Chapter 1 of Dr. Reeves' new book is so intensely challenging that I almost see no reason to continue. I feel like if I could live out the lifestyle Paul calls his readers to imitate--the crucified life--then everything else would fall into place.
The main idea of this chapter is that the Christian is meant to imitate Christ's crucifixion, as Paul does. Reeves asks why we think that because of a relationship with Christ we should receive comfort, riches, blessings, joy, peace, etc., when Paul suffered the loss of all things because of Christ? When Paul left Jerusalem for Damascus, he was a successful, pious, respected Jew. Yet, when Jesus blinded Paul and called him to be a follower, Paul lost all of that. Where Paul once rejoiced in obedience to the law and personal acts of holiness, now he found suffering, loss, and death as gain. In other words, Paul did not ADD Jesus to his life. No, he lost everything to gain Christ. Thus, Reeves asks what he as an American Christian has ever lost to gain Jesus.
The obvious problem is that such a way of life is contrary to our values. We want to earn God's favor through hard work, planning, and playing on our strengths. God wants to work through persecution, weakness, and depression. The reason we ask why bad things happen to good people is because we think righteous people should receive better blessings. But, if we apply that line of thinking to the cross, what does that make Jesus? Apparently, a very unrighteous person.
Therefore, it is through loss--taking up one's cross--that true gain is found. Yet, Reeves rightly cautions against a sort of reverse health-and-wealth "Gospel" here. He notes that we cannot pick suffering because we will receive something good in return. Rather, we should see suffering AS gain! Why? Because pain opens our eyes to see Jesus. Jesus is the blessing we recieve when all other blessings are gone.
Dr. Reeves points to the Galatains as examples of those who, like those of us who are comfortable Americans, admire the crucified life in others but don't exactly want to live it ourselves. Reeves writes, "Who would point to a broken-down, beaten and bruised man and say with admiration, 'I hope my life turns out like his'?" (32) Paul's churches wanted to avoid pain by any means necessary, both their own pain and Paul's. But, Paul rejoiced that his suffering led him to Jesus, and he begged his congregations to imitate him. For their crucified lives would result in resurrected lives.
"I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death" (Phil 3:10)
-Matt
Friday, December 16, 2011
Wednesday, December 14, 2011
Spirituality According to Paul
Emily and I have both finished our semesters (and the entirety of her in-classroom time in PA school for Emily) and are excited about having free time again. Because I'm a nerd, I cannot wait to get into several different books I will be starting. Normally, I don't like to read various books at the same time, but there are just so many things I'm interested in. One book is my professor from SBU Dr. Rodney Reeves' new book "Spirituality According to Paul: Imitating the Apostle of Christ" published by IVP. It came out in the Fall, and I have been waiting to read it for weeks now. I decided to try book reviewing on my blog, and I hope I can be consistent. So, here is my first edition of the book review.
What is exciting about Reeves' new book is that he frames his discussion of Paul in a way that I have only recently come to understand. As I expressed in previous posts, both within my application paper of 1 Peter 2 and in my discussion of revenge, Christians are meant to imitate Jesus and his Gospel, not just believe. We all understand that Christian faith is not simply a matter of intellectual assent. Belief entails more than stating that you accept Christian propositions as truth. James tells us that even the demons believe! Confessing Jesus as Savior and Lord means that he is both your sacrifice and your master. However, within our individualistic, conversion-oriented culture, people find it quite difficult to understand how and even why they should live in obedience to Jesus. If I'm saved, who cares how I live. Our usual response is that the Bible says so. I'm willing to accept this answer. However, I was annoyed when my parents said, "Because I said so," and I don't find it to be a wise pedagogical (teaching) method for spiritual growth.
Thus, when I began to realize that Peter was telling his converts in 1 Peter 2 that they were supposed to live out Christ's story in their own lives, a light bulb flashed on. I began to understand that the idea of imitating Christ could be a framework for spiritual growth. People are story oriented and could be tought to see the entirety of Jesus' life as THE example for Christian living.
I say all that to say that when I read Reeves' preface and introduction, I was hooked. Dr. Reeves sees in Paul's life the very thing I have just argued for: imitating Jesus. Reeves suggests that the way we can "apply" Paul's letters to our own lives is by learning to imitate the apostle... who imitated Jesus. Paul "lived the Gospel" and when we wrestle with his letters, "he becomes our mentor, a life worth imitating." (10-11) Dr. Reeves notes that all believers necessarily imitate someone in their approach to their faith and growth, whether a pastor, parent, or mentor. But, what if we let Paul be our mentor?
The strange thing about Paul is that he didn't have direct connection to Jesus like the 12 Disciples. Yet, Paul taught that he himself had participated in Christ's death, burial, and resurrection, connecting him in a very special way with Jesus. Therefore, Paul was not obligated to share direct teachings from Jesus' ministry or talk about his miracles or healings. Instead, Paul could preach the Gospel by saying, "Look at me!" Paul imitated Jesus and he wanted his converts to do the same, through the empowering and indwelling of the Holy Spirit.
Yet, imitating Christ does not mean acting EXACTLY as he did. Paul's audience members were not meant to go to Galilee and work with fisherman... and so on. Just as imitating the batting style of Albert Pujols will make me a better batter even though nobody expects me to actually play in the World Series, so imitating Jesus is not necessarily about recreating his exact circumstances.
So, Paul used his letters to define which actions of Paul (and Jesus) Christians ARE meant to imitate. Reeves suggests that this theme is "why Paul wrote letters." (16) I would assume Dr. Reeves does not mean that the entirety of all of Paul's letters falls under the theme of imitation. For me, the idea of imitation is (the best) one of many ways to frame spirituality and growth. But, I'm not sure every letter can be squeezed into this box. But, I'd love to be convinced otherwise! We'll see where the rest of the book takes us.
-Matt
Saturday, December 3, 2011
My Paper is Done!
Here is my application paper for the big exegesis paper I just completed. It is in the form of a sermon manuscript, so it's sort of written to be preached. Anyway, it's about 4 pages, single-spaced. So, it's kind of (very) long for this format. But, I'll never complete it if I only put up pieces. So, enjoy.
You may remember a popular fad in the Christian world several years ago where Believers wore bracelets with four meaningful letters: W-W-J-D. These letters asked a question, the answer of which would determine how you lived your life. The question, of course, was, “What would Jesus do?” Unfortunately, the answer was largely dependent upon how the questioner viewed Jesus’ personality. Some imagine Jesus as a shy, humble, meek character who would run away from confrontation and never push the boundaries on anything. Others view Jesus as a fighter who never stepped down from a confrontation with the Pharisees and who so challenged the status quo that he was ultimately murdered. One side sees Jesus as a vegetable-eating, sandals-wearing, peace-and-love hippy. A different group suggests he was a focused, motivated, type-A executive who marketed Christianity with as many bells-and-whistles as he could muster.
The point, of course, is that we all tend to make Jesus in our own image when we try to imagine what he would do in a given situation. But, what if the question became a bit more concrete? What if we did not ask what Jesus would do but what he did do? I suggest that by asking what Jesus did, rather than what he would theoretically do, it will force us to read the Gospels more carefully and root our lives more thoroughly in the character of Christ. And, the reason I believe this is because the “rock” of the church, the apostle Peter, sought to have his own audience imitate Jesus. Let’s read 1 Peter 2:11-25 together.
The reason Peter wrote this letter is because Christians in modern day Turkey were suffering persecution. This persecution was not ordered or carried out by the government but took shape in the harassment and verbal slandering of their neighbors and co-workers. Based upon Peter’s exhortations, it seems that the Christians were tempted to respond harshly to those who slandered them. But, Peter suggests a different path, one that will follow the very footprints of Jesus. It is the path of right conduct or proper living in response to slander. Look at vv. 11-12 where Peter says that Christians should desire right conduct for others’ benefit.
First, in v. 11, he notes that following sinful desires does the Christian no good. It is not natural to desire worldly pleasures for those whose real citizenship is God’s Kingdom. When you do something that is not natural, it can be very harmful. For instance, those who receive organ transplants experience a battle within their own bodies. The body knows that the organ is not natural, so it fights it. Peter says the same thing is true when sinful desires co-exist with a Christian soul. There is a battle, which is not healthy for the Christian.
Yet, what is more important—and what will be the focus of the rest of Peter’s exhortation—is that a Christian’s actions impact non-Christians. Specifically, in v. 12, Peter suggests that Christians have a commission to spread the Gospel, even through actions. Remember that Peter was present when Jesus gave the Great Commission, recorded in the Gospel of Matthew chapter 28. Peter knows a Christian must teach others to become disciples. But, it makes no sense to verbally teach one thing while living in a way that contradicts the message. Furthermore, it seems that, in Peter’s situation, Christians are already being slandered for how they live. People may have rightly perceived the Christian claim that “Jesus is Lord” as indication that Caesar is not. Therefore, Christians were slandered, being called traitors or schemers. Yet, Peter hoped that by maintaining proper conduct by avoiding the desire for vengeance, their accusers might be converted before the End. The Day of Visitation mentioned by Peter in v. 12 is a day where God will bestow grace on His people and punishment upon those who are not. Peter wants his audience to be motivated to do what it takes for their persecutors to see that the Christian God is real, even though fighting against their persecutors would feel better.
You may be wondering what Peter’s audience was wondering at this point: what type of good conduct does Peter mean? Well, Peter believes that right conduct toward authority in the form of submission will counter the claims of slanderers. Look at vv. 13-17. Peter begins by pointing to the fact that God’s glory is at stake. In other words, Christians’ actions and attitudes do not only impact them, for people will judge their God based upon those actions. That truth is scary for all of us, imperfect as we are. Yet, it is an important reminder because it gives perspective. So, Peter describes the role of the Emperor and his secondary officials, who are God-ordained authorities for keeping order in society. If you have read Romans 13 recently, this concept may sound familiar. In John’s Gospel, Jesus even tells Pilate that he would not have authority if God had not given it to him. We do not normally think this way today. But, when our thinking and Biblical thinking clash, we must alter our views.
Peter returns to his evangelistic, or at least apologetic, focus in v. 15. Again, there are people who foolishly persecuted Christians, apparently based upon a view that they were anti-government. Peter wants his people’s submission to governmental authority to change the minds of these slanderers. Hopefully, when it becomes clear to all that Christians can co-exist in society in a healthy way, it will silence hurtful accusations. Peter then throws in an interesting qualification in v. 16. It seems that, like today, Christians in the first century wanted to claim that their freedom in Christ allowed them to do whatever they wanted. They believed they were free from any standard or any obligation. Peter states, however, that they are free to be slaves of God. Thus, their freedom can never be an excuse for evil conduct. Rather, they are free from their slavery to sin, a freedom that should result in good conduct.
Following the qualification about true Christian freedom, Peter summarizes what he has said in the last few verses with four imperatives that impact all realms of life. First, they should seek to honor all people. This is such a broad principle that if people can learn to follow it, all other issues will simply fall into place. What is interesting is that, in their society, honor was like money. It was the most important thing a person could have and it could be gained or lost. With money today, the most natural thing is to try and accumulate as much for yourself as possible. What is unnatural, then, is to give it away. The same was true of honor in their day. So, to honor all meant seeking their gain above your own. The second imperative is for the church to love one another. Although we often miss this, for Jesus and the Biblical authors, loving other Christians and loving God were inseparably linked. If you do not believe me, read 1 John this week. So, love should be a defining characteristic of the church. Third, Christians must fear God, which means to acknowledge and respect his power and authority. In other passages of the Bible, God’s grace is the focus as well as his friendship with his people. It is possible, though, that Peter’s audience has become a little too comfortable with God, treating him as less than the Creator, King, and Judge. There must be a healthy balance. Finally, Peter reminds them that they should honor the Emperor. He is a God-given authority, so God’s people should honor him as such.
As Peter moves on, he becomes more specific in vv. 18-20. His instructions to slaves, here, and to women in chapter 3 suggest that Peter wants to speak to those who are at the bottom of the social ladder. If they can be submissive even when those in authority over them do not deserve it, then anyone can. To the slaves, then, Peter suggests that right conduct is even expected in submission to hurtful people. Ancient slavery was much different from the slavery of early American history. People were so poor in the first century that they would often sell themselves into slavery just to guarantee they would be fed. Some slaves were treated almost like a member of the family. On the other hand, slaves were property, and masters could use them to do any job or satisfy any desire at any time. In fact, Aristotle wrote that it was impossible to do an injustice to a slave since slaves were simply property. Peter does not view slaves this way. What he calls slaves to do is to focus on their belief in God—their consciousness of him—and to let that motivate them to patiently endure.
When you think about the lifestyles of Christian slaves, I hope you can agree that if ancient slaves were called to submit, modern Christians certainly can. It is interesting that revenge is a praiseworthy thing in our culture. There was a movie that came out a few years ago called “Taken,” where a man’s daughter is kidnapped. The movie is about this man hunting down his daughter while torturing and killing those who took part in her capture. I have to admit that I loved every minute of it. God moves too slow sometimes, so it feels nice to speed up punishment by exacting it ourselves. Furthermore, we feel like it is our duty to play the role of judge, jury, and executioner. However, what Peter suggests in v. 19 is that God approves enduring undeserved attacks. He does not mean that the slaves must be Stoics who try to act like pain is not a real thing. Instead, they are to be so focused on God and so trusting in his justice that they can endure anything. God favors such an attitude. Furthermore, although Peter does not explicitly say so, context would suggest that slaves’ submission and righteous endurance could be evangelistic in the lives of their masters. But, if the slaves are sinful, then the Gospel will not be preached through their actions. In fact, according to v. 20, not even God favors the endurance of a deserved punishment. Sin has its consequences, the endurance of which finds no approval before God or earthly master.
All of Peter’s exhortations for right conduct through submission and endurance have been leading up to the model of Christ. For, Peter views Christ as the ultimate example of selfless right conduct. It makes perfect sense for Peter to turn to Christ in light of his discussion of slaves enduring undeserved attacks. Peter says in v. 21 that slaves and probably all Christians were called to endure injustice. If that shocks you, you are not alone. Both our society and theirs taught that pain and suffering are proof that a person did something bad. On the flip side, if you love God enough and pray every day, no harm will ever come to you. People then and now treat trials and sickness as if they only appear when people have sin or weak faith. Yet, Peter and the Biblical witness absolutely disagree.
You see, as a Christian, Peter says that you were called to live out the Gospel, not just believe it. What is the Gospel? It is a story of God pursuing man to the point that he experienced great pain. If we are to follow in his footsteps and live out the Gospel, our lives should reflect this story. It means that Christians willingly endure great pain, hoping that it will result in the benefit of some. That pain may look like giving up some hard-earned money or sacrificing time. It may look like befriending the friendless instead of enjoying time with your own friends. Or, as Peter is more concerned, it might mean following Christ’s example by suffering undeserved attacks for the benefit of others without retaliating. Peter uses Isaiah 53 to describe how Christ endured the suffering of his trial, beatings, and crucifixion without retaliating. Remember that while Jesus was on the cross, people mocked him by saying that he should call down angels to avenge himself if he is really who he says he is. Revenge would have been better for Jesus, since he could have proven who he was and removed the pain of the cross. However, he remained on the cross and endured its pain as well as the people’s taunts so that we might experience God’s grace.
Therefore, at the end of v. 24 and through v. 25, Peter tells his audience that they should willingly suffer for others’ benefits since they gained from Christ’s pain. Peter does not come right out and command them to suffer, for the implication is clear. It is by Christ’s wounds that they were healed, so they should freely endure wounds hoping that others might be healed. It is because Christ did not remove himself from the cross and seek vengeance that those who were wanderers have now turned to know God. Thus, Christians should not seek vengeance upon their enemies but should seek to instigate repentance by enduring gracefully. Their focus and our focus should be that God receives glory through the repentance of those who hate Christians. In everything including our attitudes toward sin, submission, forgiveness, and endurance, our greatest desire should be to live a Gospel-telling life through our words and actions. Such a lifestyle finds favor with God.
In conclusion, “What would Jesus do?” is a helpful question. However, Peter indicates that Christ already showed his people how to live by what he did do. Believers, then, are called to live out the Gospel by imitating Christ’s example. None of Christ’s ministry, especially his suffering, was for his own benefit. Rather, he considered it his joy to suffer for the profit of those he loved. Thus, no matter what situation you find yourself in, it is appropriate to think back to what Christ did and seek to imitate Him. Are you being slandered for your faith? Imitate Christ by withholding vengeance so that your attackers might see the Gospel in you and turn to God. Are you struggling with authority? Imitate Christ through your submission so that those watching might see God through your Gospel-living. Are you battling with sinful desires? Seek to imitate Christ’s purity knowing that he has cleansed you through his sacrifice. For, this is the lifestyle to which you have been called for the glory of God.
-Matt
You may remember a popular fad in the Christian world several years ago where Believers wore bracelets with four meaningful letters: W-W-J-D. These letters asked a question, the answer of which would determine how you lived your life. The question, of course, was, “What would Jesus do?” Unfortunately, the answer was largely dependent upon how the questioner viewed Jesus’ personality. Some imagine Jesus as a shy, humble, meek character who would run away from confrontation and never push the boundaries on anything. Others view Jesus as a fighter who never stepped down from a confrontation with the Pharisees and who so challenged the status quo that he was ultimately murdered. One side sees Jesus as a vegetable-eating, sandals-wearing, peace-and-love hippy. A different group suggests he was a focused, motivated, type-A executive who marketed Christianity with as many bells-and-whistles as he could muster.
The point, of course, is that we all tend to make Jesus in our own image when we try to imagine what he would do in a given situation. But, what if the question became a bit more concrete? What if we did not ask what Jesus would do but what he did do? I suggest that by asking what Jesus did, rather than what he would theoretically do, it will force us to read the Gospels more carefully and root our lives more thoroughly in the character of Christ. And, the reason I believe this is because the “rock” of the church, the apostle Peter, sought to have his own audience imitate Jesus. Let’s read 1 Peter 2:11-25 together.
The reason Peter wrote this letter is because Christians in modern day Turkey were suffering persecution. This persecution was not ordered or carried out by the government but took shape in the harassment and verbal slandering of their neighbors and co-workers. Based upon Peter’s exhortations, it seems that the Christians were tempted to respond harshly to those who slandered them. But, Peter suggests a different path, one that will follow the very footprints of Jesus. It is the path of right conduct or proper living in response to slander. Look at vv. 11-12 where Peter says that Christians should desire right conduct for others’ benefit.
First, in v. 11, he notes that following sinful desires does the Christian no good. It is not natural to desire worldly pleasures for those whose real citizenship is God’s Kingdom. When you do something that is not natural, it can be very harmful. For instance, those who receive organ transplants experience a battle within their own bodies. The body knows that the organ is not natural, so it fights it. Peter says the same thing is true when sinful desires co-exist with a Christian soul. There is a battle, which is not healthy for the Christian.
Yet, what is more important—and what will be the focus of the rest of Peter’s exhortation—is that a Christian’s actions impact non-Christians. Specifically, in v. 12, Peter suggests that Christians have a commission to spread the Gospel, even through actions. Remember that Peter was present when Jesus gave the Great Commission, recorded in the Gospel of Matthew chapter 28. Peter knows a Christian must teach others to become disciples. But, it makes no sense to verbally teach one thing while living in a way that contradicts the message. Furthermore, it seems that, in Peter’s situation, Christians are already being slandered for how they live. People may have rightly perceived the Christian claim that “Jesus is Lord” as indication that Caesar is not. Therefore, Christians were slandered, being called traitors or schemers. Yet, Peter hoped that by maintaining proper conduct by avoiding the desire for vengeance, their accusers might be converted before the End. The Day of Visitation mentioned by Peter in v. 12 is a day where God will bestow grace on His people and punishment upon those who are not. Peter wants his audience to be motivated to do what it takes for their persecutors to see that the Christian God is real, even though fighting against their persecutors would feel better.
You may be wondering what Peter’s audience was wondering at this point: what type of good conduct does Peter mean? Well, Peter believes that right conduct toward authority in the form of submission will counter the claims of slanderers. Look at vv. 13-17. Peter begins by pointing to the fact that God’s glory is at stake. In other words, Christians’ actions and attitudes do not only impact them, for people will judge their God based upon those actions. That truth is scary for all of us, imperfect as we are. Yet, it is an important reminder because it gives perspective. So, Peter describes the role of the Emperor and his secondary officials, who are God-ordained authorities for keeping order in society. If you have read Romans 13 recently, this concept may sound familiar. In John’s Gospel, Jesus even tells Pilate that he would not have authority if God had not given it to him. We do not normally think this way today. But, when our thinking and Biblical thinking clash, we must alter our views.
Peter returns to his evangelistic, or at least apologetic, focus in v. 15. Again, there are people who foolishly persecuted Christians, apparently based upon a view that they were anti-government. Peter wants his people’s submission to governmental authority to change the minds of these slanderers. Hopefully, when it becomes clear to all that Christians can co-exist in society in a healthy way, it will silence hurtful accusations. Peter then throws in an interesting qualification in v. 16. It seems that, like today, Christians in the first century wanted to claim that their freedom in Christ allowed them to do whatever they wanted. They believed they were free from any standard or any obligation. Peter states, however, that they are free to be slaves of God. Thus, their freedom can never be an excuse for evil conduct. Rather, they are free from their slavery to sin, a freedom that should result in good conduct.
Following the qualification about true Christian freedom, Peter summarizes what he has said in the last few verses with four imperatives that impact all realms of life. First, they should seek to honor all people. This is such a broad principle that if people can learn to follow it, all other issues will simply fall into place. What is interesting is that, in their society, honor was like money. It was the most important thing a person could have and it could be gained or lost. With money today, the most natural thing is to try and accumulate as much for yourself as possible. What is unnatural, then, is to give it away. The same was true of honor in their day. So, to honor all meant seeking their gain above your own. The second imperative is for the church to love one another. Although we often miss this, for Jesus and the Biblical authors, loving other Christians and loving God were inseparably linked. If you do not believe me, read 1 John this week. So, love should be a defining characteristic of the church. Third, Christians must fear God, which means to acknowledge and respect his power and authority. In other passages of the Bible, God’s grace is the focus as well as his friendship with his people. It is possible, though, that Peter’s audience has become a little too comfortable with God, treating him as less than the Creator, King, and Judge. There must be a healthy balance. Finally, Peter reminds them that they should honor the Emperor. He is a God-given authority, so God’s people should honor him as such.
As Peter moves on, he becomes more specific in vv. 18-20. His instructions to slaves, here, and to women in chapter 3 suggest that Peter wants to speak to those who are at the bottom of the social ladder. If they can be submissive even when those in authority over them do not deserve it, then anyone can. To the slaves, then, Peter suggests that right conduct is even expected in submission to hurtful people. Ancient slavery was much different from the slavery of early American history. People were so poor in the first century that they would often sell themselves into slavery just to guarantee they would be fed. Some slaves were treated almost like a member of the family. On the other hand, slaves were property, and masters could use them to do any job or satisfy any desire at any time. In fact, Aristotle wrote that it was impossible to do an injustice to a slave since slaves were simply property. Peter does not view slaves this way. What he calls slaves to do is to focus on their belief in God—their consciousness of him—and to let that motivate them to patiently endure.
When you think about the lifestyles of Christian slaves, I hope you can agree that if ancient slaves were called to submit, modern Christians certainly can. It is interesting that revenge is a praiseworthy thing in our culture. There was a movie that came out a few years ago called “Taken,” where a man’s daughter is kidnapped. The movie is about this man hunting down his daughter while torturing and killing those who took part in her capture. I have to admit that I loved every minute of it. God moves too slow sometimes, so it feels nice to speed up punishment by exacting it ourselves. Furthermore, we feel like it is our duty to play the role of judge, jury, and executioner. However, what Peter suggests in v. 19 is that God approves enduring undeserved attacks. He does not mean that the slaves must be Stoics who try to act like pain is not a real thing. Instead, they are to be so focused on God and so trusting in his justice that they can endure anything. God favors such an attitude. Furthermore, although Peter does not explicitly say so, context would suggest that slaves’ submission and righteous endurance could be evangelistic in the lives of their masters. But, if the slaves are sinful, then the Gospel will not be preached through their actions. In fact, according to v. 20, not even God favors the endurance of a deserved punishment. Sin has its consequences, the endurance of which finds no approval before God or earthly master.
All of Peter’s exhortations for right conduct through submission and endurance have been leading up to the model of Christ. For, Peter views Christ as the ultimate example of selfless right conduct. It makes perfect sense for Peter to turn to Christ in light of his discussion of slaves enduring undeserved attacks. Peter says in v. 21 that slaves and probably all Christians were called to endure injustice. If that shocks you, you are not alone. Both our society and theirs taught that pain and suffering are proof that a person did something bad. On the flip side, if you love God enough and pray every day, no harm will ever come to you. People then and now treat trials and sickness as if they only appear when people have sin or weak faith. Yet, Peter and the Biblical witness absolutely disagree.
You see, as a Christian, Peter says that you were called to live out the Gospel, not just believe it. What is the Gospel? It is a story of God pursuing man to the point that he experienced great pain. If we are to follow in his footsteps and live out the Gospel, our lives should reflect this story. It means that Christians willingly endure great pain, hoping that it will result in the benefit of some. That pain may look like giving up some hard-earned money or sacrificing time. It may look like befriending the friendless instead of enjoying time with your own friends. Or, as Peter is more concerned, it might mean following Christ’s example by suffering undeserved attacks for the benefit of others without retaliating. Peter uses Isaiah 53 to describe how Christ endured the suffering of his trial, beatings, and crucifixion without retaliating. Remember that while Jesus was on the cross, people mocked him by saying that he should call down angels to avenge himself if he is really who he says he is. Revenge would have been better for Jesus, since he could have proven who he was and removed the pain of the cross. However, he remained on the cross and endured its pain as well as the people’s taunts so that we might experience God’s grace.
Therefore, at the end of v. 24 and through v. 25, Peter tells his audience that they should willingly suffer for others’ benefits since they gained from Christ’s pain. Peter does not come right out and command them to suffer, for the implication is clear. It is by Christ’s wounds that they were healed, so they should freely endure wounds hoping that others might be healed. It is because Christ did not remove himself from the cross and seek vengeance that those who were wanderers have now turned to know God. Thus, Christians should not seek vengeance upon their enemies but should seek to instigate repentance by enduring gracefully. Their focus and our focus should be that God receives glory through the repentance of those who hate Christians. In everything including our attitudes toward sin, submission, forgiveness, and endurance, our greatest desire should be to live a Gospel-telling life through our words and actions. Such a lifestyle finds favor with God.
In conclusion, “What would Jesus do?” is a helpful question. However, Peter indicates that Christ already showed his people how to live by what he did do. Believers, then, are called to live out the Gospel by imitating Christ’s example. None of Christ’s ministry, especially his suffering, was for his own benefit. Rather, he considered it his joy to suffer for the profit of those he loved. Thus, no matter what situation you find yourself in, it is appropriate to think back to what Christ did and seek to imitate Him. Are you being slandered for your faith? Imitate Christ by withholding vengeance so that your attackers might see the Gospel in you and turn to God. Are you struggling with authority? Imitate Christ through your submission so that those watching might see God through your Gospel-living. Are you battling with sinful desires? Seek to imitate Christ’s purity knowing that he has cleansed you through his sacrifice. For, this is the lifestyle to which you have been called for the glory of God.
-Matt
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