Living Like Christ Isa 52:13-53:12; Ps 23; 1 Pet 2:11-25; Matt 16:21-28
Video: https://www.youtube.com/watch?v=cVinIkraHuM
Introduction
According to our passage from Peter Christians aren’t decent but harmless people but participants in a social revolution triggered by the death of Jesus. All human relationships are now called to image the cross. Instead of treating religion as a private matter to be kept to oneself the gospel must illuminate every aspect of life. 1 Peter 2:11-25 cuts to the core of social life by teaching us that the Christian life is a public life to be lived in a Christ like manner, most potently by choosing to suffer in the likeness of our crucified Saviour.
Good Citizens
v. 11 “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul.
Whist “beloved” was rare term in secular Greek it is a common term of endearment in the New Testament (Rom 12:19; 1 Cor 10:14; 2 Cor 7:1; 1 Thess 2:8 etc.) because it captured the unique bond of intimacy that united the first Christians. Onn e reason Peter’s exhortation to his hearers to keep away from soul destroying worldly desires carried a real punch was because they knew he loved them. But the highest motive to turn from sin is that sin stops people seeing the life of Jesus shining through us.
v. 12 Keep your conduct among the Gentiles honourable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.”
The Christian manner of life was so radically different from the immoralities of the pagans that, to quote the early Roman historian Tacitus, they were a class “loathed because of their abominations”. Peter’s sure-fire remedy against such ignorance was for believers to blameless lives. Then, as now, Christians were watched closely so to live a life of moral excellence was an irrefutable testimony (1 Cor 10:32; Col 4:5; 1 Thess 4:11-12; 1 Tim 3:7). After all Jesus had commanded, “let your light shine before others, so that they may see your good works and ogive glory to your Father who is in heaven.” (Matt 5:16). Peter hopes that through seeing the blamelessness of Christians pagans might be converted and blessed (Gen 50:24; Job 10:12; Isa 23:17; Luke 19:44) rather than punished (Isa 10:3; Jer 6:15; 10:15; 11:23) at the Last Judgement. He is advocating what we might call today, “lifestyle evangelism”. Opportunities for this sort of witness “just happen”.
A few weeks ago, as I was walking down the street praying, a dog got away from its owner’s control ripped by jeans and drew blood from my arm. I am praying that I might meet the owner again and explain to the very apologetic owner why I didn’t get nasty towards the dog, or him. Peter extends his theme of living honourably towards others as widely as possible.
13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. 17 Honour everyone. Love the brotherhood. Fear God. Honour the emperor.
Christians don’t submit to human rulers in order to stay out of trouble but “for the Lord’s sake”, our highest goal is always to please God. Christian freedom isn’t the freedom to do as we please because we are God’s special people but a freedom to serve in ways that silence ignorant and the arrogant people (Rom 6:15, 22; 1 Cor 7:21-23; Gal 5:13). This is not always the case today. A business friend always says that fellow believers are the most difficult people to deal with, and that churches always expect something for nothing. This is hardly the Spirit of Christ. Peter’s exhortation “love the family of believers” isn’t a slogan but a statement about real spiritual power. When I was getting into a car in Myanmar a young man hopped in, sat close to me and with very limited English said, “brother in Christ”. I heard Jesus speaking through him. One of St Mark’s strengths is our close community life, but I don’t think many of us understand how powerful “lifestyle evangelism” towards people outside our spiritual family can be. Peter now moves on to the heart of the passage.
Suffering like Jesus
18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. 19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 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.
The film many of us saw last Sunday afternoon (“For the Love of God”) illustrated how the gospel has made an enormous difference to the history of Western civilisation. This passage in Peter is a potent example, outside the New Testament no one wrote to slaves. Aristotle called a slave a “living tool” but Peter dignifies slaves by treating them as real people with real moral responsibilities. Remarkably, scandalously even, in scripture it is the social station of the slave, rather than the emperor, which serves as a model for the believer who would follow Jesus. The freedom which the gospel brings flows from having a Master who came as a servant of all (Mark 9:35; 10:45). The gods of the pagans only served themselves, but our Saviour came amongst us as “one who serves” (Luke 22:27)! Servants must honour unjust masters who arbitrarily beat them (Mark 14:65) simply for following the Lord. This is only possible by living in a “holy fear of God” (Prov 1:29) that keeps us obedient to God’s will (cf. Mark 14:36) by the help and power of the Holy Spirit (1 Pet 4:14). We are called to love our boss, neighbour, anyone and everyone in this supernatural power as it penetrates everyday existence. The spirit in which Christians clean houses, mow lawns and vote must be radically different from the self-interested motivations of the world. Now Peter gets to the foundation of it all, sharing in the life of a crucified Messiah.
21 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. 22 He committed no sin, neither was deceit found in his mouth. 23 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. 24 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. 25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.
Peter has two sources for his teaching here. First, a prophetic reading of Isaiah 53 whereby he identifies the Servant of the Lord in this passage with Jesus. Second, his comments parallel the trial and crucifixion of Jesus in Mark’s Gospel (likely dictated by Peter to Mark). Here Jesus submits to the verbal abuse of soldiers and derision by a crucified thief (15:12-20, 29-32), and suffers injustice without retaliation (14:61; 15:5), whilst trusting justice would finally come from God (14:62).
v.21 As Christ was called to suffer in humility and patience (Phil 2:5-8; 1 Thess 1:6; 2 Thess 3:5; Heb 13:13) suffering is a part of what it means to be called as a Christian (Phil 1:29; 1 Thess 3:3; 2 Tim 3:12). Jesus is more than a “model” or “example” we copy, we follow in footprints that lead to the cross, through the grave and onward to glory. Christian no-retaliation isn’t a technique to achieve some political goal in this world, it’s a share in the triumphant suffering of the Lamb of God in bringing in a whole new creation. v.22 Though tired before a corrupt court Jesus didn’t protest his innocence (Isa 53:9) but v. 23 left his vindication to God (Isa 53:7) in the sure faith that in the End divine justice will deal with everything. Believe that in Jesus’ submission to injustice we are freed from the compulsion to take things into our own hands is a tremendous relief.
v.24 To say of Jesus, “He himself bore our sins in his body on the tree” is an emphatic statement (Isa 53:4, 12) that Christ took responsibility for the consequences of our wickedness, a responsibility too heavy for us to bear (Deut 21:23; Gal 3:13). God’s purpose in all our sufferings is that we die to sin and live righteous lives to his honour, praise and glory. “By his wounds you have been healed.” is in the past tense because in the fatal physical wounds of Christ we find healing for the fatal, spiritual wounds our unruly passions have inflicted on our souls. As the Christian slave remembers what Jesus bore for them, they will be empowered to accept the unjust bruises their masters inflict. No counsel like this had appeared in the world before.
v.25 We are the insecure, lost, straying, wayward sheep who have returned to be shepherded (Gen 48:15; Ps 23; Isa 40:11; Ezek 34:10-11) gathered and guarded by the Lord Jesus (John 10:1ff; 11:52; Heb 13:20; Rev 7:17). As the Father restored the broken battered bruised body of Jesus in resurrection (Heb 13:20), Christ is perfectly qualified to shepherd us.
Conclusion
The lowliness and humility of Christ laid an entirely new footing for the moral world and revolutionised Western civilisation. Today however our world puts its hope in politically powerful leaders, sports stars, celebrities, the mega wealthy or social agitation. The degraded morality of our culture testifies against us that, generally speaking, the Church has failed to follow God’s humble servant Jesus (Acts 3:13, 26, 4:27, 30). The only way to re-disciple Australia is for Christians to humbly submit without complaint to whatever form of the cross the Lord has ordained for our lives, injustice, illness, misunderstanding, rejection….in the power of God. We have been “chosen” by God (1 Pet 2:9) for such a life because our suffering injustice without retaliation is the appointed lens through which ignorant men and women can see that Jesus is the Chosen one of God (Luke 23:35 cf. Isa 41:8-10). Knowing these things emboldens us to an “evangelistic lifestyle” that embraces social rejection in the sure faith that God will use such pains for his glory. Living in the midst of a generation with no vision of life beyond this world the way in which we suffer injustice must point lost people to a future glorious destiny in Christ. To this call we must submit our daily lives. This is the tremendous challenge which Peter puts before us.