1 Peter 3:3-4

Submission and Marriage

Dr Steve OrrLast time we started to consider 1 Peter chapter 3v1-6. Those verses present the third of Peter’s series of examples of what it means to obey the command he gave in chapter 2 verse 13 for believers in Christ to “Be subject for the Lord’s sake to every human institution”. The first of those examples is found in verses 13 to 17 where he speaks of Christian citizens submitting to “the emperor as supreme, or to governors as sent by him”. So, that’s speaking of submission to civil authorities or what we might call “the powers that be”. We considered that under the title “Submission and freedom”. His second example is found in verses 18 to 20 where he speaks of Christian slaves or servants submitting to their masters even if they are unjust and make their servants suffer. We saw that nowadays that really equates to Christian employees being submissive to their employers. We considered that under the title “Submission and suffering”. After a wonderful digression to consider the sufferings of Christ in bearing our sins on the cross, chapter 3 then introduces Peter’s third example of “submitting yourselves” to “human institutions”. It hangs on the command that we find in verse 1 which is given as “wives, be subject to your own husbands” in the ESV or as “Wives……. submit yourselves to your own husbands” in the NIV. So, in this case Peter is speaking of Christian wives submitting themselves to their husbands.
We’re looking at that command under the heading “Submission and marriage” and we noted that verses 1-6 cover the Properties, Purpose, Practice and Pattern of this submission. Last time we considered the Properties and a Purpose. Today, we’re going to move on to look at the Practice of this submission and we’ll leave the Pattern of this submission next time.

The Practice of submission

We see that in verses 3 and 4 where Peter says to Christian wives: “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious”. That’s how the ESV translates it. The NIV has: “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewellery or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight”.
Superficially, those verses might sound to contain a negative command followed by a positive command. We see what might be considered to be the negative command in verse 3 where we read: “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear” and then we see what would be the positive command in verse 4 where we read: “let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious”.
Archbishop Robert Leighton wrote a famous commentary on 1 Peter. I don’t often refer to it because it was written in the 17th century so it’s quite antiquated but I did dip into it recently and found that, in commenting on verse 3, his first sentence is as follows: “That nothing may be wanting to the qualifying of a Christian wife, she is taught how to dress herself; supposing a general desire, but especially in that sex, of ornament and comeliness: the sex which began first our engagement to the necessity of clothing, having still a peculiar propensity to be curious in that, to improve the necessity to an advantage”. By modern standards, that is quite a long and convoluted sentence but, once you’ve managed to unravel it, you find that it’s really quite a mischievous statement! In essence he’s saying that since the need for clothing was brought about by the sin of the woman in the first place it’s quite outrageous that women should tend to take delight in their clothing by styling and ornamenting it. He’s saying that it’s lamentable that what was given as a shameful punishment should be treated as an art form to be enjoyed and with which to impress others! So far as he’s concerned, what Peter has written here is so that a Christian wife might be “taught how to dress herself”.
It’s certainly the case that many of the early Church Fathers quoted verse 3 as being a prohibition of jewellery being worn by Christian women. The Puritans also took verse 3 as part of their rationale for prescribing what was and what was not considered to be acceptable attire for Christian women. No doubt many other Christian groups and movements over the years have done exactly the same sort of thing. Now, if you’re a believer in Christ, How do you feel about that? What is your gut reaction to that? What does your instinct tell you? What does your sanctified common sense suggest? Do you not instinctively feel that there is something that’s not quite right about it? I hope you do and, if you do, I’ll tell you why you do. As believers in Christ we are not under the Old Covenant with its rules and regulations about all sorts of external things. We are in the New Covenant. That covenant emphasises our freedom in Christ. It emphasises our relationship with Christ. It doesn’t impose laws about externals. Rather, it centres on the fact that our hearts have been made alive in Christ and it emphasises the fact that His law has been written in our new, living hearts and that the Holy Spirit lives within us to help us to work out the law that has been written in our new, living hearts. In short, the notion that what Christian women should and shouldn’t wear is dictated by apostolic teaching simply feels far too legalistic to sit comfortably with the New Covenant in Christ.
However, it’s all well and good to say that such an understanding of the text simply doesn’t feel right but what does the Greek text actually say? Is there a command here about hairstyles, jewellery and clothing or does the point that Peter is making lie elsewhere? Well, a literal, word for word translation of verses 3 and 4, would be as follows: “whose adorning let it not be the outward of braiding of hair and putting around of gold or putting on of garments, but the hidden man of the heart in the incorruptible of the meek and quiet spirit which is before God of great price”. That needs tweaking a bit to make it read as good English but it gives the right sense. Now notice that, although the NIV speaks of “elaborate hairstyles and the wearing of gold jewellery or fine clothes”, the Greek text does not mention fine clothes”. It simply says “garments” or “clothes”. The translators of the NIV have decided to add the word “fine” but it’s actually just speaking of clothes. That being the case, if Peter was really prohibiting “the braiding of hair and the putting on of gold jewelry”, he would also be prohibiting the wearing of clothes! I hardly think that he would be promoting nudity among Christian wives! So, if you take this as a blunt commandment not to wear certain things you actually get into a bit of a tangle.
Now, it is clear that Peter is talking about the adornment of Christian wives. It is also surely immediately apparent that, with respect to such adorning, an important contrast is being made between two very different types of adorning. It’s a contrast between that which is outward and that which is inward. It’s a contrast between externals and internals. It’s a contrast between what’s on the surface and what’s in the heart. It’s a contrast between what is corruptible and what is incorruptible. That is a contrast between what is fading, passing, superficial and that which is lasting, enduring and of eternal value. That’s a theme that we’ve seen repeatedly in Peter’s letter.
So, in 1 Peter 1v6-7 we read: “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ”. Peter was saying that our faith is more precious than gold. Why? It’s because our faith leads to “an inheritance that is imperishable, undefiled, and unfading” whereas gold, even when it is highly purified will ultimately perish.
In 1 Peter 1v18-19 we read: “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot”. The blood of Christ by which we have been ransomed is more precious than silver or gold. Why? It’s because silver and gold are perishable. The inference we must draw is that, in contrast with such perishability, the blood of Christ is of eternal value.
Then look at 1 Peter 1v23-25 where we read: “since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; for “All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever””. The seed by which we’ve been born again is not fleshly, earthly seed. That is perishable seed because it eventually withers and dies. Rather, the seed by which we’ve been born again is “the word of the Lord”. That’s imperishable seed because it’s “living and abiding” and it “remains forever”.
So, as Peter has done previously in various contexts, here in the context of adorning, he’s comparing outward adorning with inward adorning. He mentions “the braiding of hair and the putting on of gold jewelry, or the clothing you wear”, not as things to be forbidden per se but simply as examples of external adorning. In his day, those were prime examples of outward, external adornments that women employed. If he was writing today he might say something like “hair colouring, body piercing and false eyelashes.
What does Peter mean by a Christian wife’s “adorning” in this context? I think he means the source of her true beauty and what makes her genuinely and lastingly attractive. He’s saying that what matters, what really counts, what really lasts is not any form of outward adornment whatever it might be but “the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit”. Why is that? It’s because that, as Peter says: “in God’s sight is very precious”. That’s what God values. That’s what counts to Him. That’s what pleases Him. He looks at what’s in the heart not what’s on the outside.
So, in keeping with the whole spirit and ethos of the New Covenant we’re not to take Peter’s words as a specific command against “the braiding of hair and the putting on of gold jewelry, or the clothing you wear”. You ladies are not to give yourselves a pat on the back for not having braided hair! Neither are you to feel that you’re being “got at” if you happen to be wearing any jewellery! Neither is this to be taken as a command against outward adorning in general. There is freedom for Christian wives to choose what they will wear. Does that then mean that they can wear absolutely anything? The answer really is “yes and no”. You see, with freedom there is also responsibility. Look at the words of Paul in 1 Corinthians 6v12 where he says: ““All things are lawful for me,” but not all things are helpful. “All things are lawful for me,” but I will not be dominated by anything”.
Paul states quite categorically “All things are lawful for me”. But, there being no law against something doesn’t necessarily mean that it’s helpful or beneficial and it certainly isn’t helpful for your Christian life and witness if you allow yourself to be dominated by it. In the quote from Robert Leighton that we alluded to earlier he mentioned that women in particular have a desire to ornament themselves and have “a peculiar propensity….. to improve the necessity (of clothing) to an advantage”. I tend to think that that was a valid observation. Isn’t it true to say that many women are dominated by hairstyles, jewellery, beauty treatments, keeping up with latest fashions and so on? They spend a lot of time thinking about it and discussing it, they read magazines about it, they put a lot of effort into it, they spend a lot of money on it. It can mean so much to them that they are dominated by it. Now, for a Christian wife, there are no laws against having your hair styled and wearing jewellery and wearing fashionable clothes but there is a responsibility to not be dominated by any of it. Why? Because it’s all merely external so keep a right sense of proportion. Always remember that, from an eternal perspective, it counts for nothing. There are much more important things to think about and to spend your time and money on.
In this passage Peter is specifically addressing Christian wives but, for the sake of balance, it’s worth mentioning that exactly the same principle applies to Christian men. Most of us men are probably not in danger of being dominated by hairstyles and jewellery and so on although perhaps nowadays that isn’t necessarily true. But men have other things that can easily dominate them. People talk about boys and their toys. We men need to apply exactly the same principle to cars and gadgets. Likewise our hobbies and interests be it model railways, music, football or other sports. They’re all perfectly legitimate things. There’s no law against any of them but, as believers in Christ, we have a responsibility to have a sense of proportion and keep them in their right place. We mustn’t let them dominate us anymore that Christian wives are to let fashion and beauty trends dominate them.
We’ve just quoted 1 Corinthians 6v12. Paul also says something similar in1 Corinthians 10v23-24 where we read: ““All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up. Let no one seek his own good, but the good of his neighbor”.
Now, “the braiding of hair and the putting on of gold jewelry, or the clothing you wear” doesn’t “build up” either yourself or others and neither is it for the good of your neighbour. Rather, it draws attention to yourself. It cries out “Look at me!” That’s very different from “the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit” isn’t it?
So, on the one hand you have freedom to wear what you want but on the other hand you have a responsibility to work out what is appropriate. In the absence of clear rules, how do you do that? I suggest that you need to consider a couple of things. Firstly, your motive and secondly the message you’re conveying.
Motive is always crucial because the Lord looks upon the heart. What motives do we need to avoid? I’ll mention three.

Firstly, don’t be motivated by the belief that there is a particularly “Christian” way to dress. As we’ve seen, there are no prescribed rules and yet some follow a tradition or allow themselves to be bound by unwritten rules. On our way to church on Sunday mornings we pass a Brethren Hall. It’s almost always completely deserted but once in a while there are lots of people there and the men all look exactly the same. They all wear white shirts, black ties and black suits. I can’t imagine that they have that many funerals! They’re clearly motivated by a need to conform to a perceived code of dress for godly men. The danger with that is that they pride themselves on having kept arbitrary rules but could well have failed to do what God really requires. Translating that to what we’ve been seeing in connection with Christian wives, they might refrain from “the braiding of hair and the putting on of gold jewelry” but fail to adorn themselves with “the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit” which is what the Lord is wanting to see. We can all be very good at getting hung up on things that don’t really matter much while happily ignoring what does really matter. Remember how Jesus denounced the Pharisees in Matthew 23v23: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others”. You see, they were meticulous on minor externals but neglected the characteristics that God wanted to see flowing from within.

Secondly, we need to recognise that, in Peter’s day, “the braiding of hair and the putting on of gold jewelry” was very expensive so it was a way for wealthy women to draw attention to themselves and parade their affluence and station in life. The desire to dress in a way that draws attention to yourself is not appropriate for a Christian wife whose adorning is to be “the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit”.

Thirdly, don’t be motivated by a desire to parade the freedom that you have in Christ. It’s interesting to recognise that most of the Greek and Roman thinkers and teachers of Peter’s day admonished women to not have elaborate hairstyles or wear costly jewels but to dress modestly. So what Peter said about “the braiding of hair and the putting on of gold jewelry” wasn’t actually anything new or even specifically “Christian”. He was saying that, although Christian wives have liberty to wear whatever they want, it would be best if they dress in keeping with the norms of the society in which they found themselves. Why? Well, that brings us to the question of the message being conveyed.

Why did the Greek and Roman thinkers and teachers of Peter’s day admonish women to not have elaborate hairstyles or wear costly jewels? It’s because they were considered to be an indication of deception and seduction and idleness. Peter knew full well that a fancy hairdo or a piece of jewellery isn’t intrinsically good or bad and as such is of no consequence to God just as Paul was in no doubt that God had no problem with the eating of food that had been offered to idols. But, if society at large considers something to convey a negative message it’s best for believers to not exercise their liberty. It’s better to curtail your freedom than to send a message that gives a bad impression of the gospel. So, Paul says in 1 Timothy 2v9-10: “likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works”. The principle being urged there is that: “women should adorn themselves in respectable apparel, with modesty and self-control”. In Paul and Peter’s day, to wear “braided hair and gold or pearls or costly attire” was not considered to be respectable or modest or to suggest self-control. It didn’t send a message of respectability or modesty or self-control so it was best for Christian wives to refrain from such things.
Of course, the significance of outward adornment varies at different times and in different cultures. For example, when I was a boy I was in the Boys’ Brigade and the church also had a Girls’ Brigade Company. I remember the very elderly Captain of the Girls’ Brigade Company once commenting how strange it was to her that the uniform of a Christian organisation required the girls to wear black stockings because, when she was a girl, wearing black stockings was a sign of an immoral woman. In the 1960’s black stockings had no such connotation and it certainly doesn’t convey such a message today. There was a time when it would not have been advisable for a Christian woman to wear black stockings but that’s no longer the case. In Victorian times it would not have been advisable for a Christian woman to let her ankles be seen but that’s no longer the case.
This really highlights the folly of understanding Peter to be giving a specific command against “the braiding of hair and the putting on of gold jewelry” doesn’t it? If a Christian woman in Victorian times displayed her ankles there would have been widespread muttering if not uproar. Would that have stopped if she’d said “yes, but my hair isn’t braided and I’m not wearing any jewellery”? No, because in Victorian times her exposed ankles were sending the same message as braided hair and jewellery would have sent in Peter’s day.
So, in Christ you have freedom but the extent to which you exercise that freedom should be dependent on your motive and on the message you’d be conveying. And, you should be prepared to curtail that freedom because it’s freedom with regard to something that doesn’t really matter very much and is of no lasting consequence.
What is really important is that you “let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious”. You sometimes hear it said that beauty is only skin deep don’t you? That’s very true of superficial, physical beauty. As we read in Proverbs 31v30: “Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised”. So, Peter is encouraging Christian wives to adorn themselves with an “imperishable beauty”. That’s not vain. It’s not “skin deep”. It comes from what Peter describes as “the hidden person of the heart”. It’s not put on the outside. It comes from the inside and it’s what the Lord takes particular notice of. He made that clear when He gave instructions to Samuel when he was given the task of choosing a king from among the sons of Jesse. We read in 1 Samuel 16v7: “But the Lord said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him. For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart””.
For the natural man, it should be a scary thing to know that “the Lord looks on the heart” because, by nature, according to Jeremiah 17v9: “The heart is deceitful above all things and beyond cure” but, as believers in Christ, we’ve been born again and we have new hearts. Now, God can see into those new hearts but they are hidden from other people. That’s why Peter speaks of “the hidden person of the heart”. I can’t look into your hearts any more than you can look into mine. What we can see is what arises from people’s hearts. We can see what comes out. We can see what hearts produce and, hearts renewed by God and indwelt by the Holy Spirit should produce “a gentle and quiet spirit”. Remember that gentleness is part of the fruit of the Spirit.
The Greek word that’s been translated as “gentle” there could equally be translated as meek or humble. It’s only used on three other occasions in the New Testament. One of them is in the Sermon on the Mount which is really Jesus’ manifesto for New Covenant living. He said in Matthew 5v5: “Blessed are the meek”. In the other two instances, the word is used of Jesus Himself. So, in Matthew 11v29 we read Jesus saying: “Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls”. Then, we read of Him in Matthew 21v4-5: “This took place to fulfill what was spoken by the prophet, saying, “Say to the daughter of Zion, ‘Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden’”.
Matthew 12v17-21 is also relevant here: “This was to fulfill what was spoken by the prophet Isaiah: “Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim justice to the Gentiles. He will not quarrel or cry aloud, nor will anyone hear his voice in the streets; a bruised reed he will not break, and a smoldering wick he will not quench, until he brings justice to victory; and in his name the Gentiles will hope””. The word “gentle” doesn’t appear there but the gentleness of Jesus is depicted beautifully in the words “a bruised reed he will not break, and a smoldering wick he will not quench”. As well as His gentle spirit, there’s also an indication of His quiet spirit in the words “He will not quarrel or cry aloud”.
So, for a Christian wife to be adorned with “the imperishable beauty of a gentle and quiet spirit” is nothing less than to be Christ-like. Such a spirit should be attractive and beautiful to the husbands of Christian wives and, what’s for sure, “in God’s sight” it “is very precious”.
You might well say that that is all very interesting and helpful but wonder what it all has to do with Christian wives submitting themselves to their husbands. After all, that’s the key point of the passage. Well, that will become clearer when we move on next time to consider: The Pattern of submission in verses 5 and 6.

About Steve Orr
Dr Orr has served the Body of Christ in the United Kingdom for many years and in various capacities (preaching, teaching, etc.,). Steve is a regular contributor to the pages of Christ My Covenant. His insights into the Word of God will serve you in your personal study of God’s Word. Learn of Christ!

1 Peter 2:11-12 (III)

 

Conflict within and conflict without (III)

Peter's first letter

1 Peter 2:9-12 ESV

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.
11 Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. 12 Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

 
Review

Last post we considered “conflict within” and previously I reminded you how God’s saints have been made to be God’s people in order to show, declare, proclaim God’s praises and Peter is now urging them to do that. Peter urges them “to abstain” and then, in verse 12, he urges them “to keep your conduct honorable”. We could say that he strongly urges them to abstain and maintain. Stop doing certain things and continue doing certain other things.

Again, it’s worth repeating, these aren’t just instructions that he’s throwing out because they sound like a good idea. They are given in a context that shows that there are important reasons for these instructions.

Peter’s instructions are given because believers in Christ live in a context of conflict and his instructions make it clear that there is both conflict within and there is conflict without.

Let’s now give consideration to the:

Conflict without

We see this conflict in verse 12 where Peter says: “Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation”. You see the conflict there in the words “when they speak against you”. That’s the language of opposition and conflict again isn’t it? But, this time, it’s not a conflict that is raging within. This is an external conflict. It’s other people who are against us and attacking us. It is an external conflict.

Who is this external enemy who is “against you”?

The answer from the text is that it is “the Gentiles”. What does Peter mean by that? Aren’t we Gentiles? Weren’t his readers mainly Gentiles? Isn’t part of the glory of the church of Jesus Christ that it consists of both Jews and Gentiles? Yes it is but that is referring to those who are Jewish or Gentile in an ethnic sense. In this context, where Peter has just been speaking of believers in Christ as being God’s people, what Peter means by “Gentiles” is unbelievers. It’s those who are to God’s New Covenant people in Christ as the ethnic Gentiles were to God’s Old Covenant people. So, by “Gentiles” here he doesn’t mean those who are ethnically non-Jews. He means all who are not God’s people so he’s referring to all who do not share our faith in the Lord Jesus Christ. So, unbelievers are against us and that is where the conflict stems from.

Notice that Peter said “so that when they speak against you as evildoers”. You see, it’s “when” not “if”. Peter is not just saying that there’s a remote possibility of opposition from unbelievers. No, it’s inevitable. There’s a certainty about it. We are to expect it. Peter is eager that we as strangers and sojourners in this world do not take a “head in the sand” approach. He wants us to realise that we can’t just keep our heads down, keep a low profile and expect to live our lives as God’s people in this world and remain unopposed. We face an inevitable external conflict.

So, how are we to handle ourselves in the context of this external conflict?

In the case of the internal conflict we saw that the right response is to run away. Is that how we are to respond to the external conflict as well? Well, no it’s not. This time, in this external conflict, the answer is not to run away. Peter says “keep your conduct among the Gentiles honorable”. We’re to “keep”, or we could say “maintain”, something. Rather than saying “run away” he’s now saying “keep, maintain, stand your ground”. So we see that we are to handle ourselves in the context of this external conflict in a proactive way. Peter doesn’t so much tell us how to respond “when they speak against you as evildoers”. Rather, he says “keep your conduct among the Gentiles honourable so that when they speak against you as evildoers”. He’s not saying “this is what you must start to do when they speak against you”. He’s saying “this is what you must do because you know that they will speak against you”. It’s not so much a response as a pre-emptive strike!

What weapon are we to use for this pre-emptive strike? Peter has mentioned “when they speak against you as evildoers” so you might expect him to say to speak against them. Fight fire with fire and reply in kind. Get in first by denouncing them and their evil ways before “when they speak against you as evildoers”. But, what he actually says is: “keep your conduct among the Gentiles honorable”.

By conduct Peter means “way of life” or “outward behaviour”.

This is an outward, external conflict and our engagement in it is to be in terms of our outward conduct. That conduct is to be “honorable”. Remember that Peter said back in 1 Peter 1v15: “but as he who called you is holy, you also be holy in all your conduct”. Holy conduct is going to be honourable conduct. It will be seen in good, wholesome, inspiring lives. There are a couple of things that we do well to notice about this conduct that is honourable.

Firstly, we need to see the priority of abstaining from the passions of the flesh.

Peter focusses on inner passions before he mentions outward conduct or inner desires before outward behaviour. The fact is that we must first abstain from sinful desires before our conduct can be right. It’s only when you’re fleeing fleshly passions that you’re in a position to maintain good outward conduct. If you don’t abstain from fleshly passions and deny sinful desires your outward conduct won’t be honourable because your conduct is shaped by the desires that you allow to be fulfilled. We saw exactly the same pattern back in 1 Peter 1v14-15 where Peter said: “As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct”.

The second thing for us to notice about this conduct that is honourable is that it is to be lived out “among the Gentiles”.

It would be very easy to think that, since we’re strangers and sojourners living in a hostile world where unbelievers will oppose us and speak against us, it would be best for us to keep clear of them as far as possible. That will surely give us a much easier and more peaceful life. Over the years there have been plenty of Christians who have reasoned in that way and sought to act upon it. There have been ascetics and hermits and monastical orders that have sought to keep away from the world as much as possible. An extreme example was Simeon Stylites who lived from 390-459AD and is known for spending 37years of his life on a small platform on top of a pillar near Aleppo in Syria. His first pillar was about 9 feet tall but he was eventually up 50 foot pole. He was up the pole in more ways than one!

We laugh at such foolishness. As 21st century Christians certainly don’t do daft things like that do we? Nonetheless, we might be guilty of finding ways of keeping ourselves a bit apart. We perhaps don’t spend time among unbelievers any more than we need to because that avoids conflict and confrontation. But, you see, Peter doesn’t only say that we’re to “abstain from the passions of the flesh” so that our conduct can be honourable. That’s relatively easy in a holy huddle but we’re to do it “among the Gentiles”. We’re to live holy lives in the midst of unbelievers and in the face of opposition. We’re not to flee from this battle but engage in it by keeping our conduct honourable. That is by living holy and Godly lives.

What is our objective in this conflict?

The object in any conflict is surely to win. So, what does winning this conflict look like for the believer in Christ? What is “keeping your conduct among the Gentiles honorable” intended to accomplish? Peter says that it’s that “they may see your good deeds and glorify God on the day of visitation”. The word that has been translated as “see” there doesn’t just mean “notice”. Rather, it means “look upon and watch”. Such observation is consistent with what we noted about being among them.

Now, victory for the believer in this conflict is when, having seen your consistent honourable conduct and good deeds among them, the Gentiles, or unbelievers, “glorify God”. Jesus said something very similar in Matthew 5v16 where we read: “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven”. There, He referred to unbelievers as “others” and He spoke of them “giving glory to your Father who is in heaven” as result of “seeing your good works” which is exactly what Peter went on to say as another way of speaking of honourable conduct. So, our objective in fighting this conflict by letting our good deeds be seen is that unbelievers come to glorify God.

That sounds very pious and spiritual but what does it actually mean?

How do unbelievers glorify God as a result of seeing our honourable conduct and good deeds? How and when does that glorifying God come about? Well, notice that Peter spoke of them glorifying God “on the day of visitation”. How are we to understand that expression? Well, some commentators take that to be a reference to the day of judgement. It is certainly true that this idea of visitation is sometimes a reference to judgement. For instance, we read in Isaiah 29v5-6: “But the multitude of your foreign foes shall be like small dust, and the multitude of the ruthless like passing chaff. And in an instant, suddenly, you will be visited by the Lord of hosts with thunder and with earthquake and great noise, with whirlwind and tempest, and the flame of a devouring fire”. That’s clearly speaking of a visitation by the Lord in judgement.

However, this idea of visitation is also sometimes a reference to deliverance or salvation. For instance, in Luke 1 we find the prophecy that Zechariah the father of John the Baptist made when filled with the Holy Spirit and, in verses 68 and 69, we read: “Blessed be the Lord God of Israel, for he has visited and redeemed his people and has raised up a horn of salvation for us in the house of his servant David”. That is speaking of God visiting in order to redeem and save.

So, when Peter speaks of people “glorifying God on the day of visitation” does he mean on the day of judgement or the day of salvation? I have to say that I find it hard to comprehend how our good deeds being seen now leads to unbelievers glorifying God when He visits them in judgement. Look, for instance, at Revelation 16v8-9 where we read: “The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory”. That’s a graphic depiction of God’s judgement. To be sure, God is glorified in His righteous judgement of unbelievers but that is not to say that they glorify Him or that they give Him glory. No, they curse His name and refuse to repent and give Him glory.

It’s very different when the Lord visits with salvation.

In Acts 13 we read of Paul preaching the gospel of salvation through Jesus Christ and we see the result of that in verse 48 where we read: “And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed”. You see, when they believed and were saved “they began rejoicing and glorifying the word of the Lord”.

In Romans 4v20, speaking of Abraham, Paul said: “No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God”. You see, because he believed God and was saved “he gave glory to God”.

If we look at Romans 15v8-9 we read: “For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy”. That is referring to ethnic Gentiles who are saved by the gospel of Jesus Christ as promised long ago. What is the result of their salvation? We see that they “glorify God for his mercy”.

All things considered, I think we have to conclude that Peter is saying that God uses our good deeds in bringing unbelievers to salvation. On seeing our good deeds, some will repent and believe and will then, as saved people, glorify God.

Peter will go on to mention a specific example of this in chapter 3 verses 15 and 16 where we read: “Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct”. This is addressed to the believing wives of unbelieving husbands. Peter is saying that unbelieving husbands can be won. By that he means brought to believe and so saved. How? Well, it’s through what they “see”. That’s the same word that we have in our text, meaning “look upon and watch” or “observe over a prolonged period of time”. What do they see? Peter says “your respectful and pure conduct”. That’s the same word, “conduct”, which we have in our text, meaning “way of life” or “outward behaviour”.

So we’ve seen that as believers in Christ in this world we face a conflict within and a conflict without. The conflict within is a battle for our souls and we win that battle by running away from “the passions of the flesh”. The conflict without is with a hostile unbelieving world and we win that battle by living such good lives that some come to repent and believe in Christ and so glorify God.

~ Steve

 
Dr. Steve Orr
Dr Orr has served the Body of Christ in the United Kingdom for many years and in various capacities (preaching, teaching, etc.,). Steve is a regular contributor to the pages of Christ My Covenant. His insights into the Word of God will serve you in your personal study of God’s Word. Learn of Christ!

1 Peter 2:11-12

 

Conflict within and conflict without (I)

Peter's first letter

1 Peter 2:9-12 ESV

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.
11 Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. 12 Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

 
Review

On the last couple of occasions we’ve looked at 1 Peter we’ve considered chapter 2 verses 9 and 10 where we read: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy”.

From those verses we found answers to three questions.

The first question was “What are we?”

We did see that the answer was that believers in Christ, as a collective whole, are “God’s people”. That is because we are chosen by Him, we’re servants of Him, we’re set apart for Him and we belong to Him. As such, we are the spiritual fulfilment of the promises that God made to the nation of Israel in Old Testament times.

The second question was “How are we what we are?”

We saw that the answer was that we are “God’s people” by having been powerfully called out of darkness into God’s marvellous light which shines in the person of the Lord Jesus Christ.

The third question was “Why are we what we are?”

We saw that the answer was that we are “God’s people” in order “that you may proclaim the excellencies of him” or, more literally “that you might set forth the virtues of Him”.

Today we’re moving on to look at verses 11 and 12 where we read: “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation”.

So, having stressed that his readers are God’s people in order to declare His praises or proclaim His excellencies, Peter goes on to introduce what he has to say next by saying: “Beloved, I urge you as sojourners and exiles”.

Firstly, notice that he addresses them as “Beloved”.

In speaking of them as “Beloved” it’s not clear from the text whether he’s referring to his love for them or the fact that they are loved by God. The NIV has opted for the former as it uses the words “Dear friends”. However, Peter has been emphasising God’s love and mercy towards them, so that could be what he has in mind in addressing them as “Beloved”. Whatever Peter meant, he was clearly stressing to them that they were loved and the reality was that they were loved by both God and Peter.

Secondly, notice that he goes on to refer to them as “sojourners and exiles”.

Does that sound familiar? It should because he’s spoken of them in that way twice before in the letter. In chapter 1v1 he addressed them as: “elect exiles of the Dispersion” or, as the NIV put it: “elect, exiles, scattered”. Then, in chapter 1v17, he said: “And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile”. The fact that Peter repeatedly mentioned this shows that he considered it important that they should recognise that they were “sojourners and exiles” in this world and see themselves as such.

So, on the one hand, they were loved by God.

However, at the same time, they were “sojourners and exiles” in this world. That’s the tension that exists for believers during their earthly life. What does he have to say to those who are both loved by God and yet despised by the world? Well, he says “I urge you”. The Greek word here is very emphatic. It would be better translated as “I strongly urge you”. Remember, they’ve been made to be God’s people in order to show, declare, proclaim God’s praises and Peter is now urging them to do that. What does Peter urge “sojourners and exiles“ to do? Well, he specifically mentions two things.

Firstly, in verse 11, he urges them “to abstain” and then, in verse 12, he urges them “to keep your conduct honourable”.

We could say that he strongly urges them to abstain and maintain. Stop doing certain things and continue doing certain other things.

Now, these aren’t just instructions that he’s throwing out because they sound like a good idea. They are given in a context that shows that there are important reasons for these instructions. In the hymn we’ve been singing we had the words:

“Just as I am, though tossed about

with many a conflict, many a doubt,

fightings and fears within, without,

O Lamb of God, I come, I come”

That could provide good titles for today’s sermon such as “Many a conflict” or “Fightings within, without”. You see, Peter’s instructions are given because believers in Christ live in a context of conflict and his instructions make it clear that there is both conflict within and there is conflict without.

Next post we’ll be considering the: Conflict within

~ Steve
 
Dr. Steve Orr
Dr Orr has served the Body of Christ in the United Kingdom for many years and in various capacities (preaching, teaching, etc.,). Steve is a regular contributor to the pages of Christ My Covenant. His insights into the Word of God will serve you in your personal study of God’s Word. Learn of Christ!