Author: drthomasclothier

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Holy Women of God.

5 For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, as Sarah obeyed Abraham, calling him lord. And you are her children, if you do good and do not fear anything that is frightening” (I Peter 3:5-6).

In continuing his thoughts of submissiveness within the home, the Apostle Peter describes a truly beautiful woman as one who was holy. As we have already seen (I Peter 1:16), the word holy (ἅγιος; agios) means pure, divine, dedicated and separated from sin.

These holy women of the Old Testament were individuals who hoped (ἐλπίζω; elpizo) or possessed confidence in the character of God. Therefore, they believed God’s promises.

These were women who adorned or beautified themselves by submitting to their own husbands. They were responsible to and responsible for the husband God gave them. One such example was Sarah.

As one theologian explains, “Sarah is chosen as a specific example of a woman who was submissive to her husband. She obeyed Abraham and called him her master. That is, she recognized him as the leader and head of their household (Gen. 18:12). Like other holy women of the past, Sarah put her hope in God. This kind of conduct gives women the spiritual heritage of Sarah: You are her daughters if you do what is right and do not give way to fear (ptoēsin, “terror”—used only here in the NT). Wives who are fearful (perhaps because of disobeying their husbands) are not putting all their trust in God.”

Some women fear being submissive to their husbands. Many husbands give their wives reason to fear. Holy is the woman who trusts in the Lord and is obedient to God. This results in her specifically being submissive and responsible to her man.

Ask God to give you the courage to be obedient to Him today.

Soli deo Gloria!

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True Beauty.

3 Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— 4 but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious” (I Peter 2:3-4).

“Beauty is only skin deep.” This proverb was first recorded in 1613 by English poet and essayist Sir Thomas Overbury in which he wrote, “All the carnal beauty of my wife is but skin deep.” The meaning of his phrase was that a woman’s physical beauty is superficial and a person’s character is more important than how they look.

There is no question that physical appearance dominates the contemporary culture. It does not matter if you are a woman or a man, there is a preoccupation with a preferred physical form which is advertised and promoted by magazines, fitness clubs and fashion. More than about being healthy, it is about achieving an idealized image of a man or woman.

While one’s physical appearance is overemphasized within the culture, the pursuit of character is an afterthought, if it is even thought of at all. Character is defined as possessing moral excellence. It is being a person who pursues the highest of moral goals intellectually, emotionally and behaviorally.

In speaking to wives, the Apostle Peter hit upon this theme of beauty being only skin deep. He encourages women to not be fixated about their outward appearance. The word adorning (κόσμος; kosmos) means beauty or to make beautiful. God says to not pursue a beauty which is only external: such as the way a woman styles her hair, the clothes she wears, or the jewelry she places on her body.

Rather, true beauty, orderliness and adornment is determined by the way an individual thinks, feels and behaves in a way which glorifies God. Peter gives two examples of such a godly character. It is to possess a gentle (πραΰς; praus) or humble personality along with a quiet (ἡσύχιος; hesychios), peaceful and non-quarrelsome spirit.

Some of the most physically attractive people in the world have characters which have made their lives a train wreck. This has resulted in broken marriages, addictions, immorality, and illness for many of the so-called “beautiful people.” They may appear to have it all, but if so, why do so many seem so unhappy?

God views Christ-like character in a woman as precious and valuable. As King Lemuel said in Proverbs 31:30, “Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised.”

Soli deo Gloria!

 

 

 

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Wives.

“Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, 2 when they see your respectful and pure conduct” (I Peter 3:1-2).

What are wives responsible to do in the marriage relationship? They are to be submissive (ὑποτάσσω; hypotasso). As one commentator explains, (Hypotasso) is “a Greek military term meaning to arrange [troop divisions] in a military fashion under the command of a leader. In non-military use, it was a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden.” This second meaning is what Peter is referring to when he calls wives to be submissive.

Wives are not to be forced or physically compelled to submit to their husbands. They are not to be abused, either verbally or physically. Rather, they are to submit willingly. God calls wives to be voluntarily responsible to their husbands and for their husbands. This is a lifelong commitment in the marriage, which continues until death.

What is the purpose for wives to be submissive to their husbands? The phrase “so that” introduces a purpose clause to the preceding statement in vs. 1. The purpose of a wife’s submission to her husband is that if a husband is not a Christian and the wife is, she may lead her husband to the Lord because of her godly behavior.

Many a wife has found herself married to an unbelieving spouse. Rather than verbally hound her husband to come to Christ or to church, a wife should mostly remain silent and display godly behavior each day before her husband. Peter mentions behavior which is respectful and pure.

Titus 2:3-5 says, 3 “Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled.”

Marriage is not always easy. It should be entered into with great care and seriousness because marriage requires great seriousness and care.

Have a blessed day.

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Marriage.

“Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, 2 when they see your respectful and pure conduct” (I Peter 3:1-2).

Peter continues his examples of submission in chapter three. Building upon the illustrations of citizens to government, and servants to their masters, the apostle now delves into the relationship of marriage. Peter begins chapter three with the transitional word “likewise” (ὁμοίως; homoios) which means similar, or to be similar to something else.

He directs his attention, as he did with the God created social institutions of government and work, with the social institution of marriage and the home. He begins with the wife, much like the Apostle Paul does in Ephesians 5:22-33.

The word wives (γυνή; gyne) is plural. Peter is speaking to all wives. This instruction will be binding to all women who are in a covenant relationship with their husbands. Peter also affirms heterosexual marriage in this particular section. Without apologies, so do I.

What are wives responsible to do in the marriage relationship? They are to be submissive (ὑποτάσσω; hypotasso). As one commentator explains, (Hypotasso) is “a Greek military term meaning to arrange [troop divisions] in a military fashion under the command of a leader. In non-military use, it was a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden.” This second meaning is what Peter is referring to when he calls wives to be submissive.

Wives are not to be forced or physically compelled to submit to their husbands. They are not to be abused, either verbally or physically.

Rather, they are to submit to their godly husbands willingly. This means that God calls wives to be voluntarily responsible to their husbands and for their husbands. This is a lifelong commitment in the marriage, which continues until death.

This relationship is uniquely between a wife and her own husband. She does not, and must not, be compelled to display this submissive behavior towards anyone else including her own husband. On the contrary, she willingly submits to only to her own husband and this becomes a sacred and holy bond of oneness between the two.

If you are a wife, do you find yourself misunderstanding the responsibility of biblically submitting to your own husband? Many Christian women do. So too do Christian men. May husbands and their wives strive to foster a biblical relationship in their marriage. To do so brings glory to God who created marriage in the first place.

Soli deo Gloria!

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The Shepherd.

25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls” (I Peter 2:25).

One of the most frequent images found in the Scriptures illustrating the relationship of God and His children is of the shepherd and his sheep (Psalm 23; John 10; Isaiah 40; Ezekiel 34; Hebrews 13:20; I Peter 5).

The phrase “for you were straying” literally means to be led astray. This describes the sinner’s lost condition as condemned before God. To be led astray means to be deceived, mistaken and to wander about. The fallen sinner is led astray by either his sinful nature, the devil or the fallen world system.

There is but one hope for the sinner. To come into a personal relationship with the Shepherd: Jesus Christ. Remember when God brought you into the sheepfold of grace and mercy? Thank Him that once you were lost, but you have been found.

To return (ἐπιστρέφω; epistrepho) literally means to be turned around. When once we were led astray, we are also led to come to believe, come to accept or to have our belief system changed. Notice that we cannot to this on our own. We need help.

That help comes from the graciousness of God who not only saves us, but give us the ability to believe in order to be saved (Ephesians 2:8-9; Philippians 1:29; Acts 13:48; 2 Peter 1:1-2). We were totally helpless in our sin. But God decided to save us from this lost and dead condition by His grace and grace alone.

God enables the fallen and dead sinner to come to the Shepherd (John 6). The dead sinner’s (Ephesians 2:1-3) will has been freed from bondage. He wanders in chains and darkness no more. He now walks in the light of God’s grace.

The word overseer (ἐπίσκοπος; episkopos) means guardian or one who is responsible for another. God has taken upon Himself the responsibility of saving us completely. “Shepherd” and “Overseer” emphasize Jesus Christ’s outstanding guidance and supervision of those who commit themselves to His care (Ezekiel 34:11–16).

John 10:14-18 says, “14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Like a shepherd, the Lord not only saves us from the danger of sin and damnation, but also leads us along through this life on earth. He truly is our good Shepherd. Take time today to praise Him for His leading and guidance.

Soli deo Gloria!

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We Have been Healed.

24” He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (I Peter 2:24).

The penal-substitutionary atonement by Jesus Christ while on the cross is the one of the most important doctrines contained in the Scriptures. The doctrine is that Jesus Christ took the sinner’s place while on the cross and received upon Himself the just wrath of God. It is taught not only in I Peter 2:24, but throughout the Scriptures (Isaiah 53; 4-11; Hebrews 9:27-28; I Peter 3:18).

Within the immediate context of I Peter 2, the apostle indicates the purpose of Christ’s substitutionary work on the sinner’s behalf would not only be salvation from the penalty of sin, but also would include salvation from the power of sin. The phrase, “that we might die to sin and live to righteousness” supports this additional meaning.

Peter is referring to Christians in the latter half of vs. 24. He introduces a purpose clause by using the word “that.” To “die” (ἀπογίνομαι; apoginomai) means to no longer respond to, or to no longer have any part in something. In this context, the death to which Peter refers is our participation in the practice of sin.

The believer must recognize that Jesus’ death on the cross is not to be considered cheap. It was a heavy cost that was paid for our salvation. Therefore, the believer now consciously lives a life to no longer participate in sinful rebellion, but rather to live righteously (δικαιοσύνη; dikaiosyne) in gratitude to God.

In Christ, the sinner is declared just before God (2 Corinthians 5:21) because our just penalty has been paid by Jesus. Therefore, we are not only declared just, but we are now to live a just and righteous life empowered by the Holy Spirit (Romans 6).

Because of the wounds of Christ on our behalf on the cross, believers are spiritually healed from the deadly disease of sin. Our physical transformation will occur at the moment of glorification (Revelation 21:1-4). It is then that the believer in Christ will experience no more physical pain, illness or death.

Let us live today for the glory of God in light of the cross of Christ. Since He died for us, may we live for Him.

Soli deo Gloria!

 

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By His Wounds.

24” He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (I Peter 2:24).

The penal-substitutionary atonement by Jesus Christ while on the cross is one of the most important doctrines contained in the Scriptures. The teaching is that Jesus Christ took the sinner’s place while on the cross and received upon Himself the just wrath of God. It is taught not only in I Peter 2:24, but throughout the Scriptures (Isaiah 53; 4-11; Hebrews 9:27-28; I Peter 3:18).

The phrase “He Himself” refers in the context to Jesus Christ. The word “bore” (ἀναφέρω; anaphereo) means to carry up, to lead up or to carry a load. Jesus carried the sinner’s sins (ἁμαρτία; hamartia) in His body on the tree (ξύλον; xylon) which literally means the cross.

As pastor Dr. John MacArthur explains, “Christ suffered not simply as the Christian’s pattern (vv.21-23), but far more importantly as the Christian’s substitute. To bear sins was to be punished for them (Numbers 14:33; Ezekiel 18:20). Christ bore the punishment and the penalty for believers, thus satisfying a holy God (I Peter 3:18). This great doctrine of the substitutionary atonement is the heart of the gospel.

While Christ’s substitutionary atonement is sufficient in principle for all sinners, actual atonement is efficient or effectual for only those who believe, that is the elect (Leviticus 16:17; 23:27-30; John 3:16; 2 Corinthians 5:19; Ephesians 1:1-2:10; I Timothy 2:1-6; 4:10; Titus 2:11; Hebrews 2:9; I John 2:1-2; 4:9-10).

Take the opportunity today to pray for those who have yet to receive Christ as their Savior and Lord. Pray that God would grant them repentance leading to eternal life (2 Timothy 2:25). Take time also today to thank God that He has chosen to save you through the substitutionary atonement provided solely by Jesus Christ.

Soli deo Gloria!

 

 

 

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Substitutionary Atonement.

24” He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (I Peter 2:24).

The penal-substitutionary atonement by Jesus Christ while on the cross is the one of the most important doctrines contained in the Scriptures. The doctrine is that Jesus Christ took the sinner’s place while on the cross and received upon Himself the just wrath of God. It is taught not only in I Peter 2:24, but also in these selected portions of Scripture.

Isaiah 53:4-6, 11 – “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. 5 But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. 6 All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all. 11 Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.’

Matthew 8:14-17 – 14 “And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever. 15 He touched her hand, and the fever left her, and she rose and began to serve him. 16 That evening they brought to him many who were oppressed by demons, and he cast out the spirits with a word and healed all who were sick. 17 This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.”

Hebrews 9:27- 28 – “And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.”

I Peter 3:18 – “18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,”

Take time today, and each day, to thank Jesus for bearing your sins on the cross. Read and meditate upon these portions of Scripture. I would also encourage you to read Romans 3:1-26 and Ephesians 1:1-2:10.

Soli deo Gloria!

 

 

 

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Looking to Jesus.

21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (I Peter 2:21-23).

What example has Jesus set for us when we encounter suffering and persecution for our faith in Christ? How did Jesus respond to the persecutions He encountered? Once we see how our Lord reacted, it will give us a clear understanding of how we should react when facing tribulation.

Peter writes that when Jesus was reviled, He did not revile in return. The word reviled (λοιδορέω; loidereo) means to be slandered, strongly insulted and abused. Jesus received all manner of such abuse when He ministered for three years. However, He did not slander, strongly insult or abuse others in retaliation. Jesus was the perfect example of patient submission when He faced unjust suffering.

Peter goes on to say that when Jesus suffered (πάσχω; pascho) or experienced pain, He did not threaten (ἀπειλέω; apeileo) those who were inflicting Him with the pain. Jesus did not get mad and He did not get even.

Jesus also kept entrusting (παραδίδωμι; paradidomi) Himself over to the Father who judges justly. Jesus trusted, depended, was committed to and worshiped the Father all the while He was being persecuted.

One pastor writes, “Humanly speaking, the provocation to retaliate during Christ’s arrest, trial, and crucifixion was extreme. Yet He suffered in silence, committing Himself to God. Peter explained (1 Peter 2:24) why the One who could have destroyed His enemies with a word patiently endured the pain and humiliation of the Cross. God was justly judging our sins which His Son bore (2 Cor. 5:21).”

When facing unjust suffering and persecution for your faith in Christ, look to Jesus. Look to Jesus not only to see His example of patient endurance, but note that His suffering brought you by grace alone, through faith alone in Jesus Christ alone into the kingdom of God and for God to declare you righteous.

Soli deo Gloria!

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Following in Jesus’ Steps.

“21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.  He committed no sin, neither was deceit found in his mouth” (I Peter 2:21-22).

The sinlessness of the Christ is clearly presented in the Scriptures: both Old and New Testaments (Isaiah 53:9; 2 Corinthians 5:21; Hebrews 4:15; I John 3:1-5). While Jesus lived on this earth as fully God and fully man, He never sinned in thought, word or deed.

In speaking to the Pharisees Jesus said, “45 But because I tell the truth, you do not believe me. 46 Which one of you convicts me of sin? If I tell the truth, why do you not believe me? 47 Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.”(John 8:45-47).

There was no treachery, trickery or deceit in what Jesus said to the Pharisees in John 8, or anywhere else for that matter. His sinlessness permitted Him to take our place on the cross because of our sinfulness (2 Corinthians 5:21). His sinlessness makes what He says about suffering, and its purposefulness, a truth in which we can find comfort and rest.

We often say the reason why Jesus came to earth was to die on the cross and rise again. While this is certainly true, Jesus also came to earth, born of a virgin, in order to live a perfect life in complete conformity to the written revelation of God. In doing so, He was worthy to be an acceptable sacrifice to God the Father on behalf of the sinner. Since Jesus suffered for, I therefore should suffer for Him: not in order to become acceptable to Him, but rather to be identified with Him as my Savior and Lord.

One theologian puts it this way. “Peter powerfully supported his exhortation to slaves by citing Christ’s example of endurance in unjust suffering. Christians are called (eklēthēte; cf. 1:15; 2:9) to follow Christ, to emulate His character and conduct, because He suffered for them. The word rendered an example (hypogrammon, lit., “underwriting”), appearing only here in the New Testament, refers to a writing or drawing that a student reproduces.

We are called to reproduce the character of Christ while living here on this earth. This is especially true when copying Jesus’ response to suffering.

Soli deo Gloria!