If You Are Eager to Do Good

1 Peter 3:13-4:6

Eager to do Good (3:13-16)

When Peter asks who will harm us for doing good, we might wonder about the question in the same way we wondered about his assertion that earthly authorities only applaud good and punish evil (2:13-14). But here he immediately acknowledges that, in fact, we may suffer for doing what is right, and so it would seem that when he assures us of protection, he is thinking along the same lines as Paul, who assures us that no earthly force or situation can separate us from the love of God (Romans 8:35-37).

The NIV phrase “eager to good” is much softer than the Greek zēlōtēs. Today, the terms “zealots”, “fanatics”, and “radicals” are used predominately in a pejorative sense, describing people whose devotion to an idea or cause is beyond the understanding of normal society, and perhaps beyond reason itself. And it is that degree of devotion that Peter declares we should have to the cause of “doing good”. Paul tells us that such devotion is required of us by Christ, and is a mark of our uniqueness as his people (Titus 2:11-14).

Our zealous devotion to good should be evident to those around us, and when they ask us to explain ourselves, we should be ready to give answer. The Spirit of our Father will give us words to say (Matthew 10:19-20) but we cannot expect the Lord to speak for us if we are unwilling to speak for him (Mark 8:38; Matthew 10:32-34).

Once for All (3:17-22)

In this passage, Peter gives us a dizzying cascade of ideas. Two ideas are certain. The first is that our devotion to good works, the suffering we experience for doing what is right and good, and our willingness to testify all serve Christ, who first suffered for us (Romans 5:8). The second idea is that of the unique sufficiency of Christ, who died once for all (Romans 6:10).

As Christ is sufficient for all, so he is supreme over all, and having accomplished our salvation, he returned to his rightful place in the presence of God where, as we are told in Hebrews, he continues to intercede for us (Hebrews 7:25).

With his reference to the spirits in prison, it seems that Peter is making reference to the original nature of Christ, an idea to which he will return in Chapter 4 (4:6)

With the Same Attitude (4:1-5)

Because Christ has died for us, we have new life in him. One of the aspects of this new life is a new attitude towards sin (Ephesians 4:22-32; Romans 6:5-11). The new values we have as we take on the attitude of Christ will not be understood by the rest of the world. They will think us strange, because they measure us by the standards of the world, and not the standards of God (Isaiah 55:6-9). But we are called away from the crowds, and the common path, to enter through the narrow gate into the kingdom of God (Luke 13:24-27). Those who do not answer the call will be judged accordingly. It is not the purpose of God to judge the world through Christ (John 3:16-18) but the word of God is a two-edged sword, and that which brings salvation also brings judgment (Hebrews 4:12; John 12:46-48).

Those Who Are now Dead (4:6)

Peter has already explained to us that the prophets of the Old Testament were inspired by the Spirit of Christ. Here, he continues the idea he has alluded to before (3:19) that salvation of Christ has been made available to all those who have ever lived. Even before he created the world, the plan of God has been salvation for all.

He rescued us from the power of darkness and brought us safe into the kingdom of his dear Son, by whom we are set free, that is, our sins are forgiven. Christ is the visible likeness of the invisible God. He is the first-born Son, superior to all created things. For through him God created everything in heaven and on earth, the seen and the unseen things, including spiritual powers, lords, rulers, and authorities. God created the whole universe through him and for him. Christ existed before all things, and in union with him all things have their proper place. (Colossians 1:13-17 GNB)

Live in Harmony

1 Peter 3:1-12

Wives (3:1-6)

In this passage, Peter provides instruction to wives, and we must carefully note that the passage begins with “in the same way.” This is important because Peter has just instructed slaves to submit themselves to their masters (2:18). At the time the letter was written, wives had the same social status as slaves: they had no property and no rights, the wife was considered another possession of the husband. Peter was no more blessing this arrangement than endorsing slavery. He was instructing the women to submit themselves to an unfair and dehumanizing arrangement. As he reminded the slaves, this is the example of Christ for all of us (2:21). The inequitable arrangement that left man with power over woman is a result of the fall from grace (Genesis 1:27; 3:16). Peter instructs women to submit themselves to this arrangement for the purpose of redemption.

The specific instruction Peter gives to women is to pursue inner beauty. This should not be understood as a prohibition of “adornment” as the Bible celebrates such finery and other aspects of physical beauty in its proper place (Song of Songs 1:10-11). Instead, Peter stresses the redemptive power of a gentle and quiet spirit, that is, the spirit of Christ (Matthew 5:5; 11:29; 21:4-5).

Husbands (3:7)

Peter’s instruction to husbands is relatively brief, and begins with the command to live in a way that is considerate of their wives, perhaps especially considering what was and continues to be their inferior social status. The term translated in the NIV as “weaker partner” is an interesting one. The word translated weaker (poieō) is elsewhere translated as “do” or “make” as in “he must turn from evil and do good “ (3:11). The term translated “partner” (skeuos) is elsewhere translated “property”, “jar”, or “instrument” (Matthew 12:29; John 19:29; Acts 9:15). Though the translation may be confusing, it is clear that Peter intends for men to acknowledge that women are different, and at the same to treat them with consideration and respect.

In that respect, Peter reminds husbands that their wives are heirs with them, as Paul tells us that we are all co-heirs with Christ (Romans 8:16-17). That this proper marriage arrangement will not “hinder your prayers” seems to be a reminder that marital conflict, as conflict in any other human relationships, puts us in conflict with God (1 Corinthians 7:5; Mark 11:25-26).

Live in Harmony (3:8-12)

In the conclusion of this section, Peter gives us the overriding message for slaves, wives, husbands, and all of us, a principal from which his previous, more specific instruction should be understood. This message is “live in harmony” and it is a consistent message of the New Testament writers (2 Corinthians 13:11, for example). This is no indication that we should forfeit matters of principal in favor of social harmony, but that we must address differences with an attitude of humility and submission (1 Thessalonians 5:15; Luke 6:27-31).

We have many parts in the one body, and all these parts have different functions. In the same way, though we are many, we are one body in union with Christ, and we are all joined to each other as different parts of one body. So we are to use our different gifts in accordance with the grace that God has given us. (Romans 12:4-6a GNB)

By His Wounds

1 Peter 2:13-25

For the Lord’s Sake (2:13-17)

As indicated by his use of the phrase “for the Lord’s sake”, Peter continues in this passage to speak to us about what we must do in response to the grace of God. In this passage, he tells us that for the Lord’ sake we must submit ourselves to all human authority. For modern Westerners, the idea of submission to anyone is repugnant, and perhaps for much of the world, Peter’s depiction of earthly institutions seems unrealistically idealized. But just as Paul spoke similarly of the same institutions knowing that they were corrupt, and had unfairly treated him on many occasions (Romans 13:1-4; 2; Corinthians 11:25-26) Peter wrote his instructions knowing that his immediate listeners suffered active persecution from the authorities to which he referred. Even if we were to discount the instruction of these apostles, we cannot ignore Jesus’ observation that the authority of Pilate to save or take his life could only come from God (John 19:10-11).

The Jews were asking Jesus about human authority when they asked him whether it was lawful to pay the poll tax (Matthew 22:15-21). Jesus answered famously that we should give unto Caesar what is Caesar’s and unto God what is God’s. For some of us, once we have begun compartmentalizing, the largest compartment is reserved not for Caesar or for God, but for ourselves.

As we come to some understanding of this teaching, we must do so considering that, when Jesus turned their question around on the Jews, asking whether or not it was lawful to heal on the Sabbath, he intentionally broke the law, albeit the law of the Jews, rather than the Greeks (Mark 3:1-6). In so doing he gave us the overriding principle: we must do good. If this may put us at odds with human authority, then that authority can do us no ultimate harm (Matthew 10:28-31).

Commendable before God (2:18-20)

If we find the previous passage unsettling, then this passage may seem scandalous. Does the Bible condone slavery? Since our understanding of the Bible as a whole and our personal experience with God has revealed to us that slavery is abhorrent, we must accept that this passage cannot support such an outrageous perversion of human relationships and cannot be in contravention of our assurance of equality before Christ (Galatians 3:28).

Taken together with the previous passage, we must understand this passage to tell us that we are obligated to submit ourselves to human authority even though that authority be as irredeemably corrupt as slavery. We may certainly ask ourselves what sort of God would require this of us. A fuller answer will be given in the next section, but before we consider it we might recognize that it is a God who asks us what reward we expect for doing the easy thing, or for measuring our conduct by our own standards (Matthew 5:38-47).

Because Christ has Suffered for You (2:21-25)

If Peter has a message of submission to those who are slaves, what is the message for those of us who enjoy freedom, affluence, and influence? In answer, Peter shows us Christ, who has all power and authority, but humbled himself for us (Philippians 2:5-8). Because of the love God has for us, in response to that love, and by the example of that love, we must love each other (John 13:34). These words of Peter would not allow us to sentimentalize the love that is required of us, and neither would the words of Christ, who cautions us to count the cost (Luke 14:27-35). Nor can we hold this love at arm’s length by attending great causes such as hunger or oppression. As worthy as these causes may be, they do not substitute for our requirement to love each individual as we would Christ himself (Matthew 25:31-46).

And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:27-28)

And he took bread, and gave thanks, and broke it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. (Luke 22:19)

This is my commandment, That ye love one another, as I have loved you. (John 15:12)

Living Stones

1 Peter 2:1-12

Like Newborn Babies (2:1-3)

As in the previous section (1:13) Peter began this extended passage with using word translated “therefore” to refer back to his opening thesis, which contrasts the broken, transitory experience of this world with the perfect, imperishable life we are given by grace, through the death and resurrection of our Lord Jesus Christ (1:3-4). In this section Peter uses the same conjugation to indicate that in response to that grace, there is something we must do – or perhaps something we must become.

First, Peter says we must “rid ourselves” of some undesirable actions or characteristics, and he gives is a list of these. As when Paul provides such a list (Ephesians 4:31, for example) it is not meant to be a complete law, but an illustrative example. As God has given us new life, we must turn from our former ways. But Peter takes this thought further: as we have new life, we must be as newborn babes, craving spiritual milk.

We are familiar with the analogy of milk as it has been used in the negative sense by those writers who would spur us on to solid food (1 Corinthians 3:1-3; Hebrews 5:11-14). Peter has the same idea in a more positive sense: it is not enough, though it may be a considerable effort, to turn from our former ways. Jesus tells us of the man who was relieved of an evil spirit, only to have it return with seven others to the clean and empty lodgings (Luke 11:24-25). We must fill ourselves with the Bread of Life, the living and enduring word of God (John 6:35; Deuteronomy 8:3).

The phrase that the NIV translates “now that you have tasted” (2:3) is in the NASB (for example) translated “if you have tasted”. The latter translation is not meant to emphasize conditionality, but to emphasize our response. We must seek the Word because we have tasted that the Lord is good (Psalm 34:8). This is faith: we have experienced the goodness of God, and this experience changes us and the way we live. This is what Paul calls the obedience of faith (Romans 1:5).

Living Stones (2:4-5)

Peter was originally called Simon. That, at least, is an English transliteration of his Hebrew name, which is also sometimes rendered Simeon. We are told that when our Lord first looked upon him, he called him Cephas, which is the English transliteration of Hebrew name taken from a Persian word which means “rock” (John 1:40-42). It was not uncommon for Jews of Peter’s day to have a Hebrew name and a Greek name. Sometimes these were Hellenized versions of the Hebrew. For example, Jesus is the Anglicized version of the Hellenized version of a Hebrew name which, coming to English directly from Hebrew is Joshua. But sometimes, rather than being simply Hellenized, the names were translated. This is the case with Peter, which is the English version of the Greek word for “rock”.

After his renaming, he has been known as Simon, Simon bar Jonah, Simon Peter, and Peter. After Peter’s great confession, Jesus used both his old and his new name in one sentence to emphasize the role that revelation and confession would play in the building of the church (Matthew 16:15-18). This exchange must have been continuously in the forefront of Peter’s mind, as it surely was when said to us that we are not only rocks (petros) but stones (lithos) which are selected, hewn, and assembled for a purpose. And further, we are living stones, submitting our lives to the will of God.

Chosen and Precious (2:6-10)

In the previous passage, Peter introduced an astounding truth upon which he expands in this passage. If we are stones, then we have some utility, and on the one hand that notion by itself might be of some comfort. On the other hand, we might wonder about a god who made us merely for his purpose, for designs which we could neither appreciate no escape. But Peter goes much further than that: we are chosen and precious; it is the will of God to love us.

To support this idea, Peter uses a succession of Old Testament quotations (Isaiah 28:16; Psalm 118:22; Isaiah 8:14; Exodus 19:5-6; Hosea 1:8-9; 2:23). Some of these are favorite quotations for the New Testament writers (Matthew 21:42; Romans 9:33; Acts 4:11) and the first thing we may notice about them as we read them in our modern translations is that they do not quite agree with the Old Testament sources. This is because Peter and the other New Testament writers were quoting from the Septuagint, a Greek translation of the Old Testament from the 3^rd century B.C. Our modern translations are strongly influenced by the Masoretic tradition which has faithfully maintained Hebrew texts that are generally considered more faithful than the Septuagint.

Peter uses these passages to establish an argument which might be understood as follows: 1) God has provided for us a way (the stone in Zion) into fellowship with him; 2) though consistently rejected, the will of God for our redemption cannot be overcome; 3) in this choice we may stumble and finally fall – our trust in this stone is eternally secure, but there is no hope in any other choice.

We should carefully consider the language Peter uses here as he tells us that we are chosen, and he has previously said the we are chosen according to the foreknowledge of God (1:2). But others have a different destiny, and depending on our reading of the passage, we might understand that they are destined to disobey, and they are therefore doomed, or that they disobey, and their doom has been predestined. We might conclude from this language that some of us, no matter what we do, were predestined for salvation, and others for torment. But this letter we study is chiefly about what we must do now that we have chosen our salvation. It has always been the plan of God that we have the freedom to choose salvation (Deuteronomy 30:19) but those of us who have accepted grace must respond as that grace demands (Romans 6:1-2).

Aliens and Strangers (2:11-12)

As he writes to Christians with advice and encouragement as we Live a Christian life, a primary principle Peter provides is that this world is not our home. Peter was writing to those who were suffering persecution to reassure them that the persecution would not last, but that the thing on which they had set their hope was certain and eternal (1:3-5). The same truth has another message for those of us who are comfortable in this world, encouraging us to take stock of our investments: time, money, our very selves – do we live as though we are passing through this world, our making this world our home? (Luke 12:16-21).

The Living and Enduring Word of God

1 Peter 1:13-25

Be Holy in All You Do (1:13-16)

Just prior to this passage, Peter has given us an important parenthetical comment on the origins of prophecy (1:10-13). The word “therefore” with which this passage starts takes us back to the “living hope” described in the introductory passage (1:3). Because of this hope, in response to this hope, and perhaps through this hope, we must “gird up the loins of our minds” and “be sober.” This latter imperative is one he uses several times (4:7; 5:8) in the same manner as Paul (1 Thessalonians 5:4-8).

The NIV properly, if less evocatively, translates the metaphors rather than the words, so that we are commanded to be prepared and “self-controlled”. It is worth noting, however, that we must escape the physical in order to achieve the metaphorical: we cannot be spiritually alert and active if we are drunken and slothful. And this very idea of connecting this world and the world to come is central to the message of 1 Peter.

We Evangelical Christians are very comfortable with the relationship between grace and belief (Acts 16:30-31; John 3:16). Though we may sometimes acts as though this belief were a one-time event, it is better understood as a state of mind, or of heart, or of being. Peter connects that way of being – the way were are – with the way we act. On the one hand this may not seem like a very complex idea. On the other hand, when we acknowledge that we are not even good (Luke 18:18-19) it can be hard to understand our call to perfection (Matthew 5:44-48). We are not able to achieve this perfection ourselves, but Peter tells us that we must be active participants in the process.

Through Him You Believe (1:17-21)

Whether it is silver and gold, or diamonds, or oil, or information, whatever is of highest value today will have no value tomorrow. Such is God’s love for us that he paid for us the highest price, pouring out precious blood of Christ. This sacrifice was made manifest as an event in time, but has existed before time. Only that which was from the beginning will last until the end. Only he who has loved us from before the world was established can promise to love us after all else has passed away.

The Living and Enduring Word of God (1:22-25)

And we must love one another. The recurrence of this command throughout the New Testament is perhaps an indication of how often we need to be reminded to love one another (John 13:34-35; 15:12-14; Romans 12:10; 1 Thessalonians 4:9; Hebrews 10:24-25; 1 John 3:11; 4:11). This is how we participate in the process: we love one another.

More perishable than silver and gold is life itself, but through love we participate in the imperishable, the living and enduring word of God.