believer, baptism does not designate much more than the removal of dirt from the body. According to Wesley the significance of baptism is “not, indeed, the bare outward sign, but the inward grace; a divine consciousness that both our persons and our actions are accepted through him who died and rose again for us” (1981, n.p.). Through baptism, believers make public their identification and participation in the death and resurrection of Jesus Christ. At the same time, Christ identifies and participates in the life of the believers so that they are enabled to live the kind of righteous life that was pledged to God. Indeed, baptism is both an outward visible sign and the inward spiritual grace that is characteristic of salvation. 1 Peter 4 Living for God  1Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he who has suffered in his body is done with sin. 2As a result, he does not live the rest of his earthly life for evil human desires, but rather for the will of God. 3For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. 4They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you. 5But they will have to give account to him who is ready to judge the living and the dead. 6For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to men in regard to the body, but live according to God in regard to the spirit.

From the Text

Faith in Jesus Christ does not only save a person from judgment and condemnation at the Day of Judgment, but it also enables believers to turn from sin and to live a righteous life. Believers are forgiven by Christ, and they are expected to break away from sin as they follow after Christ. The idea that the behavior of Christians and non-Christians differs only in the fact that Christians are forgiven is a idea foreign to Peter. Indeed, this idea is completely absent in the teaching of the NT. Christlikeness is not merely a slogan in the mind of Peter. It is a reality that begins with one’s faith and trust in Jesus Christ, and it expresses itself in the mind, heart, and behavior of every Christian. According to Peter, true believers do not only confess faith in Jesus Christ, but they also emulate his holiness (1:15), follow in his steps (2:21), set Christ apart as Lord in their hearts (3:15), suffer for his name (3:17), and arm themselves with Christ’s attitude (4:1). This is what it means to live for the will of God. Peter strongly affirms several central teachings of theological importance in this section of his letter. First, all people will be held accountable on the Last Day for the actions of their life (4:5; see Rom 3:19; 14:10-12; 2 Cor 5:10; Heb 4:13). Second, Christ (or God) will judge every creature, living or dead (4:5; see Matt 25:31-46; Luke 21:34-36; Acts 10:42; 17:31; Rom 2:6; 3:6; 1 Cor 4:4-5; 2 Tim 4:1). Lastly, believers have nothing to fear from death (4:6), for death has been swallowed up in victory (see Isa 25:8; 1 Cor 15:54; also Rom 6:8-11; 8:38-39; Heb 2:14-15). Even though believers might die before the return of Christ, they will be made alive by God through the Spirit (4:6; see 1 Thess 4:13-17; 5:10). Through these and other significant passages, 1 Peter distinguishes itself as a sourcebook of fundamental Christian teaching.

7The end of all things is near. Therefore be clear minded and self-controlled so that you can pray. 8Above all, love each other deeply, because love covers over a multitude of sins. 9Offer hospitality to one another without grumbling. 10Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. 11If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen. Suffering for Being a Christian  12Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. 13But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. 14If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. 15If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. 16However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name. 17For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? 18And, 
   "If it is hard for the righteous to be saved, 
      what will become of the ungodly and the sinner?"[ \l "fen-NIV-30449n#fen-NIV-30449n" \o "See footnote n" n]  19So then, those who suffer according to God's will should commit themselves to their faithful Creator and continue to do good. From the Text

First Peter was written with the confident certainty that the End Times were very imminent. Instead of representing a source of anxiety and dread, the impending arrival of the Last Day was a cause for Peter to encourage and strengthen believers in their faithfulness and perseverance. With the end of times in sight, believers are called to clear mindedness, self-control, and prayer (4:7). Even the suffering of believers is placed within the eschatological context of the imminent end, with the assurance that their own suffering is a refining precursor of the judgment that will come upon all humanity (4:17-18). As difficult as their own suffering is, the fate of unbelievers will be much worse. God’s plan and judgment is approaching its consummation swiftly. These truths have important implications in First Peter. First, believers must remain faithful in their identification with Christ, even if this means suffering. Second, the fiery trials that believers face are intended as purifying refinement. Despite the resultant pain, the severity of this suffering is no comparison to the fire of judgment that will come upon unbelievers. Third, there is an implicit urgency to reach out to unbelievers with the saving message of the gospel. The haunting question of v 17—what will the outcome be for those who do not obey the gospel of God?—signals the impending doom of unbelievers. But it also implicitly urges believers to witness to their faith by doing good and remaining faithful during times of trial. First Peter provides a steady reminder of the compelling effectiveness of believers who remain faithful during times of difficulty and suffering (2:12; 3:2). First Peter is a source of helpful encouragement to those who suffer (Bartlett 1988, 313). First, suffering often provides the test by which believers’ faith and convictions are strengthened. It can represent a refining fire that not only cleanses but beautifies believers’ life and commitment. Second, through suffering believers are provided the opportunity to participate in Jesus’ own story. Scripture promises believers not only a share in Christ’s passion, but also a share in his glory in the end. Third, faithful people are invited to suffer in accordance with God’s will (4:19). This does not mean that God wills for each person to suffer. But when suffering comes it provides the opportunity for believers to live according to God’s will, both in trust and in doing good. Just as suffering came to Christ uninvited, it also comes to many believers in a variety of forms, including illness, persecution, abandonment, or pain. Peter reminds believers that hope and comfort can be found in the midst of suffering. 1 Peter 5 To Elders and Young Men  1To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: 2Be shepherds of God's flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; 3not lording it over those entrusted to you, but being examples to the flock. 4And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.  5Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because, 
   "God opposes the proud 
      but gives grace to the humble."[ \l "fen-NIV-30455o#fen-NIV-30455o" \o "See footnote o" o] 6Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time. 7Cast all your anxiety on him because he cares for you.  8Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. 9Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.  10And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. 11To him be the power for ever and ever. Amen. From the Text The vocation of pastor has always been a challenging task. Even in Peter’s day, the office of elder was vulnerable to abuse and worldly temptation, a fact that Peter’s negative prohibitions in 5:2-3 illustrate. “In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust of power” (Calvin 1948, 142). Unfortunately, one does not have to look far within the church world to find examples of these vices disgracefully displayed. But for each vice, Peter provides a positive remedy; namely, a spirit of willingness, service, and exemplary behavior. Much attention is often given to the failings of church leaders and, indeed, their failure is an awful blight upon the Bride of Christ. But for every conspicuous failure of a church leader, there are countless ministers, elders, bishops, and pastors who willingly, sacrificially, and faithfully serve the flock of God. It can only be hoped that the eyes of the laity will not be blinded to the selfless and godly service of the many faithful leaders by the glaring flash of the few selfish and faithless ones. Casting all one’s cares upon God is a habit that believers of every age need to develop. Peter knows that Christians can become sidetracked from their devotion and commitment by anxieties and concerns about the needs of their daily life. “To be overwhelmed with anxiety is to be concerned with self rather than with Him” (Beare 1961, 178). God knows what his followers are facing, he knows our concerns, he is actively involved in the events of our lives, and, most importantly, he cares. The release of anxiety and worry is not a natural or easy step. This is why Peter calls believers to deliberately and decisively cast their anxieties upon God. It might not be easy, but it is essential. The surrender of life’s worries and anxieties into the mighty hand of God is one of the genuine marks of true faith. Believers as engaged in a battle between good and evil, whereby the devil prowls around like a lion searching for prey. Believers must realize that they have an enemy whose incessant desire is to completely annihilate their faith. Satan’s spiritual assault calls for Christians to be alert and watchful, but his powers of deceit are no match for the mighty hand of God. Peter calls believers to resist the devil, and he promises them the empowering strength of God that will enable them to stand firm in their faith against his attacks. While Satan’s power should not be ignored, it need not be a source of panic or despair for Christians, for the God of all grace is on their side. As Hilary of Arles vividly explains, “There is a world of difference between God and the devil. If you resist God, he will destroy you, but if you resist the devil, you will destroy him” (Bray 2000, 125). Final Greetings  12With the help of Silas,[ \l "fen-NIV-30462p#fen-NIV-30462p" \o "See footnote p" p] whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it. 13She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark. 14Greet one another with a kiss of love. Peace to all of you who are in Christ.

He does not have a From the Text section!

Peter knew only the OT as the written Word of God. Does “for us” make the adequate transition? Do your really want to leave the Holy Spirit out of this paragraph? For example, we wrote in 2 Cor (p. 66): “the Bible divorced from the Spirit of God and read apart from a heart and mind open to the Holy Spirit is hardly the Christian Scriptures. It is merely a collection of ancient documents of historical interest and literary inspiration: “an anthology of ancient literary art, a record of historical events, or a depository of universal wisdom” (Wall 2004, 109). The Bible is the Word of God for human lives only in dynamic union with the Living Word: “The Lord is the Spirit” (3:17).” The thought of this sentence needs to be expressed more accurately. As is, what the following “But” implies is not clear to me. I think I know what your thought is in this paragraph, but I had to re-read and puzzle a bit first. Can you make it more direct and obvious to your reader. I hesitated to try. Should we work in the word “theocracy” here? You may have better adverbs or not like any at all. What do you think about using this word here? Do you really want “obey” here Should you not document and include BCP in your bibliography? You did not carry through the verbal form so I omitted it here. But you could make all three verbal with Peter as the subject. Perhaps “basic” or similar is better. We don’t want to imply that Peter is a fundamentalist, or do you? I like something like “historic Christian theology.” I miss here a “realized” eschatology along with your “futuristic” eschatology—i.e. the reality and power of the future—salvation and judgment-- in the present, doing what Newton Flew (Jesus and His Way, 139), speaks of as he writes, “the concept of holiness is now completely transfigured.” You are dealing here with a powerful passage that bears directly on defining our holiness heritage in the light of “passion/consummation” at work in the life of the Christian. Or does this belong in your introduction ? See comments on “themes” in the introduction.