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The Gospel Observer
"Go therefore and make disciples of all the nations...teaching them to
observe all that I commanded you, and lo, I am with you always, even to
the end of the age" (Matt. 28:19,20).
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January 9, 2011
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Contents:
1) 1 Peter 2:18-25 (Tom Edwards)
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-1-
1 Peter 2:18-25
by Tom Edwards
In 1 Peter 2:18-20, Peter writes, "Servants, be submissive to your
masters with all respect, not only to those who are good and gentle,
but also to those who are unreasonable. For this finds favor, if
for the sake of conscience toward God a person bears up under sorrows
when suffering unjustly. For what credit is there if, when you
sin and are harshly treated, you endure it with patience? But if when
you do what is right and suffer for it you patiently endure it, this
finds favor with God."
Slavery had long been a part of the culture of the Near East and the
Graeco-Roman world. Based on the findings in the sacred treasury
of the Romans for the years 81-49 B.C., which included the manumission
tax, there were an estimated 500,000 slaves who had been set free,
during that period. What makes that even more significant is that
Rome's total population in 5 B.C. had been about 870,000; so a
very large percent had been slaves. In the earlier times,
conquered people often became the slaves of their conquerors.
Even many of the Hebrews who became war captives, also became slaves to
their enemy, such as to the Phoenicians, the Philistines, the Syrians,
the Egyptians, and the Romans. This was viewed as a more
humanitarian approach -- rather than just killing all the enemy.
Some Hebrews actually sold themselves into slavery to pay a debt or for
other financial reasons. Roman treatment toward slaves became
much more humanitarian during the first century. It has been
estimated that during early New Testament times, a slave fared
somewhat
better than a free laborer. For while the free laborer would make
about a denarius a day -- and, therefore, around 313 denarii a year --
a little more than half of that (about 184 denarii) would go for food;
about 90 denarii a year would go for housing, and about 5 to 10 denarii
a year for poor quality clothing (which gives us a general idea of the
cost of living for that time). So after paying for these basic
necessities, he would be left with about 29 to 34 denarii. While
on the other hand, the slave would not only have the provision of these
necessities, but also be given about 5 denarii a month for spending
money. So the slave would actually do better financially.
Plus, during times of economic difficulties, the slave, along with his
family, would still be better off than the free laborer. Many of
the Jews in Rome, during its late republic and early empire, were those
who had come there as slaves but were later set free. It was also
a common practice, when the Romans did this, to help establish their
former slaves in a business -- in which they often became more
successful than their patrons (adapted from Zondervan's Pictorial
Encyclopedia of the Bible).
Here in 1 Peter 2, Peter sets forth how a servant should be toward his
master. Elsewhere, the New Testament instructs how the master is
to be toward his slave. For example, in Ephesians 6:9,
"...masters...give up threatening"; and in Colossians 4:1, "Masters,
grant to your slaves justice and fairness, knowing that you too have a
Master in heaven." In addition, the Bible instructs how men
should treat one another in general -- regardless of whether they are
slave or free. So these instructions not only forbade any abuses
in slavery, but they also instilled the knowledge and compassion that
led to the release of slaves in great numbers, during the first
century.
But for those who were still in slavery, notice in this passage how
Peter shows that they can make something positive out of serving
even a wicked, unreasonable master. For by their continuing to do
right, while having to also patiently endure suffering, it "finds favor
with God" (v. 20).
This principle is also true for all Christians when suffering
unjustly. Peter declares, "Beloved, do not be surprised at the
fiery ordeal among you, which comes upon you for your testing, as
though some strange thing were happening to you; but to the degree that
you share the sufferings of Christ, keep on rejoicing, so that also at
the revelation of His glory you may rejoice with exultation. If
you are reviled for the name of Christ, you are blessed, because the
Spirit of glory and of God rests on you. Make sure that none of
you suffers as a murderer, or thief, or evildoer, or a troublesome
meddler; but if anyone suffers as a Christian, he is not to be ashamed,
but is to glorify God in this name" (1 Pet. 4:12-16).
After pointing out this principle of finding favor with God when
suffering unjustly for His cause, Peter then illustrates this with the
greatest of all example: "For you have been called for this purpose,
since Christ also suffered for you, leaving you an example for you to
follow in His steps, WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN
HIS MOUTH; and while being reviled, He did not revile in return; while
suffering, He uttered no threats, but kept entrusting Himself to Him
who judges righteously" (vv. 21-23).
The Christian's life would not be exempt from difficulties.
Consider, for instance, Acts 14:22. Paul's mission involved,
"strengthening the souls of the disciples, encouraging them to continue
in the faith, and saying, 'Through many tribulations we must enter the
kingdom of God.'" So in striving to live for Christ, the
Christian should not think it strange to be persecuted. Jesus
told His apostles, "...If they persecuted Me, they will also persecute
you..." (Jn. 15:20). After Paul made reference to some of his own
persecutions to Timothy, Paul then told him in 2 Timothy 3:12, "And
indeed, all who desire to live godly in Christ Jesus will be
persecuted." So it is not a matter of "if"; rather, it is a
matter of "when."
Jesus is our great example. He wants all "who are weary and heavy
laden" to come to Him and learn from Him (Matt. 11:28-30); and that
also involves denying self and taking up one's cross (Matt. 16:24).
After citing Jesus as our example, and of whose steps we need to
follow, Peter then declares that the Lord "committed no sin, nor was
any deceit found in His mouth" (1 Peter 2:22). The Lord's sinless
perfection is also expressed in 2 Corinthians 5:21, "He made Him
who knew no sin to be sin on our behalf, so that we might become the
righteousness of God in Him." Though Christ certainly knew what
sin was, He never knew it in the sense of being personally guilty of
it. The idea that Jesus was made to be "sin," really means "sin
atonement." Jesus never became sin; but as the perfect and
spotless Lamb of God, He atoned for sin by His death on the
cross. Consider also Hebrews 7:26, "For it was fitting for us to
have such a high priest, holy, innocent, undefiled, separated from
sinners and exalted above the heavens."
It's one thing to suffer for doing something wrong, but to suffer
unjustly is a much different matter. Yet, notice how the Lord
dealt with that in 1 Peter 2:23: "and while being reviled, He did not
revile in return; while suffering, He uttered no threats, but kept
entrusting Himself to Him who judges righteously." This certainly
speaks about what happened to Jesus, and how He responded, while
suffering on the cross. When the Lord was reviled, He did not
retaliate. Matthew 27:39 says, "And those passing by were hurling
abuse at Him, wagging their heads." To be like the Lord and not
revile in return is what we are also commanded in 1 Peter 3:9, "not
returning evil for evil or insult for insult, but giving a blessing
instead; for you were called for the very purpose that you might
inherit a blessing." The same God who had the earth to open and
swallow Korah and his 250 men who had rebelled at the leadership of
Moses and Aaron, had the same power to do that to those at the cross of
Christ, as well, who were mocking the Lord as He suffered on the
cross. Jesus had that same power because He is also God.
But what we see here is a demonstration of His "meekness." The
primary meaning of "meekness" does not indicate timidity nor
cowardliness; but, rather, power under control when others are trying
to provoke that person. Therefore, it is that meekness that
can keep a person from retaliating. Rather, then unleashing His
power and striking back, Jesus entrusted His soul to His Father in
heaven. What a wonderful lesson we can each learn from
that. It was definitely a lesson that Stephen had learned, who,
while being stoned to death by an angry mob, simply "called on the Lord
and said, 'Lord Jesus, receive my spirit!'" And then the very
last thing he said was, "...'Lord, do not hold this sin against
them'..." (Acts 7:57-60). Stephen appears to be very much
following in the footsteps of Jesus who while being tortured and
taunted on the cross, instead of retaliating, said, "...'Father,
forgive them; for they do not know what they are doing'..." (Luke
23:34). Stephen and Jesus exemplify the teaching the Lord set
forth in Matthew 5:44 to "...love your enemies, and pray for those who
persecute you." So as we think about Jesus being our great
example in suffering unjustly, we are also reminded of what the Hebrew
writer states in Hebrews 12:3, "For consider Him who has endured such
hostility by sinners against Himself, so that you will not grow weary
and lose heart."
Peter then states in 1 Peter 2:24 the following: "and He Himself bore
our sins in His body on the cross, so that we might die to sin and live
to righteousness; for by His wounds you were healed." Jesus "bore
our sins." This does not mean that our sins were somehow
literally transferred to Christ. For His life always remained
untainted by any sin. But it does express the suffering the
Lord was willing to endure in order to make an atonement for our
sins. The thought that Jesus died for us in order that we might
live for Him is also expressed elsewhere in the Scriptures: For
instance, 2 Corinthians 5:15, "and He died for all, so that they who
live might no longer live for themselves, but for Him who died and rose
again on their behalf."
Peter shows that "by His wounds you were healed." The greatest
healing of all is not receiving eyesight, nor being enabled to walk,
nor even being raised from the dead; but it is to be healed of a
sin-sick soul. Only by Christ's sacrifice can that be
so. Is it not also this type of spiritual healing we are made to
think of when we sing about Jesus being that "great Physician"?
Why was there a need for all of this? Because, as Peter points
out in the last verse, "For you were continually straying like sheep,
but now you have returned to the Shepherd and Guardian of your souls"
(1 Pet. 2:25). Jesus viewed the lost as being like sheep in need
of a shepherd (Matt. 9:36-38); and He, therefore, became that great
Shepherd who would give His life for His sheep (Jn. 10:11,14,15).
The Hebrew writer also refers to Jesus as being "the great Shepherd of
the sheep" in Hebrews 13:20, and Peter calls Him a "Chief
Shepherd" (1 Pet. 5:4).
Many of the verses in 1 Peter 2 parallel very well with Isaiah
53. Consider, for instance, the following six pairs, which are
adapted from an analogy by
Archibald
M. Hunter
:
1. 1 Pet. 2:21, "Christ also suffered for you"; Isa. 53:5,
"He was pierced through for our transgressions"
2. 1 Pet. 2:22, He "committed no sin, nor was any deceit found in
His mouth"; Isa. 53:9, "He had done no violence, Nor was there any
deceit in His mouth"
3. 1 Pet. 2:23, "while being reviled, He did not revile in
return"; Isa. 53:7, "He was oppressed and He was afflicted, Yet He did
not open His mouth"
4. 1 Pet. 2:24, "and He Himself bore our sins in His body on the
cross"; Isa. 53:12, "He Himself bore the sin of many"
5. 1 Peter 2:24b, "for by His wounds you were healed"; Isa. 53:5,
"by His scourging we are healed"
6. 1 Pet. 2:25, "For you were continually straying like sheep";
Isa. 53:6, "All of us like sheep have gone astray"
The implication in 1 Peter 2:25 is that because these Christians had
returned to Jesus, the Shepherd and Guardian of their souls, that they
are now no longer straying. God's desire, of course, is for all
who need to return to Him, to do so. For He wants none to perish,
but all to come to repentance (2 Pet. 3:9).
Suffering unjustly can be a difficult thing to undergo; but if it
happens to you as a Christian, you will not be undergoing that
alone. For such was the condition of many of God's people in
time's past -- and, as we have just considered, even of our Lord Jesus
Christ. God will also be there to help us through. His word
gives us comfort by enabling us to see even unjust suffering in a
positive light for those who will maintain their relationship with the
Lord in spite of it. For by enduring it patiently -- and obeying
His command not to retaliate, which unjust treatment can often provoke
-- we will find favor with God; and, therefore, please Him; and that
should always be our greatest goal of life -- for it will also lead to
an eternal life in heaven where the faithful child of God will be very
much pleased by the Lord forevermore.
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The Steps That Lead to Eternal Salvation
1) Hear the gospel,
for that is how faith comes (Rom. 10:17; John 20:30,31).
2) Believe in the
deity of Christ (John 8:24; John 3:18).
3) Repent of sins
(Luke 13:5; Acts 17:30).
4) Confess faith in Christ
(Rom. 10:9,10; Acts 8:36-38).
5) Be baptized in water
for the remission of sins (Mark 16:16; Acts 2:38; 22:16; Rom. 6:3,4;
Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith;
for,
if
not,
salvation
can
be
lost
(Heb.
10:36-39;
Rev.
2:10;
2
Pet.
2:20-22).
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CHURCH OF CHRIST
201 Rushing Road (at the Hampton Inn), Denham Springs, Louisiana
70726
Sunday services: 9:15 AM (Bible class); 10 AM & 4 PM (worship)
evangelist/editor: Tom Edwards (225) 667-4520
tedwards@onemain.com
tedwards1109@gmail.com
http://home.onemain.com/~tedwards/go (Gospel Observer website)
http://home.onemain.com/~tedwards/audioser.html (audio sermons)
Directions:
Take the Denham Springs exit (exit 10) off of I-12. At the end of
the exit ramp, turn north. Go about a stone's throw to Rushing
Road. (You'll see a Starbucks, Circle K, and two other gas
stations; with each on each corner.) Turn left on Rushing Road,
and go a little less than 0.3 of a mile. Hampton Inn will be on
the
right. We assemble in its "Meeting Room," which is very close to
the reception counter. Just walk pass the check-in counter; turn
right at the hall. The first and second doors on the left lead to
where we meet.