Call to Commitment

 

Wesley:“Not the outward sign, but the inward grace.

 

Matrimonial responsibilities

      1.   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, 

   2. when they observe your chaste conduct accompanied by fear. 

3.      Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel— 

4.      rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. 

5.   For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands, 

6.     as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror. 

      7.  Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the                         weaker vessel, and as being heirs together of the grace of life, that your prayers may not be                         hindered.

Warren Wiersbe commented that God has established three institutions on earth… the government, the church, and the home. The latter is formed first by a husband and his wife, and so, both Peter and Paul give inspired counsel to the married couple. I emphasize that, because as is true in all the Scripture, this counsel is also divinely inspired. It qualified Paul, who was not married, along with Peter, who was married, to give expert advice. Christian couples need counsel from heaven that goes beyond earthly experience. This world’s wisdom is not sufficient for any area of Christian living, and the believers’ home is a heavenly, supernatural institution. All counsel to believers must be based on biblical, Holy-Spirit directed wisdom.

 Peter begins with the wives and, because he is writing to first generational converts, he assumes that not all have believing spouses. Those, who are married in Christ, should have no need for advice concerning unconverted husbands or wives. Paul gave clear command: “Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial (the word Belial from Hebrew… worthlessness, unprofitableness, wickedness)? Or what part has a believer with an unbeliever?” (2 Co.6:14-15). 

 In the previous epistle, Paul wrote that a widow may remarry “to whom she wishes,” but then clearly specifies, “only in the Lord” (1 Co.7:39). It is easy to assume that Paul permits that all Christian marriages are to be conducted, “only in the Lord.” However, because the apostles invaded pagan territory to bring the heathen to Christ, they found many imperfect situations. Therefore, Paul gave these instructions, concerning married couples: “As the Lord has called each one, so let him walk. And so I ordain in all the churches… Let each one remain in the same calling in which he was called” (1 Co.7:17, 20). He instructed: “A woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him” (1 Co.7:13).

 God would give special grace to those who were under these conditions, when they came to Christ: “For the unbelieving husband is sanctified by the wife” (1 Co.7:14). There is much more to be taught concerning these situations, but it is not the subject, about which Peter is writing in this chapter. He simply includes wives, who have unbelieving spouses.

 He immediately addresses a spiritual principle: Conduct is more powerful than words. In all marriages, wives are to be subject to their husbands, but this grace is more than a command. It is a useful tool, and if the Christian wife will follow this advice, it will do more to convert her husband “without a word,” than any sage argument (1). Of course, she will confess her faith in Christ to her husband, but then, she will let her newborn nature speak, and resort to God in prayer. “A chaste conduct accompanied by fear,” will do a powerful work. Certainly, the fear mentioned here is an overall fear of God, which will govern her chaste conduct, but it also will produce a proper respect for the husband. John Wesley suggests an attitude, which is profoundly Christian: “A loving fear of displeasing them” (2).

 A new believing woman discovers a beauty, which she never knew naturally. The outward dress and cosmetics for the body, ignore the inward importance of the soul and spirit and leave the unbelieving woman in rags, torn and soiled by sin (3). There is a hidden beauty of the heart, adorned by the Lord, which far supersedes the outward appearance. Peter teaches that it is incorruptible, eternal and precious in the sight of God. It is graced by a gentile, quiet spirit, mightily empowered by the Holy Spirit (4).

 Peter delves into Old Testament history to uncover it, going back to the couple, which the Lord chose as an example of the beauty of faith, Abraham and Sarah. Not only Sarah, but holy women throughout the Old Testament, lived by trusting in God, trust being a biblical synonym for faith. The Lord recovered the meek and quiet spirit that Eve lost in the fall, turning womanhood from the curse of Eve to the blessing of Sarah, and that spirit found comfort, satisfaction and life in submission to their husbands. The position was not difficult for them, but discovered an inner strength, wisdom and, as the Scripture already describes, a mysterious, invisible beauty, that still existed in Sarah’s old age (5).

 Verse 6 describes particularly, the obedience of Sarah, who not only called Abraham her lord, but walked in the reality of the term. Here is the verse that Peter found, when she declared the lordship of her husband: "After I have grown old, shall I have pleasure, my lord being old also?"  (Gn.18:12). Peter looks for a spiritual offspring, heaven-born daughters for Sarah, just like Paul looked for spiritual sons for Abraham: “Therefore know that only those who are of faith are sons of Abraham” (Gal.3:7). The wife might feel a certain lack of confidence, when she surrenders her independence, submitting to her husband. I think that is the terror that Peter refers to in this verse, but faith in the sovereign grace of God, will dismiss this natural tendency. 

 Alongside Abraham, the father of many nations, stood Sarah: "As for Sarai your wife, you shall not call her name Sarai, but Sarah shall be her name” (Gn.17:15). As Abraham’s name was changed from Abram to Abraham, so Sarai’s name was changed to Sarah, in both cases by a single Hebrew letter, translated to English by an “h”.  Abram, an exalted father, became Abraham, a father of nations; likewise Sarai, my princess, became Sarah, a princess of nations, ruling alongside her husband. The Lord highly exalted her in her spirit. It is the new-born spirit, acquired by Christian women today. They are characterized by trust and goodness, through which they minister with inner strength in the church. That ministry has its own particular glory, distinct from that of men.

In verse 7, Peter addresses the husbands, who with spiritual understanding, recognize the honor given to Sarah and her daughters by God. They are the weaker vessels, but spiritual principle applies divine strength to human weakness. Therefore, women will find His grace especially evident in their life of faith. As Abraham and Sarah were coheirs together, as they walked through this life, they were endowed by the grace of God. As His high purposes were revealed in both, so they are revealed in Christian couples today. The unequaled power of prayer will proceed unhindered by their united position in Christ. 

 

The mind of Christ

8.      Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous; 

9.      not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing. 

10.   For "HE WHO WOULD LOVE LIFE AND SEE GOOD DAYS, LET HIM REFRAIN HIS TONGUE FROM EVIL, AND HIS LIPS FROM SPEAKING DECEIT. 

11.  LET HIM TURN AWAY FROM EVIL AND DO GOOD; LET HIM SEEK PEACE AND PURSUE IT. 

12.  FOR THE EYES OF THE LORD ARE ON THE RIGHTEOUS, AND HIS EARS ARE OPEN TO THEIR PRAYERS; BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL." 

13.  And who is he who will harm you if you become followers of what is good?

We are learning of something beyond having the same exact doctrinal positions, when we desire to be of one mind. The Christian possesses the mind of Christ: “For "WHO HAS KNOWN THE MIND OF THE LORD THAT HE MAY INSTRUCT HIM?" But we have the mind of Christ” (1 Co.2:16). He does not have the right to challenge the mind, the thoughts, or the ways of God, but is given the potential to think, as He thinks. Paul expressed the possibility in a majestic statement in Philippians 2:5-8: Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”

 I would think that this declaration of the mind of God, Who was made man, would translate to His disciples, according to the teaching of the apostle in Philippians 2:1-5. I would attempt to paraphrase it, consistently with Paul and Peter’s teaching: “Understand your high position in Christ, but do not seek to grasp that position for yourself. Follow Jesus in His humiliation and consider your brothers above yourself (Php.2:3). Be compassionate, love them, be tenderhearted and courteous (1 P.3:8). Become a bondservant to the point of death for the benefit of the brethren (Php.2:4). Do not follow the thoughts of the flesh and of the world, returning evil for evil, but return blessing for reviling, because this is the mentality, to which a Christian is called, through which he inherits the blessings of God (9).

 In verse 10, Peter begins a quote from David and it is an invitation to live the gospel life to anyone who wishes. In order to do so, he must “lay aside” the characteristics of the old life, as we learned in chapter 2:1. David and Peter show that to enter into heaven’s best, he must leave the world behind, refraining his lips from evil and deception. Then he can seek heaven’s peace and pursue it (11).

 God does not show favoritism according to race or class, something we discussed in chapter 1:17, but as we quote John Wesley anew, “According to the tenor of his life and conversation (conduct).” God’s eyes are continually on the one, whose heart cries out for righteousness. The apostle John writes of the children of God, who “know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 Jn.3:2). That is our innermost desire and therefore, “everyone who has this hope in Him purifies himself, just as He is pure” (1 Jn.3:3). We, as sons of God, can know that “if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him” (1 Jn.5:14, 15).

 Verses 10-12 quote David’s prophetic declaration, and Peter and John’s assurance of its fulfillment towards those, who know the righteousness of Christ by faith. They can be sure of the Lord’s attention in every situation and know that His ears are open to their prayer. As is always the case with the unchangeable God, He is against the evildoer.

 

 Christ brings us to God

14.  But even if you should suffer for righteousness' sake, you are blessed. "AND DO NOT BE AFRAID OF THEIR THREATS, NOR BE TROUBLED." 

15.  But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; 

16.  having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. 

17.  For it is better, if it is the will of God, to suffer for doing good than for doing evil. 

18.  For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, 

19.  by whom also He went and preached to the spirits in prison, 

20.  who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. 

21.  There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, 

      22.     who has gone into heaven and is at the right hand of God, angels and authorities and powers                     having been made subject to Him. 

There is something else to be considered, after the Christian turns away from the world, flesh and the devil, and begins to walk in the righteousness of Christ. He first is assured that God is with him and for him, however that fact does not eliminate suffering. In fact, in chapter 2:21, Peter taught us that suffering is part of the Christian’s calling. He calls suffering for righteousness’ sake, blessing, and turns to the Old Testament Scriptures for confirmation (Is.8:12-13).

 Isaiah lived in the time when the Assyrian Empire threatened Judah and Jerusalem. Earlier, in Isaiah, chapters 7 and 8, King Ahaz and all the nation reacted to news that came to them of a conspiracy between Syria and the kingdom of Northern Israel: “So his heart and the heart of his people were moved as the trees of the woods are moved with the wind” (Is.7:2). It was an especially fearful reaction and the Lord countered, stating that the source of fear should not be the enemy, but their God: “The Lord of hosts, Him you shall hallow; let Him be your fear, and let Him be your dread” (Is.8:13). The fear of God brings hope against the attacks of the enemy. As in the Old Testament, so in the New, "DO NOT BE AFRAID OF THEIR THREATS, NOR BE TROUBLED" (14).

 We believe that a believer is in a process of sanctification throughout the course of his life. However, he is never alone in the process, but God’s providence brings in the necessary occasions, through which sanctification can take place. Here, in the middle of a trial, the Christians are told to “sanctify the Lord God in your hearts.  Sanctify, that is, set yourself apart, from all else, as Judah was told to fear God and not the enemy. The oldest manuscripts and most versions translate “Christ as Lord” in this verse, giving us another aspect of sanctification… that Christ is to be set apart as Lord in the midst of trials. We then should see Christ as Lord over the trials and turn totally to trust in Him.

 We assume that the cause of the suffering is persecution. The persecutors demand that the believer should turn from the faith to another god or lord, which the tormentors might profess. In the trial, the believer proclaims Christ as Lord over all else and testifies of the hope that he has in Him and the reason that he holds to that hope. His testimony must be proclaimed in humility and in the fear of God. Even in the face of persecution, the ego of man can rise up, not taking God into account, but testify to his own self-sufficiency and self-confidence (15).

 Responding in the power of the Spirit, in meekness and the fear of God, will result in a clear conscience, free from the contamination of ego and pride. Peter taught earlier that a good testimony will result in evil people turning to God in “the day of visitation” (1 P. 2:12). That testimony can put the opposition to shame and bring a positive result in the end (16).

 The Lord always has purpose in the trials that He sends our way. If it is the will of God, a believer should be willing to suffer for having done what is right and good, but it is never God’s will that he do evil.  He should not take consolation for suffering for doing that, which is unchristian (17). 

 He created a being in the beginning, after His likeness and image, to create the potential for fellowship, unequaled by any other created being (Gn.1:26). The Spirit of God brooded over creation, as a mother hen over her eggs, with a passion to bring it to pass (Gn.1:2, Hebrew rachaph… brood). Throughout the Old Testament, He instituted deep relationship with men, such as Abraham and Moses (Ex.33:11 and Is.41:8), uncovering the longing of His heart. Jesus brought His disciples into a friendly relationship, designed to share deep, divine secrets with mankind (Jn.15:15).  

 Only the suffering of Christ could make it possible, and only suffering in our lives can build our inner self and prepare us for His service. The ultimate plan in the cross of Christ was not just forgiveness of sin, but to open the way of restitution, or peace, with God. It was necessary that God become man, to be a substitute for man, with a dying nature, that the supernatural divine life of the Holy Spirit could revive Him.

 Verse 19, by no means suggests that Christ, during the time that His soul separated from His body, went to preach the gospel to the spirits in hell. That doctrine would divert from the entire New Testament, which teaches that there is no hope for the sinner beyond the grave. It was by the Spirit, and through Noah, that He preached to the spirits now imprisoned in hell. For 120 years they resisted the preacher of righteousness (2 P. 2:5) and continued in disobedience, as God waited all those years in longsuffering, while Noah preached and built the ark of salvation. Whosoever would, could enter the ark (Rv.22:17), but only eight people, in faith, believed, responded and entered, Noah, his wife, his three sons and their wives (20).  

 The waters of Noah’s day, and the ark which brought salvation, were an antitype of a spiritual baptism, “not the outward sign, but the inward grace,” said John Wesley, offered by the gospel (21). The ark was carried through the deluge of the waters of sin, the tomb of the damned, until the Dove brought hope, through the olive branch of peace with God. Noah stepped out into a new world, to see God’s rainbow of promise that there is now “no condemnation to them that are in Christ Jesus” (Ro.8:1).

 So Christ was submerged in our sins… beyond that, He became sin for us, and entombed it in Joseph of Arimathea’s grave. Let us revel in the literal Hebrew translation of Isaiah 38:17, the prayer of praise of King Hezekiah, which states, “Your love reached down and embraced my soul, delivering me from the pit of corruption. You have cast all my sins behind Your back”… burying “all our sins into the depths of the sea” (Mi.7:19) His baptism goes beyond what water can do, which can only remove the filth of the body, but it washed our guilty conscience, bearing our guilt for us.  He arose triumphant over death and hell (21), “passed through the heavens” (Heb.4:14), and sits now in the seat of absolute authority at the right hand of God, “angels and authorities and powers having been made subject to Him” (22). This is the victorious position today of the One Who loved and died for us, giving us every assurance of a future eternity!