Living for Christ (1 Peter 3:8-12)

 "Now finally, all of you should be like-minded and sympathetic, should love believers, and be compassionate and humble,9 not paying back evil for evil or insult for insult but, on the contrary, giving a blessing, since you were called for this, so that you can inherit a blessing." (1 Peter 3:8-9, HCSB).

After finishing his discussion on how a Christian should live out his faith in marriage, Peter then turns to all believers to discuss how we should live out our faith in a more broad context. In essence, Peter is giving us detailed instructions on how we should live out our lives for the sake of Christ, both in day to day affairs as well as within the body of believers. 

First of all, we note that we are commanded to be like-minded and sympathetic. To be like minded, "homophrōn" conveys the idea of literally being of one mind. In essence this describes a harmonious relationship where all involved are in full agreement with each other. To be sympathetic, "sumpathēs" means to be compassionate of one another. Together these words describe the harmonious relationship we as believers should have with each other, united to a common goal of following Christ, being like minded in our beliefs, and having compassion on each other.

Peter makes it even clearer: We should love the other believers. This briefly sums up what has already been stated. In Hebrew 13:1, we find a similar statement: "Let brotherly love continue." (HCSB). This does not imply we do not love un-believers. Quite the contrary- we are commanded to love all. (Matthew 5:43-44, and Luke 7:27-36). 

However, in the spirit of being like-minded and sympathetic, we should love each other. I believe that much of our disagreements, arguments, and church splits would disappear if we all truly believed and followed this command! By loving someone, we put the other ahead of ourselves, giving preference to their values and thoughts/opinions over our own. This does not mean we forego church discipline or compromise on our foundational theology. However, when we deal with each other, it should be done in love, and most of our disagreements that happen in the church are over preferences. Is it worth violating this command in order to maintain our preferences?

In verse 9, we are commanded to be compassionate, humble, not repaying evil or insult with the like in kind. While all of this certainly applies to the context of our daily lives, day in and day out, I think that this passage is also very much essential in our interactions with believers, a theme Peter has been bringing out in this passage. Do our interactions with other believers, particularly in the church setting, stay in line with these commands? Are we compassionate and humble toward our brethren, regardless of how they may treat us?

When someone does evil to us or insults us, we are to bless them, not to use their behavior as a license to react in the same way. This lines up with the rest of scripture, particularly Jesus's teaching in Luke 6:28: " bless those who curse you, pray for those who mistreat you." This teaching is also found in Romans 12:14, and 1 Corinthians 4:12. Since this theme appears numerous times in Scripture, it is abundantly clear that these are not just idle words, but an imperative command for all of us. 

To "bless", eulogeō, conveys the idea of speaking well of the other. This is where we get our word eulogy. Regardless of how we may feel of the other, we should speak well of them when they are around and when they are not.

"For the one who wants to love life
and to see good days
must keep his tongue from evil
and his lips from speaking deceit,
11 and he must turn away from evil
and do what is good.
He must seek peace and pursue it,
12 because the eyes of the Lord are on the righteous
and His ears are open to their request.
But the face of the Lord is against
those who do what is evil. " (1 Peter 3:10-12, HCSB). 

Peter than quotes from Psalm 34:12-16 to further back up this command to be loving towards each other. There is an imperative command here. If you want to be able to enjoy life, you must live in love towards other. You must keep from slandering those you disagree with, or speaking deceitfully about them. Living in opposition to our brethren not only hurts them - it hurts us as well! By choosing not to love others, especially our brethren, we put ourselves at odds with God and with His will for us.

This passage is pretty clear. If we desire closeness with God (The eyes of the Lord are on the righteous and his ears are open to their request), then we are to live in this manner. That is not to say that if we live in love towards other as God commands here, we will have an materially abundant,  prosperous life. That is not what is being taught here. This is not the "Prosperity Gospel" or a "Name it, claim it" passage. Otherwise it would be at odds with what Peter has discussed previously about suffering and the Christian life. If we are a Christian, we have no guarantee of what our culture defines as a perfect, or even a "good" life. Suffering is a part of life for a Christian- suffering because of Christ.

However, it is clear that life will be better and spiritually abundant when we obey this command and love others in this way. Our physical quality of life may not improve per se, but we will be at harmony with God and with others, and that is what is implied by loving life, and seeing good days.

We are to live for Christ in this way. We represent Christ to the nations by the way we treat each other and others. It is clear that our lives are to be lived in love toward others.

The Christian Marriage (1 Peter 3:1-7)

" In the same way, wives, submit yourselves to your own husbands so that, even if some disobey the Christian message,they may be won over without a message by the way their wives live 2 when they observe your pure, reverent lives." (1 Peter 3:1-2, HCSB)

"In the same way..." refers back to the previous section in chapter 2: servants submitting to their masters and following Christ's example in suffering, living for righteousness, being dead to sin. The main concept to which Peter is referring back to is the idea of submission to authority. In the same way that servants are to submit, and the same way we submit to Christ as we follow His steps, so are wives to submit to their husbands.  

The original Greek word, hypotassō, is the same word as used back in chapter 2, which we have studied here. This means that the same ideas are implied here and the same concepts relevant to this discussion. 

Further, Peter commands wives to submit, even if their husbands are disobedient to the message. From the original Greek, this phrase seems to imply that the husband is not saved. If a husband is not a Christian, the Christian wife is not excused from her duty to submit. In fact, her life and her conduct should be pure and reverent so that her husband may be won over (literally, "to gain") to Christ. The purpose of this command is not to shackle the woman, but to enable her to be the best witness possible to her husband.

(To be clear, a wife is responsible first to God, above her husband. I am NOT advocating that a wife, in seeking to be submissive, does something that goes against God's commands out of submission to her husband)

 Actions DO speak louder than words, and by loving her husband by submitting to him, and by living a pure (set apart) and reverent life, he can see a picture of Christ and Christ's love for him, and so be won over. Peter seems to emphasis that the best way to lead your husband to Christ (And I would believe this works the other way as well), is not to nag or preach at him, but to live out the Christian life as it is meant to be lived. When he asks, always be ready to give the reason why you are different, but your lifestyle should preach much more strongly than your words. The wife's actions should cause the husband to seek out what makes her different. 

" Your beauty should not consist of outward things like elaborate hairstyles and the wearing of gold ornaments or fine clothes.4 Instead, it should consist of what is inside the heart with the imperishable quality of a gentle and quiet spirit, which is very valuable in God’s eyes." (1 Peter 3:3-4, HCSB). 

This passage makes it clear that a Christian woman's beauty is not primarily found in her physical appearance. While Peter does not necessarily condemn the use of hairstyles, jewelry or fancy clothes, he is very clear that focusing primarily on your outer, physical beauty shows misplaced priorities, and leads to vanity.

Paul, when he wrote to Timothy, further explains this: " Also, the women are to dress themselves in modest clothing,with decency and good sense, not with elaborate hairstyles, gold, pearls, or expensive apparel, 10 but with good works, as is proper for women who affirm that they worship God." (1 Timothy 2:9-10, HCSB). 

The biggest issue here is the inner woman. Beauty will perish with time, but the inner beauty that Peter and Paul describes has an imperishable quality. Peter describes it as a gentle and quiet spirit- describing one who is submissive and reverent.

"For in the past, the holy women who put their hope in God also beautified themselves in this way, submitting to their own husbands, 6 just as Sarah obeyed Abraham, calling him lord. You have become her children when you do what is good and are not frightened by anything alarming." (1 Peter 3:5-6, HCSB). 

Peter than makes a case from Biblical history to support this command. Those women who where pious, holy, and reverent were beautiful because they lived in this way. The women we look up to the most in scripture, those holy women such as Sarah, Ruth, Esther, Mary, were beautiful before God not on account of any physical beauty they may have possessed but because of their inner attitude. They had the gentle, quiet spirit of submission. They were submissive, first to God and His commands, and then to her husband. 

Sarah is lifted up as an example of this. Peter notes that she obeyed Abraham, literally meaning she subordinated herself to his leadership. By submitting to Abraham, she was living out the role she was designed for- to be his helpmate. By living likewise, wives become her spiritual children.

Further, Peter makes an interesting command at the end of verse 6: "You have become her children when you... are not frightened by anything alarming". We all, by nature tend to be worriers. We worry about each other's safety, or what what tomorrow will bring. This brings to mind the commands from Jesus in Matthew 6:25-34, where He commands us not to worry. We cannot even add one day or moment to our life by worrying. In essence, this is what Peter is getting at here, particularly in his discussion with wives. Worry and anxiety are not helpful. Being controlled by fear detracts from a woman's spiritual beauty. 

" Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered." (1 Peter 3:7, HCSB).

Peter than turns his attention the husbands. This section, while noticeably shorter, is no less important. Husbands are to live (literally to reside together as a family) with their wives in an understanding way -not getting frustrated with them, or treating them roughly, or inappropriately. Also implied in the language is the idea of understanding your wife- knowing what makes her tick, and appreciating her strengths and personality. While the word "love" is not used here, in essence, this is what Peter is commanding husbands to do. Being considerate of her, treating her gently and with honor, knowing her intimately- these are all aspects of how a husband should love his wife, as he is commanded elsewhere in scripture. 


Men are also commanded to show their wives honor as the weaker vessel. A woman, by nature and design, is more fragile and delicate than the man. This is not a put-down to the woman but a recognition of her delicate beauty. Husbands have a mandate to carefully treasure their wives, to honor them, and love on them in a way that is gentle. Loving your wife needs to be done in a gentle way. 

Further, this does not mean that a woman is inferior to a man. Peter notes that they are heirs with us to the grace of life. Some translations put it as "co-heirs". The original Greek word, "sugklēronomos" can translate as "a fellow heir" or a "joint participant". This implies that we have an equal participation and standing in the grace that is given to us. It is equally there for her as it is for him. Therefore, since wives are an equal heir with their husbands, wives deserve to be treated gently and with honor, treating them like the valuable, delicate treasure that they are.

This harmony in the Christian marriage is vitally important. Not just for the marriage itself but for the husband and wife's ministry as well. By treating each other with respect and honor, with the wife submitting to her husband's leadership, and with the husband treating his wife with gentleness and honor, together, they can be harmonious force. Prayer is powerful, both to change us and change others. It is a vital part of our Christian lives, and it is hindered when the husband is not leading his family correctly. While both the husband and the wive have an equal responsibility to each other, the husband is ultimately responsible. If he is not treating his wife like the delicate treasure she is, and is not valuing her, than his prayers are hindered, as are their prayers together.

Further, this passage complements Ephesians 5:22-33 and contains many of the same themes. Taken together, it is clear just how important marriage is, and the importance of harmony in the marriage. When the wife is fulfilling her duty to her husband and the husband is fulfilling his duty to his wife, they together can be a powerful team to be used for God's purposes, showcasing a picture of Christ and the Church, and being an effective team praying for God's will to be done. The Christian marriage is meant to thrive, bringing its participants together, and closer to God.

A Portrait of a Life of Obedience [Part 2] (1 Peter 2:18-25)

"Household slaves, submit with all fear to your masters, not only to the good and gentle but also to the cruel. 19 For it brings favor if, mindful of God’s will, someone endures grief from suffering unjustly. 20 For what credit is there if you sin and are punished, and you endure it? But when you do what is good and suffer, if you endure it, this brings favor with God." (1 Peter 2:18-20, HCSB)

Peter continues on the theme of submission to authority, and applies it to daily living with a special focus on slaves and masters. Slaves are commanded to submit to their masters, regardless of how they are treated, or whether their masters are good or evil. This concept is also discussed in Ephesians 6:5, Colossians 3:22, and Titus 2:9. The word "slave",  is better understood as translated in the HCSB because it conveys the idea of a household slave or household servant. 

While I would imagine none of us would consider ourselves to be in that position, more than likely we are employed by somebody and have someone in authority over us.  Therefore, the principles in this section apply to us as well (as most commentators agree). Regardless of how we are treated, we are to be submissive and respectful. While in our culture we do have the freedom to change jobs, or to have our positions moved around, etc, we still need to be respectful and submissive to our employers and supervisors. 

God honors our suffering in submission. If we suffer for doing right, we are blessed. However, if we sin and suffer for it, there is no blessing or credit to us - we are receiving our just punishment. In this case, suffering is what we justly deserve. There is no honor in that. However, if we are living as Christ desires in our workplaces, and we suffer for it, then we will have favor with God as Peter describes. 

This passage also illuminates further the idea of submission. By way of specific example, Peter explains what submission to authorities looks like in a more practical sense, be it to government authorities or other rulers over us, such as masters or employers. 

"For you were called to this,
because Christ also suffered for you,
leaving you an example,
so that you should follow in His steps.
22 He did not commit sin,
and no deceit was found in His mouth;
23 when He was reviled,
He did not revile in return;
when He was suffering,
He did not threaten
but entrusted Himself to the One who judges justly." 
(1 Peter 2:21-23, HCSB)

This passage makes it clear: we are called to suffer. This goes counter to our commonly held, comfortable American way of thinking about Christianity. We think that Christianity is about us, and we pray to be comfortable and safe. If you suffer, you must be out of the will of God. Often, when we are at church, our prayer requests reflect this way of thinking: We pray for people to get better, to be comfortable, to come through surgery with no problems, etc. (Please note; I am not saying these things are bad in and of themselves. There is great value in praying for each other. The problem lies in our mentality that everything should be as comfortable and painless as possible here on earth, and so we focus our prayers on our well being.)

Peter is clear, though. Just as Christ suffered for us, so we are called to follow in his steps, and suffer for Him. Christ sets an example for us that we are to follow. In the next several verses, Peter explains in specific details how Christ suffered for us. While Christ is sinless, and we are not, the fact remains that we are expected to follow Him and walk as He walked. We do not do this in and of ourselves; that is impossible for us on our own. Instead, living by the Spirit and being empowered by His leading, we can follow in Christ's example

Christ did not sin, nor was He dominated by sin. Deceit was not in His mouth. While we can never attain to the fullest this characteristic of following Christ, this is an encouragement and exhortation to us to not allow our sufferings to be an excuse to sin. Falsehood and deception have no place in our lives.

When Christ was reviled, mocked, and tormented, He did not return like in kind. What people do to us does not give us license to do the same back. In this example, we see Jesus living what He preached. He taught us to "turn the other cheek" when being reviled, instead of retaliating back. When He was being mocked and reviled before His Crucifixion, He did not revile back, but turned the other cheek, enduring the suffering because He knew that this was the only way He could accomplish His purposes, and because He was acting in obedience to His Father.

Christ gives us an example of holding our tongue, especially when we suffer as He did. It is easy to abuse others with our tongue, especially when they are not present. But Christ did neither. He did not threaten or speak against His oppressors. Likewise, we should not and cannot. We simply do not have the right to do so.

In contrast, Christ entrusted Himself to God, the righteous Judge. The word "entrusted", translated from "paradidōmi",  also carries the idea of "surrender". Thus, another way to translate this particular passage is that Christ surrendered, or yielded, Himself to the Father's will and into the Father's control. Ultimately, God will judge those who mistreated us and mistreated Christ because we were following Him. However, it is not our place to retaliate, or to condemn those who mistreat and persecute us. Instead we need to surrender ourselves to following God. He is the Just Judge who judges rightly. He will settle accounts. We need to obey and yield ourselves to His plan.

"He Himself bore our sins
in His body on the tree,
so that, having died to sins,
we might live for righteousness;
you have been healed by His wounds.
25 For you were like sheep going astray,
but you have now returned
to the Shepherd and Guardian of your souls." (1 Peter 2:24-25, HCSB)

Christ bore our sins in His body. His sufferings had a purpose that transcends any earthly purpose. In these few short lines, Peter puts forth a beautiful exposition on Christ's atoning sacrifice. Christ's sufferings removed our sins from us, so that we can live for Him. Our wounds have been healed, our wandering over. The pain and agony that Christ endured had a glorious purpose. 

Therefore, in the face of such trials, It is good to be reminded of how much Christ has suffered for us. When viewed in that light, our momentary sufferings and trials seem insignificant. When we suffer for Him as a Christian, we are in a small way imitating Him. He sacrificed for us. In light of this, a call to suffer for Him, for His name, only seems right. 

Him bearing our sins in His body looks back to Isaiah 53 where He is prophesied as the suffering servant: 

"Yet He Himself bore our sicknesses,
and He carried our pains;
but we in turn regarded Him stricken,
struck down by God, and afflicted.
5 But He was pierced because of our transgressions,
crushed because of our iniquities;
punishment for our peace was on Him,
and we are healed by His wounds.
6 We all went astray like sheep;
we all have turned to our own way;
and the Lord has punished Him
for the iniquity of us all." (Isaiah 53:4-6, HCSB). 

This passage parallels what Peter describes here in 1 Peter, with direct quotations from Isaiah 53:5 (1 Peter 2:24) and Isaiah 53:6 (1 Peter 2:25). (I have underlined the portions of the passage above that are referenced in 1 Peter 2:14-25) 

This passage in 1 Peter and here in Isaiah 53 also parallels with Galatians 3:13: "Christ has redeemed us from the curse of the law by becoming a curse for us, because it is written: Everyone who is hung on a tree is cursed." (Galatians 3:13, HCSB). Christ became cursed in our place, redeeming us from the curse of the law. Now, we are free to live for Him! 

The phrase in verse 24, "Having died to sins... live for righteousness", parallels what Paul writes in Romans 6:1-3. "What should we say then? Should we continue in sin so that grace may multiply? 2 Absolutely not! How can we who died to sin still live in it? 3 Or are you unaware that all of us who were baptized into Christ Jesus were baptized into His death? " (Romans 6:1-3, HCSB) Because of His sacrifice, we too have died- to our sin nature. Paul makes it clear that we can no longer live in it. This is the natural our flow of choosing to identify with Christ's death. By choosing to follow Christ, we are baptized into His death, making us dead to the world and dead to sin.  Romans 6:8-12 makes this clear as well. Since Christ died to sin and we have now also died by being baptized into Him, we are to live with Him, walking as He walked. This is the key to walking in His steps- dying to sin. 

Therefore, being dead to sin, we can not let it live and work in us. Instead we are to live in righteousness, not returning to our dead way of life. While this is not the best illustration, it would be like trying to return to fitting in your baby clothes and cradle after you have grown up. You can try to live in that way, but it is obvious you do not belong, and it is infinitely foolish to do so! 

We have been "healed by His wounds" (From Isaiah 53:5). This refers to His death, not necessarily the sufferings prior to this event. What a fascinating paradox! We are healed by Christ's painful, agonizing death. But, it is the only way we can have life, and it is the only way that He can have a chosen priesthood ready to serve and follow Him. 

"Healed by His wounds" also contrasts with Isaiah 6:10 as Jesus refers to it in John 12:40.
"This is why they were unable to believe, because Isaiah also said:

40 He has blinded their eyes
and hardened their hearts,
so that they would not see with their eyes
or understand with their hearts,
and be converted,
and I would heal them.

41 Isaiah said these things because he saw His glory and spoke about Him." (John 12:39-41, HCSB)

The world has been unable to believe and thus be healed by His wounds, because their eyes were blind and hearts hard. But we, by the grace of God, have had our eyes opened and our hearts softened by God so we can therefore be converted and healed. His wounds heal us and God enables us to be able to be healed. Without God's intervention, we would be like the rest of the world, blind and ignorant of God's love and the healing available through Christ. But God by His mercy sees fit to open our eyes and soften our hearts through various circumstances and events until we can see the healing available through Christ's death and turn and be converted.

Peter than refers to imagery that is commonly used of God's people in scripture: sheep. Quoting from Isaiah 53:6, he describes how we all have gone astray, like sheep. Each of us has turned to follow his own path, and his own ideas and dreams. But, while we were ensnared by our sin and flesh, the Good Shepherd has brought us to Himself. We have been returned to the Shepherd and Guardian of our souls.

In the face of suffering, especially as Peter has described here, it is vitally important to remember that Christ has walked ahead of us and has suffered for us to an extent that we will never fully grasp. By His deaths, we are healed: our sins have been removed. Therefore, He has healed us from our sinful condition by making us dead to sin and now we are commanded to live for righteousness. We are to live in obedience to Him by walking in His steps, living as He did. We have been called to suffer for Him and we do so gladly because He is our Shepherd and Guardian and He judges rightly. Obedience is the only natural response to the Good Shepherd, who has healed us so that we may see and believe. 

A Portrait of a Life of Obedience [Part1] (1 Peter 2:11-17)

" Dear friends, I urge you as strangers and temporary residents to abstain from fleshly desires that war against you.12 Conduct yourselves honorably among the Gentiles, so that in a case where they speak against you as those who do what is evil, they will, by observing your good works, glorify God on the day of visitation." (1 Peter 2:11-12, HCSB)

Again, Peter addresses his audience as temporary residents, a term he has used already at the beginning of this letter, which we had looked into briefly before. The repeat use of this term further points out that we are strangers and aliens in this world. This world is not our home - a point worth being reminded of as Peter begins a discussion on how our lives should be lived in obedience. 

Therefore, as strangers and aliens in this world, this is how we ought to live, especially in view of God's mercy just described for us in the previous verses. Peter focuses specifically on abstaining from fleshly desires. To abstain, "apechomai", means to move away from, to refrain, to hold oneself away from - all of these indicate the kind of actions and attitudes we should do when approached by temptations.

We are to turn away from our earthly lusts, our fleshly desires. The idea behind that is to abstain from the desires and lusts of our sinful nature, our flesh. Anything that is us-centered, that distracts or hinders our relationship with God - that is of the flesh, and those kind of attitudes and actions are the ones we need to abstain from.

In contrast, Peter commands us to conduct ourselves honorably among the Gentiles (which can also mean "among the nations", or "among the pagans".). "Conduct" - "anastrophē" - refers to the way we live our lives. In the KJV, the word and the idea behind it is often translated as "conversation". The idea behind these is that the way we live our lives - every aspect of it - should be done honorably.

The reason for this is simple and important: so that they may see your good works and glorify God, regardless of what they say about you. Our lives should be lived in such a way that regardless of what people say or think of us, they can find no valid reason to speak badly against us, and further, have no choice but to glorify God on the day of judgement. In a sense, we are living towards Christ's return in how we act. Those we live around here on earth will act as "witnesses" of a sort, testifying how we represent Christ on His behalf. If we lived in a Christ-like manner, He is glorified! This is a poignant reminder that the way we live our lives matters significantly and it can draw others to Christ.

"Submit to every human authority because of the Lord, whether to the Emperor [literally: "king"] as the supreme authority 14 or to governors as those sent out by him to punish those who do what is evil and to praise those who do what is good." (1 Peter 2:13-14, HCSB)

We are to submit to those in authority. The word "submit", "hypotassō", coveys the idea of obedience, to be subject to, to submit to the control of another, to be put under another's authority. This is a clear picture of the Christian's relationship to his government. The focus here is very similar to what Paul commands in Romans 13:1-2: "Everyone must submit to the governing authorities, for there is no authority except from God, and those that exist are instituted by God. 2 So then, the one who resists the authority is opposing God’s command, and those who oppose it will bring judgment on themselves." (HCSB). 

We must keep in mind that this was written during a time when the government was hostile towards Christians. Those who followed Christ were not tolerated like we are today in America. Regardless of who holds the power, we are to submit to their authority. Instead of rebellion or refusing to submit because we disagree with our government, we are to glorify God by living a life of submission. 

This is how we show our obedience to Him; namely that we are obedient to those He has placed over us (with the obvious caveat that the only time civil disobedience is necessary is when those over us command us to do something contrary to Scripture). Our submission to them demonstrates our submission to God. Yes, they are not our king - after all, we do not belong here. We are resident aliens, and our true citizenship is in heaven - not in America or anywhere else. 

In a sense, we are like ambassadors in a foreign land - ambassadors on behalf of the kingdom of Heaven. We represent our King, Christ, and proclaim His mission. But, as an resident alien of the lands we work in, we are to live in submission to the laws of the land we currently reside. We are to live in a peaceable, submissive manner so that in no way is the name of our King profaned by our actions. 

 "For it is God’s will that you silence the ignorance of foolish people by doing good. 16 As God’s slaves, live as free people, but don’t use your freedom as a way to conceal evil. 17 Honor everyone. Love the brotherhood. Fear God. Honor the Emperor." (1 Peter 2:15-17, HCSB).

It is God's will that we do good in this way: we do not belong to the world or its system, but we represent Christ's kingdom, and as such respectfully abide by the laws of the land. We do this not because we owe allegiance to worldly powers, but because by it we silence the ignorance of foolish people. We demonstrate our allegiance to a higher Authority. This way, there should be no valid accusation against Christ's kingdom. Also, because we are ambassadors, we must remember that how the ambassador acts is a reflection on the one who sent him. The key principle here in these verses is that we are to bring glory to God by representing Him in a way that is honoring. We do this by submitting to authority, be it good or bad. We honor everyone, love each other, all in the fear of God. This is how we represent Christ to the nations, even if we are being persecuted. 

We do not do this because we belong to the world. Peter makes it clear that we are free. Because we are God's slaves, we are free - what a divine paradox! Being slaves to God, we now have an obligation to serve Him, honor Him, and in this context faithfully represent Him. But, because of this we are very free - free from our old nature, free from the obligation to follow the Law, free from condemnation, and free from following the world's system of doing things. In a sense, the gospel frees us from our citizenship here on earth. We no longer owe any allegiance to any world power. However, just because we have this freedom does not mean we are to live how we want, or refuse to submit the rulers over us. We are now, as God's slaves, ambassadors to the nations, and we must represent Him in a way that is honoring to all. 

The Living Stone (1 Peter 2:1-10)

"So rid yourselves of all malice, all deceit, hypocrisy, envy, and all slander. 2 Like newborn infants, desire the pure spiritual milk, so that you may grow by it for your salvation, 3 since you have tasted that the Lord is good." (1 Peter 2:1-3, HCSB).

In view of the call to be holy, given through the living Word of God, Peter then exhorts us further on how to live. We are literally to "cast off" or "put away" these attitudes that do not please God. The list Peter gives is fairly comprehensive as well, describing problematic heart attitudes and the the sinful actions that proceed from them to our lips. Any thing that is not honoring God should not come from our lips. Any deceptive, hypocritical, slanderous, or malicious talk should not come from us nor should such mindsets be in our hearts as well. 

In contrast to these attitudes, we should instead have the attitude like a newborn infant craving his milk. "Epipotheō", which is translated here as "crave" carried the idea to long after, to desire intently. This idea is related to a deep need. This gives us a fairly vivid picture of what Peter is describing here. A little over a year ago, my daughter was a newborn, not unlike what is described here. When she wanted her milk from Mommy, there was no arguing with it! She fervently desired milk (when and only when she was hungry) because it was her life-giving nourishment.

Therefore, as a newborn craves intently her milk, because of her deep need for it, we are to crave deeply the things of God contained in His Word, because we also have a deep need for them. We need to thirst after God's word and the things contained therein, for like the milk to the newborn, it is life-giving.

We can taste that the Lord is good, a point Peter refers to from Psalm 34:8 here in verse 3. "Taste and see that the Lord is good. How happy is the man who takes refuge in Him!" (Ps. 34:8, HCSB). There are great things in God's word for those who seek. The scripture from the Psalm helps to illustrate that we should crave after the Word, for it is good.

"Coming to Him, a living stone—rejected by men but chosen and valuable to God— 5 you yourselves, as living stones, are being built into a spiritual house for a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ. 6 For it is contained in Scripture: Look! I lay a stone in Zion, a chosen and honored cornerstone, and the one who believes in Him
will never be put to shame!" (1 Peter 2:4-6, HCSB).

Peter then describes how Christ is the Living Stone to which we come. At first I had some trouble connecting how this thought of Christ as the living stone connects with hungering for God, and tasting that He is good. However, what I realized is that this can refer back to the Old Testament during the time of wandering described in Exodus 17, where God provided for His peoples great need and thirst from a Rock in the desert. Isaiah describes this, "They did not thirst when He led them through the deserts; He made water flow for them from the rock; He split the rock, and water gushed out." (Isaiah 48:21, HCSB). Like in the Old Testament, Christ is the rock, the living stone, in which we are satisfied. 

Continuing on this idea of Christ as the living stone, we see how Christ is the chief cornerstone in the church He is building. Christ fulfills the scriptures referring to the chosen stone coming from God prophesied in Isaiah 28:16, Psalms 118:22, and Isaiah 8:14. As prophesied, He was rejected by man, a stumbling stone, but God has chosen Him; He is God's elect, priceless plan for our salvation. This verse highlights how different Christianity really is from the rest of the world. It is hard to get a feel-good, seeker-sensitive message from the one whom the World has rejected, the stone upon which they stumble. To give up everything and follow Him, to give up all claims on their lives, and their achievements and to follow Him- that is a stumbling point the world cannot get around.

We also, because we follow Christ, are living stones. And, as such, we will also be rejected by the World, but chosen and valuable to God. Together, we are being built into into a holy house, His church. The building being created out of us as believers is the only building that truly matters. The buildings we meet in are merely that- a place to meet and gather. They are not the church. The church is us!

Further, we each have a part in this house. Each stone is important to hold the house together as a cohesive whole. Christ is the cornerstone, the chief stone that hold everything else together, that supports the structure. He is central to His church. If He is not, then the church will fall apart.That is the whole idea of the cornerstone. A brief search on the web reveals this definition, which I feel can help us accurately understand the role Christ has in the building of His church: "The cornerstone (or foundation stone) concept is derived from the first stone set in the construction of a masonry foundation, important since all other stones will be set in reference to this stone, thus determining the position of the entire structure." (http://en.wikipedia.org/wiki/Cornerstone)

Not only is Christ central to His church, but we each have a part to play; each stone has a role and a purpose in building a structure. In other epistles, the analogy used is that of the body working together, with each part having a task. While the analogy of a house being built with living stones does not necessarily carry the same picture, it is clear that each stone is important.  The purpose of this church, this spiritual house, is clearly laid out in the text: to be a holy priesthood. Collectively, we are the temple where God's spirit dwells and where He is glorified. We are the place where God is honored by our spiritual sacrifices, a point Peter makes here, and is also repeated in Romans 12:1.

In Ephesians 2:19-22, Paul also discusses this concept: "So then you are no longer foreigners and strangers, but fellow citizens with the saints, and members of God’s household, 20 built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. 21 The whole building, being put together by Him, grows into a holy sanctuary in the Lord. 22 You also are being built together for God’s dwelling in the Spirit." (HCSB). This passage further illustrates what Peter is describing here for us. While before we where separated from God, now we are being built together after the pattern of Christ to create a holy sanctuary where God is honored. We who believe in Him will never be put to shame.

"So honor will come to you who believe, but for the unbelieving, 'The stone that the builders rejected—this One has become the cornerstone', 8 and 'A stone to stumble over, and a rock to trip over.' They stumble because they disobey the message; they were destined for this." (1 Peter 2:7-8, HCSB) 

This goes back to a point I made earlier- Christ, the cornerstone of our salvation, is the stumbling stone for the world. He (and us as His followers) will never become popular in the world system, and our sugar-coating efforts to make the Gospel more palatable sells our hearers short: Christ will always be at odds with the world system. The world is looking for one more thing to add to its accomplishments to be good and earn one's way to heaven. Christ calls a man to die to himself, and follow Him. The world can not and will not understand this. Peter says that they are "destined" for this. 

"But you are a chosen race, a royal priesthood, a holy nation, a people for His possession, so that you may proclaim the praises of the One who called you out of darkness into His marvelous light. 10 Once you were not a people, but now you are God’s people; you had not received mercy, but now you have received mercy." (1 Peter 2:9-10, HCSB).

In contrast to those who stumble and ultimately will perish, we are a people set apart, a holy priesthood unto our God. The various terms Peter uses to describe our position in Christ is humbling and awe-inspiring in that before we were in Christ we also shared the fate as those who stumble, who disobey the message. But, through Christ's grace and mercy, we are a chosen people for the glory of God. Peter makes it clear that the purpose of this is so that we may proclaim the praises of God for our great salvation. He has given us His mercy, drawn us into His glorious, marvelous light! 

For Peter's audience, this would be encouraging, possibly even more so for them than us. In spite of the persecutions and hardships they faced under the rule of Rome, there was great hope in knowing they belonged to God, and were a part of His people, His chosen race, a holy priesthood unto Him. God has given us this same mercy, and there is infinite hope in that. 

Being Holy (1 Peter 1:13-25).

" Therefore, with your minds ready for action, be serious and set your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the desires of your former ignorance. 15 But as the One who called you is holy, you also are to be holy in all your conduct; 16 for it is written, Be holy, because I am holy." (1 Peter 1:13-16, HCSB). 

After describing in the past several verses the hope we have in our salvation and how great it is, Peter then transitions to the practical. "Therefore" signals the change in thought. Now that he has effectively reminded us of how blessed we are, that we have a living hope in Christ, and that this great plan of God long awaited has been now entrusted to us; we ought to live with that in mind. 

Peter describes this as having our "minds ready for action". In the Greek, this phrase is "anazōnnymi ho osphys", which is a military term that he is using figuratively. "anazōnnymi" has the meaning of preparing, girding up, being ready. In this specific usage, it also conveys the idea that this is done figuratively. "ho" is the article, "for". "osphys"refers to the body, specifically of it being dressed, ready for service, or for action. Put together, it gives us a picture of being ready for action, and conveys the idea of preparing for battle. Since it is speculated that Peter wrote this while in Rome, it could be very likely he, like Paul in Ephesians 6, was drawing on the imagery of a Roman soldier preparing for battle. Therefore, in view of God's great salvation given to us, we need to be ready mentally for action.

In addition to being mentally prepared for action, we are also exhorted to set our hope, our confidence on the grace to be given us through Christ.  Specifically, the focus seems to be on the coming grace that has not yet been given. The passage seems clear on this: "the grace to be brought to you at the revelation of Jesus Christ." The way this is worded indicates that this grace is the culmination of God's redemptive plan through Christ, when He comes again and sets all things under His feet. At that time, His grace will fully redeem us, and we will be washed clean. Not only are we to be prepared for action, but we must also keep the end in mind - Christ will return, and and His grace will be given.

So far, both of the applications from the realization of the great salvation given to us are primarily mental: be mentally prepared, and set your hope on Christ's return and giving of grace. Now, Peter transitions to action. In essence he gives a call to be set apart, to be holy.

As obedient children, we are not to be conformed to our old self, the old desires and old habits. In the Greek, this gives the imagery of our former desires and lusts. Those things which so captivated us before we were redeemed should no longer captivate us or draw us in. We are a new creature, with new desires, and it is counter our nature to go back to the lusts of our old life. Instead, as God - the One who called us, and drew us out of our old, desperately wicked lives - is holy, so also we should be holy.

To be holy is to be set apart, pure.  In the same way that God is holy, completely apart from sin and corruption, so we too ought to be holy in our conduct. Unfortunately, we don't often focus on this anymore in our Western Christianity. There was a recent article on the website, Mere Orthodoxy that discussed this problem and the need to be holy. While I believe he could have more strongly described what it looks like to be holy, I did appreciate his accurate portrayal of how far we as Western Christians have gotten away from this need to be holy.

The author, Brett McCracken, writes at the beginning of his article, "How are Christians set apart or distinct from the unbelieving world? When push comes to shove, would any observer be able to pick today’s edgy/authentic/real/raw/not-your-grandmother’s Christian out of the proverbial crowd? In what ways are we embodying the call to be salt and light, a city on a hill (Matt. 5:13–16), and a “royal priesthood” called out of darkness and into light (1 Peter 2:9)?" These are good questions to ask and consider as we look at what it means to be holy. How are we are we the salt and light of the world if we are indistinguishable from the world with the same vices, the same love for pop culture, the same habits, etc.? This is not what we are called to be.

The author concludes the article by noting this, "Friends: let’s stop deluding ourselves in thinking that by shirking holiness we’re advancing the cause of Christ by “breaking stereotypes” people might have of Christians. All we’re actually doing is demeaning the name of Christ by cheapening the cost of discipleship. We can do better than that." Holiness is far more important than being culturally relevant; in fact, you won't find a command to be culturally relevant in scripture but you will find numerous places where we are called to be holy.

So what does this look like, to be holy? To be holy means to be different, set apart. It means setting our minds on things above (Colossians 3:2), to keep oneself unstained from the world and to look after the poor and widowed. (James 1:27). It also means to not love the world or the things of the world. (1 John 2:15), and to not be conformed to the patterns and thoughts of this world (Romans 12:2). This also means that while we are in the world, we are not of the world (John 17:11-16). To be holy, "hagios", is to be pure, unstained. The word "holy" is frequently used in scripture, implying that this is an important concept. Peter makes this clear by referring to the Old Testament command in Leviticus 11:44-45, 19:2, 20:7 where God called His people then and His people now to holiness.

"And if you address as Father the One who judges impartially based on each one’s work, you are to conduct yourselves in fear during the time of your temporary residence. 18 For you know that you were redeemed from your empty way of life inherited from the fathers, not with perishable things like silver or gold,19 but with the precious blood of Christ, like that of a lamb without defect or blemish. " (1 Peter 1:17-19, HCSB)

Peter continues this thought of being holy and applies it to how we ought to live in light of God's coming judgement. We address God as our Father, and rightfully so. However, Peter points out that we must not forget that He is also our Lord and Judge. While our salvation is certainly not based on our works, or our holiness, we will be called to give an account for our lives on earth. Every man's work will be tested by the impartial Judge. 1 Corinthians 3:12-15 also gives us a similar picture of our work being tried by fire to show the value of our works. Again, this is not connected to our salvation, which the passage in 1 Corinthians makes clear. But what is also clear is that God will call us to give an account on how we lived our lives. With this in mind, we need to live holy lives that please Him. We are here on earth only a temporary time and every moment counts.

Peter does make it clear that while we are accountable to God for how we live, we also know that what we do will not save us. It is only through the blood sacrifice of Christ that we are redeemed. No earthly power or currency could redeem us from our broken, sinful condition. Such things are only temporary and will pass away. There was no hope for anything better for us. But now, through Christ's blood there is hope; and a new life of holiness to which we are called.

" 20 He was chosen before the foundation of the world but was revealed at the end of the times for you 21 who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God." (1 Peter 1:20-21, HCSB)

Christ was plan "A". When man sinned, God was not scrambling around, trying to find a new solution, a new way to win man back to Himself. Peter makes it clear- Christ was chosen before the foundations of the earth was made. Before the first man, Adam, took his first breath, God had already determined that Christ would come as a man, the last Adam. While I struggle to fully wrap my mind around this, even before Adam and Eve were made, God knew that they would fall away, and He had already established a plan to bring them back. And now, it is revealed to us. We, who believe, have the privilege of receiving this salvation.

Through God, we can believe. This too, is hard for me to understand, but this passage seems to make clear that believing is a two-way street in that it is something we do, but we are enabled to do it by God's power. God, who is the Author of Christ's resurrection, enables us to believe in Christ. The end result is that He is glorified.

"By obedience to the truth, having purified yourselves for sincere love of the brothers, love one another earnestly from a pure heart, 23 since you have been born again—not of perishable seed but of imperishable—through the living and enduring word of God. 24 For all flesh is like grass, and all its glory like a flower of the grass. The grass withers, and the flower falls, 25 but the word of the Lord endures forever. And this is the word that was preached as the gospel to you." (1 Peter 1:22-25, HCSB).

Peter continues on the theme of being holy, living a set-apart life. In obedience to the truth, the gospel, God's commands to us, we are to love one another. This can only truly happen when we are living a holy life. Peter makes it clear - we need to be purified in order to be able to earnestly love from a pure heart. When we set ourselves apart unto God, we can better love one another. We are commanded to love in this pure way. I believe this makes clear the kind of community we ought to be for each other.

This holiness can not come from ourselves but from God. In the same way, our love comes from God because God is love. Since we have been born again into eternal life, of an imperishable seed, we are his children. We are, in a sense, offspring of Love, and therefore it is Him working through us - through His living and enduring Word - that we can love each other in this pure and holy manner toward which Peter exhorts us.

Everything else will fade. All flesh is as grass. This idea appears many times throughout the Old Testament. But, in contrast, God's word remains forever. Peter quotes here from Isaiah 40:6-8, and it illustrates marvelously that God's word never fades or perishes. And, this word has been preached to us, calling us to be Holy.

Therefore, in light of this great salvation, and God's enduring Word, we ought to be Holy, to honor Him with our lives, for He has saved us by His might and will one day call us to account for how we lived this new life. He has made it clear what He desires of us; we must choose to obey.

Please feel free to contribute! If you have anything to add, or an additional point to make from this passage, please make your voice heard in the comments. May we encourage each other into deeper study and awe of Christ and His works in us!