September 14, 2014 1st Peter Chapter 2

1st Peter Chapter 2

Originally posted Thursday November 6, 2008

1st Peter, Chapter 2:1-10 The Living Stone and a Chosen People

The holy living called for in 1:13-16 cannot coexist with divisive acts that disrupt the harmony of the community (2:1). The prescribed antidote is twofold: do not be conformed to former, pre-conversion ways of living and strive to be holy in all conduct (1:14-16). Chapter 2 begins with an exhortation for a change in behavior. Even though the readers have purified their souls and been born anew (1:22-23), we read the exhortation that they should "rid themselves" of sinful acts (2:1). Like all communities of faith, behavioral consistency is illusive even among those who sincerely strive to "do good and be better." It seems we often take one step forward and two steps backward, forever playing catch-up. Peter understands this human frailty. It is the mark of a good leader to correct, to encourage, to remind the believers of their confessed allegiance to God and to point them forward to new levels of spiritual growth. This is how sanctification - the faithful grace of God, interacts with confessional repentance. We are like the mole blithely burrowing straight ahead until he bumps into a tree root (male moles don't ask for directions either). Popping his head above the ground, he surveys the problem, sees the larger perspective, makes a course correction and continues toward his goal. Peter knows these believers are still like newly born infants who need the right kind of nourishment to grow.  He points them to the "pure, spiritual milk" needed for the continued journey to the day of Christ's final salvation.

As if pausing to read his own words and finding them incomplete, the writer adds an aside meant to disturb any possible self congratulations anyone might have about being mature enough already. There are those who have shrugged off regular worship, prayer and service within and beyond the community. The "congregation of believers" has become irrelevantly optional in "real life." Such self satisfaction does not understand the call to perfection. Thinking they have arrived they don't know where they are and fail to see the road ahead. Maybe, the writer suggests, there is a question about whether or not they have in fact "tasted that the Lord is good." This is a direct questioning of the sincerity of the faith of those who need to see a larger perspective on life and to make a course correction on the path to perfection.

Should there be doubt in anyone's mind as to what is necessary to stay on course the writer offers several Old Testament texts to describe the road signs. The central feature in these texts is the metaphor of the cornerstone of a building. For his purposes the idea of a cornerstone as the first stone laid in construction is applied to Jesus who is the cornerstone of God's kingdom and more. This cornerstone is a living stone - rejected yet chosen and exalted, the model for all successive construction built upon it (Isa. 28:16; Ps. 118:22). It is this living stone to which all are invited to come. Like living stones, those who accept the invitation are built upon the living cornerstone of Christ into a "spiritual house." As parts of the whole they become a "holy priesthood" bringing "spiritual offerings" to God (good works and acts of piety). Of course there is a warning as well as a welcome regarding this living cornerstone (Isa. 8:14). He can be the founding stone of something spiritual for those who come in faith or a stumbling block to those who think they have already arrived at the end of the path.

Using the predominate understanding of the church as the new Israel, the writer characterizes this collection of living stones as a "chosen race, a royal priesthood, a holy nation" called out of the darkness of this world into the light of God. They may bask in this light but not without a mission: to proclaim to all what God has done in Christ.

1st Peter, Chapter 2:11-17 Live as Servants of God

The author begins an extended section of exhortation regarding how the faithful are to live as "aliens and exiles" in a hostile world. As usual in such lists sexual immorality is mentioned first. It strikes the most visible blows to the sinner's standing with God, the unity of the church and the dishonorable image of Christianity being displayed to Gentile outsiders. This latter side effect may be the most potent danger to the community. As aliens and exiles they are constantly scrutinized by those ready to castigate and demean Christians who hold themselves up as different (morally superior) than outsiders. How much more would they be glorifying God in the sight of others if they were to act honorably in all things?

The readers are urged to accept the authority of the State, specifically that which belongs to the Emperor and to the Governor who is sent to keep order and judge between right and wrong behavior. As with acting honorably among the suspicious Gentiles, doing the same in the eyes of the governing authorities will give no cause for any spurious, unsubstantiated charges and rumors. The author adds the usual caution. While they live as free people in Christ, this freedom is not a license to sin against outsiders. Everyone is to be honored, from God on down to the community of believers. Dishonor is no less dishonorable when shown to those outside the faith as if they are less important to God.

1st Peter, Chapter 2:18-25 The Example of Christ's Suffering

The world of slavery could be very cruel. Masters had free reign in punishing slaves with whatever severity they deemed necessary, knowing they would be supported by Roman law. The writer addresses slaves and makes no mentioned of the responsibilities of Christian masters. He assumes the ubiquitous reality of the suffering of Christian slaves who were not only property, they were part of a rejected and despised religious group that had itself rejected Roman religion. The best solace he can offer to the sufferers is the example of Christ who also suffered at the hands of his own people and the Gentiles. However, there is a difference between just and unjust punishment. If a Christian slave is beaten while doing what is wrong he does not have God's approval. If he is beaten even though he is doing right he does receive God's approval. Although the writer does not mention what God's approval means, we might assume - from Paul, that the master who wrongly beats a slave will himself suffer on the Day of Judgment. On the other hand the slave who is wrongly beaten has acted in harmony with Christ and will be honored for his endurance. The point is one of shared endurance in the face of evil. Jesus' non-violent response to suffering has become a model for non-violent movements throughout the centuries (2:21, 23). When we consider Gandhi and Martin Luther King, Jr. we interpret their movements in light of Jesus' model. This is what the writer offers as the Christian response - slave or not, to unjust suffering, personal and corporate.

The closing verses move from the Jesus who is the model of non-violent resistance to the Jesus whose suffering was transformed. From a human tragedy of injustice perpetrated by the world, Jesus' suffering became a redemptive victory over the world, through the justice of God. This same victory comes to all who "were going astray like sheep" and have "returned to the shepherd" who guides and guards their lives.