Engaging A Hostile World
1 Peter 2:11-3:22

            As Logan said last week, Peter wrote this letter to believers who were under going persecution. This persecution most likely did not come upon them because Christianity was illegal. It was not state sponsored persecution, but persecution that came from not conforming to the norms of culture and predominate religion. It may have manifested itself through physical attack, or may have been verbal. Whatever the case, Peter is writing to a beleaguered people. This is why, as Logan expounded from chapter one last week, Peter reminds them of their hope and the position they have as God’s saints. Throughout chapter 1 and the first half of chapter 2, Peter is writing to these Christians to remind them how blessed they are. Peter reminds them what God has done and how this has changed their relationship to God.

God has made them his people. The Father, Son, and Holy Spirit foreknew them, sanctified them, purified them, and brought them to faith (1:1-2).

God has given them hope—and this hope is certain: our inheritance, namely salvation (1-5-6).

But in 2:11 the focus of the letter changes. Instead of addressing what God has done specifically and how Christians are to interact with one another, Peter now turns his attention to addressing how Christians are to engage the world in light of what God has done for them.

Specifically, Peter addresses how Christians are to interact in the culture and how to respond to suffering for the faith. And this is applicable to us today. Many of us are in contexts where, although Christianity and expression of our faith is not banned, it is certainly not encouraged. So, how do we, as God’s chosen people, interact with a people and a world that is hostile to Christ and his gospel message?

We must accept the tension that comes with being foreigners (2:11-12).

            Peter says something that we may not find remarkable, but we should pause and dwell on what it means for us. In 2:11, he writes, “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul.” What is so remarkable about this statement is that Peter is writing to Greeks who are living in Greek cities. Some of these people may have even lived in the same town or city their whole life. Yet, he calls them sojourners and exiles. The same term that is used of Abraham as he goes to Canaan. These natives have, upon their conversion, become foreigners.

            What I think we should see from this is that there will inevitably be tension that we have with the world as believers. There will be a discomfort, and a feeling that we do not belong. People who are defined by the ways of the world will never truly accept Christians are Christianity. Christians will always be seen as foreigners—We will not be fully accepted; we will be seen as different—because we are.

            If you have ever been overseas for an extended period of time, you may know what this is like. The only personal example of being seen as different isn’t very negative, but I’ll share it anyway because I think it still shows what I mean. Several years ago, I had the opportunity to go over seas to teach conversational English in China. After the first day of class, I knew something was up because all of the students wanted to talk to me. Then take their picture with me. In fact, I submit that I had reached rock star status in about one hour. Why? Well, my skin color, pasty Caucasian, while not very desirable in the USA, is apparently very sought after in China.

For the Christian, however, this tension is not a bad thing. It is something that should be preserved because it comes from, as Peter writes, abstaining “from the passions of the flesh, which wage war against your souls.” “Passions of the flesh” refers to the desires that humans have apart from the Spirit of God—what Paul calls in Galatians 5 the “desires of the flesh.” These desires character the activity that the Christian leaves behind, by the power of the Spirit, when he comes to faith. They are the natural desires of human fallen nature.

            And if you refuse to partake in these passions, you will find yourself in tension with those who do. I’m sure many of you have been in work environments where you may have felt ostracized because you wouldn’t gossip. Perhaps you had friendships end because you wouldn’t participate in a licentious activity. There will be tension because when you refuse to partake in an activity, most of the time other people will feel conviction over what they are doing—and people don’t want that.

            But this tension doesn’t just come from abstaining, but from also doing good deeds, as we see in verse 12. In First Peter, “conduct” usually refers to designate the new way of life of believers. In Peter’s context, Christians were seen as subversive because they did not practice all of the cultural norms of the day—especially the community’s gods. It is just the same today. What Peter is urging is good conduct so that the gospel message will not be any more offensive than it needs to be. The goal of this good conduct is stated by Peter is verse 12—that “they may see your good deeds and glorify God on the day of visitation.”

            What is meant by this, I think, is the conversion of some of those who see these good works. The same word, “see,” is used in 3:2 to denote possible conversion.

So, 2:11-12 show us that in interacting with the world, Christians must recognize the tension that comes with being foreigners in this world. This tension should not be resolved by conforming to the world by practicing fleshy desires. Rather, by the power of the Spirit Christians are to live in an honorable way so that unbelievers may see their good works and repent.

But, if Christians are God’s people and thus sojourners in this world with Jesus as their King, how should they relate to governing authorities or authority in general—especially authority that may be abusing you? Peter turns to that next. We see then that Christians interact with the world by…

Submitting to all governing authorities (2:13-17).

Our allegiance to Christ does not call us to throw off governing authority, but rather submit to it. This is clear from 2:13-14, “Be subject for the Lord’s sake toe very human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do evil and praise those who do good.”

We are to submit to governing authorities, “For the Lord’s sake.” What this means is that we are commanded to submit to all governing authorities, but we do not submit to commands to sin. I think this is what is meant by “be subject for the Lord’s sake,” for it is difficult to see how we could sin for the Lord’s sake. This, however, is the only exception to the command to submit. There is no exception to obeying governing authorities when we think that the laws are dumb, or even unfair, only when it contradicts God’s law can we reasonably disobey. For example then, things like the speed limit, taxes, hunting laws—God says here to obey them. Therefore, if you habitually speed, stop. Repent. “Be subject for the Lord’s sake.” We cannot choose to be subject for convenience sake. We cannot choose to be subject to laws that we like. We cannot just be subject to governments or administrations that we voted for. If you aren’t paying your taxes, then you are not only disobeying the government, you are disobeying God.

And this doesn’t just apply to the overarching government institutions, but to those who are appointed as authorities as well—whose task is to punish those who do evil and praise those who do good, as it says in verse 14. As Christians, we should not be among those who are punished as evil-doers.

            But why should we obey laws that may seem ridiculous to us? That question is answered in verses 15 and 16, “For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God.” God wants us to obey the governing authorities because this world is opposed to God, and we should not set up any more stumbling blocks to the gospel. We should seek to live in such a way that not a single part of our lives could be used as an excuse to ignore the good news. The world is looking for any reason to dislike Christians or to disregard the gospel message. We do not need to help them come up with reasons to think that Christians are bad for society. It is God’s will that we silence the claim that Christianity is bad for the world and for society by obeying the governing authorities.

Likewise, verse 16 is telling us that we cannot use our freedom in Christ as an excuse to disobey the government and practice evil. Rather than asserting our freedom in Christ to disobey—which shows that we do not have freedom in the first place—we should submit ourselves to God as his servants. In doing so, we will obey his commands—one of which being that we submit to governing authorities. We obey because Christ commands us to obey.

Next, Peter focuses on the more common (in his context) relationship of slaves and masters.

Slaves are to submit to their masters (2:18-25).

Look with me at verse 18, “Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.”

Slavery was a common practice during the time of the NT. But, we must be careful not to equate what we know of slavery in the history of North America with the slavery that took place during the time of the NT. First, slavery in the NT was not race based. It was not always a horrible way to live either. Some slaves served as doctors and artists—sometimes being more educated than their masters. It was not unheard of for a slave to have a slave of his own. It was often used as a way to pay debt. If you owed someone money, you could serve as their slave for a time to pay it back. Slaves could even buy their own freedom.

Yet, do not hear me as if I am approving slavery. There were some terrible aspects to it as well. Slaves had no legal rights. They could be beaten and abused in other ways as well. If a slave was a Christian, he may be beaten for no other reason than his faith. But, the text calls for slaves to submit to their masters—specifically stating they are to submit not just to the gentle and good, but to the unjust as well. Why? It isn’t because the masters deserved them to submit, but because of God. In verse 18, the word for respect can also be translated as “fear.” In the book of First Peter, whenever the idea of fear is mentioned it is either directed toward fearing God or not fearing man. So what I think Peter means here is that slaves are to be subject to their masters out of fear or reverence for God. What this means is that just as we are to submit to the governing authorities for the Lord’s sake, we slaves are to submit to their masters for the Lord’s sake. They are to submit because he commands it. And just as Christians should give no reason for the governing authorities to be against them, so slaves are to give their masters no excuse for displeasure. Slaves should give their masters no excuse to slander Christ.

Still, what if a slave serves a master that is unjust, that beats the slave when he obeys Christ? What if the slave is faced with the decision of obeying their master and sinning, or obeying Christ and being beaten? Peter answer in 19-20, “For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God.”

What does that mean? What he says first is that if you do evil and are beaten, then it is nothing praise worthy if you endure it. But, if you obey Christ and receive a beating—if you do good and suffer for it—then you have suffered an injustice. But in those times you are not to complain or fight back. You are to endure it. When our obedience to Christ leads to suffering, to physical beatings, then we are to accept the persecution and endure.

Open reflecting on this truth—it makes me uncomfortable. It’s wrong. It isn’t fair. It isn’t right. How is a Christian supposed to do that?

Peter answers: Look to the one you are following.

“For to this you have been called, because Christ also suffered for you. Leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.”

The one we follow blazed the trail down a road of suffering. If you follow him, suffering is a promise. It is the pathway to glory. When you go down that road, be ready to lose your life. Persecution is not just. It is not fair. It isn’t comfortable. It isn’t safe. When we follow Christ we are counting this life as nothing compared to the life to come. That is the example left to us by our Lord—what happened to him was not fair. It wasn’t right. He didn’t deserve the cross—but he endured for the joy set before him. Now as we follow him we are called to endure because of the sure hope he his given us. And we can trust that this enduring of injustice will be rewarded. I think that is what is meant by “this is a gracious thing in the sight of God” in verse 20. And as we endure, we should do what Christ did and entrust ourselves to God, knowing that he will judge justly.

None of us in this room are slaves. Typically, master slave relationships are equated to employer employee relationships for modern application. Yet, that relationship doesn’t quite carry the magnitude of this passage when applied simply there. I think the best way to apply this passage today is to simply see what it has to say in regard to Christians enduring persecution in general, and then move to apply that specifically to how Christians endure persecution in the work place and other areas.

Next, Peter addresses how wives engage in their social structure.

Wives Submit to Their Own Husbands (3:1-7).

This is straight out of 3:1, “Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct.”

The goal desired here is that wives, in submitting to their husbands, would be a witness to the gospel in how they live so that even if they do not believe, they may be won over to the faith. She is to submit and obey him unless, just as in the other cases, he tries to lead her into sin. Then she must obey God and not man. What the text assumes here is that husbands will not most likely be won over to the faith primarily through the constant appeals of their wives. Rather, “the gentle and quiet spirit” mentioned in verse 4 will lead him to the faith.

The specifics of the wives pure conduct is laid out in 3:3-4, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear—but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. Peter commends here that women do not get caught up with their exterior appearance, but instead to invest themselves in what will last—their character and godliness. He isn’t saying never to braid their hair or to wear jewelry. This simply cannot be the most important part of her life or person. These things should not be a woman’s focus.

Sarah is then given as an example in 3:5-6, For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening. Peter’s example of Sarah’s submission and obedience is from Genesis 18:12. What Peter finds so impressive about Sarah here is that even though she is laughing at the idea of having a child with Abraham in their old age, she still calls him Lord, showing that even in this casual and off-hand moment, she honors him. Sarah shows a lifestyle of submission and obedience through that incident.

But, as in the other cases of submission, sometimes wives may need to disobey their husbands in order to obey Christ. This is what Peter is referring to when he says in verse 6 “do not fear anything that is frightening.” Simply, he is saying do not fear man. Rather, entrust yourself to God.

Peter does devote a brief section to husbands. In 3:7 he writes, “Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered.” Put simply, what is being taught here is that husbands are to use their position of authority to love and care for their wives. They should not crush what they perceive to be weakness, but rather be gentle. Husbands should also not see themselves as superior to women, but rather honor women as co-heirs of the grace of life. This is so important for husbands to remember and practice because if they do not life with their wives in an understanding way and honor her, then his prayers will be hindered.

Be Godly in all of life (3:8-12).

3:8-12 acts as a conclusion and summary of how Christians should deal with issues of authority and submission in a hostile world.

In verse 8 we see that we are to love our brothers, our family in the faith by having unity of mind—not being divisive, sympathy—genuine care for each and understanding, a tender heart—compassion toward those in pain, and a humble mind—considering others before yourself. Peter is restating and elaborating what he said in 2:17—Love the brotherhood. Love your church. Seek unity within the ranks. Grow close in your relationships with your church family. That is required for sympathy. For unity. That’s part of leading a godly life.

When you are wronged, instead of repaying evil for evil we are to bless those who wrong us (v9). “Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.” When you are persecuted, do not respond in kind. Do not be a mirror image of the world. The world is not impressed when they look at you and see themselves. Instead, bless those who curse you. Ask God to give favor to those who injure you.

Why should believers bless those who curse them? Because it is one of the marks of eternal life. It is a behavior that illustrates genuine faith. In verses 10-12, Peter uses Psalm 34 to make this point. “Whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit; let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil.”

            “Life” and “good days” here refer to eternal life, not life in this age. Believers must consciously turn from evil—turn from speaking and acting out evil. Peter is stressing the behavior the of those who identify themselves as Christians. The fact that we can entrust all things to God shows faith to be genuine. I do not need to hurl insults back, because I trust that the Lord will settle all accounts. I don’t have to. In fact, if I truly believe it, then I should rather bless and pray for my enemies to repent and receive forgiveness.

It is a fitting summarization of how the Christian is to live in a world hostile to the gospel. We can be subject to our authorities knowing that God will deliver us. “For the eyes of the Lord are on the righteous, and his ears are open to their prayer.” And those very words actually lead to Peter’s next point in verse 13, and address how Christians should handle suffering.

Suffering for Christ is a blessing (3:13-17).

            Since God’s eyes are on the righteous and he hears their prayers, the question of 3:13 is meant to be rhetorical. This question is similar to Paul’s in Romans 8:31, “If God is for us who can be against us?” This is not to make light of Christians suffering persecution. Rather, what Peter is trying to highlight is that as long as we have God’s approval, it doesn’t matter what man thinks of us or even what man does to us. If we are zealous to do what is right, then we have nothing to fear because God is on our side. As verse 14 goes on, “But even if you should suffer for righteousness’ sake, you will be blessed…”Even if your good deeds lead to your suffering, do not fret—God will still bless you.

We should respond to this in two ways. First, do not fear man. As he writes in the second half of verse 14, “Have no fear of them, nor be troubled.” Man can do nothing to impact God’s blessing given to you. Second, instead of fearing man, Christians should, as it says in verse 15, “honor Christ the Lord as holy.” Peter is probably drawing from Isaiah 8 here in which Israel and Aram are threatening Judah, but God tells Judah not to fear Israel and Aram. Specifically, God tells Judah not to fear Israel and Aram “but the LORD of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread” (Is 8:13). In the same way, we must remember that Jesus Christ is to be feared above all. He is holy. He is mighty. He is to be feared above man.

So, when we face persecution and are tempted to compromise our faith, we need to remember who to fear above all. If your employer wants you to fudge the numbers a little bit, you need to remember that God is to be feared above man. It doesn’t matter if he fires you. It doesn’t matter what man does to you. We should fear and obey God over man. And, inevitably, when we choose to obey God over man—especially when obeying God costs us, then the world will want to know why. That is why we are admonished to be prepared to make a defense of the hope that we have (v15). When people ask, “why do you so live differently?” Be ready. Be ready to share Christ and why you are confident you will not be disappointed on that fateful day. Yet, it isn’t just what we say, but also how we say it. As the second half of verse 15-16 state, we must speak with “gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.”

A few years ago my friend Bruce and I were sharing the gospel with a mutual friend of ours who was Muslim. Our conversation lasted for about an hour, and we went back and forth a good bit, and I left the conversation feeling that I had articulated myself and the faith well. After our Muslim friend left, I asked Bruce what he thought about the whole exchange. He was quiet for a moment, and then said, “It seemed harsh.” Immediately this verse came to my mind, and I realized that everything I had said—no matter how true it was—was spoken in a way that did not commend, but rather acted against the truth. In the heat of debate, I completely undermined what I was saying. How we speak matters. Do not set up an unnecessary road-block to the gospel.

Remember the blessedness that comes with obedience. Do not fear man, for Christ is our judge. He is holy. He will reward you for suffering for righteousness sake.

But that is not all, we must also remember in suffering for righteousness to…

Focus on Christ our hope in the midst of suffering (3:18-22).

Suffering might bring up the question of “Why?” Why do I have to suffer? What is this part of my Christian life? Just as 2:18-25, Peter points us to Jesus. Suffering was Jesus’ road to glory, as he writes in verse 18, “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the Spirit.”

By shifting the focus from our suffering to Jesus’ suffering, instantly we see differences. Christ suffered as “the righteous for the unrighteous.” We are not like him. We are sinful. We were estranged from God. Yet, Christ—the one who was perfectly obedient—suffered that he might bring us to God. We cannot follow him as Lord and demand better treatment. But, as we know and rejoice in, Jesus didn’t stay in the grave. He was raised in the Spirit.

And when God raised him from the dead, Jesus’ vindication was not a private matter. Rather, Jesus proclaimed his victory to his enemies. This is what verse 19 refers to. A little background might help us in understanding everything that is happening, however. What Peter is writing about here is the act of Christ proclaiming his sure victory of redemption and the coming judgment of his enemies to the “spirits in prison.” These spirits are fallen angels and demonic spirits that sinned against God in Genesis 6 by going outside of the boundaries he had set for them and had relations with human women. This took place in the days of Noah, when God destroyed the world saving only Noah and his family in the Ark. It is these spirits that Jesus had conquered and then proclaimed triumph over.

Peter then uses Noah to personalize the reference to us. Just as Noah and his family formed a small community surrounded by wickedness, God saved them through the flood waters. In the same way, the church forms a small family, and God has saved believers through baptism. Peter is not saying that baptism mystically saves an individual, but rather that our baptism is the act in which we identify our profession of faith and our appeal to God for a good conscience, as it reads in verse 21. It is not the act of baptism that saves, the washing off of dirt, but rather what baptism represents, the “appeal to God for a good conscience, through the resurrection of Jesus Christ.” (verse 21). That’s why even as we baptized with Christ in his sufferings, we will be raised with him in his resurrection. Peter calls us to remember Christ in our suffering because although the road is marked with pain, it is a pathway that will lead to vindication before our enemies, even as Christ suffered and was vindicated before his enemies.

In the face of suffering, it can be so easy to focus on the present. It can be so easy to think that if we just give in to how the world wants us to live, if we just give in and accommodate the passions of the flesh, if we just give in and do what the culture wants us to do—then persecution will stop. Suffering will stop. And it probably will. The enemies of the gospel will applaud you. They will give you comfort. But when you are tempted to give in, remember that Christ has conquered his enemies through his death, burial, and resurrection. Suffering for the faith ends in vindication. It ends with the statement, “Well done good and faithful servant.”

If you are struggling this morning with the inherent tension of being a foreigner in this world, struggling to submit to your authorities because they are pressuring you to compromise your faith. If you are just tired of striving for godliness because it just seems so hard, remember that if you obey despite suffering, you will be blessed. If you keep walking down the road of suffering, you will be vindicated over and against those who persecute you. Focus on Christ, the one who has given us our sure hope, “an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you” (1:4).

Engaging a Hostile World