Clothed with Humility, Clothed for Glory

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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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Introduction

Remember the broader context of this epistle, which is the need to cultivate holiness under pressure. And as we begin to see, that pressure is not necessarily insignificant. And whether you will be able to do this will depend entirely on your relationship to the Christ Stone.

The Text

“Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ . . . ” (1 Peter 2:1–25).

Summary of the Text

Given the fact of the new birth, it is necessary to live out the ramifications of that new birth. So set aside every form of malice, deceit, two-facedness, envy, and bad talk (v. 1). Desire the Word, and do it the same way newborns desire milk (v. 2). This is so that you might grow, and you are driven by instinct and experience both (v. 3).

You have come to a living stone, one accepted by God and rejected by men (v. 4). Those who come to the living stone are living stones themselves, fashioned into a Temple where their sacrifices will be as acceptable to God as Jesus Himself is (v. 5). Scripture predicted this. God will lay His chief cornerstone in Zion, and the one who believes will not be confounded (v. 6). So believers consider Him precious, and those who treated Him as the rejected stone will see Him established, despite their rejection, as the principal cornerstone (v. 7). To them He is the stone of stumbling, a stumbling that was assigned to them (v. 8). In contrast, you believers are His elect nation, formerly in the darkness but now in the light (v. 9). Once you were not a people, and now you are a people, under the mercy (v. 10).

That being the case, abstain from lust, which is at war with your soul (v. 11). Mark that it is your lust which is at war with your soul. Live honestly among the pagans, such that they will be ashamed when they lie about you (v. 12). Don’t be scofflaws; respect civil authority (v. 13-14). You will be slandered as anarchists, so make it plain through your orderly lives that this is a lie (v. 15). You are slaves of Christ, making you free with regard to them, so don’t abuse your liberty (v.  16). Honor all men; love your brothers; honor the king (v. 17). House slaves (oiketes) are to be subject to their masters, including the harsh ones (v. 18). It is praiseworthy if a man suffers when innocent (v. 19). But where is the glory when you patiently endure what you richly deserved anyway (v. 20)?

All of us as Christians are called to imitate His example (v. 21). He did no wrong, and did not lie (v. 22). When He was reviled, He did not return fire (v. 23). When He suffered, He committed His case to God (v. 23). He bore our sins in his own body on the tree in order that we might be made dead to sin, and live to righteousness (v. 24). By His stripes we were healed—we were like sheep wandering, but have now returned to the shepherd and bishop of our souls (v. 25).

An Internal War

The theme we considered earlier, the fact that we are strangers and pilgrims here, is brought up again (v. 11). You are in a strange land, Peter urges. Don’t drink the water, he says. But then a peculiar aspect of this pilgrimage and exile comes out. You are strangers in a strange land, and yet this alien place has an anchor in you. You are a stranger here now, but this was not always so. You were a native of this place, and you were turned into a pilgrim. Not only so, but you were not turned into a pilgrim instantaneously or all at once.

This is why he says “abstain from fleshly lusts, which war against the soul.” This alien land still has a foothold in you, and you experience that foothold as lust or desire. Peter teaches us that the great spiritual war that is going on all around us has a counterpart within us.

Honor and Submission

I want you to look ahead to the first word of the next chapter. Peter, speaking to the wives, says likewise. They are to be in subjection to their husbands likewise. Likewise to what?

All believers are told to be subject to “every ordinance of man” (v. 13)—to kings and to governors. Domestic slaves are told to be subject to their masters, including the harsh ones (v. 18). And Christ Himself suffered great indignities at the hands of revilers (vv. 21-23). Wives, follow these examples (1 Pet. 3:1). But wait . . . we are not done. Look down at verse 7—husbands, likewise . . . (homoios).

Any Christian anywhere, who has people who ought to be subject to him (father, employer, husband, etc.), therefore has a glorious opportunity to model for all of them how easy it is to subject yourself.

What Stone to You?

We are considering the Christ Stone. Christ is everlastingly the same, yesterday, today, and forever. But the reactions to Him vary wildly, widely. Christ is either the living stone, the cornerstone, upon which other living stones are fitted and placed, or He is rejected as having that role, and He becomes the stone of stumbling.

“Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, A tried stone, a precious corner stone, a sure foundation: He that believeth shall not make haste” (Is. 28:16).

This is quoted here, and in Romans 9:33 and Romans 10:11.

“And he shall be for a sanctuary; But for a stone of stumbling and for a rock of offence to both the houses of Israel, For a gin and for a snare to the inhabitants of Jerusalem” (Is. 8:14).

And this is quoted in our text, and in Romans 9:33 also.

“The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; It is marvellous in our eyes” (Psalm 118:22–23).

This is quoted in our text, and also in Acts 4:11; Luke 20:17; Mark 12:10-11; Matt 21:42. This is how the Lord understood Himself, and this is how his apostles understood Him. But this brings us down the essential question before us all right now. How do you understand Him? It is either marvelous in your eyes that God has brought about this great reversal—taking the rejected stone as the principal stone—or your eyes are blinded to the nature of the Christ Stone, resulting in a blindness and a stumbling that was appointed to you as your appointed destiny (1 Pet. 2:8).

“And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder” (Matt. 21:44).

There are the alternatives—broken and built or stumbled and crushed. But it is Christ either way.

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Introduction

The point of this epistle is to encourage believers to live lives of personal holiness during a time of persecution—that is, during a time when the challenge of personal holiness is beyond inconvenient. If God had wanted His people to be extraordinarily holy, the argument might go, He would have given us more help—times of unparalleled prosperity, comfortable homes, a recliner to read our Bibles in, and Bible search software. Then we would really be holy. So . . . how’s it going?

The Text

“Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 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 Peter 1:1–25).

Summary of the Text

Peter, an apostle of Jesus, is writing to “strangers” throughout Asia Minor (v. 1). He describes them as elect according to the Father, sanctified by the Spirit, and made obedient and cleansed by the blood of Jesus (v. 2). Grace and peace.

A blessing upon the Father is declared, who mercifully regenerated us into a living hope through the resurrection (v. 3), which will usher us into an everlasting inheritance (v. 4). In the meantime, prior to receiving that inheritance, we are kept by the power of God through faith (v. 5). This enables us to rejoice even though we have to slog through various trials (v. 6). This is so our faith might be refined, like gold, through fire (v. 7). The refinement of true faith enables us to love Jesus Christ, and to rejoice with joy unspeakable and full of glory (v. 8). This culminates in the salvation of our souls (v. 9). This salvation is something that prophets and angels used to wonder about (vv. 10-12), but which is now openly preached.

So gird up your minds, then, and lean into it (v. 13). Be like obedient children, and don’t conform yourselves to the pattern of lust (v. 14). Because the Father who called you is holy, so you also are to be holy (vv. 15-16). If you call upon the Father, who does not play favorites, walk through your pilgrimage with fear (v. 17). Do this, knowing you were redeemed from the previous vanities, not with silver or gold, but rather with the blood of the spotless Christ (vv. 18-19).

Christ was foreordained to die before the foundation of the world, but was manifested “in these last times” for you (v. 20). He did this for those who believe in Him, so that they might believe in Him (v. 21). Since you have been purified, your duty is to love fervently (v. 22). This is because you were born again through an imperishable seed, which is the Word of God (v. 23). For man as he is now is like browned out meadow grass, fading away (v. 24). But the Word of the Lord—which is the gospel that was preached to us—endures forever (v. 25).

The Nature of Regeneration

Through the comparison of our lives here to grass, meadow grass in a hot August, Peter teaches us that if we are to have hope it must be from outside ourselves. Our lives are grass, but we have been made heirs of an imperishable life. There is no way for this to occur without a complete renovation of our nature. And in order for our nature to be renovated, we must be born over again. Now take careful note. If we are to be born again, with these imperishable results, it is necessary for us to be begotten with a different kind of seed, seed given by a different kind of Father.

Love Fervently

Commenting on this verse, Calvin observes how easy it is for us to shade the circumstances in our own favor. This is why Peter insists that our love for one another must be unfeigned, no fakery, no hypocrisy, no spin. “Nothing is more difficult than to love our neighbours in sincerity. For the love of ourselves rules, which is full of hypocrisy; and besides, every one measures his love, which he shews to others, by his own advantage, and not by the rule of doing good.” We love others, in other words, with one eye always on what we will get out of it. Peter adds that we are to do this fervently. Love one another with unfeigned love, love one another with a pure heart, and love one another fervently—zealously, aggressively, all in, headlong, pell mell. Stop holding back.

Joy Unspeakable and Full of Glory

So let us consider for a few moments what the normal Christian life should look like. We may begin by distinguishing the usual Christian life from the normal Christian life. What usually happens does in the absence of teaching, learning, obedience. The normal Christian life is what God expects from us, as set out in His Word. You don’t discover this by looking around at all the Christians you know. You look at how the Christian life is described in the Word.

Now it looks like joy unspeakable and full of glory. It feels like joy ineffable. It weighs you down, like a ship nearly gunwales under because of the bullion it is carrying. Full of glory. Now if you, brown grass that you are in yourself, are given this charge, the last things that will happen to you will be joy or glory. It will be more like despair unspeakable, and full of black doubts.

But the Christian life is not something you concoct in order to bring the filthy rags of your own accomplishments up into the throne room of God. Did we really think that His endless patterns of celestial marble needed us to rally around with our grubby rags? What? Were we going to polish something?

No—the Christian life is Christ in you, the hope of glory (Col. 1:27). To be full of glory is to be full of Christ. What is our joy? “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement” (Rom. 5:11). Christ is your unspeakable joy, and Christ is your fullness of glory.

But do not breathe a sigh of relief and say that this joy and glory are things that must be going on in Heaven somewhere. Some sort of spiritual truth? No need to worry about it until we get there? No. Recall that Peter is equipping the saints for hard times here. And the hard times here require holiness here. And the holiness here requires happiness here. And the happiness here means that Christ must be here.

The Christ at the right hand of the Father must be the same Christ who, through His Spirit, is the Christ in you, the hope of glory.

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