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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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Christ’s Victory: Judgment and Salvation

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The Text

“For Christ also suffered once for sins, the just for the unjust, that He might bring us[a] 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[b] 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” (1 Peter 3:18-22).

Suffering for an End

Peter has called Christians to be like Christ and to be like Christ even in suffering. An understandable question is whether suffering like Jesus is worth it? Peter has us consider two examples from the story of the Flood of delayed judgment and eventual salvation. This story is not only about the salvation of Noah’s family but also the judgment against the fallen angels. Peter points that both the spirits’ judgment and Noah’s salvation come through the victorious suffering of Jesus.

We learn three principles from these verses. Even though God’s judgment may delay for thousands of years, His justice will come like it was declared to the evil spirits. Even in judgment, God saves his people like he saved Noah in the ark. Even though Christ suffered unjustly to death for doing good, that suffering was not defeat but was instead a victory over all angels, authorities, and powers.

The Just for the Unjust (vs. 18)

Peter begins with the suffering of Christ which is the means of our salvation, “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God” (vs. 18). The essence of the gospel is an exchange––Jesus Christ takes our sins and He gives us His righteousness (2 Cor. 5:21). Jesus accomplishes this salvation “being put to death in the flesh, but made alive by the Spirit…”

A Journey through the Underworld 

What is death? We know that death results from separation from the living God due to our sin (Eph. 2:1-2). Death is also the separation of the soul from the body. Joe Rigney said, “God made human beings to be embodied souls and ensouled bodies. Death rips this asunder.” We are familiar with what happened to Jesus’ body after his death (Mt. 27:57-60). But what about Jesus’ soul? Where did his soul go during this time? Christ’s soul went to Hades to proclaim his victory.

Prior to Jesus’ death and resurrection, the souls of the dead went to Sheol. In the New Testament, Sheol is translated in Greek as “Hades” which, yes, is the Greek mythological underworld of the dead. Hades was divided into two regions, one a place of paradise (called Elysium/Abraham’s Bosom) and the other of torment (called Tartarus/Hades), and these were separated by a great chasm. This is confirmed in the quasi parable of Lazarus and the rich man (Luke 16:19-31) where both men die and descend to Hades––Lazarus to the Abraham’s bosom and the rich man to torment in flames. Where did Jesus go when he died? To paradise in Hades (Lk. 23:43). And from here, Jesus preaches across the chasm to the imprisoned spirits in Tartarus (2 Pet. 2:4). What was the specific sin that landed these spirits in Tartarus?

Preached Judgment to the Spirits (vs. 19-20)

This takes us back to before the Flood. Genesis 6 begins with man multiplying on the face of the earth. Then, “The sons of God saw that the daughters of man were beautiful. And they took as their wives any they chose” (Gen. 6:2). The phrase “the sons of God” is used to describe angels (Job 2:1). These fallen angels and human woman were breeding, and God responded with a declaration for a fixed lifespan, a definite mortality. This gets at the sin of the rebellious spirits. They tried to generate immortality outside of God––attempting to reach the tree of life without God.

Their rebellion was a big deal in God’s history of the world since they were reserved for judgment (2 Pet. 2:4, Jude vs. 6) and singled out for Christ’s preaching. Jesus triumphed over them that life does not come through rebellion outside of God. How can we live? Peter points to Noah’s ark––only through Christ’s death and resurrection.

Noah and His Saving Baptism (vs. 20-21)

How were Noah and his family saved? There are two right answers––the ark and God. God used the ark as the means to deliver Noah. Those eight souls were saved because they were in the ark. Peter says this is a type of baptism, which now saves us.  Jesus Christ is the ark. Those who are in Christ pass though the water of God’s righteous judgment and are saved. We must note that during Noah’s day it was not enough to know about the ark, memorize its blueprints, live in its shadow, stand right next to it every Sunday morning for years while the ark was under construction. You got to be in the ark, just like you got to be in Christ.

Christ’s Victory and Reign (vs. 22)

The ark, which was the scorn of the world, soon came to define the world. Now Christ, the new ark, defines the world. Jesus Christ is the one “who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to him” (vs. 22). And so all these angels, authorities, powers, Caesars, presidents, masters, slaves, husbands, wives, sons, daughters are all under Jesus Christ. We are all under Him, but are we in Him? Christ’s death was his victory. And Christ’s victory is our salvation. And so his victorious suffering should be proclaimed!

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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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Sanctify the Lord God

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The Text

“Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous;[a] 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 . . .” (1 Peter 3:8-19)

Called to be like Christ

This section is jam-packed with commands––be of one mind, have compassion, be tenderhearted, don’t pay back evil with evil, don’t lie, turn from evil and do good…and there’s more. The summary of this section is “be like Christ.” How can we do this? Because of our Christian identity––we have been made like Christ and so we are to be holy like Christ. Peter exhorts us to “sanctify the Lord God in your hearts” (3:15). Our hearts are to be holy so that the Holy God may be Lord of our hearts and our lives. As Christians we are called to be like Christ, and to be like Christ all the time, everywhere, in each relationship. We do this together as the people of God. And so Peter begins, “Finally, all of you…”

Finally, All of You (vs. 8-9)

“Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous; not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this” (vs. 8-9). We are called to be like Christ, and Peter shows what this looks like.

But how should we respond when we are wronged? Again, like Jesus. Jesus says on the Sermon on the Mount to love you enemies, bless those who mess with you, pray for those who persecute you “that you may be sons of your Father in heaven” (Mt. 5:43-45). When you give unmerited, undeserved love to those who don’t love you or aren’t lovable, you act as sons of God and are like the Son of God. It’s not enough to just leave the room or bite your tongue or hide, you are to respond with blessing.

Inherit a Blessing (vs. 9-14)

“Knowing that you were called to this that you may inherit a blessing” (vs. 9). The Father’s treatment of us directs our treatment of others. This is really important to understand because it removes your expectations, your mind, your actions from normal economy. God operates with his children, not by the economy of pay-back, but by the economy of grace. He has blessed us, and so we should bless others. If the contractor working on your bathroom delivers a mess of lies, don’t pay him back with the same currency. Peter says when you bless, you will be blessed.

So is this the prosperity Gospel? Maybe a little bit. “Do you want to love life? Do you want to see good days? Do you want to unlock your heavenly blessings?” Peter says, “Stop sinning!” A good life is a godly life. Peter quotes from Psalm 34, the psalm David wrote after feigning madness in front of Abimelech, the king of Gath (1 Sam. 21:10-15). Peter says this guy knows the secret to a blessed life––with giants, flung spears, pretend madness, cave hiding, long-suffering.

David says that we must restrain our tongue from evil and deceit, turn away from evil and do good, seek peace and pursue it. The confidence to do all of this because God is God. He is the God who sees and the God who hears and the God who vindicates. His eyes are on the righteous, He hears their prayers, His face is against those who do evil (vs 10-12).

Fear and Sanctify the Lord (vs. 13-16)

Peter knows that fear is a central concern for those threatened with suffering or persecution or sickness. And so in verses 14-15 he quotes from Isaiah 8 when a joint invasion force of Syria and Israel is preparing to attack Jerusalem and Ahaz, the king of Judah. God told King Ahaz not to fear because it will be unsuccessful. But instead of trusting the Lord’s promise, King Ahaz makes a plea for salvation to the king of Assyria and pays protection money out of the temple treasures (2 Kings 16:8). But Lord speaks to King Ahaz, “Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for you a sanctuary” (Is. 8:12-14). Armies are surrounding you, and it’s scary. Who are you going to fear? Do you turn to medication, your bank account, your ability to negotiate peace? Let the Lord be your fear. Let the Lord of Armies be your sanctuary. Our modern understanding of sanctuaries are safe, quiet places. But a sanctuary in the biblical sense is a holy place where the Holy God dwells. Peter has called us the spiritual and holy house. As we are faithful to our calling to be and building the holy house of God, God defends his holy house and promises to be our sanctuary.

But we don’t merely hunker down in our holy sanctuary. We are to “be ready to give a defense to everyone who asks for the reason for the hope that is in you, with meekness and fear” (vs. 15).This hope is the “living hope” we received when we were born again through the resurrection of Jesus Christ (1:3). Our hope and our faith are in Jesus who God raised from the dead and gave Him glory (1:21). Our hope is in the God and Father of Jesus who raised him from the dead and promises to do this for us. Our hope is the gospel that we preach.

The Just for the Unjust (vs. 17-18)

“For Christ also suffered once for sins, the just for the unjust, that He might bring us to God.” Our hope is grounded on Jesus, the just One, who suffered for the unjust. When we hear the gospel, we should be ashamed. Peter says that “those who revile good conduct in Christ may be ashamed” (vs. 16). Jesus was just––he followed what was good, he was full of compassion, he loved his brothers, he was tenderhearted, he didn’t return evil for evil, and he suffered for our sins. That means that we should be ashamed. God uses the shame and guilt of our sin to draw us to Jesus. “We’ve murdered our Messiah. What shall we do?” Peter’s answer is for you to repent and go to One who can bring you to God (Acts. 3:38-39).

The Lord our God is calling you now. How can we come to God? We must be brought to God by Jesus. The Just brings the unjust. The Righteous brings the reviler. The Holy One brings the sinner. But we can’t be brought to God without being made like Him. We are called to be like Christ and we have been made like Christ. Because of this, sanctify the Lord God.

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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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