BIG IDEA:
II. COMMENDABLE CONDUCT–ESPECIALLY SUBMISSION TO EVERY APPROPRIATE HUMAN AUTHORITY–IS THE ONLY ANSWER TO PERSECUTION AND THE BEST WAY TO GLORIFY GOD (2:11-3:12)
A. Introduction (2:11-13a)
INTRODUCTION:
Peter Davids: Having discussed their privileges as the elect of God, our author turns to discussing the place of these Christians in the world. If they are so exalted, should they even recognize societal institutions? And if, despite their best efforts to live peacefully, they are attacked, how should they deal with society? Two sections of traditional material provide the answers to these questions:
(1) after a brief introduction (2:11-12) Peter inserts traditional tables of household duties (often called Haustafeln, using Luther’s term) that are similar to those in Eph. 5–6 and Col. 3, and
(2) he then goes on to discuss the proper attitude to take in suffering (3:8 – 4:11).
We should not imagine that he thought his readers were unfamiliar with this material, but rather that he could encourage them by using familiar material to strengthen their resolve.
Erland Waltner: Peter has proclaimed Christian hope and called believers to holy love lived out in Christian community. Now he shifts attention to the situation and calling of the church living in the midst of a pagan society. This society is not only without Christian faith but in various ways exhibits hostility toward believers, and sometimes is oppressive and abusive. In this larger section, 2:11 – 3:12, the writer gives both general guidelines and even specific counsel on how to respond as a missionary community in Christian witness.
Daniel Doriani: Peter proposes two responses to the challenge of life in a world that first tempts to seduce us and then mocks those who resist its lures: first, we fight; second, we live beautifully. Since Peter says that the Christian life is like war, we should be prepared for battle. We should be ready to fight our misdirected physical appetites and to combat bad moods, evil ambitions, and unruly emotions. When we lead a beautiful life among secular people, we can anticipate a positive result, at least occasionally.
Wayne Grudem: Here Peter begins what is structurally the second half of the letter. Whereas the first part is primarily theological in focus with occasional application to life, this part is generally practical in emphasis with shorter theological statements included at many important points. Whereas the first half contains general exhortations to holiness (1:15), love (1:22), and trust in God (related to hope in 1:13, and implied in 1:5, 7–9, 21; 2:7), this half gives very specific instructions showing how believers are to practise holiness and trust in God in actual life situations. Though it is an oversimplification, it may be said that 2:11 – 5:11 gives specific application to the general teaching of 1:1 – 2:10.
At the beginning of this section, Peter turns from the heavenly reality of Christians as a new temple and a royal priesthood, and he returns to the earthly reality of Christians living as ‘exiles’ on earth, a theme which he first mentioned in 1:1. Because they are ‘sojourners and exiles’ on earth, Peter expects that they will act in certain ways appropriate to that status.
I. (:11) COMMENDABLE CONDUCT VIEWED NEGATIVELY
A. Description of Such Conduct
“lusts of the flesh“
Peter Davids: The question here is whether “fleshly” is being used in the general Pauline sense of that which belongs to fallen human nature, that is, all that partakes of the self-centeredness of human beings, or whether it refers specifically to the sins of the body, especially sexual sins? It is likely that the former is closer to the truth than the latter, for nothing in the context indicates sexual sins in particular.
Erland Waltner: In light of the calling to holy love in this context, these include all those impulses that violate love (2:1). In anticipation of what is to follow, desires of the flesh also include temptations to violence that arise in responding to false accusations (2:12), mistreatment by unjust masters (2:18), or the experience of any kind of evil (3:9) at the hands of another. Furthermore, Michaels suggests that such desires include natural impulses toward comfort, self-protection, and self-gratification that get in the way of God’s intention.
Wayne Grudem: Examples of such desires are found in Galatians 5:19–21 (‘sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these’) and 1 John 2:16 (‘the desires of the flesh and the desires of the eyes and pride in possessions’). In fact, Paul’s entire discussion of ‘the flesh’ as the sinful nature in Galatians 5:13–25 is a helpful commentary on the phrase passions of the flesh. In addition to those specific examples, any other desires for things contrary to God’s will are also implied by Peter’s generalized wording. Peter has already told his readers not to let their lives be molded by such desires (1:14), but here he says they should not let such desires be active at all in their lives. The verb translated abstain from means ‘to keep away from, avoid’ (note its use in Acts 15:29; 1 Thess. 4:3; 1 Tim. 4:3). Such a command implies that inward desires are not uncontrollable but can be consciously nurtured or restrained – a needed rebuke to many in our modern society who would claim that feelings are a morally neutral ‘given’ and would disparage any who say that some feelings and desires are wrong.
To entertain such desires may appear entirely harmless, but they are in reality enemies that inflict harm on the Christian’s ‘soul’, making him or her spiritually weak and ineffective. Peter wants to warn his readers about this continuing damage to their spiritual lives that comes from nurturing or yielding to sinful desires.
John MacArthur: The recipients of the apostle’s letter needed some motivation to persevere in their evangelism in the midst of the stressful and difficult trials and persecutions they were encountering. Peter called his readers to fortify their testimonies with two crucial aspects of righteous living: a personal, godly discipline that is inward and private, and a personal, godly deportment that is outward and public.
B. Reasons for Such Conduct
- Our Privileged Relationship
“Beloved“
Peter Davids: The address, “beloved,” marks off the beginning of a new section of the letter; it is a common formula in Christian letters, although relatively rare in other Greek letters (e.g., Rom. 12:9; 1 Cor. 15:58; 2 Cor. 7:1; 12:19; Phil. 2:12; 4:1; Heb. 6:9; Jas. 1:16, 19; 2:5; 2 Pet. 3:1, 8, 14, 17). Likewise “I urge you” is a Christian formula that frequently introduces exhortation.
2. Our Pilgrim Residency here on this earth
“as strangers and sojourners“
Peter Davids: The knowledge that they do not belong does not lead to withdrawal, but to their taking their standards of behavior, not from the culture in which they live, but from their “home” culture of heaven, so that their life always fits the place they are headed to, rather than their temporary lodging in this world.
Erland Waltner: He likely does not intend a major contrast of meaning in the two terms. By using both, he emphasizes that Christian believers are on a pilgrimage through this world, where they are truly not “at home.” In A Home for the Homeless, Elliott (21ff.) emphasizes the literal and sociological meaning of these terms, that these believers were disenfranchised and “second-class citizens.” Hence, he calls them “resident aliens and visiting strangers.” This interpretation is helpful though not totally convincing. Peter may be remembering Psalm 39:12, which also uses both terms to describe the status of Israel in the world.
3. Our Personal Protection
“which wage war against the soul“
John MacArthur: Wage war is a strong term that generally means to carry out a long-term military campaign. It implies not just antagonism but a relentless, malicious aggression. Since it takes place in the soul, it is a kind of civil war. Joined with the concept of fleshly lusts, the image is of an army of lustful terrorists waging an internal search and destroy mission to conquer the soul of the believer.
Daniel Akin: John Owen wisely said, “Be killing sin or it will be killing you” (Works, 9). This is a fight to the finish. Do not think that when you win a battle you have won the war. This is a war you will engage in until you are with Jesus. Grant Gaines has expanded on Owen’s thoughts with nine instructions for killing sin. His words provide great wisdom as we bring this chapter to a close.
- Diagnose sin’s severity. When a person has struggled with a sin for a long time, it’ll be more difficult to kill. This is especially the case if there have been long seasons when that person has indulged the sin rather than actively trying to kill it.
- Grasp sin’s serious consequences. Even for the Christian, who has been declared righteous positionally, sin remains dangerous. . . . A Christian’s sin grieves the Holy Spirit (Eph. 4:25-30), wounds the Lord Jesus (Heb. 6:6), and can cause a Christian to lose his or her usefulness for ministry.
- Be convinced of your guilt. Ask yourself, “Why have I gone on sinning when I’ve been shown such grace and mercy?”
- Earnestly desire deliverance. According to Owen, “Unless thou longest for deliverance thou shalt not have it.”
- Consider the relationship between your sins and your natural temperament. Each person has a unique temperament and nature that make certain sins harder to kill. Owen reminds us, “A proneness to some sins may doubtless lie in the natural temper and disposition of men.”
- Avoid occasions that incite sin. Consider the circumstances that attend your falling into sin, and guard yourself from them. . . . If we want to stop sinning, we must avoid the slippery places that occasion our falls.
- Address sin’s first signs. We’ll be most effective in putting sin to death when we “rise mightily against the first actings” of our sinful desires. . . . [I]t’s hard to stop if we allow our desire for it to grow.
- Meditate on God’s glory. We must not let [sin] gain ground. Instead, we must turn from our sin to “the excellency of the majesty of God.” When we see God’s glory, we’ll see our sin’s ugliness in contrast.
- Don’t rush to comfort yourself. Though we may experience guilt and conviction over sin, we shouldn’t assume the sin is defeated. Sin is deceitful, and it can trick us into thinking we’ve dealt with it decisively when we have not. (“John Owen’s 9 Instructions”)
Pastor Gaines then closes his article with an excellent summation: Sin is like an aggressive snake. If we don’t proactively attack sin, it will prove deadly. Thankfully, we aren’t alone in the fight. The power to kill sin comes from Christ through the Holy Spirit. As we focus on snuffing out sin, we must also draw near to the throne of grace. It’s there we’ll find grace to help in our time of need (Heb. 4:16). Effort is necessary, but as Owen says, “Mortification [the subjection and denial of sinful passions] of any sin must be by a supply of grace. Of ourselves we cannot do it.” (“John Owen’s 9 Instructions”)
II. (:12) COMMENDABLE CONDUCT VIEWED POSITIVELY
A. Description of Such Conduct
“excellent behavior; good deeds“
Wayne Grudem: No new sentence begins here in the Greek text, for this verse is the positive counterpart to verse 11: not only are the readers to abstain from sinful desires (v. 11), but also Peter tells them to Keep your conduct among the Gentiles honourable.
B. Reasons for Such Conduct
- Our Fishbowl Environment
“among the Gentiles
as they observe them“
2. Our Maligned Reputation
“in the thing in which they slander you as evildoers“
Peter Davids: While good lives will eventually force all to glorify God for what they see in the Christians, now unbelievers see the same facts in quite a different light, for “they slander you as evildoers” or “criminals.” It was often the very abstaining “from fleshly desires” that caused pagans to despise Christians (so 4:4). They accused them of a number of crimes, such as practicing murder, incest, and cannibalism in their secret church meetings (from expressions such as “love feasts,” “brother and sister,” “eating the body,” and “drinking the blood,” transferred to pagan contexts), and especially of disturbing the peace and good order of the Empire. Thus Tacitus claimed that “They were hated because of their vices” (Ann. 15.44), and Suetonius refers to them as “a class of people animated by a novel and dangerous superstition” (Nero 16.2). Such slander was the common fare of public discourse and, when brought to the attention of the authorities, became the basis for judicial persecution. Peter knows that nothing can be done to confront this rumor mill directly, for it is a spiteful slander based on the guilt of those who perpetrate it. But, like Jesus, whose words he may echo (cf. Matt. 5:16, where both the “good works” and “give glory” themes appear), Peter argues for a steady course of righteousness that even the pagans will have to approve of in the end.
John MacArthur: Christian apologist Wilbur M. Smith at the end of World War II correctly observed that the world has opposed Christianity ever since Jesus’ day and believers should not expect things to be different today:
At first one would think that a religion which exalts and seeks to follow the only perfect and righteous man who has ever lived on this earth, who never harmed anyone, whose words delivered from superstition and fear, whose works redeemed from pain, and demons, and death, and hunger, whose life was as a great shaft of light shot into the murky darkness of the Roman world, in that sensual and skeptic century, who died because He loved us, and who always sought to bring men into communion with God, to bestow upon them eternal life and a home in heaven, one would have thought that such a character, and the religion which His life and work on earth established, would have been welcomed with open arms the first moment it was announced, and would, by its very message, the good works which flowed from it, and the hope which it established, never know opposition, or attack, or denunciation, except from the demons of hell, and Satan, who is a liar and murderer from the beginning. But such has not been its history. In fact, the New Testament, itself, from the records of the birth of our Lord down to the end of St. John’s vision of the era of anarchy and persecution to come, testifies in the most startling way to the fact that Christ Himself was most viciously and constantly attacked, that His apostles suffered the same opposition, and that it was predicted by these very apostles that Christianity would continue so to suffer, down to the end of this age. (Therefore, Stand [Grand Rapids: Baker, 1945])
3. Our Unselfish Objective — that they might
“glorify God in the day of visitation“
Wayne Grudem: Christians living in an unbelieving society must avoid sinful desires and continually maintain exemplary patterns of life, so that unbelievers will be saved and God glorified. There is no reason to doubt that such a strategy for evangelism would still work today.
John MacArthur: Day of visitation is an Old Testament concept (cf. Judg. 13:2–23; Ruth 1:6; 1 Sam. 3:2–21; Pss. 65:9; 106:4; Zech. 10:3) referring to occasions when God visited mankind for either judgment or blessing. The prophet Isaiah wrote of divine visitation for the purpose of judgment: “And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?” (Isa. 10:3, KJV; cf. 23:17). On the other hand, Exodus 3:2–10 tells of God’s visitation to announce Israel’s eventual deliverance from Egypt, which would be a blessing for His people. Similarly, Jeremiah prophesied God’s visitation to deliver the Jews from Babylon: “For thus says the Lord, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place’” (Jer. 29:10; cf. 27:22). The Old Testament records several other instances in which God visited people for blessing and judgment.
Usually in the New Testament visitation indicates blessing and redemption. In the immediate aftermath of John the Baptist’s birth, his father Zacharias prophesied, “Blessed be the Lord God of Israel, for He has visited us and accomplished redemption for His people” (Luke 1:68; cf. v. 78; 7:16). On the other hand, concerning the destruction of Jerusalem in A.D. 70, Jesus said, “They will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation” (Luke 19:44). Because the Jews rejected Christ’s visitation of salvation, it turned to a visitation of judgment (cf. Matt. 11:20–24; 21:37–43; Rom. 11:17, 20; 1 Thess. 2:14–16).
God’s redemption is inherent in Peter’s reference to the day of visitation. The apostle used the expression to show that because of observation of Christian virtue and good works in the lives of believers, some would be privileged to glorify God when He also visited them with salvation.
III. (:13a) THE ESSENCE OF COMMENDABLE CONDUCT IS SUBMISSION TO EVERY APPROPRIATE HUMAN AUTHORITY
A. Description of Such Conduct
“Submit yourselves”
B. Reason for Such Conduct
“for the Lord’s sake“