Read: 1 Peter 2:16-25
The Apostle Peter is writing to a community that’s been misunderstood, marginalized, unfairly criticized, and abused. They were going through something that was unbearably hard, impossible. In the midst of that reality, Peter encourages them that they are strangers and exiles, and they are called to strange things to the glory of our God and the good of their neighbors.
1) the Strange Command
In 1520, a former German monk named Martin Luther wrote what’s become a classic work on the Christian life; calling it “On the Freedom of a Christian.” Luther arrives at one of the great paradoxes of following Jesus: “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.” It’s hard to imagine a more freeing and humbling expression of what our calling (1 Pet 2:9, 21; 3:9) in Jesus is.
Reflect for a moment on the command of Peter to slaves (and by extension all Christians) in 1 Peter 2:18. He tells Christian slaves to endure unjust suffering.
First, it’s an unparalleled command. In this imperative, Peter is neither upholding the status quo of his culture, nor is he starting a social revolution. Peter isn’t intending to give us the fullest Scriptural teaching on slavery (for that go to the book of Exodus: long story short, it doesn’t end well for oppressors). But Peter does some remarkable things in this command. He addresses slaves as free, moral persons (something not recognized in his culture). Peter provides slaves with the moral category of justice and wrongdoing, which their culture would not have afforded them. Even more powerfully, Peter draws an comparison between the life of a slave and the incarnation of God into the lowest and harshest circumstances in order to rescue the world.
Second, it’s a commendable command. Peter says that obedience to this command “brings favor” or “it’s a gracious thing” (ESV). In short, it’s pleasing to God. Why? The context for this passage is 1 Peter 2:11-12. Here Christians are commanded to do good so that God would be glorified. So how does enduring unjust suffering glorify God? For one, it demonstrates an awareness, or a “mindfulness” of God. Normally, it’s hard to see anything else but our problems in the midst of suffering. But Peter tells us to fill our minds with the sovereign, omnipotent, wise, compassionate, and merciful God. This command is good for our culture because just like Peter’s context where Christians were being publicly pilloried and ruthlessly ostracized, we live in a self-assertive social media culture that produces vengeance not forgiveness. Peter provides a radical command that offers people real forgiveness, not cycles of retaliation and moral one-upmanship.
Third, it’s an impossible command. There’s an old hymn that says “When through fiery trials your pathway shall lie, My grace all sufficient shall be your supply.” If you think you can even come close to obeying this command, you’re wrong. As we’ll see, the example that’s set before us is one who “committed no sin,” but Peter says we are sinners (v. 24) who are like straying and wandering sheep (v. 25), either pitying ourselves and our wounds or lashing out at others because of them. God alone commands. God alone fulfills.
2) the Strange Example
Ironically, the disciple (Peter) who seemed to most opposed to suffering is now the one who, more than any other New Testament writer, makes suffering the heartbeat of his picture of Jesus Christ. What happened? Peter saw an extraordinary example of enduring unjust suffering in the Messiah.
First, Jesus did not commit any sin (v. 22). None. Nada. Not one. Here we see the doctrine of Jesus’ impeccability. It’s not that Jesus was a nice guy, or even a really great moral exemplar. Jesus was sinless. Perfect. A spotless and blameless person of whom it could be said he truly endured unjust suffering. Second, Jesus did not retaliate or take revenge (v. 23). Think about being robbed of happiness, reputation, or freedom. How might you respond? Jesus doesn’t start a new cycle of vengeance, but he breaks it by non-retaliatory, morally perfect goodness. But if Jesus is only an example, if he endured unjust suffering for no greater purpose, then he was naïve and his example is worthless. For Jesus’ example to mean anything to us, or be of any use, Jesus must be much more than an example.
Peter tells us that Jesus “entrusted himself to the one who judges justly” (v. 23). The language is not as specific as most translations. Literally, Peter says, “Jesus entrusted to the just judge.” What did Jesus entrust? Everything. His life. His circumstances. His rights. His vindication. All of it. But what sentence did he receive from the judge? Shockingly, he was condemned. He was killed and crucified like a non-person, a punishment reserved for slaves. Why? Because Jesus was absorbing the damage and debt of our sin (v. 24). His suffering was bringing about our healing (v. 24). At the cross, we see both the justice our hearts long for and the forgiveness we are dying for.
Discuss
1. What about the sermon stuck with you? What left you with questions?
2. Martin Luther said we are lords of all and servants of all. Peter calls Christians a royal priesthood, that is, kingly servants. How does the gospel make us both lords and servants?
3. Why do you think it is important to know and believe that Jesus’ suffering is an example and that Jesus suffered for us?
4. Peter says that Jesus left us an example that we might “follow in his steps.” If Jesus suffered, what path is he calling Christians to? How do you react to that truth?
5. What are some ways in which Jesus’ wounds have healed your wounds?