Daily Writing

Friday, 8 November 2019

Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, 1 Peter 3:1

Peter has been talking about the patience in suffering and obedience of Christ Jesus for the past eight verses, explaining to servants that they should act in a similar manner. Here, he now says that wives should be likewise submissive to their husbands. He has gone from general thoughts to believers, to an exhortation to “servants,” using a word which indicates a household servant, but which may possibly imply all believers as servants in God’s household (the words which followed in verses 2:18-25 certainly point to something all believers should practice), and now he specifies “wives.”

His words here are in perfect accord with the words of Paul in Ephesians 5:24 –

“Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.”

In that same vein, Peter says to the wives that they are to “be submissive to your own husbands.” The word translated as submissive signifies to place oneself under the ranking authority of another. It is the same word directed to all believers in verse 2:13, and to the “servants” in 2:18. Wives are to be under obedience to the authority of their husband. This is the hierarchy established at the very beginning. At the fall, the words were pronounced by the Lord –

 “To the woman He said:

‘I will greatly multiply your sorrow and your conception;
In pain you shall bring forth children;
Your desire shall be for your husband,
And he shall rule over you.’” Genesis 3:16

This is the divinely established order which is reflected in Scripture and throughout Scripture. It is spoken of by Paul in great detail. Peter gives further elaboration by saying, “that even if some do not obey the word.” The word “obey” carries with it the idea of belief. There is a conscious disbelief of the word, and this leads to not obeying its precepts. The assumption is that these are not believers.

Some have tried to align the word “obey” with the Jews only, meaning that Peter’s words here are directed to only Jewish women who believe, and who are married to unbelieving Jews. This is without merit. Paul says to Gentiles in Romans 11, and using the same word twice –

“For as you were once disobedient to God, yet have now obtained mercy through their disobedience, ³¹ even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. ³² For God has committed them all to disobedience, that He might have mercy on all.” Romans 11:30-32

Paul also uses the same word in Romans 2:8 when speaking of both Jew and Gentile. The word simply means that these people are disobedient to the gospel through disbelief, whether Jew or Gentile. In Peter’s case, he is addressing Jewish believers, but the distinction is made because he is the Apostle to the Jews, not in the presentation of a variant gospel, but as an ethnic calling.

Understanding this, Peter continues with, “they, without a word, may be won by the conduct of their wives.” Peter uses the same word for “win” that Paul uses five times in 1 Corinthians 9:19-21 when speaking of winning others to Christ through his own serving and submission to others.

For Peter’s words now, this again speaks of the husbands. The conduct of the wife itself is to be submissive and Christ-centered so that their actions alone, even without saying another word concerning the gospel, which the husbands have not believed, will win them over. It is the submission of the wife, because of Christ, which is expected to bring about the conversion. The message has been heard and understood, and to nag about it to the husband will only drive him further away. Therefore, to live out the message as a submissive wife is the expected remedy to the matter.

This takes the reader right back to the end of Chapter 2 where Christ submitted Himself to the righteous judgment set before Him. The time for His ministry of words had ended, and the time for His silent submission had come. This is the thought Peter is conveying to the wife. As Solomon says –

“A time to keep silence,
And a time to speak.” Ecclesiastes 3:7

Peter’s words here have come under attack as authoritative for modern believing women. As an example, Charles Ellicott says –

“Whether this imposes for all time upon Christian wives as complete a submission towards their husbands as is here enjoined might perhaps be questioned, because the special reason for the command in this place was to allay suspicions engendered by the boldness with which Christianity proclaimed the freedom of the individual. St. Peter has just been giving injunctions for absolute submission, even to injustice, on the part of slaves; and the progress of Christianity has abolished slavery altogether. The measure of the Christian wife’s submission may safely be left to her own enlightened conscience, guided by other passages of the New Testament not written, like this, for a special emergency.”

Ellicott’s words are without merit and, in fact, contain several falsehoods. Slavery has not been abolished. It is an ongoing part of the world, even if it was abolished in his nation by Christians. It is also true that all Christians are slaves to righteousness and slaves to God (Romans 6:18-22). Secondly, the submission of the wife is not “left to her own enlightened conscience.” It was ordained by God at the beginning. Peter will cite the submission of Sarah to her husband in a few verses, and Paul continues with the thought in his epistle. The submission of the wife is never “left to her own enlightened conscience” in Scripture.

Further, if the words of Paul and Peter are not prescriptive, then they would not be included in the epistles which govern relations within the body of believers. It is not up to individuals to determine which verses of the church age epistles apply to the church and which do not. Peter’s words are in accord with Paul’s, and they are prescriptive. It is not a right of Christians to shop for their doctrine, but they are to accept the word, which is clear and without ambiguity, as it is written, and they are to comply with it.

Life application: Rather than putting women down, as has so often been proclaimed by liberal theologians and female activists, this verse is actually placing them in a high and exalted position. No one, no matter how bad their theology on Jesus may be, diminishes the high position God places on servanthood and servant leadership. In fact, it is one of the greatest aspects of Jesus’ earthly ministry.

But suddenly the attitude is changed when the role of women is mentioned. It is as if they are saying, “How dare those chauvinistic apostles tell women to be submissive to their husbands?” Peter and Paul, in particular, are treated as if they are women abusers and that they should be dismissed because of their culturally biased attitude towards women. Nothing could be farther from the truth.

As just noted, servants are to be examples to their masters for several reasons –

1) That the name of Jesus won’t be brought into disgrace;

2) That unbelievers will see their behavior and possibly come to be saved by it;

3) That the order of things, which has been established by God, will be maintained – something beneficial to all.

Peter says the same concepts that apply in other hierarchies also apply in familial relationships. To fight against what has been ordained by God in the family structure is no different than fighting against His will for us in the larger society. Don’t ever feel women are being given anything but a high and exalted position in the workings of God. What He has ordained is proper, fitting, and honoring to each – male and female alike.

Heavenly Father, help us to fully appreciate the glorious role that Jesus filled as both a Servant of God and as the Head of the church. Help us likewise to fulfill the role ordained for each of us – as men and women of God, chosen for Your glorious purposes. May we do as You would have us do and thus bring glory to You in the sight of all. Amen.

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.