The Cradle, the Cross, and the Crown (169 page)

A new section begins in 2:11 with a renewed address to the readers as “aliens and temporary residents” (see 1:1,17). In the form of a modified “house table” or “household code,” Peter urged his readers to engage in proper submission to those in positions of authority, whether in government (2:13-17), the workplace (2:18-25), or the home (3:1-7). The remainder of this section contains exhortations to righteous suffering in the context of persecution in light of the fact that “the end of all things is near” (4:7; see 3:8—4:11).

Another new section begins in 4:12 with a similar address as in 2:11. Peter's readers must not be surprised “when the fiery ordeal arises among you to test you.” Also in this section are further instructions on proper submission to those in authority, in the present case to the elders of the church (5:1—7), and on resisting the devil. Peter included a doxology (5:8—11) and a brief conclusion (5:12—14). The latter acknowledges the help of Silvanus in writing (or delivering) the letter; refers to “Babylon” (i.e., Rome) as the provenance of the letter, and to (John) Mark who was with Peter at this time; and contains a final greeting.

OUTLINE

1. (1:1-8:26)I. OPENING (1:1-2)
   
2. THE STATUS OF THE PEOPLE OF GOD (1:3-2:10)
   
   1. A. Their Precious Standing (1:3-12)
      
   2. The Ethics of Their New Life (1:13-25)
      
   3. The Growth of Their New Life (2:1-10)
      
3. THE RESPONSIBILITIES OF THE PEOPLE OF GOD (2:11-4:11)
   
   1. The Conduct of the People of God (2:11-3:12)
      
      1. Temporary Residents (2:11-12)
         
      2. Submission to Unbelieving Government (2:13-17)
         
      3. Submission to Unbelieving Masters and Christ's Example (2:18-25)
         
      4. Submission to Unbelieving Husbands (3:1-7)
         
      5. Suffering for Doing What Is Right (3:8-12)
         
   2. The Promise of Vindication (3:13-4:6)
      
      1. The Witness of Believers (3:13-17)
         
      2. The Witness of Christ (3:18-22)
         
      3. Call to Christlike Suffering (4:1-6)
         
   3. The Nearness of the End (4:7-11)
      
4. THE RESPONSIBILITY OF THE CHURCH AND THE ELDERS (4:12-5:11)
   
   1. Response to the Fiery Ordeal (4:12-19)
      
   2. Relationships in the Church (5:1-11)
      
      1. Submission to Elders (5:1-7)
         
      2. Resisting the Devil (5:8-9)
         
      3. Closing Benediction (5:10-11)
         
   3. CONCLUSION (5:12-14)
      

Something to Think About: Pilgrim's Progress

W
hile in prison, John Bunyan, an English Baptist, wrote one of the most-loved Christian books of all time:
Pilgrim's Progress,
which appeared in two parts in 1678 and 1684. Bunyan's allegorical novel, which has been translated into numerous languages, traces the journey of a man named “Pilgrim,” changed to “Christian” after his conversion, from the “City of Destruction” to the “Celestial City.” Yet the idea of Christians being pilgrims in this world is certainly not original with Bunyan. In fact, it is already found in the pages of the NT, especially in Hebrews and 1 Peter.

Peter addressed his epistle specifically to believers as “resident aliens” in this world (1:1). He called on his readers to conduct themselves in reverence “during this time of temporary residence” (1:17) and urged them “as aliens and temporary residents to abstain from fleshly desires that war against” them (2:11). This “resident alien” motif thus lies at the foundation of how Peter conceived of believers’ identity in this life: this world is not their home; rather, they are pilgrims, strangers, and resident aliens.

As one who had been a resident alien in the United States for many years before becoming an American citizen, this writer can certainly appreciate Peter's potent metaphor. As a resident alien, I lacked certain basic rights and privileges that regular citizens take for granted, such as the ability to vote. I was a temporary resident who could not establish deep roots. In God's providence, this prepared me to regard my Christian existence in this world as temporary also: for as Scripture tells us, heaven is our home because that is where God lives.

Does our lifestyle reflect this reality? In the Sermon on the Mount Jesus warned us against amassing treasures on earth. Materialism is rampant in our culture, especially among many young people. It often appears that their lives depend on whether they are able to get the latest gadget the moment it is released on the market. To make matters worse, this materialism has crept in from the general culture into the church. It is time believers remembered that, according to God's Word, they are mere pilgrims and resident aliens in this world.

UNIT-BY-UNIT DISCUSSION

I. Opening (1:1-2)

Peter identified himself as “an apostle of Jesus Christ,” and he addressed the recipients of the letter as “temporary residents of the Dispersion” in different provinces (1:1) and as
“set apart by the Spirit for obedience and for the sprinkling with the blood of Jesus Christ” (1:2). Thus the readers’ identity is clarified both with regard to the world and to God.

II. The Status of the People of God (1:3-2:10)

The first major section of the body of the letter lays the foundation for the remainder of the letter by addressing the identity of believers as the result of their salvation in Christ and their rebirth by the Holy Spirit.

A. Their Precious Standing (1:3—12)
Peter wanted believers to appreciate fully their standing before God (1:3—12). They had joy because their salvation was protected, even though they endured trials now (1:3—6). Peter noted that this was the proof of genuine faith, which was more precious even than gold (1:7—9). Peter concluded the section by explaining that this salvation put his readers in a unique position that the prophets had predicted and had searched diligently to understand (1:10—12). Peter thus underscored the continuity of these NT believers with the people of God in the OT.

B. The Ethics of Their New Life (1:13—25)

Peter highlighted the appropriate response to believers’ new identity in Christ (1:13—25). First, they were to be holy because God was holy, setting their hope on Christ's return (1:13—16). Second, they were to conduct themselves in reverence to God (1:17) because they had been redeemed from their previous empty way of life at a great price (1:17—21). Finally, they were to love one another earnestly, having joined the family of God through the new birth, knowing that their human existence was transitory (1:22—25; see Isa 40:6—8).

C. The Growth of Their New Life (2:1—10)

Similar to Paul's terminology of “putting off” and “putting on” (e.g., Col 3:8), Peter enjoined believers, after putting aside all wickedness,
⁶⁰
to desire eagerly the “pure milk” of the word of God that will help them grow in their new life of faith (2:1—3; see Ps 34:8). While elsewhere in the NT believers’ need of “milk” is used as an illustration of their immaturity and need for growth in Christ (1 Cor 3:1—3; Heb 5:12—14), in the present passage babies’ craving for milk furnishes a positive example of believer's hunger and thirst for the nourishing qualities of God's word and as a necessary precondition for “tasting” the goodness of God (see the quotation of Ps 34:8 in 1 Pet 2:3).

Peter developed this in terms of the corporate life of the church (2:4—10). In doing so, he strung together a series of “stone
testimonial
applying various OT passages to Jesus Christ that include a reference to a “stone.”
⁶¹
This Christ was both the stone that the builders rejected but that had now become the cornerstone in God's new “temple,” the
community of believers (2:6; see Isa 28:16; cf. further below). While he turned out to be a stumbling stone for many (2:7—8; see Ps 118:22; Isa 8:14), believers were an elect, holy, and priestly nation, God's possession, called to offer spiritual sacrifices to God (2:9—10; see Exod 19:5-6; Deut 4:20; 7:6; Isa 43:21).

Moreover, one important aspect of these “stone” references is Peter's reapplication of “temple” imagery, presenting Christ as the foundation of the new spiritual temple and believers as “living stones” (1 Pet 2:5) in that temple. This is accomplished by (1) the phrase “draw near” in 2:4 (see Ps 34:5, LXX), which is used in the LXX with reference to the Israelites “drawing near” to the OT sanctuary (e.g., Exod 12:48; 16:9; Lev 9:7-8; 10:4-5); (2) the use of “house”
(oikos)
in 2:5 (e.g., 1 Kgs 5:5; Isa 56:7; see Matt 12:4; 21:13; Mark 2:26; Luke 11:51; John 2:16); and (3) the references to “priesthood” and “sacrifices” in 2:5, all of which hark back to OT terminology regarding the temple.
⁶²

Table 18.1: Stone
Testimonia
in 1 Peter 2:6-8

III. The Responsibilities of the People of God (2:11-4:11)

In this section of the letter, there is an overriding concern for the witness of the people of God. First, they are to conduct their lives in a respectable and God-honoring fashion (2:11—3:12). As temporary residents (2:11—12), they must submit to the world's government (2:13—17) and submit to masters, even unreasonable ones, following Christ's example (2:18—25); wives should submit even to unbelieving husbands (3:1—7); and thus all must be willing to suffer for doing what is right (3:8—12). Second, believers are encouraged that vindication will come in due course (3:13—4:6). Peter discussed the witness of believers (3:13—17); provided a kind of excursus on the witness of Christ (3:18—22; see 2:21—25); and issued a call to Christlike suffering (4:1—6). Third, Peter impressed on the recipients the urgency of proper Christian conduct in the midst of suffering in light of the nearness of the end (4:7-11).

A. The Conduct of the People of God (2:11-3:12)
First Peter 2:11-3:12 begins the so-called “household codes” in the book. The dual general command to these “aliens and temporary residents” is found in 2:11—12: “Abstain from fleshly desires that war against you” and “Conduct yourselves honorably among the Gentiles.” This is developed in the passages that follow in terms of their need to submit to “every human institution because of the Lord” (2:13). Believers are to submit to human authorities (2:13—15, reiterated in
2:16—17). After this Peter turned to specific groups of individuals, starting with household servants (2:18). These are called to follow Christ's example in suffering and look to him as the shepherd and guardian of their souls (2:18—25).

Wives, even those of unbelieving spouses, are enjoined to submit to their husbands (3:1—6). They should adorn themselves with Christ, Sarah being the prime example. Husbands must treat their wives “with understanding of their weaker nature” (v. 7)
(kata gnōsin hōs asthenesterō skeuei;
lit. “according to knowledge as to [their wives being] a weaker vessel”), avoiding harsh treatment (see Col 3:19), and as “co-heirs of the grace of life” in Christ, so that their prayers will not be hindered (3:7).
⁶³
The command to husbands balances Peter's previous commands to wives, making clear that the call to wives to submit to their husbands is in no way a license for the latter to treat their wives in a dominating, oppressive, or abusive manner.

This section concludes with a summary injunction to be like-minded and not to return evil for evil. Instead, in keeping with Jesus’ own words, believers ought to bless those who persecute them (see Matt 5:10—11) and thus inherit a blessing, for “the face of the Lord is against those who do evil” (3:10—12; see Ps 34:12—16). This summary smoothly transitions to the next topic, the Lord's vindication of those who suffer for doing what is right.

B. The Promise of Vindication (3:13—4:6)
The next section is introduced by a rhetorical question: “And who will harm you if you are passionate for what is good?” (3:13). Peter was concerned that persecuted Christians be bold witnesses while maintaining full integrity, “so that when you are accused, those who denounce your Christian life will be put to shame” (3:16b). The example is none other than Christ himself, who suffered while being righteous and was vindicated by God in the end. After proclaiming his victory to the fallen angels (3:19—20), he was enthroned in heaven, vindicated in the life to come (3:22), as will be believers.
⁶⁴
Thus the Christian is to have the same resolve (4:1), knowing that God will call those who persecute him to account (4:5) and give life to believers in the spiritual realm
(4:6).

C. The Nearness of the End (4:7—11)
Peter desired to impress on his recipients the urgency of the call to righteous suffering in light of the nearness of the end, that is, Christ's return and God's judgment. To this end he concluded the unit with an appeal to personal holiness and sincere love for one another. Believers are to express their care for others by exercising hospitality and by using their gifts to speak or to serve in the church (4:10—11). The point is that believers ought to glorify God through Jesus Christ in all things.

IV. The Responsibility of the Church and the Elders (4:12-5:11)

Peter concluded with instructions to those in the church, including church leaders. His final instruction to the church is to trust God while living for him, especially if one is suffering “as a Christian” (4:12—19; see esp. v. 16).
⁶⁵
The elders of the church should lead humbly and by example (5:1—4), while the younger men should submit to the elders (5:5). All should exercise humility toward one another and humble themselves under God's mighty hand as they await God's vindication (5:6—7), and all should resist the devil and bear up under suffering (5:8-11).

SIDEBAR 18.1: THE “HARROWING OF HELL”:
FOUR VIEWS ON 1 PET 3:18-22