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Departure from Bethany (Easter 2018)

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Introduction

The message that we Christians have for the world is a message that concerns certain historical events, and we include with that message the theological import, the theological meaning, of those events. We preach and declare that Christ died and rose, and we also declare that this same Christ was the God/man, meaning that His death was a propitiation for our sins, and that His resurrection was the vindication or justification of all who believe in Him. His new life is our new life, which we possess by faith alone.

The Text

“For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time” (1 Cor. 15:3–8).

Summary of the Text

This passage from 1 Corinthians contains a wonderful summary of the contents of the objective gospel. That gospel includes in it a summary overview of some of the resurrection appearances of Jesus Christ. But first, Paul had passed on to the Corinthians what he had received (v. 3). In accordance with the Scriptures (v. 3), Christ died for our sins (v. 3). He was buried, demonstrating that the death was not play-acting, not a sham (v. 4). The third day He rose from the dead, which was the initial moment of resurrection (v. 4)—a great event that was also in accordance with the Scriptures (v. 4). But the gospel contains more than just that initial instant of resurrection. What we call the resurrection includes the 40 days between that moment and the time of His ascension into Heaven. He appeared first to Cephas (Peter), then to the twelve (v. 5), and after that to over 500 brothers at one time (v. 6). The word had gotten out over the course of those 40 days and quite a crowd had assembled. Most of those witnesses were still alive decades later when 1 Corinthians was written (c. 53-55 A.D.) Then James saw Him, and all the apostles (v. 7). After that, in a way that was a bit irregular (because it was after the Ascension), the Lord appeared also to Paul (v. 8).
Sunday Morning Chaos

In all four gospels, the women are the first at the tomb Sunday morning (Matt. 28; Mark 16; Luke 24; John 20). The stone has been rolled away, and the tomb is empty. Mary Magdalene apparently separates from the other women, and goes to find Peter and John (John 20:1-2). The other nine disciples were not with Peter (perhaps because of his shame over his denial?), and they are found by the larger group of women. Peter and John run to the tomb, and find it empty, with Mary Magdalene apparently coming along behind them. After they depart (John having believed), Mary stayed there, saw the angels, asked about the body, and then after that encountered Jesus Himself (John 20:17). So Mary was the first to see the risen Christ, and as a group the disciples generally did not believe her (Mark 16:9-11). The other women had gone into the tomb separately (Matt. 28:5-10), and were sent by the angels to tell the disciples. As they were going back to Jerusalem, Peter, John and Mary Magdalene were coming back out of Jerusalem, on the way to the tomb. After Jesus appeared to Mary, He also appeared to the women on the way back to Jerusalem, who had been too frightened to speak to anyone (Mark 16:8). But after He appeared to them, they were able to deliver the message (Luke 24:9-11).

40 Day Timeline

While it is best not to be too dogmatic about such reconstructions, here is a suggested timeline:

  1. Mary Magdalene (John 20:11-18);
    2. Salome, Joanna, the other Mary, and one other woman at least (Matt. 28:1; Mark 16:1; Luke 24:10);
    3. Simon Peter (Luke 24:34; 1 Cor. 15:5);
    4. Cleopas and companion on the road to Emmaus (Luke 24:13-35);
    5. The disciples, Thomas missing (Luke 24:36-43; John 20:19-25);
    6. The disciples, with Thomas present (John 20:26-29);
    7. Seven disciples at the Sea of Galilee (John 21:1-23);
    8. Disciples and small crowd on a mountain in Galilee (Matt. 28:16-17; 1 Cor. 15:6);
    9. James, the Lord’s brother (1 Cor. 15:7);
    10. Disciples, probably in Jerusalem, before they walked to Bethany on Mt. Olivet, where He ascended (Luke 24:49-53; Acts 1:3-11).

Please note that we are talking about a lot of people who saw the Lord, and in broad daylight.

Departure from Bethany

Bethany was a village located about a mile and a half from Jerusalem. It is the place where Jesus had raised Lazarus from the dead (John 11:1-46). It is the place where the Triumphal Entry had begun (Mark 11:1; Luke 19:29). During the week that preceded His arrest, the Lord stayed in Bethany (Matt. 21:17; Mark 11:11-12). Simon the Leper lived there, and it was in his house that Mary had anointed Jesus (Matt. 26:6-13; Mark 14:3-9; John 12:1-8). And Jesus led His disciples out to Bethany before He ascended into Heaven (Luke 24:50).

It is hard to escape the conclusion that Jesus went to Bethany and saw Lazarus, Martha, and Mary there. The conclusion of His resurrection appearances was not the dissolution of His friendships, but rather the eternal and everlasting ratification of them. He went to a town; He ascended into Heaven from a place. He knew people there. When He ascended, there were houses in the background, one of them being a place where He had previously stayed. In short, this last resurrection appearance was an event in history, in full color, under the same sun we have enjoyed this morning. We don’t know the precise latitude and longitude of the last place where Jesus was standing before He left, but God knows it. No doubt many an unwitting tourist has stood on the spot. There is probably a car parked there right now.

And because there is no reason a car couldn’t be parked on that very spot, your sins are forgiven. These things really happened, in other words. And by “really happened,” I mean something like actually happened. As sure as this Bible is on the pulpit, that being something that actually happened, so also Jesus walked to Bethany for His departure.

Those who want to pretend that Jesus rose, will also have to pretend to be forgiven. Those who know, as we do, that Christ is risen are also privileged to know that we also will rise. He is risen indeed.

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Clean From Unclean (Good Friday 2018)

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Jesus is the Lord of reversals. To understand this, we have to understand the backdrop of the older covenant.

Throughout the Old Testament, if someone came into contact with an unclean body—a leper or a dead man—mere contact made him unclean himself. The disease, the death, the corruption was all contagious.

“Thus saith the Lord of hosts; Ask now the priests concerning the law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. Then answered Haggai, and said, So is this people, and so is this nation before me, saith the Lord; And so is every work of their hands; And that which they offer there is unclean” (Hagg. 2:11–14).

Under the older covenant, the unclean thing had the power to corrupt the clean thing, it had a way of spreading its qualities that a clean thing did not have. The dirty affected the clean. The clean could not transform the dirty.

But when the Lord Jesus conducted His ministry throughout the land of Israel, it did not work this way. Jesus entered into this broken and fallen world, and everywhere He went, He made things run backwards. For example, He went everywhere touching the corrupt, the diseased, and the leprous. His was a ministry of contagious cleanliness, contagious holiness. If Jesus reached out His hand and touched a leprous face, this did not make Him unclean. Rather, it made the leper clean.

“And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed” (Mark 1:40–42).

We have something remarkably similar in the death of Jesus. In fact we have the crowning instance of it. Remember that when He was nailed to the cross, this meant that He died under the curse of God.

“Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Gal. 3:13).

Everlasting blessing and joy arise from the cursed thing. Jesus was lifted up like the bronze serpent was (John 3:14), and as everyone who looked in faith upon the impaled serpent was healed of the serpent’s venom, so also everyone who looks upon the poisoned cross of Christ with faith leaves all their poison there.

Not only that, but when He died, His cursed body became unclean as well. He died under the curse of God, so that He might provide propitiation for our sins, and this act of sacrifice culminated in his dead and unclean body hanging under an angry sky, threatening to contaminate the land. This is why the Jews wanted to break the Lord’s legs, so that His unclean body could be removed before it could defile their high holiday.

“The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away” (John 19:31).

But when the soldiers came to do this, they found that the Lord Jesus was already dead. Jesus was cursed, dead, and unclean. To ensure that He was really dead, one of them rammed a spear into His side, and blood and water came out (John 19:34). This is a crucial detail, as John makes plain in the next verse. “And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe” (John 19:35). John wanted us to know that blood and water came out. Why? So that you might believe.

But consider for a moment what this means. We are cleansed by the blood of Christ. We are washed by this blood and water. But this means that our cleansing comes from the blood of a dead man. His uncleanness makes us clean.

“This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth” (1 John 5:6).

His curse is our blessing. His defilement is our washing.

“How much more shall the blood of Christ [of a dead man, mind], who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb. 9:14).

A purged conscience is the work of the Lord’s blood.

“Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied” (1 Pet. 1:2).

Sanctified because sprinkled with an unclean thing.

“But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7).

The blood of a unclean dead man cleanses. Not only does it cleanse, but it cleanses us from all sin.

“And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood” (Rev. 1:5).

We are washed in an unclean thing and, stupefying as it is, this is our cleansing.

I began by saying that Jesus is the Lord of reversals. Is this not a reversal of staggering magnitude? Just as Eve was taken from Adam’s side, so also the new Eve was fashioned from the side of the second Adam. But this means the one who was to be without spot or wrinkle or any other blemish was taken from the side of a corpse.

The only reason this can work is through the process I mentioned earlier, which Scripture calls propitiation. Because Jesus, the sinless one, died under the wrath of God, this means that the uncleanness of His death was the uncleanness contributed by you and by me. The reason your diseases are left behind when you touch Him is that He obeyed His Father and identified with you completely. This means that your sin became His, and you left all of it there, and that His righteousness became yours, and you took all of it with you.

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21).

Bearing shame and scoffing rude,
In my place condemned He stood;
Sealed my pardon with His blood.
Hallelujah! What a Savior!

I want to conclude with a Good Friday invitation. If you are not a Christian, if you are not forgiven, if you don’t know God, then know this.

With an unclean world behind you . . .

With an unclean Hell below you . . .

With an unclean heart within you . . .

Come then, to the cross of Christ, and touch the unclean thing. And if you do, then you will come away, everlastingly and eternally pure.

In the name of the Father, Son, and Holy Spirit, amen.

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Clothed with Humility, Clothed for Glory

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Introduction

Peter comes to his final words of exhortation and encouragement. The holiness under pressure that he has been encouraging them in is a holiness that is arrayed in humility. This humility is characteristic of the entire Christian body, including the head of the body.

The Text

“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away . . .” (1 Pet. 5:1-14).

Summary of the Text

Peter concludes his letter by exhorting the elders among them. He does so as a fellow elder, a witness of Christ’s sufferings, and a partaker of the coming glory (v. 1). His charge is that they are to feed the flock, exercise oversight of the flock (v. 2). They should not be compelled to the task, but should be willing for it. They must not be in it for the money, but rather because their mind is ready and eager for it (v. 2). Oversight does not mean “lording” it over the heritage of God, but rather should be offered through example (v. 3). When the Chief Pastor appears, such elders will receive a crown of glory that never fades (v. 4).

While the elders must not domineer, those who are younger should be submissive toward those who are older (v. 5). Yes, and everyone should be subject one to another, and more than that, should be clothed with humility. Why? Because God resists those who are not clothed with humility, and He gives grace to those who are (v. 5). So the clothing of humility must be put on in the presence of God (v. 6), so that you might be appropriately dressed as you wait for your exaltation in due time (v. 6). When you are clothed in humility, it is easy to feel vulnerable. Consequently, cast all your care upon Him. He will carry it; He cares for you (v. 7).

Be sober and pay attention; the devil wants to eat you (v. 8). He is a roaring lion, but when you resist him, you are doing nothing but what your brothers all over the world are also doing (v. 9). Hang tight. The God of all grace will have you suffer for a bit, but after that it is time for you to be established in an eternal glory (v. 10). The glory for all of this goes to Him, forever and ever (v. 11).

Silvanus, a faithful brother, was Peter’s secretary, enabling him to write, exhort, and testify to the true grace of God (v. 12). The church in Babylon, exiles and pilgrims together with the recipients, send their salutation, as does Marcus (v. 13). They should greet one another with the kiss of love, and peace is extended to all who are in Christ Jesus (v. 14).

Mutual Submission

Back in chapter 2:18, the domestic slaves were told to be subject to their masters (hypotasso). Christ submitted to the will of His Father, and the indignity of suffering at the hands of insolent men (2:21). Wives are told to be in subjection to their own husbands (again hypotasso, 3:1). The husbands are told to treat their wives likewise (3:7). Elders are told to oversee the flock, but in a way that is careful not to be domineering (5:3). The younger saints are told to submit themselves to the older (hypotasso). And then, as the crowning glory, absolutely everyone here is told to be subject to everyone else (hypotasso).

We see something similar in Ephesians, where Paul tells the saints not to be drunk with wine, but to be filled with the Spirit (Eph. 5:18). This filling with the Spirit is followed by a series of participles—speaking, singing, making melody, giving thanks, submitting yourselves one to another (hypotasso). This applies to everyone. Everyone sings and everyone submits. The instruction goes on to tell wives to submit to their own husbands (hypotasso), telling them to be deferential in a particular way.

Clothed with Humility, Clothed for Glory

The word glory comes up in this chapter more than once. Peter spoke to the elders as a partaker of the glory that is going to be revealed (1 Pet. 5:1). The elders are promised that if they discharge their office well, they will receive a crown of glory that will never fade (1 Pet. 5:4). God is a God of all grace, and He has called us into His eternal glory through Christ (1 Pet. 5:10). And the final doxology mentions it as well—to Him be glory and dominion forever (1 Pet. 5:11). Amen.

The idea is referred to in places where the word does not directly appear. “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Pet. 5:6). We are not supposed to humble ourselves because we are worms seeking our level, but rather because we are hungry for glory.

True humility is ambitious for glory. What makes it humility is the willingness to pursue glory the way God instructs us to. It is not humility to refuse glory; it is self-centered arrogance. God “will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life” (Rom. 2:6–7).

The Spirit of Glory

The spirit of humility is the spirit of Christ. The spirit of glory is the spirit of Christ. When you clothe yourself with humility, you are putting on Christ. When God clothes you with glory, it will be because you have been completed in Christ. “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Rom. 8:30).

Apart from Christ, there is no humility. And with Christ and in Christ, the coming glory is inexorable. Do the nations rage? Are the intoleristas filled with spite? Let them be. The spirit of glory and of God rests upon you (1 Pet. 4:14).

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The Spirit of Glory Rests on You

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Introduction

We have been talking about holiness under pressure, and Peter has been preparing these saints for a time of intense persecution. We are dealing also with hard facts on the ground, with rival interpretations of those facts battling it out. And those rival interpretations could not be farther apart than when dealing with two invitations—one an invitation to an orgy, and the other to face the lions in the Coliseum. And each group says to the other one, “What is wrong with you?”

The Text

“Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you . . .” (1 Pet. 4:1–19).

Summary of the Text

Christ laid down His physical life for us, suffering as He did so, and we are instructed to “arm ourselves” with the same demeanor (v. 1). Again, we cannot duplicate the atonement, but we are required to imitate it. This imitation means you are done with sinning. Living this way binds you to the will of God, not to the lusts of men (v. 2). We used to live the way they do, when we plunged headlong into riotous lusts (v. 3). That grotesque lifestyle is normal for them, and so they think normal people are weird (v. 4). They are going to give an accounting for themselves before the one who judges the living and the dead (v. 5). This is why the gospel was preached to those who (now) dead, so that fleshly men might dismiss them, while they are alive before God in the Spirit (v. 6).

The old aeon was coming to a close; it was right at hand (v. 7). They were to be sober, given to prayer. And above everything else, they were to have fervent live in their midst (v. 8). Fervent love covers a multitude of sins. Cruise control love does not, incidentally. Examples? Show hospitality without begrudging it (v. 9). As every man has laid up, lay out (v. 10). Preachers should speak as though they are on a mission from God, because they are (v. 11). Ministers should give according to their graces, so that God might be glorified (v. 11). His name is to be praised above every name.

A fiery trial is coming, and believers must not think it odd (v. 12). Not only is it not odd, but it is an occasion for joy — it is to partake of Christ’s sufferings, and that means we shall also be partakers of Christ’s gladness (v. 13). If you are reproached for the sake of Christ, you are blessed in it (v. 14). Why? Because the spirit of glory and God rests upon you. They hold Him contemptible, but He is glory to you.

Don’t suffer because you are a murderer, or a thief, or an evildoer, or a busybody (v. 15). That’s no good. But if it is suffering because you are a Christian, there is no shame in it, but rather glory (v. 16). The coming turmoil begins with the Christians. But if the overture has to do with the believers, what will the crescendo of the symphony be for the unbelievers (v. 17)? If the righteous barely make it, then what of the ungodly (v. 18)?

What then is the conclusion? Let those who suffer for the right reasons (in accordance with God’s way of doing things) commit the safekeeping of their souls to God. That committing is manifested in well-doing, rendered to a faithful Creator (v. 19).

Battling Interpretations

The hedonists say that it is good to dive headlong into riotous living—cocaine, easy women, raves and more. Believers say that it is good for us to suffer with integrity, following in the footsteps of Christ. But this suffering does not appear to the world to be noble suffering. To all of them, it looks like a stupid waste over a bunch of nothing. Looking like an idiot is part of the suffering.

The difference between these two “schools” of interpretation is this. Unbelievers read the chapter, and sometimes just the paragraph. Believers read the book. And when you read the book, you know how the whole thing ends. It is the difference between short-term thinking and long-term thinking. It is the difference between the demand for instant gratification and delayed gratification. These schools of thought are as far apart as are Heaven and Hell.

Fervent Love and Lots of Sins

Anemic love covers very little, and adequate love covers more. But we are told to cultivate and preserve a fervent love. Our love is to be constant, eager, and zealous. We should cultivate that kind of love, knowing what that kind of love is going to want to do. It is going to want to cover up, cover over, the rudeness and thoughtlessness of others. What kind of sin is Peter talking about? He is not urging us to become accomplices in the outrages of others—we are not to become the bagmen for bank robberies, the wing man for adulterers, or the We reject the sins of vv. 3-4. We are not talking about excess of riot, in other words. So what is he talking about? He is addressing the rubs and chafes of life in community together. Love covers a multitude of sins, followed by “show hospitality without grumbling.” They didn’t RSVP. They didn’t bring a hostess gift. They didn’t say thank you to the cook when they left. How many of those irritations should love cover? The word is multitude.

The Spirit of Glory

This is true blessing. If you are reproached because of your love for Christ, and your allegiance to His Word, then you are truly blessed. How does that blessing come to you? (Remember that you have read the whole book, and not just one paragraph.) The spirit of glory does not greet you and then pass on. The spirit of glory is not your momentary friend. The spirit of glory is not a fleeting shadow. No. The spirit of glory, and of God your Creator, rests on you.

This hearkens back to the earlier phrase in this book—unspeakable joy and full of glory. Who is that glory? The glory of the Christian is Christ, and always and only Christ.

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That He Might Bring Us to God

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Introduction

In Christ, every aspect of our lives is woven together. The demeanor that receives the salvation offered to us is a demeanor that relates to husbands, wives, and everyone else in that same way. The spirit you have toward God is not turned off when you face your fellow man. Your spirit in dealing with your husband and wife does not switch off when you kneel in prayer. If you think it does, you are just pretending.

The Text

“Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price . . .” (1 Peter 3:1–22).

Summary of the Text

Remember that word likewise. Likewise, you wives be in subjection to your husbands. Some of them are not obedient, and this is the most effective way to win them (vv. 1-2). Without a word. Adorn yourself, but not with all the carnal tricks (v. 3). Adorn yourself in the heart, using the jewelry of a meek and quiet spirit (v. 4). This is what the holy women in older times did, trusting in God (v. 5). This is how Sara obeyed Abraham, calling him lord (v. 6; Gen. 18:12). You are her daughters if you follow in her footsteps, and stay clear of fear (v. 6).

Likewise, you husbands, honor your wives, just as they are, and protect your prayers (v. 7).

All of you together, share the Spirit of Christ in your midst. Be of one mind, be compassionate, be loving, kind and courteous (v. 8). Do not pay people back in their own coin (v. 9). The blessings you inherit will be the unmerited blessings you render back to other people. You want a good life, good days? Then stop lying (v. 10). Turn away from evil and do what is good (v. 11). Remember the omniscience and omnipresence of the God who answers prayers (v. 12). Who can touch you if you are doing right (v. 13)? And if someone seems like they can “touch” you, don’t worry about it (v. 14). Set apart the Lord in your hearts, and always have an apology for your hope ready (v. 15), in meekness and fear. Keep a good conscience, so that their lies about you embarrass them (v. 16). If you have to suffer, do it for righteousness’ sake (v. 17).

Christ suffered in that way, the just for the unjust, so that He might bring us to God (v. 18). He was crucified, and then in the Spirit He went and preached to the spirits in prison (v. 19). These were those who were disobedient during the times of Noah, prior to the Flood, when eight souls were saved through water (v. 20). Baptism is the antitype of the ark, and you are saved through baptism as an appeal of a good conscience to God, empowered by the resurrection (v. 21). This risen Lord is in Heaven now, with angelic powers and authorities all in subjection to Him (v. 22).

Wives

We may all acknowledge that there are extreme cases when a wife with a disobedient husband needs to call the cops, or call the elders. That does happen. But let us also acknowledge that an apostle of Jesus is talking about a real kind of situation here, one that he believed to be common enough that it needed to be included in Scripture. Notice that Peter assumes that the wife in his scenario is in the right, and that her husband is disobedient and in the wrong. His counsel surely applies some time.

His counsel amounts to this. Adorn yourself with a necklace that is priceless in the sight of God, who sees all. Women, a meek and quiet spirit is something that God considers to be altogether lovely. And if God thinks you are lovely, then at some point your chump of a husband might catch on. Generally speaking, women have no idea how alluring and winsome this gentle and quiet spirit is. Is this counterintuitive? You bet. Deep in your heart, you believe that the Holy Spirit is encouraging you to itemize his many deficiencies. But He is not.

Husbands

Husbands are to live in a counterintuitive way as well. Likewise, husbands are to dwell with their wives “according to knowledge.” That knowledge includes the fact that she is weaker than you are. But men, naturally competitive, do what with weakness. Whenever they see it, they want to use it, exploit it, and compete with it. What does Peter say to do. Honor it. When you refuse to do so, your prayers get all gummed up. And why? Because God is treating your weakness the way you treat hers.

Keep Your Lips from Guile

Peter does not say that we should refrain from speaking lies unless we have first deceived ourselves. Lying to yourself is where all lying begins. Do you want to love your life? Stop lying. Do you want to love good days? Stop kidding yourself. Do you want to know why your prayers are hindered? Cease from guile. Do you want to understand your husband accurately? Stop weaving stories for yourself.

You lie to yourself when you go along with the way of the world. “Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise” (1 Cor. 3:18–20). You lie to yourself when you fail to put your knowledge of Scripture into action. “But be ye doers of the word, and not hearers only, deceiving your own selves” (Jas. 1:22). You deceive yourself when you suppress knowledge of your own sins and failings. “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8, 10).

That He Might Bring Us to God

The fundamental message of good news is a message of exchange. Peter says it plainly here—the just for the unjust (v. 18). The reason He did this is because He had a mission assigned to Him by His Father. He came to earth, and went to the cross “that He might bring us to God.” But we cannot be brought to God without being made like Him. And we are made like Him because we are being made like the one who is bringing us to Him. And follow the Word closely here, because an understanding of this principle will suffuse all the exhortations in this epistle. Remember that Christians are being exhorted to holiness under pressure. And the principle is this: we cannot be made like Him without being made like Him. And when we are made like Him, we are like Him in every place, and in every relation.

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