Submission in the family, 1 Peter 3:1-7

As we begin our exposition of chapter 3, it’s necessary to remember the greater context of Peter’s epistle, the theme of which I believe is sanctification.  Sanctification is to be holy, to be conformed to the image of Christ.  To become Christlike.  And as we have seen submission is one of the primary means by which God produces sanctification in us.  

Peter talked about submission to government in chapter 2 vs 13; he says submit to every human institution. He is talking about human and societal government.  As Christians, the principle is that we are to submit to government.  Now there may be exceptions to that rule, but Peter is stating the general rule and not the exceptions.  We must be careful not to look at God’s decrees in light of what loopholes we might find to get out of it, but remember the over arching principle.

Secondly, Peter talked about submission in the workplace in chapter 2 vs 18.  And in both of these situations, both government and the workplace, the emphasis is on being submissive even when such entities are not reasonable, even when they may seem undeserving of our honor.  

The third area of submission that we are looking at today is in the realm of marriage, or the family.  And again, though I think the principles contained here are clearly applicable to Christian marriage, yet the emphasis of Peter in regards to the woman’s role, especially, is in a marriage in which either the husband is not a believer, or he is not walking with the Lord.  So in all three situations, whether in government, or in the workplace, or in the home, the goal is that your living testimony by submission serves to bring others to Christ.

When a person becomes a Christian it’s perhaps tempting to feel that now that they are saved they are superior to society.  They might feel superior to government, superior to their employer, or superior to their unsaved mate.  But an attitude of superiority is not what we are supposed to be expressing to this world. Our purpose in being here is to be a testimony, to evangelize the world for Christ. And counter to human reason, God uses submissiveness to human institutions as a means of winning them to Christ.

Notice then a key phrase in vs one as well in vs seven.  Do you see it?  The key phrase is “in the same way.”  First to wives and then to husbands he’s reaffirming the principle of submission.  And don’t forget, the supreme example given of submission in chapter 2 was the submission of Christ.  The ultimate illustration of submission is that of Jesus Christ.  The Apostle Paul states in Phil. 2:5-8 “Have this attitude in yourselves which was also in Christ Jesus,  who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, [and] being made in the likeness of men.  Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”  

Jesus, though equal with God in all respects,  was submissive to the will of the Father, and even became a servant to us, that He might bring us to God, even to the point of submitting to death on the cross.  And so Peter presents Christ at the end of chapter 2 as the ultimate example of submission which is to be the pattern for us. 

So in the same way that Christ is our pattern for submission Peter says, wives should submit to their own husbands.  Notice though it says to their own husbands.  Peter is speaking specifically of wives being in submission to their own husbands.  Not submission to all men in every circumstance.  But to their own husbands.  This isn’t talking about women in the workplace. It’s not a principle for women in government.  Women may well be superior to men in the workplace.  A woman may be in a position of authority in governmental office and not be out of line with scriptural dictates.  This is in reference to a wife and her husband.  

I don’t  want to explore every possible Biblical inference in regards to a woman’s role in the church and so forth in this message.  Peter isn’t addressing all of that here, and so I think it’s better to stick with what he is saying rather than use this text as a trampoline to go jumping off into all different directions and try to take on the whole subject of femininity. Peter is talking about marriage, and that’s more than enough for us to deal with this morning. 

So Peter says in vs 1, wives be submissive to your own husbands.  The word submissive in Greek is the word hypotassō; which  means to be in subjection, to line up under.  It’s often used in a military context as lining up in rank.  It means to realize that you are to take your place as subordinate to the leadership and the headship of your husband.  This is God's design for marriage. The husband has been given the responsibility to be the spiritual leader of the home. 

It doesn’t mean that women are inferior, but that they are to be subordinate. In the military, for instance, the soldiers in a unit may be of varying degrees of strength or abilities or intelligence, but one has been given the responsibility to lead, irregardless of whether or not a subordinate may be superior in some regard.  And in a similar way, in a marriage it doesn’t mean that women are inferior in character or in intelligence, or virtue or ability, but they have been simply given a role that puts them in the place of submission to a headship which is given to their husband by God.

Paul speaking of this principle in 1Cor. 11:3 says,  “But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.” So God has ordained this order of subordination. This principle of submission fits into a greater principle which theologians refer to as complementarianism.  Complementarianism is the view that God has created men and women equal in their essential dignity and human personhood but different yet complementary in function, with male headship in the home being understood as part of God’s created design.  In God’s design, the woman has strengths to complement the man’s weaknesses and the man has strengths to complement the woman’s weaknesses.  They are better together.  Yet man has been given the responsibility of headship. 

So there is equality but yet different roles, different responsibility.  There is equality but one has been given authority.  And we see that illustrated in the trinity.  That is why Peter used Jesus as  an example of submission; Jesus was equal with the Father, but He submitted to the Father’s will. And in the same way as Christ submitted to the Father, wives are to submit to their husbands. 

Now a lot of people are quick to point out the problems with this arrangement.  We’re quick to point out the fact that the husband may not living as he should.  And so Peter goes to that possible objection right away by applying it to those wives who live with a husband who is not living in obedience to the word.  Now on the other hand, the argument from silence might be that if a husband is living according to the word, then submission to such a husband should not be an issue.  But to the point that a husband is not living in accordance with the word, either because they are unsaved or backslidden, Peter says, “In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior.”

So the important point Peter is making is that submission is not dependent upon the merit of the husband.  It isn’t reciprocal.  The fact that he isn’t nice, or he isn’t godly, or he doesn’t treat you the way he should is not an excuse for insubordination.  Paul makes the case in Ephesians chapter 6, that you are to submit to your husband as unto the Lord.  Eph. 5:22-24 “Wives, [be subject] to your own husbands, as to the Lord.  For the husband is the head of the wife, as Christ also is the head of the church, He Himself [being] the Savior of the body.  But as the church is subject to Christ, so also the wives [ought to be] to their husbands in everything.”  So in submission to the Lord the wife submits to her husband.  Submit to him as you would to the Lord.

Notice also Peter says that by your actions you might win your husband without a word.  So the salvation of the husband is accomplished not by preaching to him, or nagging, or through argument, but by your behavior. The submission of a Christian woman to her unsaved or disobedient husband is the strongest evangelistic tool she has.  It's not what she says that will win him, it’s what she is.  This is a principle that has even broader application in the church; our lives are our greatest testimony to the world, not by what we say or preach, but how we act.  And the goal of a wife’s  submission to an ungrateful, or even unloving husband is that they may be won to Christ as they observe your life.

So the first duty of the wife then is submission to her husband, even if he is not living the way he should.  There's a second responsibility which is given in verse 2; the responsibility to  faithfulness.  Verse 2 says, "As they observe your chaste and respectful behavior." Chaste means irreproachable conduct, especially in the area of extramarital relationships.  There is never an excuse to be unfaithful as a wife in this area.  That may sound like something that shouldn’t even need to be said if you’re talking about Christian wives.  But unfortunately, infidelity happens just as frequently in the church as it does in the world.  

But faithfulness also extends to respectful behavior.  It’s interesting that in Ephesians 5 when Paul is giving instructions to both husbands and wives, he places the responsibility on the man to love his wife, but the responsibility of the woman is to respect her husband.  Eph. 5: 33 “Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must [see to it] that she respects her husband.”  Respect is to give him honor.  To respect him as her husband.  To respect his authority under God. 

The third principle comes in verses 3 through 6 and it is modesty.  verse 3 it says, "Let not your adornment be merely external, braiding the hair and wearing gold jewelry or putting on dresses.”  I think it’s fair to say that in our society today the normal perception of beauty in  women is concerned with the outside appearance, with adornment. How they look, and what they can do to make themselves look beautiful.  And that’s nothing new, really.

The same was true in Peter’s day.  In ancient Rome, it was fashionable for women to dye their hair, they wore wigs.  It was popular to make wigs from hair gathered in Germany.  So I suppose they might have worn blonde wigs.  They wore it in elaborate designs, piled up on their heads.  They wore perfume, decorated their clothing with jewels and so forth, showing their wealth in their clothing. 

And it wasn’t just the Greeks and Romans.  Listen to Isaiah 3:18, as the Lord rebukes the women of Israel.  Isa 3:18-23 “In that day the Lord will take away the beauty of [their] anklets, headbands, crescent ornaments,  dangling earrings, bracelets, veils,  headdresses, ankle chains, sashes, perfume boxes, amulets,  finger rings, nose rings,  festal robes, outer tunics, cloaks, money purses,  hand mirrors, undergarments, turbans and veils.” That seems to be a summary list of the finery that women adorned themselves with in that day.

 

But let me just clarify something.  Peter is not saying that such outward adornment is in and of itself a bad thing.  There has been a lot of misapplication of this verse which has been interpreted to mean women shouldn’t wear makeup and things like that.  I personally am not a fan of a lot of makeup.  But like my dad used to say, if the barn needs painting, then paint it. The point though that Peter is making is not an indictment against looking your best, but a preoccupation with only the outward appearance,  instead of a focus of the wife on her inward beauty, which is more important.  

So what is it that the wife is to do in adorning the inner person?  Look again at verse 4, “but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God.”   “Gentle” means meek, humble.  And “a quiet spirit” means a calm disposition. The opposite of that would be prideful, cantankerous. So the desired inward beauty of a wife is the woman with a humble, peaceful, calm disposition.  That is the inner virtue that a woman is to pursue and that is what wins the heart of a man.   And note that it wins the heart of God as well; “which is precious in the sight of God.”  This is the virtue that is pleasing to God. 

Then Peter, like a good preacher, gives an illustration.  And as I said last week, the best sermon illustrations are from the scriptures.  Look at verse 5.  “For in this way in former times the holy women also who hoped in God used to adorn themselves, being submissive to their own husbands."  What does he mean by saying holy women?  Well, he’s talking about the women of the Old Testament who are given for our examples.  They hoped in God.  in other words, they were true believers.  They put their trust in God rather than trusting in their beauty or their own resourcefulness.  And he says, they’re the models we are to follow.

I can’t help but compare that to the models of contemporary women.  Just looking around at the magazines at the checkout stand in the grocery store you get bombarded by the models that society puts out there for the women to emulate. Granted, they might have external beauty, but if you ever read any interviews with them about their attitudes and perspective about life, you should quickly discern that they are no proper model for a Christian woman. 

But Peter gives us one who is worthy of emulation, and that is Sarah. Now the Bible tells us that Sarah was a very beautiful woman.  When she was even 80 years old, Abraham was still worried that he might be killed because someone else might want to take her as a wife.  That’s how beautiful she was.  But that’s not the virtue of Sarah that Peter says women should try to emulate.  Look at vs 6, “just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.” 

So Sarah’s submission to her husband is a model that women ought to pattern their life after.  Peter says her defining attribute was that she obeyed Abraham.  She's a model of obedience.  She called him "lord." Lord was a title of respect, of obedience.  It was a title of submission. The record of that is found in Genesis 12vs 18, where Sarah laughed to herself, saying, “After I have become old, shall I have pleasure, my lord being old also?”  I”m sure that this is not the only time when she referred to him that way, but it’s an example of the way in which she commonly spoke of him. And what it indicates is an attitude of submission to her husband.

Peter says if you follow Sarah’s example you will “become her children, if you do what is right without being frightened by any fear.”  I think what might be indicated there is that there can be a fraternity among women that encourages independence and ridicules a woman who accepts the role of a godly wife, being submissive to her husband. And far too often it’s this fear of ridicule, of not measuring up to this fraternity of feminism, of independence, that sometimes prompt women to “stand up” against their husband, to reject the God given role that has been appointed.  And that is a grave mistake.  Because there is a greater blessing in following the Lord than in following the world’s template. 

 And a good marriage is a great blessing that God has ordained for all men.  That’s what is indicated in vs 7 in the phrase; “fellow heir of the grace of life.” One interpretation of that is the common blessing that God has given to men and women through marriage.  I think that there is nothing better than a good marriage.  There is nothing better than having someone who loves you and whom you love, and to be able to share life together.  Life is not better alone.  And a lot of women who have listened to the world and rejected the authority of their husbands for the sake of what the popular culture has told them is better, which is to be independent - I think a lot of them will discover perhaps too late that it was a lie.  Marriage is a God ordained grace of life, or gift of life that God extends to all who will accept it.

Now finally, in vs 7, Peter addresses the husbands. He spent six verses on wives and only one on husbands.  There is some disparity there, I suppose, but you can take that up with Peter, not with me.  However, the opening phrase encompasses a lot of what has already been said and applies it to the husband by saying, “In the same way…” In this same attitude of submission you husbands live with your wives…” 

Paul, back in Ephesians 5 talking about marriage, starts off by saying “Submitting yourselves one to another in the fear of God.”  So there is a sense in which husbands are to submit to their wives as well.  How does that look?  Well, it’s not submission to her authority, or to her  leadership, but he submits to her needs.  We submit our world and our priorities for the sake of serving her and meeting her needs.  And a woman has different needs than a man.  As Paul addressed in Ephesians 5, her primary need is love, and all that entails.

And so Peter gives three attitudes that a husband should have towards his wife.  The first is consideration. He says “live with your wives in an understanding way.”  The word for understanding is the word gnosis in the Greek, which has more meaning than what we might realize in our language.  It’s talking about experiential knowledge. It’s talking about being sensitive to her feelings, to her needs, and ultimately to know her physically, intimately.  In the scriptures to know a woman as your wife meant to consummate your marriage sexually.  

Additionally the word for live is sunokeon, which means to dwell together with someone in the same house, to be intimate, to be close physically. It’s used in the Septuagint to indicate intercourse.  So there is an injunction to live together, to love her intimately, to understand her needs and supply those needs on an emotional and physical level. 

Secondly, in addition to consideration, there needs to be chivalry in your relationship with your wife.  That’s a word that has fallen out of favor in modern times, but it means to act as her protector, her provider.  Peter says “live with her as with someone weaker, since she is a woman.” Now this is not a put down, but a realization of her comparative physical weakness. Contrary to the view of popular media that wants to portray women as having tremendous physical strength, it should be pretty apparent in real life that women as a whole are weaker physically than men. As a general rule men are typically bigger and stronger physically than women.  Women may have all sorts of advantages over men in regards to endurance or perhaps intelligence or able to withstand pain or whatever.  I am not going to debate that.  But what the scripture is saying is that a woman is weaker physically.  The KJV says a weaker vessel.  That refers to the outward, physical stature of a woman.  Not the inward, but externally.  And that’s a general rule.  I’m sure there are exceptions to that as well.  But one look at the roster of any major NFL team should be all the confirmation that we need on that subject.

So a wife benefits from the physical strength of the husband. She is to be protected, provided for.  She should be cherished.  The third injunction to husbands is that of companionship.  

"Grant her honor as a fellow heir of the grace of life."  As I said earlier, the grace of life in one sense means the gift of life.  It’s not necessarily speaking of eternal life, but the blessings of life.  Marriage is God’s gift to mankind. Peter says you are heirs together in this blessing of God. 

I  read some time ago an article in the news in which someone wrote about the benefits of marriage over living together.  And the author talked about a recent study which showed major advantages of health and happiness and contentment that came as a result of being married as opposed to living together or cohabitation.  I’m not going to take the time to review those points, but this benefit of marriage is what is called a common grace.  It’s a grace of God that is given to all mankind to enjoy.  It’s unfortunate that instead people would rather believe the lie of the devil that they can have intimacy outside of marriage, that they can find happiness in one night stands.  Marriage is a gift of God to man that increases our happiness and contentment in this world. 

The final point is another blessing of a godly marriage and particularly of submission in marriage, and that is your prayers are unhindered.  Peter says in vs 7 that men are to treat their wives with honor as a fellow heir of the grace of life, so that your prayers will not be hindered. Sinfulness hinders prayer.  But James says the prayers of a righteous man accomplishes much.  You want your prayers answered?  Then make sure you are living in submission to your husband or wife in a godly manner.  Make sure you are not putting a stumbling block in front of your mate by your rebellion or by your insolence.  God will not honor a person who is not submitting to His word.  And ultimately, our submission is to the Lord first.  We submit to one another as unto the Lord. And when we have that kind of harmonious relationship in our family, it  results in unhindered communication with the Lord as well, which will enable our prayers.  

I hope we have come to understand today that submission is not a dirty word.  In fact, as the church is likened to the bride of Christ, we must submit to the Lord in all things, recognizing His authority, His provision, His sovereignty over our lives.  That’s the significance in calling Jesus Lord.  I pray that as your first priority you have submitted to Christ as Lord of your life.  That’s the way to receive the grace of life that God has given to all who believe in Him.  

The Example of Sanctification, 1 Peter 2:21-25

We are continuing today in our study of 1 Peter.  And as I have stated previously, I believe that the theme of 1st Peter is our sanctification.  Sanctification means set apart for holiness.  The same word in the Greek, hagiasmós, hag-ee-as-mos’, is translated equally as both holiness and sanctification.  Peter states in the opening verses of this letter that we are chosen of God by the sanctifying work of the Spirit to obey Christ and be sprinkled with His blood. In effect, he’s saying that we are chosen by God for sanctification.  The Spirit working in us produces obedience to Christ which is sanctification.

He then goes on to quote the Lord in chapter 1 vs 16 saying, it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.”  If we are the Father’s children, then we should model the character of the Father, which is holiness. Sanctification is holiness.  Peter adds to that in vs 22, “Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart.” There we see that sanctification is the purification of the soul.

In chapter 2 vs 5 he says we are to be a holy priesthood, offering up spiritual sacrifices unto God.  To be sanctified then means we are a holy priesthood offering up righteous lives to God. In vs 9 he adds to that we are a holy nation. To be sanctified means we are a chosen, set apart, righteous people.  And as such we are to abstain from the lusts of the world.  We are to set aside all malice and all deceit and hypocrisy and envy and all slander.  And we can do this by the sanctifying work of the Spirit in us as we obey the word and grow or mature in our salvation. 

But make sure you understand that you are not justified by obedience.  We are born again by faith in what Christ did on the cross.  We are credited with Christ’s righteousness or holiness at the moment of our justification, and then with the empowerment and leading of the Holy Spirit in us we work out our salvation, or live out our salvation in holy living.  So sanctification is both imputed and practiced.  It is a process in which we live in obedience to Christ, even as Christ Himself is said in Hebrews 5:8 that He learned obedience from the things which He suffered.

Now last week we looked at the steps to sanctification as we walk after the Spirit in the light of God’s word.  And to follow up on that today we are looking at an illustration of the path of sanctification in the person of Jesus Christ.  Peter gives us the best illustration possible in the person of Jesus Christ.

And let me just add that I believe sermon illustrations are best when they are taken from the word of God. I I’m very aware that there are many resources available online or in print with suitable illustrations for sermons.  They are arranged by topic and are very easy to copy and paste into your message.  But in my experience of listening to what must be thousands of messages in my lifetime, I have noticed that often people remember the stories but not the message. So over the years I have depended less and less upon sentimental stories, and instead have looked in the Bible itself for illustrations.  The Bible is full of great illustrations.  The Old Testament in particular is a great source of illustrations for New Testament doctrines. And so I find that there is very little need to go to outside sources, in hopes of providing a suitable sentimental story that will hopefully capture people’s attention.  So  a lack of stories or jokes or poems in my sermons is hopefully not an indication of my lack of preparation, but a desire to preach the truth of God’s word and very little else.

So Peter has been laying out the doctrines of sanctification, of holiness, and now in vs 21 he says we have been called for this purpose.  The question is, what purpose?  At first glance it would seem he is saying that we are called for the purpose of suffering, because he immediately begins talking about Christ has suffered for us.  Or is it that we have been called for the purpose of following in HIs steps?  I believe that is a better interpretation.

Let’s read the verse again, “For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps.”  Suffering is a necessary part of sanctification, but suffering is not in and of itself the purpose of sanctification, nor of our salvation.  There was a time, particularly in the Middle Ages, when the Roman Catholic church practiced asceticism or monasticism.  And perhaps they still do to some extent.  Their view was that by deliberately making themselves suffer they could achieve some degree of righteousness or holiness.  Martin Luther, who was a Roman Catholic priest who became the great Reformer, suffered all kinds of things in hopes of finding justification with God and it was in his failure to find true satisfaction, that he finally discovered the scriptures which helped him to understand that justification is by grace through faith.  We are not called to suffering, but to sanctification.  Suffering may be necessary, but the purpose is our sanctification.

So I believe the correct interpretation of vs 21 is that we are called for the purpose of following Christ. Jesus said to the disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.” If you are going to be a disciple, a Christ follower, then you must do as Jesus did.  That is the essence of what it means to be a Christian.

Paul said in 1Cor. 11:1 “Be imitators of me, just as I also am of Christ.” Eph 5:2 says, “walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.”  He says in Phil. 2:5 “Have this attitude in yourselves which was also in Christ Jesus.”  And the apostle John says in 1John 2:6  “the one who says he abides in Him ought himself to walk in the same manner as He walked.”

So the gospel teaches us that we are to follow in the footsteps of Christ.  And I believe that Peter is saying  here that the purpose of our salvation is our sanctification,  which is accomplished by walking as Jesus walked, in His footsteps.

What Peter is saying is that since Christ suffered for you, that is since Christ accomplished your redemption through the cross, you are to follow in His footsteps.  So you see that Peter is not saying that holy living is the means by which we are saved.  That was accomplished by Christ’s suffering on the cross.  But he’s saying that since our salvation has been accomplished by Christ’s suffering, let us now walk as He walked, act as He acted, and have the same attitude which He had.

And to emphasize  that point, Peter uses a specific word which is only used here in the entire New Testament.  It’s the word translated “example.”  It comes from the Greek word “hypogrammos” which means a writing copy of all the letters of the alphabet, given to children as an aid in learning to draw them.  It’s a wonderful word picture of how we are to walk as Jesus walked.  We follow His example, by tracing our lives in the pattern which He gave for us by His life here on earth.

Peter than gives us five specific examples of how Jesus acted while He was on this earth. And these are obviously examples  which we are to imitate when faced with similar circumstances.  The first he says is that Jesus  committed no sin. Jesus was holy, righteous, spotless.  Now that may seem like an impossibly high standard.  We might say it’s impossible and just give up before we even start.  But God said you shall be holy even as I am holy.  So with the Spirit of Christ indwelling us and leading us to lead us it’s possible to live righteously.  I will say that no one who is still in the flesh will be able to live without sin all the time, but I will also say that as sanctified people of God who are the temple of the Holy Spirit, sin is something we should be committing less and less.  Sin is no longer our practice, and we are no longer held captive by sin,  thus it should become more and more of an anomaly as we progress in sanctification.  As Paul said in Rom. 6:1-2 What shall we say then? Are we to continue in sin so that grace may increase?  May it never be! How shall we who died to sin still live in it?”  So when we follow after Jesus, and become His disciple, we deny our sinful nature, die to sin, and live for Christ.

Secondly, Peter says nor was any deceit found in His mouth. Jesus didn’t lie, He didn’t deceive. He spoke the truth.  Even His enemies said about Him, “Teacher, we know that You are truthful and defer to no one; for You are not partial to any, but teach the way of God in truth.”  It’s important that we are people who speak the truth. Be careful not to exaggerate or leave certain things out in order to deceive. Don’t have an ulterior motive.  Jesus said let your yes be yes and your no be no.  Don’t make deceitful deals in the workplace.  Don’t try to sell something that isn’t all that it’s cracked up to be.  

I remember years ago, when I made a living as an antique dealer, this was constantly something that was a temptation to me.  And when I didn’t represent something exactly as I should have, it seemed that the Lord always made it come back to haunt me.  But especially as a pastor, I need to preach the truth, the complete truth of the gospel.  There are some parts of the gospel that may seem offensive to contemporary audiences today.  But I must be zealous to speak the whole truth of God’s word. Jesus said I am the way, the truth and the life.  So if we are to follow Jesus’s example, then we must speak the truth.

Thirdly, Peter says about Christ is that while being reviled, He did not revile in return. To revile means to criticize, to insult, to retaliate.  I’ve often said that the fault of us Harrell’s is that we don’t have a normal sense of humor.  We think it’s funny to insult someone.  We tend to make fun of people and think that’s hilarious. Well, it may be funny to us, but it often isn’t to others. Isaiah 53:7 says, “He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth.”  So Jesus did not retaliate when He was attacked and scorned and insulted, and that should be our attitude as well.

Jesus said in Matt. 7:3-5  "Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? "Or how can you say to your brother, 'Let me take the speck out of your eye,' and behold, the log is in your own eye? "You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.”  So don’t criticize others, but perhaps even more to the point, don’t give a tit for tat.  Don’t retaliate when others criticize you by doing the same to them.

Fourthly, Peter says that when Christ suffered, He uttered no threats.  Paul says in Ephesians 6 in addressing masters, to give up threatening.  That means when you have a position of authority, don’t use that authority to threaten others.  But as in the case of Christ, He was suffering unjustly, and yet He still  did not threaten those who were mistreating Him.  For instance, He didn’t respond to the Roman soldiers who were nailing Him to the cross, “Just you wait.  I’m going to cast you into the deepest dungeon of hell for what you are doing to me today.”  No, in fact, Jesus prayed for them, saying “Father forgive them, for they know not what they do.”

The fifth example of Christ Peter says we are to emulate is that He kept entrusting Himself to Him who judges righteously.  Peter will go on to say in chapter 4:19 “Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right.”  God will one day judge all men according to what they do and say on this earth.  If our accusers or persecutors are doing wrong towards us, then God will judge them and we should trust God to take care of them.  “Vengeance is mine, I will repay says the Lord.”  

But in like manner, if we are righteous, then let us act righteously in all circumstances, knowing that God will bring all into account, whether good or bad.  2Cor. 5:10 “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.”  The example of Christ is that because He was righteous and did the works of righteousness, He could trust God to judge Him favorably.  And so we who also suffer in doing right can trust the righteous Judge to judge us favorably as well.

But don’t miss the main point there.  Do right.  In all circumstances.  Whether it is appreciated or not.  Whether you get criticized for it or praised.  Do righteousness. To do righteousness is simply to do right.  Do right until the stars fall. Do right when everyone around you is doing wrong. Do right when it makes more sense to do something else.  Trust God and do right.

In vs 24 then Peter recapitulates what he has previously stated in vs 21, by expanding upon it.  He said in vs 21 that since Christ suffered for you, leaving you an example to follow in His steps, and remember we said that suffering referred to Christ’s dying on the cross for your salvation, that you might receive His righteousness.  Now in vs24, Peter restates and expands on that idea, saying “and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness.”  

This is our salvation and sanctification in a nutshell.  If there is any doubt that we are to live holy lives, this verse puts an end to that.  Since our sins were born away by Christ, we are no longer to live in them.  We die to sin.  We crucify the flesh and it’s sinful desires.  That’s what Jesus meant when He said to “take up your cross and follow Me.” Deny yourselves. Die to sin.  Consider those things as dead.  

Listen, sin and salvation are incompatible. Repentance is turning away from your sin and hungering and thirsting for righteousness.  If you have been saved, then you should abhor your sin and put to death your sin, that you may live to righteousness.

Paul speaks of dying to sin in Rom. 6: 11 “Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus”. …then in vs 16 “Do you not know that when you present yourselves to someone [as] slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?”  and then in vs 22 “But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.”

So sanctification is not just dying to sin, but living righteously.  Consider how John speaks of it, in 1John 3:7 “Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous.”

Back to our text, I especially want you to notice the last phrase of vs24: “for by His wounds you were healed.” This is a verse that has been taken out of context by many contemporary teachers today.  But it’s important that we truly understand what is being said here.  First look at the context of how Peter uses it. “and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.”

Is not the context of this verse our salvation and sanctification?  Does it not mean that since Christ was wounded for our sins, we are saved to live in righteousness?  Thayer’s Greek Lexicon says of the word which is translated as healed in the Greek is “iaomai” (e ah my) as meaning to cure, heal, to make whole, to free from errors and sins, to bring about one's salvation.  So contrary to the faith healer’s  interpretation that Christ suffered on the cross to bring about our good health, I think the clear meaning in context is that of salvation.  Metaphorically, it’s speaking of spiritual healing.

Furthermore, I would have you refer to the Old Testament passage which Peter is quoting from in Isaiah 53, vs 5, “But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being [fell] upon Him, And by His scourging we are healed.”  Notice He suffered for our sins, our transgressions, our iniquities, and by His scourging we are healed.  It does not say He was pierced through for our illness, He was crushed for our diseases, but rather that He suffered for our sins, that we might be saved.  He was our substitute, who died in our place on the cross, so that we might live in Him.

Notice also the next verse of Isaiah 53, vs 6, “All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.” Isaiah is still talking about our sins being put upon Christ, so that we are not punished but Christ was punished in our place, and by His suffering we are made right before God.  And Peter takes the thought of this passage, and adds to it saying in vs 25,  “For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.”  

This is the purpose of our salvation, even our sanctification.  That we die to sin, since Christ died for our sins, and that we live for righteousness, even as He is righteous. What do sheep do in relation to their shepherd?  They follow Him. He leads and they follow.  He speaks and they obey.  And it is good to obey the Shepherd, because He knows the best way.  He knows the way of life.  He is the Guardian of our souls, even as the Shepherd is the Guardian of the sheep from marauders, from robbers, from wolves and lions who go about seeking someone to devour. 

Sanctification is simply walking where Jesus leads.  Walking where He walked.  Acting like He acted.  Having the attitude that He had.  Treating others as He treated others, even to the point of not only forgiving His enemies, but dying for His enemies. What an example.  What a Savior. The secret of holiness is to stay close to Christ.  To walk with Him day by day, moment by moment.  And when we walk in His footsteps, following in His example, we become like Him, conformed to His image, and we shall have life more abundantly, a life pleasing to God, a life which will be considered an acceptable sacrifice.  

Rom. 12:1-2 “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, [which is] your spiritual service of worship.  And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.”  Walk in the Spirit, so that you may not fulfill the lusts of the flesh.