Annotated Bible by A.C. Gaebelein
1 Peter 2:11-25
III. CHRIST THE PATTERN FOR HIS SAINTS
CHAPTER 2:11-3:9
1. Abstinence and submission (1 Peter 2:11)
2. Christ the pattern for those who suffer (1 Peter 2:18)
3. Glorifying Christ in the marriage relation (1 Peter 3:1)
4. True Christian character (1 Peter 3:8)
The first exhortation is addressed to them as strangers and pilgrims. Such all true believers are. Because we belong to a heavenly home we cannot be at home in a world which lieth in the wicked one, which has cast out the Lord of glory, and which continues to reject Him. And it is only as a stranger here that we can do what we are exhorted to do, “to abstain from fleshly lusts which war against the soul.” If our heart is where He is, if our affections are set upon the things on high, if we lose sight of the “vain things” which charm the natural man, and we realize in faith the heavenly calling and the heavenly home, then we shall not fight the lusts of the flesh, but willingly and joyfully abstain from them, fleeing them, as Paul exhorted Timothy.
A general exhortation follows. Their conversation is to be honest among the Gentiles who often spoke of them as evil-doers, accusing Christians of their own shameful conduct, as unsaved Gentiles, so that it might bring reproach upon “that worthy Name.” By their godly lives the Gentiles should see their good works and when the day of visitation came, they would then glorify God. Does this mean a visitation in judgment, or the visitation in grace? It means the latter, though a visitation by the chastening hand of God is not excluded. When sorrows come, when earthly hopes are blasted, when sickness makes the enjoyment of the material things impossible, then the unbelievers often turn to the people of God for help and comfort, the grace of God will then be manifested in the day of visitation; this glorifies God.
Exhortation to submission is linked with this. “Submit yourselves therefore to every ordinance of man for the Lord's sake, whether unto the king as supreme; or to governors as sent by Him for the punishment of evil-doers, and for the praise of them that do well.” We must remember that the kings and rulers mentioned here, under whom these believing Jews lived, were heathen and idolators. Yet they were to obey and to manifest patient submission. The exhortation has a special meaning for them as Jews, for naturally they were a rebellious people. The exhortation given to them before their captivity in Babylon, “to seek the peace of the city” where they would dwell has generally been disobeyed. These believing Jews probably were tempted to resist the powers which ruled. (It is a significant fact that many of the radicals, anarchists, or as they used to be called in Russia, nihilists, are apostate Jews. Many of the persecutions of the Jews, in which the innocent have to suffer with the guilty, are produced by Jews meddling with the politics of the nations among whom they are strangers and trying to overthrow these governments.) Therefore the exhortation to submit for the Lord's sake, though there are limitations to such submission. Such submission is “the will of God, that with well-doing ye may put to silence the ignorance of foolish men.” Brief, but weighty, exhortations follow.
The exhortation after that is addressed to the servants, that is, to those Jewish believers who were slaves. To such the choicest words are addressed, God knowing that His own beloved Son had been on earth as a servant, that He was here not to be ministered to, but to minister and to give His life as a ransom for many. They were in the blessed position to “follow His steps.” But the exhortation does not mean servants or slaves exclusively, it is written for all believers. “For this is acceptable, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it if, when ye sin, and are buffeted for it, ye take it patiently? but if, when ye do well and suffer, ye take it patiently, this is acceptable with God.” To suffer wrongfully and take it patiently, without murmuring and without strife, is whereunto believers are called. It is then that they can show forth His excellencies and follow after Him. “Because Christ also suffered for you, leaving you an example that ye should follow His steps.” And what an example has He left for us? He was the holy, spotless Son of God. Suffering for His own sins was an impossibility, for He was spotless. He knew no sin, neither could He sin. Yet He suffered. “Who did no sin, nor was guile found in His mouth; who when reviled, He reviled not again; when He suffered, threatened not; but committed Himself to Him who judgeth righteously.”
Such is the pattern. But there is more than that. He knew no sin, did not sin and all His suffering, the shame and the suffering connected with the cross, was on account of our sins. “Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.” The rendering, or, rather, paraphrase, some have adopted that Christ bore our sins “up to the tree” is erroneous and misleading. Our Lord did not bear our sins in His holy life before the cross, but He bore them on the cross, in His own body. And He bore them that “we, being dead to sins, not as revealed in Romans to sin, but to sins, that is, the practical giving up of our own wills, should live unto righteousness.
The fifty-third chapter of Isaiah is used by Peter in this paragraph. There it is written: “By His stripes we are healed,” and the confession, “all we like sheep have gone astray.” Of late the so-called “divine healers,” men and women who claim gifts of healings, if not gifts to work miracles, speak of the sentence, “By His stripes we are healed,” as meaning the healing of diseases. They claim that Christ died also for our bodily ills and that the stripes laid upon Him were specifically for the healing of our bodies, which Scripture so clearly states are “dead on account of sin.” This is a most dangerous perversion of the truth. Christ died for our sins according to the Scriptures, but nowhere is it written that He died for our bodily diseases.
These believing Jews were in possession of the truth as revealed in Isaiah 53:1. They foreshadow that other Jewish remnant of the future which will some day use the fifty-third chapter of Isaiah as their great confession of Him whom they despised and rejected, and by whose stripes they also will be healed. Then Peter speaks of our Lord as Shepherd, the Shepherd who died for the sheep, the great Shepherd brought again from among the dead. He loves His sheep and shepherds them. Bishop means overseer. He is the only Bishop, who watches over all and guards all His blood-bought sheep.
The practical exhortations are now extended to the marriage relation, how wives and husbands should be royal priests, showing forth His excellencies in their divinely sanctioned union, as man and wife. The wife is mentioned first, for her place is the highest, the place of submission, which in God's eyes is the place of honor. The case of a wife is stated who has an unbelieving husband. Is she to submit to him, who is an unbeliever? Must she be obedient to such a one? How often wives placed in this position have listened to the evil councils of others, and, instead of submitting to the demands of an unbelieving husband, have resisted him, and as a result misery came upon them. Let it be noticed that the Holy Spirit insists on obedience; the fact of the disobedient husband is given as a reason for submission. Then there is a promise. The unbelieving husband is to be won without the Word, that is, without preaching in a public service, by the godly life of meekness and submission of the believing wife. This is the advice of the Holy Spirit, and many times the promise given to the believing wife has been made good.
Furthermore, there is a word concerning dress. The adorning is not to be outwardly in braiding of hair, wearing of gold, or putting on of apparel, but inwardly, “the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of great price.” The positive side is emphasized more than the negative. The greatest ornament a woman can wear is “a meek and quiet spirit,” for it shows that in manifesting meekness and quietness, they learned and received from Him, who on earth was “meek and lowly of heart.” This applies to every believer likewise. Wherever a meek and quiet spirit is manifested God is well pleased with it. What a contrast with the conditions in the world today. Women claim equality with men; in every walk of life they clamor to be heard; the female sex is breaking down the barriers set by the Creator and the Redeemer, demanding leadership in every sphere. The result will be disaster. But it must not be overlooked that here is also exhortation for the Christian woman to dress outwardly as becomes a follower of the Lord Jesus Christ. There should be a difference between the daughters of the world and those who are Christ's. On the other hand, shabbiness of dress, an unclean appearance, is no more an honor to the Gospel, than a dress which is after the latest fashion of the world.
And the husband is exhorted next. He is not told to claim submission, or to insist upon it as his peculiar right. He is exhorted to give the wife honor as the weaker vessel, hence he must show to her, as the weaker one, kindness, tenderness, consideration and loving sympathy, as we read in Ephesians: “Husbands, love your wives as Christ loved the church.” The believing husband and the wife are “heirs together of the grace of life.” Where this is practised there will be sweet companionship and fellowship in the Lord, nothing hindering them from bowing the knees together in His presence, expressing together their praise, their mutual needs and those of others.
General exhortations follow. What is found in these two verses constitutes a true Christian character.