“We can only pretend to be nice for so long.”
Download discussion questions: 1 Peter 2:9-28
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I encourage you to look at the passage in 1 Peter before you read this Blog entry. What do you see in the text yourself? What questions come to your mind? How would you interpret what the writer says? After even a few minutes examining and thinking about the text you will be much better prepared to evaluate the comments in the Blog.
One of the goals of inductive Bible study is to understand the thought process of the inspired authors. Those writers often provide help to readers with connective words – “because,” “therefore,” “in order to,” etc. In this passage, Peter uses a phrase indicating purpose four times: “so that.”
Purpose Phrases
A purpose phrase makes a logical connection between some action or attitude and the purpose or desired result.
“I studied the book so that I might pass the test by answering all the questions.”
The action of studying the book has a purpose: passing the test. There may be an added phrase explaining how the outcome will be accomplished: answering all the questions.
As highlighted on the handout, Peter repeatedly uses that phrase in this passage. Much of our discussion time was spent dissecting those phrases to follow his line of thinking.
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- What is Peter explaining?
- Why does he say it is important, its purpose?
- How will the purpose be accomplished?
Chosen so that…
Peter offers the first instance of “so that” in the passage (v. 9) to explain why his readers were chosen. First, he expands the particular aspect of that choosing that he has in mind.
But you are a chosen race, a royal priesthood, a holy nation, a people for God’s possession, (1 Peter 1:9a)
He uses one description after another to emphasize the corporate reality of believers.
There was a question early in the discussion about the timeline. When was this choosing done? Was this a reference back to God’s eternal foreknowledge (1 Peter 1:2)? Was this when a believer was born again (1:3)?
As one member of the group pointed out, Peter doesn’t give any indication that a timetable is on his mind. Here he is accenting the reality that God has always had a people – Israel under the Old Covenant, but now “you are a chosen race, ….”
And Peter offers something for everyone. If his audience was a mix of converts from both Judaism and Paganism,[1] each person would be encouraged. The former pagan might have felt inferior to Jewish members, but now he or she is included as one of the chosen race. For a Jew, God could only be approached “second-hand,” through a privileged priest. Now each individual was a participant in that priesthood and able to draw near to God in intimate relationship. Whatever cultural differences or racial tensions may have existed were now displaced as they form one nation (ἔθνος, ethnos), a single ethnic group. Both Jew and pagan were through with the requirements for sacrifices and cultic rituals to gain favor with God. Now both had the same spiritual status, based only on God’s mercy.
The purpose of this choosing?
so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light, (1 Peter 2:9b)
God may have had countless purposes for His providential election and choosing of this New Covenant people. Peter’s specific focus is on the corporate identity of this new ethnic entity that can display God’s glory, His “virtues” (LEB) or “excellencies” (ESV, NASB) or “praises” (KJV, NIV).
How was this purpose to be accomplished? As someone in our group pointed out, while Peter uses the word “proclaim” or “declare” (ἐξαγγέλλω, exangellō), his descriptions in the rest of the passage don’t mention speech but rather behavior. Declaring the excellencies of the One who called us is about displaying His character. Most of the rest of Peter’s letter describes the behavior that most effectively accomplishes that purpose.
Good Conduct so that…
Peter summarizes that behavior in general as “good conduct” (v. 12) that results from “abstaining from fleshly desires that wage war against your soul” (v. 11). The phrase “war against your soul” prompted significant discussion.
One suggestion was that “waging war” is a reference to struggles with temptation and guilt. “Fleshly desires” wage war with a conscience that knows what is right. Self obsession that focuses on personal pleasure or on pain relief battles with God obsession, our deepest longing for God’s glory. A person reminded us of the struggle the apostle Paul described using similar “waging war” imagery:[2]
19 For the good that I want, I do not do, but I practice the very evil that I do not want. 20 But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. 21 I find then the principle that evil is present in me, the one who wants to do good. 22 For I joyfully concur with the law of God in the inner man, 23 but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. (Romans 7:19-23, emphasis added)
Does Paul evade responsibility when he blames “sin which dwells in me” (Romans 7:20b)? By no means! As the person sharing from Romans 7 pointed out, Paul is emphasizing the truth that he is not defined by the temptations he faces or by the sin when he fails: “I am no longer the one doing it”. The apostle immediately pinpoints the true core of his identity. “I joyfully concur with the law of God in the inner man.” His real redeemed identity is a joyful desire for God’s work in His life.
Thanks be to God through Jesus Christ our Lord! (Romans 7:25a)
Defending our souls against the war-waging fleshly desires is hard work. That battle requires constant diligence to depend on God in the face of slander and other abuse. Understanding the purpose for that effort motivates us to persevere.
The purpose of this good conduct?
so that in the things in which they slander you as evildoers, by seeing your good deeds they may glorify God on the day of visitation. (1 Peter 2:12)
Someone else pointed out the importance of our identity centered in Christ. Good conduct growing from God obsession will glorify Him. But if we see ourselves primarily as failing sinners, always trying to do better, then our focus is on ourselves. Displaying the character of Christ is about constructive conduct, a lifestyle (v. 11, ἀναστροφή, anastrophe)[3] that changes people’s mind about our merciful God. As the person summarized, “Identity matters.”
Good deeds (v. 12) grow from seeing ourselves as Peter described: the people of God and recipients of His mercy (v. 10). Our identity, like the apostle Paul’s, is defined by what God has done in us through Christ. That identity correctly turns the focus on God and His work in our lives. That is the identity that will attract others. Even people who slandered believers will glorify God (v. 12), “on the day of visitation.”
We also debated about the meaning of that phrase at the end of verse 12. “Day of visitation” might refer to God’s judgment, if Peter was paraphrasing the Greek version of Isaiah 10:3.[4] “But Peter’s phrase is neither similar enough nor long enough to prove a convincing allusion to Isaiah 10:3.”[5] In fact,
Peter’s exact phrase…does not appear anywhere else in the Old or New Testament, so it is unwise to assume it is a technical phrase for judgment: it is better to understand it simply to mean ‘on a day when God visits’ (whether to bring blessing or judgment must be determined from the remaining context).[6]
We wondered if “day of visitation” could refer to a positive aspect of the last judgment. Unbelievers who had converted after seeing Christians’ “good conduct” would glorify God. But we have already seen examples in Peter’s letter when he refers to the end times using phrases like “the revelation of Jesus Christ” (1:7, 13). Later he will consistently use similar language, “the revelation of his glory” (4:13) and “the glory that is going to be revealed” (5:1). It seems more likely that Peter would have used similar “when He is revealed” language if he was referring to the end times.
One author points out that the Greek text does not have the definite article “the” and could legitimately be translated “on a day of visitation.”[7] The only similar wording in the New Testament for the phrase “day of visitation” is in Luke 19:
41 And when he approached and saw the city, he wept over it, 42 saying, “If you had known on this day—even you—the things that make for peace! But now they are hidden from your eyes. 43 For days will come upon you and your enemies will put up an embankment against you, and will surround you and press you hard from all directions. 44 And they will raze you to the ground, you and your children within you, and will not leave a stone upon a stone within you, because you did not recognize the time of your visitation.”
(Luke 19:41-44, emphasis added)
In that text, Jesus used the idea of visitation to represent an offer of salvation.[8] Likewise, Zechariah praised God “because he has visited to help and has redeemed his people” (Luke 1:68, emphasis added). Jesus and Zechariah described God’s saving initiative as a “visit.” Perhaps Peter was recalling that perspective. Christian conduct that contradicted the slanderous stereotypes would make unbelievers more likely listen to the Christian message. The day of visitation, hearing the gospel and accepting God’s mercy, would be a time for former slanderers to glorify God.
Called so that…
Peter’s third use of “so that” in this passage describes the calling of Christians (and particularly “domestic slaves,” v. 18) to be submissive to others.
For to this you were called, because Christ also suffered for you, leaving you an example (1 Peter 1:21)
If Peter’s instructions weren’t difficult enough already (“subject yourselves to every human authority,” v. 13), now he is even more explicit. Domestic or household servants are to “be subject” (ὑποτάσσω, hypotassō; lit., “arrange yourself under”).[9] Those servants or slaves were to arrange their entire life under the authority of the master of the household (δεσπότης, despotēs; think of the English word ‘despot,’ one with ‘supreme authority’).[10]
Peter leaves no room for excuses, no rationalizing exceptions for unreasonable bosses. He explicitly includes “those who are unjust” (σκολιός, skolios; crooked, wicked).[11]
The purpose of this calling?
Christ also suffered for you, leaving you an example, so that you should follow in his footsteps, (1 Peter 2:21)
Those difficult circumstances, particularly for slaves with terrible masters, provide a context for displaying the character of Jesus most fully. Peter describes the opportunity to show others how Jesus responded to suffering in our response to suffering. As a person commented, “Behavior is more authentic than words.” Peter will articulate his unmistakable meaning a few sentences further into his letter. He expects that a Christ-like response to suffering will prompt questions (1 Peter 3:14-15).
Here again we see similarities between the teaching of Peter and that of Paul. Both apostles expressed what apparently was the common Christian mindset. Paul saw sharing (lit., fellowship, κοινωνία, koinonia) in Christ’s suffering as “gain” worth any cost.
I even consider all things to be loss because of the surpassing greatness of the knowledge of Christ Jesus my Lord, for the sake of whom I have suffered the loss of all things, and consider them dung, in order that I may gain Christ 9 and may be found in him, not having my righteousness which is from the law, but which is through faith in Christ, the righteousness from God on the basis of faith, 10 so that I may know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death.
(Philippians 3:8-10)
Peter’s description is more specific, describing Christ’s submission to unjust accusations and unimaginable pain. The Lord demonstrates a contrast to our usual reactions to suffering or even to discomfort. We try to avoid or escape unpleasant circumstances through sin or deceit or abusive language or threats. Jesus didn’t. And Peter says we are to imitate His example.
The word for “example” (ὑπογραμμόν, hypogrammon) is used only here in the NT, and means literally a pattern of letters of the alphabet by means of which children, by tracing over, learned to write.[12]
That image, a child tracing ABCs, is not about vague approximate copies. But neither does he suggest an immediate, flawless result. Peter illustrates a continual growing practice for closer and closer imitation. Likewise, “following footsteps” is a constant ongoing process.
Several other New Testament passages call us to imitation (e.g., 1 Corinthians 11:1, “Be imitators of me, just as I also am of Christ.” cf. 1 Corinthians 4:16, Ephesians 5:1, 1 Thessalonians 1:6, 2:14, Hebrews 6:12). Peter’s call may be the most specific and the only one to offer the clear “example” of particular behavior to follow. Peter emphasizes the practical nature of the example (“so that you should follow in His footsteps”). When we talk of imitating Christ or following His example, 1 Peter 2:21-23 should be first in our thinking.
How did Jesus avoid those natural reactions? He was a human like us, facing temptations when He suffered (Hebrews 2:18), sympathizing with our weaknesses (Hebrews 4:15). Peter offers a brief answer.
He kept entrusting himself to the one who judges justly (1 Peter 2:23b, NASB).
That short statement is packed with significance. First, notice that NASB (and some other translations)[13] conveys the continuous, repeated action of “He kept entrusting.”[14] Even for Jesus, trusting His Father was not a one-time experience. The cross may have been the climax of His suffering, but He was challenged and reviled and threatened throughout His earthly ministry. He would have had continuous opportunities to “entrust Himself” to God. Certainly, that is an important part of following His example, repeatedly entrusting ourselves to God as we face the “various trials” that Peter expects (1:6).
Peter’s choice of words gives insight into his concept of Christ’s trust that we are to imitate. Most English translations use some form of “entrusted himself” or “committed himself” for the word Peter uses, παραδίδωμι (paradidomi). The word is used 119 times in the New Testament, and in approximately half of the occurrences it is translated by terms such as “handed over” or “arrested” or “betrayed,” etc. It is the same word that indicated when Judas betrayed Jesus (Matthew 26:45, 46, 48) and later when Jesus is handed over to Pilate (Matthew 27:4), then when Pilate handed Him over to be crucified (Matthew 27:26). The word is used in Acts when followers of Jesus are arrested or put into prison (Acts 8:3, 12:4, 21:1122:4).
Prisoners are under the control of someone else, subject to the will of another. Even when the word is used in a more positive sense the implication is giving up responsibility to another, like the man who “handed over” or “entrusted” his possessions to his servants (Matthew 25:14, 20, 22). That is the example of trust that Jesus left us to follow: giving up on our own resources and putting ourselves under the absolute control and power of God.
Bore Our Sins so that…
Lastly in this passage, Peter brings to the surface what underlies all he says about suffering and following in the footsteps of the example of Jesus.
who himself bore our sins in his body on the tree (1 Peter 2:24a)
Why did Jesus die on the cross? A common response would be to save us from hell and to give us eternal life. Peter offers an additional perspective to those accurate (but perhaps incomplete) answers. He has already emphasized that blessed future, an imperishable inheritance in heaven (1:4), with “praise and glory and honor at the revelation of Jesus” (1:7, 13).
But what about the present (a question raised by Peter’s letter in previous discussions)? His letter has more to say about current suffering, probably the common experience of his audience. How does Jesus’ example relate to present distress facing believers? From the perspective of our life on earth, why did He hand Himself over to the Father, even when it meant a life of suffering culminating in execution by torture?[15]
The purpose of bearing our sins on the tree?
so that we may die to sins and live to righteousness, by whose wounds you were healed. (1 Peter 2:24)
Peter has developed a string of purposes that fit together into a coherent command:
Display the excellencies of God (2:9) in a lifestyle that causes others to glorify Him (2:12) because we follow the example of Jesus in suffering (2:21).
But who could even hope to do this? As one person in our group commented, “We can only pretend to be nice for so long.” Behaving as if pain or ridicule or rejection don’t affect us is not imitating Jesus. Willpower is not enough for following in His footsteps. Only a changed heart truly trusts enough to hand everything over to the just judgment of a merciful God.
Jesus died to change our hearts. His death enables us to endure through suffering as we continually die to self obsession and to grow in God obsession, the passion to “live to righteousness.”
His wounds have healed our wounds. Wounds, past and present, no longer control us in self-obsessed demands for pain relief or more comfort. Emotional and relational wounds may still leave scar tissue in our hearts. We may deal with painful memories until we enter glory. Following Him may even result in new wounds, and we may experience continuing consequences that affect our job, our income, our home, our family. But we have been healed. Peter describes that healing with a different metaphor, sheep returning from wandering to the care and protection of a shepherd.
My Rights or the Bleeding Charity?
We discussed a problem that most modern Westerners (and certainly Americans) have with a passage like this. We expect certain rights as absolutes, guarantees of just treatment. As someone pointed out, that concept would have been unintelligible to Peter’s original audience (or to most believers for centuries afterward). Maybe that is why the “heart of 1 Peter’s Christology, 2:21-25 [is] embedded in instructions addressed to slaves.”[16] Few of us can imagine the status of first-century slaves in the Roman empire. They would have had little or no concept of individual rights. Yet when we face injustice suffering or even discomfort, we feel our rights have been violated.
Our attitude is similar to the Big Man in C. S. Lewis’s The Great Divorce. On the outskirts of heaven, a visitor, “the Big Ghost,” is met by a shining saint, an escort to help the him understand what heaven offers. The Big Ghost repeatedly insists on his rights. Finally, he says, “I only want my rights. I’m not asking for anybody’s bleeding charity,” to which the saint joyfully responds, “Then do. At once. Ask for the Bleeding Charity.”[17]
Good advice for us as well. The entire scene[18] is instructive, from the saint’s response when questioned about shame (“I do not look at myself. I have given up myself”) to his perspective on having his rights (“Oh no. It’s not so bad as that. I haven’t got my rights, or I should not be here. You will not get yours either. You’ll get something far better.”).
The feeling that we have been unfairly treated can be countered by “turning back to the shepherd and guardian of your soul” and “asking for the Bleeding Charity.” Whatever happens to our rights during our “temporary residence” we will get something far better.
[1] Wayne Grudem, 1 Peter, The Tyndale New Testament Commentaries (Downers Grove, Illinois: IVP Academic, 1988), 38.
[2] στρατεύονται κατὰ τῆς ψυχῆς (1 Peter 2:11); ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός (Romans 7:23).
[3] https://www.billmounce.com/greek-dictionary/anastrophe; used six times in 1 Peter.
[4] Karen H. Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2011), 172.
[5] Wayne Grudem, 1 Peter, The Tyndale New Testament Commentaries (Downers Grove, Illinois: IVP Academic, 1988), 116.
[6] Wayne Grudem, 1 Peter, The Tyndale New Testament Commentaries (Downers Grove, Illinois: IVP Academic, 1988), 117.
[7] Wayne Grudem, 1 Peter, The Tyndale New Testament Commentaries (Downers Grove, Illinois: IVP Academic, 1988), 116.
[8] Wayne Grudem, 1 Peter, The Tyndale New Testament Commentaries (Downers Grove, Illinois: IVP Academic, 1988),
[9] https://www.billmounce.com/greek-dictionary/hypotasso
[10] https://www.billmounce.com/greek-dictionary/despotes
[11] https://www.billmounce.com/greek-dictionary/skolios
[12] Paul J. Achtemeier, 1 Peter, Hermeneia – A Critical and Historical Commentary on the Bible (Minneapolis: Fortress Press, 1996), 199.
[13] https://www.biblegateway.com/verse/en/1%20Peter%202%3A23
[14] Greek imperfect tense.
[15] C. S. Lewis, Mere Christianity, C.S. Lewis Signature Classics (New York: HarperCollins Publishers Inc., 2021) Kindle Edition, 179; We are so used to the Christian words like “cross” and “crucifixion” that sometimes we need a reminder, such as the words of Lewis, that describes what Jesus really faced.
[16] Karen H. Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2011), 194, 192.
[17] C. S. Lewis, The Great Divorce (New York: HarperCollins e-books, 2009), Kindle Edition, location 311, page 13.
[18] C. S. Lewis, The Great Divorce (New York: HarperCollins e-books, 2009), Kindle Edition, location 285-329, page 12-14.