1 Peter (written)

Thursday, 7 November 2019

For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls. 1 Peter 2:25

There is a necessary correction in the intent of Peter’s words to get the proper sense of what he is saying. Charles Ellicott explains –

“The right reading does not attach ‘going astray’ to ‘sheep,’ but as predicate of the sentence, ‘ye were going astray like sheep.’ The ‘for’ introduces an explanation of how they came to be in need of ‘healing.’”

In this, the verb connected to the present participle denotes habitual action. It is a state of constant going astray. Peter here is continuing to cite Isaiah 53. What he cites is only a part of Isaiah 53:6, which says –

“All we like sheep have gone astray;
We have turned, every one, to his own way;
And the Lord has laid on Him the iniquity of us all.”

The idea of going astray like a sheep is also found in Psalm 119:175, Jeremiah 50:6, and in Jesus’ parable in Matthew 12:10-14. The idea then is one which would have been fully understood by all of Israel, whether they acknowledged it personally or not. Peter has just noted that it was by the stripes of Christ that these believers had been healed. The “For” which begins this verse is tied to that.

The necessarily healing which came about is shown, definitively, to not be a physical healing, but a spiritual one with Peter’s continued words. All of Israel (Peter is specifically speaking to the Jewish people) had gone astray, just as the Gentiles of the world had. They were in as much need of this spiritual reconnection to God as anyone else. They had constantly wandered from God, as is evidenced by the entire body of Scripture from the moment they left Egypt, even to Peter’s present time (and which continues in Israel to this day).

It is in this state of going astray that Peter then compares them to sheep. Sheep need a constant watch over them, or they will simply wander. This is what happened to Israel. Being like sheep, and without proper overseers, they constantly wandered into the wilderness of spiritual apostasy. However, with the coming of Christ, Peter provides the good news for those who recognized Him for who He is. He says, “but have now returned.”

The verb is passive, and is more correctly translated, “but are now returned.” There was a specific point in time that the event occurred. It is when they received Christ, believing the gospel message. At that time, Christ returned them to Himself. The word “returned” does not imply that they individually had ever been under his care and were brought back to it. Rather, it speaks of the state of man in general. Man had belonged to the Lord, he turned from God, and now these individual humans were returned, they were converted, to that original reconnected state.

Peter then explains what this returning means with the words, “to the Shepherd and Overseer of your souls.” The idea of the Lord as the Shepherd of the sheep permeates Scripture. David speaks of the Lord being his Shepherd in the 23^rd Psalm. Ezekiel refers to this state several times. Jesus spoke of it as clearly as could be stated in John 10 –

“I am the good shepherd. The good shepherd gives His life for the sheep. ¹² But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. ¹³ The hireling flees because he is a hireling and does not care about the sheep. ¹⁴ I am the good shepherd; and I know My sheep, and am known by My own. ¹⁵ As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. ¹⁶ And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.” John 10:11-16

The word translated as “Overseer” is only used here when speaking of Christ Jesus. The idea of shepherding, however, is connected to it in Acts 20 –

“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.” Acts 20:28

The Lord appointed lesser overseers within the church, implying that He is the true and greater Overseer. The Greek word is a compound of epi, or “over,” and skopós, or “look intently.” It signifies one who keeps a close eye on his flock. In the case of Christ, He maintains a personal watch over His people, determining the perfect care and protection necessary for each of those who are His. It speaks not of their physical well being, but of their assured salvation. No matter where they are, He is always attentive to their state.

It would be ludicrous to consider that a person could become a part of the flock of God, and to end up lost again. It would not show an attentive overseer, but one lax in his duties. Who can ascribe such negligence to the Lord? Rather, the Lord is the perfect Shepherd and Overseer. Those who are His will never stray so far as to be lost again.

Life application: Peter says we “were like sheep going astray.” A sheep doesn’t intentionally leave the security of the shepherd. Instead, without thinking, they just keep eating grass and moving farther and farther away from him until they are lost.

This is the comparison God makes to us throughout the Bible. We don’t reason things out, but just amble along without a care or a thought. We are in a state of helplessness, and there is nothing we can do to correct it. We pursue sin like grass, and continue in it until we are so lost that it is what seems normal and proper, like eating grass is to a sheep. It takes the shepherd’s attention to bring the sheep back into the fold and likewise, it takes God’s attention to ensure we are brought back to Himself.

This is just what God has done through Jesus – hence the terminology of Him being the Good Shepherd, the Chief Shepherd, and the Great Shepherd, as well as Peter’s titles in this verse – the Shepherd and Overseer of our souls.

The entire context of the passage is speaking of our being lost in sin and separated from God. But God sent Jesus, the Shepherd and Overseer of our souls, to bring us back to Him. This then is the healing that Peter has referred to.

It is the reversal of the curse of death mentioned in the first pages of Genesis. When God said to Adam that he would die on the day he ate of the fruit, he was referring to this state of spiritual death and helplessness. But He also promised this would be corrected. Thanks be to God! It was in the life, death, and resurrection of Jesus our Lord. By His stripes, we truly are healed.

What a marvelous and gracious Creator You are! We departed from You and became lost in sin and death. O! But You sent Jesus to find us and bring us back home again. What a wonderful story of deliverance and redemption! Thank You, O God, for Jesus Christ our Lord. Amen.

Wednesday, 6 November 2019

…who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed. 1 Peter 2:24

In verse 2:22, Peter cited Isaiah 53:7. That came after having said that Christ suffered for us and in so doing He left an example for us. Isaiah’s words prophesied that Christ would commit no sin, nor would there be any deceit found in His mouth. Despite this, Peter relayed the fact that Christ did not turn and revile those who mistreated Him, but instead committed Himself to the One who judges righteously.

The key thought is that He had committed no sin, and yet he suffered. Now Peter explains why He allowed it to be so. In doing this he will cite Isaiah 53:5. Understanding this context is what will help us to avoid one of the greatest errors of the modern church. It is an error in doctrine which has actually led innumerable people into feelings of insecurity, or to the belief that they are not sound, faithful Christians.

Peter’s words of verse 2:24 begin with, “who Himself bore our sins in His own body on the tree.” It has just been stressed that Christ had no sin of His own, and yet He “bore our sins.” The word “bore” means to “offer up,” as if on a high altar, and thus as a sacrifice which is offered up to God on high. It is reflected in Christ’s bearing of the cross both to the place where He would be crucified, and bearing the cross as He was crucified. The entire process is an offering up to God on high.

In this is found the doctrine of substitution. In Israel, a person would lay his hands on the head of an innocent sacrificial animal, confess his sin over that animal, and then the animal would be slaughtered. The symbolism is that of transferring the sin to the animal who then died in place of the sinner. Christ bore our sins in this manner.

However, Hebrews 10:4 notes that “it is not possible that the blood of bulls and goats could take away sins.” Thus, what was done in Israel was only typological, and it was in anticipation of the coming Christ who would fulfill the typology. It is Christ alone – sinless, and thus qualified to be considered “innocent” before God (thus fulfilling the typology) – who bore our sin “on the tree.”

The word “tree” is literally “the wood.” It is the same term used by Peter in Acts 5:30 and 10:39. Paul also uses it in Acts 13:29 and Galatians 3:13. God chose wood from a tree to be the mode of execution by which Christ would bear the sin of the world. Just as death came from a tree in the Garden of Eden, and just as the tree of life was withheld from man at that same time, the wood of Calvary became both the instrument of death for Christ and the instrument of life for those who would then look to Him.

Thus, the wood Peter speaks of is the fulfillment of those types. The cross of Calvary is also the place of transfer. On the cross where He died, the substitution is made, just as it was when the innocent animal died. The transfer that was anticipated, in the types and shadows of the Levitical law, is actually accomplished when one accepts Jesus as his Substitute. This then allows “that we, having died to sins, might live for righteousness.”

The verb Peter uses, translated as “having died,” is found only here in Scripture. Transferring it to English is a difficult task which will only form a somewhat awkward translation. It signifies “to become from.” As Vincent’s Word Studies states it, “…having become off unto sin; not becoming separate from sins, but having ceased to exist as regards them.”

Christ died for our sins, and thus we have died to sins. The transfer is made, and the sin is forgiven. Once forgiven, a person is no longer a slave to what he was forgiven of. If a person is in prison and he serves his time, he is set free from prison. But even more, if a person is in prison, and the President pardons him, it is as if he never committed the crime. It can never be held against him again. If he is no longer bound by that crime, he is freed unto freedom.

Likewise, a person who is dead to sin is then freed unto righteousness. This is exactly what Paul speaks of in Romans 6. Consider what Peter has just said, and think on it as you read Paul’s words –

“For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, ⁶ knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. ⁷ For he who has died has been freed from sin. ⁸ Now if we died with Christ, we believe that we shall also live with Him, ⁹ knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. ¹⁰ For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. ¹¹ Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.

¹² Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. ¹³ And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. ¹⁴ For sin shall not have dominion over you, for you are not under law but under grace.” Romans 6:5-14

Paul then sums up this state of “become from” in regards to sins in Romans 6:18 by saying, “And having been set free from sin, you became slaves of righteousness.”

Paul and Peter proclaim exactly the same gospel which produces exactly the same effects. They further speak of exactly the same obligation once that effect has been produced. And the reason for this obligation, that of living for righteousness, is that it is because of the work of Christ “by whose stripes you were healed.” This is where Peter cites a portion of Isaiah 53:5 –

“But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed.”

The words, “by His stripes,” speak of the punishment of scourging that Christ suffered. Peter uses a singular noun, mólóps, found only here in Scripture. It signifies a body wound. In the case of Christ, it consisted of that which was received during His scourging.

He was punished for sins He did not commit, and then He was crucified in order to die, thus carrying away those sins for which He was punished. The verb Peter uses shows this as an accomplished fact. The healing is done, and it is imputed to the one who believes (the verb is also passive – the person simply believes, and the work of Christ is transferred to him). The write below understood the passion Peter must have felt as he wrote out his epistle to us –

“Such a sight we feel sure, as we read this descriptive passage, St. Peter’s eyes beheld on the body of his Master, and the flesh so dreadfully mangled made the disfigured form appear in his eyes like one single bruise” (Lumby).

The obvious question for all believers to consider is “healed of what?” What is it that Peter has spoken of? Is it healing from the sniffles? Is it healing from cancer? Is it healing from any body ailment at all? The answer is “No” to all of them. Peter has referred to sin, and only sin. The highly inappropriate nature of claiming physical healing based on the words of either Isaiah 53:5, or 1 Peter 2:24, is obvious.

The only healing that Peter speaks of is that of sin. Healing from the effects of sin, which is sickness, anxiety, trouble, and death itself, may come about through prayer and/or right living, or it may only come about when the believer is translated to glory. But claiming physical healing of any type based on the words here is not only poor doctrine, it is a false teaching which leads hopeful believers into sad paths of dejection and turmoil when they are not healed of the physical affliction they fervently desire to be healed of.

Life application: As noted, the context of what Peter is quoting – and what Isaiah was looking forward to – is spiritual healing, not physical healing. This is the healing provided by Jesus in these passages.

Because this verse is not at all implying physical healing, by quoting this over someone with a physical problem, and “claiming healing” because of it, can only lead to false expectations and weakened faith.

The amazing part of what is conveyed to us here is that God took our pain and our suffering, and placed it on His own precious Son. The precious healing we receive because of His cross is spiritual and it is eternal. We have new life because of the work of Jesus Christ. Praise God in the highest for what He has done for His wayward children.

Thank You, O Lord, for the wonderful blessing of Jesus and the healing He provides. Through Him and through His suffering, we are healed of our state of corruption and death, and we now have new life through Him. O, to be called a son of the Living God because of His terrible trials! May we never forget what transpired to restore us to You. Thank You for Jesus Christ our Lord. Amen.

Tuesday, 5 November 2019

…who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; 1 Peter 2:23

The words of Peter are a continuation of the thought of the previous two verses. He noted that as Christ suffered, so that act was an example for us to follow after Him. In this, Peter cited Isaiah 53 which said that Christ committed no sin, and that there was no deceit found in His mouth. Now Peter continues that thought with, “who, when He was reviled.”

The words continue to speak of Jesus. It is true that He was reviled throughout His ministry. It seems there was always someone there to speak ill of Him, such as ascribing His work of casting out demons to the power of Beelzebub. That is but one of many examples of how He was reviled. But Peter is surely being more specific and speaking of the reviling He faced just prior to His crucifixion. This is the context of Isaiah’s words.

In Matthew 26, this is recorded concerning His treatment –

“Then they spat in His face and beat Him; and others struck Him with the palms of their hands, ⁶⁸ saying, ‘Prophesy to us, Christ! Who is the one who struck You?’”

To revile means to say harsh things and make verbal assaults against another. Such words are intended to demoralize another, which is exactly what occurred as Christ was being so mocked and accused. However, Peter then says that He “did not revile in return.” This is more fully revealed in the complete set of words found in Isaiah 53:7 –

“He was oppressed and He was afflicted,
Yet He opened not His mouth;
He was led as a lamb to the slaughter,
And as a sheep before its shearers is silent,
So He opened not His mouth.”

Jesus could have reviled His accusers during His ministry, but He rather rebuked them and spoke in a manner of how the prophets spoke. He warned that judgment was coming upon them, in an attempt to wake them up and turn them from their ways, but He did not revile. And when He was being purposely abused by those who came against Him just prior to His crucifixion, He could have reviled at them in return for their words towards Him. But He maintained His composure and remained silent.

Peter continues with, “when He suffered, He did not threaten.” When He was illegally struck and mocked by His accusers, He could have said, “You will be judged for this and punished by God.” But instead, He allowed them to have at Him without any such threatening statements. He had warned them throughout His ministry, and their hearts were hardened to His warnings. At the time of His trial and execution, He held His words and allowed them to fulfill the plan and purpose of God in Him. As it says, He instead “committed Himself to Him who judges righteously.”

In the Greek, there is no object for the verb. It essentially reads, “He gave Himself over to (?) judging justly.” Because of this, the object must be inferred. Some say, “His cause.” Others infer “His insults and injuries,” meaning His revilers and their actions against Him. The NKJV, in accord with others, says “to Him,” meaning God. This would certainly be in accord with what Peter has already said –

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear.” 1 Peter 1:17

This seems the best choice here. It would not be speaking of the righteous judgment of Pilate or Caiaphas because their judgment, although ordained by God, was not a just judgment. Peter has just shown in verse 2:19 that one can suffer wrongly, and yet he should still be subject to the authority over him.

However, if this is speaking of God, the obvious question then should be, “If this is righteous judgment, and Jesus is being judged, then He must have done something wrong, yes?”

Judgment comes from wrongdoing, so how can it be that Jesus, who never sinned, is being judged? The answer is found throughout the Bible, and in both testaments. We have sinned, but God graciously allows our sin to be transferred to an innocent substitute. This substitute is then killed, thus removing the sin.

As it says in the book of Hebrews though, the blood of bulls and goats (Old Covenant sacrifices) can never take away sin. Instead, they were accepted by God until the time when Jesus’ more perfect sacrifice came. Jesus gave His life on the cross for the sins of all people who, by faith, accept what He has done. God righteously judges our sin in His own Son. Jesus’ death is what removes our guilt. This is exactly what Peter will next write about as he continues with his words to us.

Life application: The great news is that not only is our sin removed through the death of the Lord Jesus, but He came back to life because “it was impossible for death to hold Him.” He never sinned, so not only did He remove our sins, but they had no binding effect on Him as well.

Now, by the power of the resurrection, Jesus promises eternal life to all who have had their sins likewise removed. Think of what this means logically. Our sins are gone; death comes through sin; therefore, we can never truly die again. Though we die in our mortal flesh, our eternal souls have been made alive in Christ. Someday we will be given eternal bodies as well. In addition to conquering death, Jesus did it without reviling those who wrongly accused Him. Behold! The perfect Son of God who died to give us new life!

What a glorious Gift we have in our Lord Jesus! What an incomprehensible story of faithfulness, mercy, and grace! O God, how can it be that You have judged our sin in Your own precious Son? And even more, You have given eternal life to those who come to Him in faith because of His victory! Glory to You, O God! Amen.

Monday, 4 November 2019

“Who committed no sin,
Nor was deceit found in His mouth”; 1 Peter 2:22

Peter now reveals the character of Christ during His ministry to support the two thoughts which he has just put forth to be considered. In doing so, he cites the second half of Isaiah 53:9 –

“Because He had done no violence,
Nor was any deceit in His mouth.”

The quote here is given to support the second of the two premises that he is conveying. The first that of doing good, and the second is suffering for it. Peter presents those in verse 2:20, and then said that is what believers are also called to emulate in verse 2:21 –

“But when you do good and suffer, if you take it patiently, this is commendable before God. ²¹ For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps.”

The quote from Isaiah shows that Christ, in fact, did what was good. First, He “committed no sin.” Peter uses an aorist active verb, thus indicating that there was not a single occurrence where He sinned. In all He did, He never failed to hit the target of perfection. Peter then continues with Isaiah’s words by saying, “Nor was deceit found in His mouth.”

The idea here is that exactly as He presented Himself, so He was. He spoke clearly, unambiguously, and without cunning or hypocrisy. And in His conduct, His words were validated. Such a person should be both held in respect, and He should also be treated with exceptional honor and praise. However, the opposite was the case, as will be seen in Peter’s coming words. That will then explain the second premise noted above.

Life application: To understand the context of Isaiah’s words, which are cited by Peter here, take time to read Isaiah 52:13 – 53:12 today. This is the “Suffering Servant” passage which details the ministry of Jesus – including His death and resurrection. All of this was prophesied 700 years before it occurred.

In His earthly ministry, Jesus remained perfect and without sin, and there was no deceit in His words. Despite this, He was treated treacherously and condemned to die. If the Lord of Creation was willing to undergo such treatment after His perfect life, shouldn’t we – who are sinners by nature – be willing to suffer shame and reproach as He did?

Peter leaves us with no other possible answer than, “Yes Lord, I will follow Your example.” Let us always endeavor to remember His way when we are facing trials, even when we have done no wrong. As Peter said, “…for to this you were called.”

Heavenly Father, You have called us to be as Your Son – faithful, patient, and willing to suffer even when we have done no wrong. Give us that supernatural ability, and may our lives be a testimony to Your great faithfulness. We love You and desire to be pleasing children in Your glorious family. Amen.

Sunday, 3 November 2019

For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: 1 Peter 2:21

Peter has just shown that patient suffering, especially when it is suffering unjustly, is commendable before God. He now says something not often taught in the modern church, “For to this you were called.” Believers are called to numerous things – holiness, righteousness, being examples to non-believers, and etc. But believers are also called to suffering wrongly for their faith. The expectation is that, in this suffering, they are to bear up under it and patiently endure it.

As a reminder, Peter is writing to Jews. However, this is not a message unique to Jews. Paul says the same to Gentile believers in Romans 8:17 and elsewhere. In fact, Paul uses the same word as Peter now when writing this to the Gentiles at Philippi –

“For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” Philippians 1:29

This is not a concept unique to Jewish believers who were expected to suffer while Gentiles could expect wealth, prosperity, and ease. Such a message is contrary to Scripture. Peter says this is so, “because Christ also suffered for us.” A few key points are seen here. First, believers are expected to suffer because Christ suffered. The word because will be further explained in the next clause.

Secondly, it is Christ who suffered. It doesn’t simply say that Jesus suffered. The name Yeshua, or “Jesus,” was a common name at the time. But more, even if speaking of the correct Jesus, it wasn’t just that He was a person who suffered, but He is the Christ – the Messiah – who is the Anointed One of God who suffered. His suffering was prophesied in advance so that it would be known without a doubt that this was a part of God’s plan, and that His suffering was not an accident, but a predetermined part of what God was doing.

Thirdly, it says that Christ “also suffered for us.” The word “us” is possible, but it is more rightly translated as “you.” Peter is directing His words to believers who need to be trained in what he already knows. This then follows with his earlier words, stating “you” and “your” when conveying such truths.

Christ’s suffering was not for Himself, but for others. And His suffering was not just a vicarious act, as if believers are exempt from suffering because He suffered in their place. Instead, He suffered so that they could become believers and follow Him in the suffering which the gospel, at times, necessitates. This becomes fully evident with the words, “leaving us an example.”

Peter uses two words unique to Scripture here. The first, translated as “leaving,” signifies “to leave behind.” The notion of His suffering was left behind for us to see and fully understand. The second word, translated as “example,” is a compound word which would literally be rendered “underwriting.” It is as if a written copy of what He did is left as a print for believers to follow. As Vincent’s Word Studies describes the word, it is “a copy set by writing-masters for their pupils. Some explain it as a copy of characters over which the student is to trace the lines.” We as believers have what Christ left behind to carefully emulate so “that you should follow His steps.”

The word translated as “follow” means to “follow upon.” We are not simply to follow Christ, but to step in the footprints which He has walked. He is the Guide, the writings have been left to carefully follow, and the footprints have been set in the ground which has now solidified to stone so that our steps are completely in accord with His.

Life application: The evidence for the Christian to expect and accept suffering in this life is overwhelming. The modern prosperity gospel is a false teaching brought about by a misunderstanding, misapplication, or misuse of the message of the Bible.

This is not to say that we should not hope for blessing, work for prosperity, or be born into wealth, but these things are not to be expected. Christianity is not an entitlement society of wealth and ease. Instead, it is a commitment to following one Lord and to be willing to set aside our own personal gain, our earthly desires, and even our family relationships when they interfere with our responsibilities to Jesus.

If you have been told to claim a blessing in Jesus’ name, you have been counseled incorrectly on what you should anticipate.

The gospel message is the central theme of the Bible, and Jesus is the center of that message. He lived faithfully, bore pain and suffering quietly, and prevailed over this temporary life of earthly passions and lusts. This then has become our example to follow.

What is commendable? Missionaries who give their lives away for Jesus’ sake; people who preach on Sunday and are willing to work a second job, if necessary, during the week; congregants who praise Jesus on Sunday and continue to praise Him morning and night throughout the week – even if they face trials, poverty, cursing, or abuse. For most of the world, following Jesus is a life-threatening commitment, and yet one which they gladly accept.

Let us never lose sight of Jesus’ example; let us never fail to follow it when called to do so.

Lord, many times we have been promised ease, abundance, prosperity, and wealth by preachers, but Your word proclaims a different reality. Help us to accept blessing and ease, or hardship and trial, as You choose for us. No matter what, though, give us the desire and ability to follow Jesus through thick and thin. Amen.