“For ‘He who would love life And see good days, Let him refrain his tongue from evil, And his lips from speaking deceit. Let him turn away from evil and do good; Let him seek peace and pursue it'” (1 Peter 3:10-11).

The Apostle Peter will quote extensively from Psalm 34:12-16 in verses ten to twelve. Within these verses, we find a few simple directions for getting along with others in life. Not surprisingly, those directives largely involve watching the things we say. Perhaps the greatest Biblical discourse on this subject appears in the New Testament book of James…

“Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. Even so the tongue is a little member and boasts great things… For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison” (James 3: 4-5, 7-8).

A person on a ship without the control of a rudder is likely to end up in a bad place. The same can be said for the self-destructive words of a person who cannot control his or her tongue. But a person like that doesn’t live in isolation, for his or her words have an effect upon others as well. For instance, how many individuals have suffered injury because someone foolishly said the wrong thing at the wrong time? How many fights, misunderstandings, and disagreements have occurred because someone could not control his or her tongue?

Remember that Jesus said, “…out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him” (Matthew 12:34-35). Those who cannot control their tongues are like rudderless ships that eventually bring shipwreck to others.

The Biblical books of Proverbs and Ecclesiastes offer several reminders on this subject…

“The wicked are trapped by their own words, but the godly escape such trouble” (Proverbs 12:13 NLT).

“Smart people keep quiet about what they know, but stupid people advertise their ignorance” (Proverbs 12:23 GNB).

“A wise person’s heart controls his speech, and what he says helps others learn” (Proverbs 16:23 GW).

“The words of a wise person win him favor, but the words of a fool are self-destructive” (Ecclesiastes 10:12 NET).

To this, we might add one additional reminder: “Too much talk leads to sin. Be sensible and keep your mouth shut” (Proverbs 10:19 NLT).

“Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing” (1 Peter 3:9 NET).

Our text from 1 Peter 3:9 echoes a portion of Jesus’ teaching from the Beatitudes…

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.

For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so?” (Matthew 5:43-47).

That brings us to the characteristics of love as described in 1 Corinthians 13:4-8…

“Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails…”

So Jesus encouraged us to “love your enemies.” This, of course, assumes that we will encounter enemies in our lives, or at least those who fail to get along with us. Jesus taught us to respond to those individuals in love, but why? Why should we avoid returning evil for evil or insult for insult? Well, the answer is hiding in plain sight within our text from Matthew 5:45: “that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”

1 John 4:7-11 summarizes that counsel for us in the following manner…

“Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another” (NIV).

“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 3:9).

It seems that cinematic vigilantes who seek punish evil are never in short supply. These movie characters are sometimes portrayed as men of few words who take the law into their own hands. They are often brooding loners and anti-heroes who are quick to solve problems with their fists or guns. They are men of violent action who serve as judge, jury, and executioner- and there are millions of movie-watchers who undoubtedly wish they could solve their problems in a similar manner, if only for a day.

These images stand in stark contrast to the counsel given to us here in 1 Peter 3:9: “Don’t pay back evil for evil or insult for insult…” (CEB). This represents one of the more challenging aspects of the Christian life, for it is often difficult to avoid the urge to strike back at who injure us. But such retaliatory measures often produce a negative cycle: someone hurts us, so we hurt that person back. The second person hurts us again in return, and the cycle continues.

To break that cycle, we must implement the teaching given to us here in 1 Peter 3:9: “Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing” (ESV). This aligns with Jesus’ teaching from the Sermon on the Mount…

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:43-45).

The Gospel of Luke adds…

“Love your enemies! Do good to them. Lend to them without expecting to be repaid. Then your reward from heaven will be very great, and you will truly be acting as children of the Most High, for he is kind to those who are unthankful and wicked. You must be compassionate, just as your Father is compassionate” (Luke 6:35-36 NLT).

We’ll continue with a further look at these passages in the context of 1 Peter 3:9 next.

“Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” (1 Peter 3:8 ESV).

Virtually everyone recognizes the importance of family loyalty. For instance, business professionals typically help their sons and daughters begin their careers. Politicians assist their relatives. Parents leave an inheritance for their children. Nevertheless, this emphasis upon family loyalty extends beyond biological or adoptive bonds.

For instance, sports teams, enthusiast groups, and alumni associations often share a family-like connection. Even mobsters and gang members look upon fellow members as “brothers.” If these associations are valid for those individuals, then the same should hold true among the members of the Christian community as well.

However, even the closest of family members will surely encounter differences from time to time. Those differences have the potential to occur within a church family as well. For instance, we may live with an irritating family member. The same may occur within a church family, too. Some family members may disagree with an authority figure within their family. That may also happen among the members of a church family.

For better or worse, biological families and church communities often share the same family dynamics. For example, some members of our church family might interact with us in unexpected ways. We might draw an unanticipated response from those whose experience differs from our own. There may be generational differences in communication styles. Some may be more or less mature, and others may hold attitudes or viewpoints that differ from our own. However, these realities do not negate our responsibility to maintain brotherly love and work to get along with one another in Christ.

The Biblical book of Romans tells us, “Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10 NIV). This passage reminds us that we must sometimes subordinate our interests for the benefit of others. There may even be times when wisdom requires us to minimize our interaction with certain individuals in order to maintain the best possible relationship (see Acts 15:36-41 for an example).

However, we should remember that love always seeks another person’s highest good from a Biblical perspective. As we’re told in the New Testament epistle of 1 John…

“If someone says, ‘I love God,’ but hates a fellow believer, that person is a liar; for if we don’t love people we can see, how can we love God, whom we cannot see? And he has given us this command: Those who love God must also love their fellow believers.” (1 John 4:20-21 NLT).

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

1 Peter 3:8 leads us into a practical discussion concerning the qualities that help identify a life that honors God. These qualities are relevant to everyone, as indicated by Peter’s opening address to “all of you.” This passage also covers five distinct areas:

• be of one mind, a phrase that implies the need to work toward a shared result. One such result involves the development of Christ-like character in our relationships with one another. That commitment is manifested in the following qualities…
• having compassion for one another, a statement that evokes an attitude of kindness and benevolence towards other members of the household of faith.
• love as brothers, an expression that encourages us to pursue the type of loving relationships that typically exist among close family members.
• be tenderhearted. This represents a mindset that is 180 degrees removed from the one given to us in the New Testament epistle of James: “Suppose you see a brother or sister who has no food or clothing, and you say, ‘Good-bye and have a good day; stay warm and eat well’—but then you don’t give that person any food or clothing. What good does that do?” (James 2:15-16 NLT).
• be courteous, a behavior that is associated with the characteristics of graciousness and respect.

These five characteristics help set God’s people apart in a world that is often cold and despondent. This doesn’t mean that every Christian will enjoy a harmonious relationship with every other Christian, but we should strive to exhibit these qualities in our relationships with others through God’s empowerment. In the words of one commentary…

“It is not expected that Christians will see eye-to-eye on everything. That would be uniformity, not unity. The best formula is contained in the well-known expression: In fundamentals, unity; in non-essentials, liberty; in everything, love.” ₍₁₎

In one sense, these instructions build upon our author’s earlier encouragement to “…love one another fervently with a pure heart” (1 Peter 1:22). Thus, it is helpful to remember that “love” is not necessarily synonymous with the external display of emotional affection. Instead, genuine love is something that originates in the will. If we always felt naturally affectionate towards one another, there would be little need for the instructions we find here in 1 Peter 3:8.

We’ll continue our exploration of this topic with a closer look at this mandate to “love as brothers” next.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2361]

“Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered” (1 Peter 3:7).

Just as wives assume a God-given role within a marriage relationship, the same is true for husbands. 1 Peter 3:7 highlights some of those responsibilities beginning with the qualities of honor, understanding, and a recognition of the couple’s joint status as “…heirs together of the grace of life.” For instance, this passage tells us that a God-honoring husband should not expect his wife to exceed her physical capabilities. He also recognizes that his failure to act upon these directives will negatively impact his own relationship with God.

For example, the husband must take the lead in identifying and meeting his wife’s needs to ensure that she is loved, honored, and secure within their relationship. He must also be mindful that his wife is a daughter of the God he serves. Therefore, he must interact with her in an appropriate and considerate manner that honors Christ.

In fact, many of the attributes of a God honoring wife apply to a God-honoring husband as well. For instance, a husband might ask the following questions of himself…

• Do I invest in my personal spiritual growth by prayerfully reading the Scriptures each day and allowing God to speak to me directly from His Word?
• Do I seek God regularly for wisdom (knowing how to respond to the variables of daily life), perception (a truthful and accurate assessment of a given situation), and discernment (the ability to see things as they really are)?
• Have I worked to develop the God-given talents, skills, abilities, and opportunities I possess?
• Does my appearance honor God, my wife, my family, and myself?
• Have I sought to rule over my wife (Genesis 3:16) instead of dwelling with her with understanding as we’re told here in 1 Peter 3:7?
• What value do I place upon my wife? Where does she appear on my priority list?
• 1 Peter 4:8 will later tell us, “…love covers a multitude of sins” (ESV). Have I ensured that my knowledge of my wife’s faults and vulnerabilities remains confidential?

Finally, we should expect sinful human beings to exhibit their shortcomings in a marriage relationship. We should not deny the existence of those faults, no matter how much we may wish to believe otherwise. When our spouses demonstrate their failings, we must accept their reality and respond in a God-honoring manner. A caring spouse will seek to help his or her partner overcome such things by implementing these instructions from 1 Peter 3:1-7.

“For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear” (1 Peter 3:5-6 NIV).

This reference to “…do what is right and do not give way to fear ” offers a chance to consider one of life’s greatest immaterial fears: the fear of what might happen. We often encapsulate that fear in a phrase that represents one of the most helpful or destructive questions we can ask: “What if…”

On one hand, the phrase “what if” can lead us to devise innovative solutions for challenging problems. On the other hand, “what if” questions might lead us to dwell upon a myriad of negative possibilities that may come to pass. That often leads to undue stress, apprehension, and/or worry; things that God would have us avoid.

You see, the person who fixates on every negative outcome that might occur is someone who takes the focus of attention off the God who has promised to care for our needs. Two Old Testament books -the book of Psalms and the book of Proverbs- each address this subject…

“Have no fear of sudden disaster or of the ruin that overtakes the wicked, for the Lord will be at your side and will keep your foot from being snared” (Proverbs 3:25-26 NIV).

“The fear of man brings a snare, But whoever trusts in the Lord shall be safe” (Proverbs 29:25).

“Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Psalm 23:4 NIV).

“The Lord is my light and my salvation— whom shall I fear? The Lord is the stronghold of my life— of whom shall I be afraid?” (Psalm 27:1 NIV).

To this, Jesus added the following reminder in the Gospel of Luke…

“I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after your body has been killed, has authority to throw you into hell. Yes, I tell you, fear him” (Luke 12:4-5 NIV).

Thus, as one commentator reminds us, “True submission, full of faith in God, has no room for fear or terror – it does good and leaves the result to God, not man.” ₍₁₎

(1) Guzik, David, 1 Peter 3 – Submission And Suffering © Copyright – Enduring Word https://enduringword.com/bible-commentary/1-peter-3/

“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” (1 Peter 3:5-6 ESV).

While it may be natural to focus upon this reference to “…Sarah obeyed Abraham, calling him lord” in this passage, one source reminds us that Sarah also displayed a remarkable depth of character…

“In holding up Sarah as a model, Peter emphasized her good works and courageous faith (compare Heb. 11:11). She followed Abraham into some risky situations where courage and righteous living were required (Gen. 12:15; 20:2).” ₍₁₎

So how might we emulate Sarah and follow her example? There are several areas where a God-honoring woman may put these verses into practice. To assist in identifying such areas, here are some questions we might ask…

• Do I invest in my personal spiritual growth by prayerfully reading the Scriptures each day and allowing God to speak to me directly from His Word? (Hebrews 4:12).
• Do I seek God regularly for the wisdom, perception, and discernment necessary to address the challenges of everyday life? (James 1:5).
• Have I worked to develop the God-given talents, skills, abilities, and opportunities I possess? (Proverbs 31:10-31)
• Does my appearance honor God, my husband, my family, and myself? (1 Peter 3:3–5).
• Have there been areas where I have permitted the desire referenced in Genesis 3:16 to grow into an unhealthy effort to control various aspects of my marital relationship?
• What value do I place upon my husband? Where do his needs appear upon my scale of priorities? (1 Corinthians 11:3).
• A woman of discretion knows that her private conversations and intimate knowledge of her husband’s vulnerabilities and shortcomings should not be shared with others. Has that been the case in my life? (Proverbs 31:11).
• Consider the counsel offered to women in the New Testament book of Titus. Have I slandered others in my conversations, abused alcohol, or lived irreverently? (Titus 2:3).
• Continuing in the book of Titus, have I taken responsibility to teach younger generations of women and set the right example for them? If I have had many years of marital life, do I “…urge the younger women to love their husbands and children?” Or, if I am a young, unmarried woman, have I offered the right example for young girls to follow? (Titus 2:4-5).

Answers to these questions can help women of God follow Sarah’s good example in their lives.

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1684.

“For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror” (1 Peter 3:5-6).

Throughout his letter, the Apostle Peter has touched upon the concept of submission in various contexts. Those contexts involved our relationships with civil authorities, our workplace relationships, and our spousal relationships. Jesus serves as our example in this regard, for He willingly submitted to God’s plan for human redemption (1 Peter 2:21-25).

Here in verse six, Peter revisits that topic in the person of Sarah, the great Old Testament matriarch. Sarah was first known as Sarai, a name meaning “princess” (Genesis 11:29). Sarai was known by that name until God changed it to “Sarah” (or “noblewoman”) in Genesis 17:15. She was married to Abraham, the father of all who call upon God in faith. Sarah once had a memorable encounter that Peter referenced in this passage in order to make an important point…

“And [God] said [to Abraham], ‘I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son.’ (Sarah was listening in the tent door which was behind him.) Now Abraham and Sarah were old, well advanced in age; and Sarah had passed the age of childbearing. Therefore Sarah laughed within herself, saying, ‘After I have grown old, shall I have pleasure, my lord being old also?'” (Genesis 18:10-12).

Although Sarah’s reference to her husband as “lord” is undoubtedly discomfiting to some contemporary audiences, this word actually has several meanings. For instance, the word “lord” may translate to “God,” “owner,” “mister,” or “sir,” depending on the context. In this instance, the latter two designations (“sir,” or “mister”) are in view.

This tells us that Sarah employed this title as an expression of respect for Abraham. As one source adds, “In the patriarchal period, it was a polite way to address someone of higher authority or one to whose status one wished to defer…” ₍₁₎ However, that element of respect worked both ways in their marriage relationship. For instance, we’re told that Abraham deferred to Sarah on at least one occasion, a response that God later affirmed (see Genesis 21:1-12).

Thus, Peter reminded his audience that Sarah treated Abraham with the same respect she desired in return. In setting that example, Sarah lived out a principle that Jesus would later codify: “Do to others as you would have them do to you” (Luke 6:31 NIV).

(1) Craig S. Keener, The IVP Bible Background Commentary [1 Peter 3:6].

“Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:3-4 NIV).

This passage offers an opportunity to discuss a Biblical approach that can benefit anyone who seeks to cultivate a God-honoring worldview. While the Greco-Roman culture that prompted these instructions has long since faded into history, these verses present us with underlying principles that are relevant to any era.

We can begin with the acknowledgment that certain Biblical standards are immutable, or unchanging.  However, the manner in which we observe those standards may vary from age to age or culture to culture. This simple principle is one that can help us interpret and apply God’s Word in a changing culture.

The following observations on this topic are worthy of our attention…

“…there is a difference between command and culture. The commands of Scripture are absolute—culture is relative. For example, few believe that Jesus’ command to His disciples not to have an extra pair of sandals with them while on an evangelistic tour applies today. And most Christians do not literally ‘Greet all the brethren with a holy kiss’ anymore (1 Thes. 5:26). Nor do they believe that ‘lifting up holy hands in prayer’ is essential to public prayer (1 Tim. 2:8).

There is a principle behind all these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative. For example, Christians must greet one another (the what), but how they greet each other will be relative to their respective cultures. In some cultures, as in the NT, it will be with a kiss, in others with a hug, and in still others with a handshake.” ₍₁₎

With this in mind, we can draw several practical applications from this passage…

• We should seek to dress in a manner that reflects well upon our relationship with God.
• We should avoid dressing in a way that seeks to occupy  the attention of others. Instead, our need for approval, acceptance, and attention should find its fulfillment in Christ.
• If God should bestow us with financial or material prosperity, we must be discerning and refrain from showing off such things in our appearance.

So this passage reminds us that a Godly attitude should govern our appearance. This principle is just as valid today as it was for those who lived in the Biblical era.

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 459–460). Wheaton, Ill.: Victor Books.

“Your beauty should not consist of outward things like elaborate hairstyles and the wearing of gold ornaments or fine clothes. Instead, it should consist of what is inside the heart with the imperishable quality of a gentle and quiet spirit, which is very valuable in God’s eyes” (1 Peter 3:3-4 HCSB).

Genuine beauty starts from within, and our external appearance often serves to reflect our internal character. Thus, our internal relationship with God in Christ should be evident in our outward appearance. That brings us to the hairstyles mentioned here in 1 Peter 3:3-4.

An affluent woman of that era often sought to adorn herself in a manner that highlighted her jewelry and accessories. Elaborate hairstyles embellished with golden bands, pearls, or other forms of jewelry typically crowned those adornments. One source amusingly describes those hairstyles as an “…excess of mountainous coiffures with terraces of braids, which were popular in ancient Rome.” ₍₁₎

Thus, we can say that this verse does not contain a universal prohibition against the use of cosmetics, braided hairstyles, jewelry, or fashionable clothing. With this in mind, it’s important to distinguish between “attractiveness” and “drawing attention to oneself.” It is that latter distinction that our author takes issue with. Although our text is devoted to women, this concept applies to everyone: a Godly attitude should govern our appearance.

One author expands upon this idea by highlighting other gratuitous or self-promotional forms of expression…

“Christians are to spend more time developing their inner character than attempting to make themselves look beautiful on the outside (1 Sam. 16:7). Peter is not condemning women who wear jewelry. He is emphasizing the importance of a woman’s character. We can spend most of our lives on things that are transitory rather than on things that are permanent—such as what clothes or jewelry we wear, or the car we drive. It is not wrong to be involved in temporal things, but we must put special effort into the development of inner character (compare 1 Tim. 2:9, 10).” ₍₂₎

Thus, we should ask if our appearance lends dignity to our relationship with Christ. Of course, the answer to that question will often vary according to our activities. For instance, a person who is running a weekend errand, a person who is relaxing at home, and a person who is attending a formal event will each answer that question differently. Nevertheless, we should avoid an unhealthy emphasis on our external appearance at the expense of our internal character wherever we happen to be.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2267]

(2) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1683.

“Do not let your adornment be merely outward–arranging the hair, wearing gold, or putting on fine apparel–rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God” (1 Peter 3:3-4).

Our text from 1 Peter 3:3-4 now leads into a discussion regarding the comparative worth of internal and external beauty. Since a physically attractive person may still be an ugly individual, this passage reminds us that genuine beauty starts from the inside out. The Old Testament book of Proverbs draws our attention to this reality when it tells us, “Charm is deceitful and beauty is passing, But a woman who fears the Lord, she shall be praised” (Proverbs 31:30).

Despite this, many societies and cultures tend to prioritize external beauty above all else. For example, “looking good” is always a fashionable quality, while “being good” is much less so. Nevertheless, this does not mean it’s wrong to try to look our best. As one author observes, “Peter was not here condemning all outward adornment. His condemnation is for incessant preoccupation with the outward to the disregard of one’s character (v. 4; cf. 1Ti 2:9, 10).” ₍₁₎

Our passage from 1 Peter 3:3-4 emphasizes this point, as does the Biblical letter of 1 Timothy…

“And I want the women to make themselves attractive in the right way. Their clothes should be sensible and appropriate. They should not draw attention to themselves with fancy hairstyles or gold jewelry or pearls or expensive clothes. But they should make themselves attractive by the good things they do. That is more appropriate for women who say they are devoted to God” (1 Timothy 2:9-10 ERV).

Finally, it’s interesting to note that the word translated “adornment” is “kosmos” in the original language of this passage. This is the word from which we derive our modern-day word “cosmetics.” As one commentator explains…

“The word ‘adornment’ is the translation of the Greek word Kosmos which was used in classical Greek to refer to the adornment or the ornaments worn by women. The word in itself refers to an ordered system, namely, a system where order prevails…

Here the word refers to the adornment of the woman, and the genius of the word speaks of the fact that that adornment should be that which is fitting, congruous, not diverse from one’s character. That is, the adornment of the Christian woman should be in keeping with what she is as a Christian. She should not be a Christian at heart and her adornment be that of a person of the world.” ₍₂₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 3:3.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 3:3] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, when they see your pure and reverent conduct” (1 Peter 3:1-2 NET).

As we close our look at this passage, we should note that this verse applies to women and their “own husbands.” Thus, our text does not impose a universal obligation upon women to submit to men, with the exception of their husbands.

These verses also recognize the general truth behind the adage, “actions speak louder than words.” For example, consider the following translation of this passage: “Some husbands may not obey God’s word. Their wives could win these men for Christ by the way they live without saying anything” (GW). In making this statement, 1 Peter 3:1-2 offers a strategy that God-honoring wives might employ for the benefit of their non-Christian husbands.

While our words are undoubtedly important, our character and God-honoring behaviors often exert a greater influence upon others than anything we might say. One Biblical commentator summarizes this idea in light of the cultural framework that underscored this passage…

“In ancient Roman culture, the wife was expected to adopt the religion of her husband, and some of the Christian women in the Asian churches apparently had unbelieving spouses. Peter urges these Christian wives to avoid insubordinate behavior even as they remained believers in the Savior. Rather, their gentle responsiveness will commend the gospel to their unbelieving spouses. The enduring principle involved in this statement is not strict verbal silence (v. 15), but a submissive demeanor and sensitivity to the concerns of the unbelieving husband (see v. 2) so that the gospel may be presented in the best light.” ₍₁₎

Finally, we have this seemingly unusual reference to “chaste conduct accompanied by fear” (NKJV). As mentioned in our earlier look at 1 Peter 1:17, the word “fear” often communicates an attitude of respect when used in a Biblical context. Thus, a wife who adopts an attitude of reverence for God’s Word in this matter may prompt a reciprocal attitude of respect from her husband.

However, we might approach this verse from another perspective. For instance, this passage may address wives who are fearful of what their husbands might demand if they were to put this verse into practice. In such instances, it may be helpful to recall another old adage: “If we fear God, we need fear nothing else.”

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2246.

“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, when they see your respectful and pure conduct” (1 Peter 3:1-2 ESV).

As we seek to interpret and apply this portion of Scripture, it may be helpful to view this passage in terms of responsibility. For instance, 1 Peter 3:1-2 highlights one such area of responsibility in advising wives to defer to their husbands within the marital relationship. Nevertheless, we should view this counsel in parallel with another passage from the Biblical book of Ephesians…

“Submit to one another out of reverence for Christ” (Ephesians 5:21 NIV).

This directive to “submit to one another” implies there may be times when it is proper for a man to submit to a woman within the marriage relationship. For example, let’s consider a hypothetical husband and wife couple. Like most couples, each partner in our hypothetical relationship possesses various strengths and weaknesses.

A wise couple will recognize those strengths and weaknesses and willingly submit to one another in those areas where one partner demonstrates greater skill. In this way, both partners show “reverence for Christ” (the One who has blessed them with their individual gifts, skills, talents, and abilities), as well as respect for one other.

To illustrate this approach in the lives of our hypothetical couple, let’s say that a wife is highly gifted in the area of financial management. However, her husband is only marginally skilled in that area. In this instance, a wise husband will recognize his wife’s financial savvy and defer to her judgment in matters of budget, savings, retirement planning, etc.

While each partner may assume a leadership role in his or area of expertise, those differences do not make them unequal. Nevertheless, some may ask “who ultimately wins?” in an area of marital disagreement. While this may seem to be an appropriate question, it starts with a questionable premise. Since a husband and wife have become “one flesh” (Mark 10:6-9), if one partner “loses,” then both lose.

If there are strong disagreements in a marriage relationship, there are a few steps that couples can take to help find the right answer. Those steps include praying together (Matthew 18:20, James 1:5), as well as seeking guidance from trusted and mature men and women of God (Proverbs 1:5). While a husband must ultimately take responsibility to lead in an area of disagreement, he should do so in recognition of the counsel given to us in Ephesians 5:33:

“… each one of you also must love his wife as he loves himself, and the wife must respect her husband” (NIV).

Earlier in chapter two, the Apostle Peter discussed the importance of pursuing a God-honoring life in four specific areas. Those areas related to…

• Our personal lives (2:11-12, 2:16).
• Our relationship to the state (2:13-14).
• Our relationships with others (2:17).
• Our attitudes and behaviors in the workplace (2:18-20).

Our author will now continue his exploration of that theme as we transition into chapter three.

This chapter will introduce two additional areas of emphasis: home and family life, and the qualities that should characterize our interaction with the people of God. Finally, Peter will conclude this portion of his letter with a reference to a historical event that poses a significant interpretive challenge. But first, our divinely inspired author will offer some marital counsel to the wives among the members of his audience…

“Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear” (1 Peter 3:1-2).

There are some aspects of these verses that are certain to irritate contemporary audiences. First among those irritants is likely to be, “Wives… be submissive to your own husbands.” But before we impose our personal ideologies and opinions upon this reference to “submission,” let’s consider a more advantageous approach. To better understand and apply this portion of Scripture, let’s focus on the word “submissive” in the original language of 1 Peter 3:1.

For instance, one source defines this word in the following manner: “to obey, [or] be subject [to].” It then continues with some additional insight…

“[This word derives from] 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.” ₍₁₎

Thus, we can start by acknowledging that this reference to “submission” does not imply inferiority of any kind. Furthermore, this passage does not oblige a wife to adopt a servile position within the marriage relationship. Instead, this passage highlights a willingness to embrace a subordinate role. Ideally, that willingness should reflect an attitude of voluntary cooperation that harmonizes with God’s stated intent from Genesis 2:18…

“And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him.'”

We’ll continue our review of this passage with a look at some applications from this verse next.

G5293 Hupotasso https://www.blueletterbible.org/lexicon/g5293/kjv/tr/0-1/

“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. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls” (1 Peter 2:24-25 ESV).

This portion of Scripture presents us with a statement that merits careful attention: “…by [His] stripes you were healed” (NKJV). This passage can be traced back to the Biblical book of Isaiah in speaking of God’s future Messiah. One source offers some additional background commentary regarding this reference to “stripes”…

“The word ‘stripes’ in the Greek presents a picture of our Lord’s lacerated back after the scourging He endured at the hands of the Roman soldier. The Romans used a scourge of cords or thongs to which latter were attached pieces of lead or brass, or small, sharp-pointed bones. Criminals condemned to crucifixion were ordinarily scourged before being executed. The victim was stripped to the waist and bound in a stooping position, with the hands behind the back, to a post or pillar. The suffering under the lash was intense.” ₍₁₎

So this passage highlights Jesus’ substitutionary atonement, the act by which He removed our sins through His sacrificial death. That brings us to the factors related to the word “healing” in this passage…

“In the New Testament, there are several instances in which Scripture seems to promise healing. One verse often cited is 1 Peter 2:24: Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness – by whose stripes you were healed. With this verse many claim healing from God based upon the suffering of Christ on the cross. In context, however, this verse refers to healing from sin, not disease. It does not promise immediate healing from disease.” ₍₂₎

Therefore, we should exercise caution before we associate this passage with physical healing. While God will heal His people of their maladies, that healing will ultimately take place at our resurrection, if not before. As we are told in the New Testament epistle of 1 Corinthians…

“…our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies. Then, when our dying bodies have been transformed into bodies that will never die, this Scripture will be fulfilled: ‘Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?'” (1 Corinthians 15:50-55 NLT).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:24] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Don Stewart, What about Verses That Seem to Promise Healing? Retrieved 02 December 2023 from https://www.blueletterbible.org/faq/don_stewart/don_stewart_467.cfm

“who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness–by whose stripes you were healed” (1 Peter 2:24).

Although the word “sin” is typically associated with immoral conduct, the Biblical meaning of this word goes beyond that definition to convey the idea of “missing the target.” Sin arises from our inability to meet the perfect standard that God established when He brought the very first human beings into existence. In other words, “sin” involves falling short of God’s purpose for humanity.

It’s probably fair to say that most of us perceive ourselves to be “good people” who have done little or nothing to offend our Creator. While this is undoubtedly true in the sense that most people aren’t intentionally malevolent,  the issue involves God’s standard of perfection for humanity. God maintains this standard of perfection because it is consistent with His nature and His design for the human family (see Genesis 1:31).

This brings us to an uncomfortable reality. God, as the all-knowing Creator, has witnessed every secret thought, every hidden motive, and every wrong we’ve ever committed, no matter how small or seemingly insignificant. This is critical, for as we’re told in the Old Testament book of Ecclesiastes, “…God will judge us for everything we do, including every hidden thing, good or bad” (Ecclesiastes 12:14 TLB). The Biblical book of James adds, “…the person who keeps every law of God but makes one little slip is just as guilty as the person who has broken every law there is” (James 2:10 TLB).

Fortunately, God has provided a remedy in the substitutionary death of Christ. Jesus’ sacrificial death on the cross reconciles God’s perfection with our imperfection and rescues humanity from eternal death and separation from God. Through His death on the cross, Jesus satisfied the death penalty against humanity, thus enabling us to establish a relationship with our Creator.

As we’re told here in 1 Peter 2:24, “He personally carried our sins in his body on the cross so that we can be dead to sin and live for what is right. By his wounds you are healed” (NLT). Thus, we have the following double-edged message from the New Testament Gospel of John…

“…God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son” (John 3:17-18 NIV).

“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” (1 Peter 2:23 ESV).

The word “revile” in this passage is synonymous with the idea of verbal abuse. A “reviler” therefore, is someone who is vocally malicious towards other human beings. When others treat us in this manner, we should look to Jesus as our example, for He “…never answered back when insulted; when he suffered he did not threaten to get even; he left his case in the hands of God who always judges fairly” (TLB).

For instance, consider the level of self-restraint that Jesus demonstrated at the time of His arrest in the Garden of Gethsemane…

“Suddenly one of Jesus’ disciples drew his sword, slashed at the High Priest’s servant and cut off his ear. At this Jesus said to him, ‘Put your sword back into its proper place. All those who take the sword die by the sword. Do you imagine that I could not appeal to my Father, and he would at once send more than twelve legions of angels to defend me? But then, how would the scriptures be fulfilled which say that all this must take place?'” (Matthew 26:51-54 Phillips).

As the Biblical book of Hebrews adds, “…consider Him who endured such hostility from sinners against Himself, so that you won’t grow weary and lose heart” (Hebrews 12:3 HCSB).

So what should be our response when others revile us? Romans 12:19 provides us with that answer: “Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, ‘I will take revenge; I will pay them back,’ says the Lord” (NLT). The following verses then go on to say…

“…feed your enemy if he is hungry. If he is thirsty give him something to drink and you will be ‘heaping coals of fire on his head.’ In other words, he will feel ashamed of himself for what he has done to you. Don’t let evil get the upper hand, but conquer evil by doing good” (Romans 12:20-21 TLB).

So, we would do well is to seek God in prayer for the wisdom to respond appropriately in such instances. In the words of one commentator…

“Jesus is our example. He suffered wrongfully at the hands of man. We should follow in His steps. He didn’t pour out guile from His mouth when they were doing these things. In fact, what did He say as they were nailing Him to the tree? He said, ‘Father, forgive them, they know not what they do’ (Luke 23:34). That’s your example. ‘Pray for those,’ Jesus said, ‘who despitefully use you’ (Matthew 5:44).” ₍₁₎

(1) Chuck Smith, Verse by Verse Study on 1 Peter 1-2 https://www.blueletterbible.org/Comm/smith_chuck/c2000_1Pe/1Pe_001.cfm

“Who committed no sin, Nor was deceit found in His mouth; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Peter 2:22-23).

One of the most remarkable aspects of Jesus’ earthly life is the fact that He was completely without sin. Three lines of witness testimony offer Biblical evidence to support that conclusion. Those individual lines of testimony were offered by…

• Witnesses who were hostile to Jesus.
• Witnesses who were supportive of Jesus.
• The secular and religious authorities of His era.

The Testimony Of Hostile Witnesses

• Demonic Entities: “Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, ‘Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are—the Holy One of God!'” (Mark 1:23-24).
• Judas: “Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned by betraying innocent blood'” (Matthew 27:3-4).

The Testimony Of Supportive Witnesses

• Paul the Apostle: “Christ was without sin, but for our sake God made him share our sin in order that in union with him we might share the righteousness of God” (2 Corinthians 5:21 GNT).
• Author of Hebrews: “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin” (Hebrews 4:15).
• Jesus Himself: “Can any of you convict me of committing a sin?…” (John 8:46 GNB).

Secular And Religious Authorities

• Pontius Pilate: “…I don’t find this man guilty of anything!” (John 18:38 CEV).
• The Roman military officer who oversaw Jesus’ execution: “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man” (Luke 23:47 KJV).
• The Religious High Court: “Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none” (Mark 14:55).

Peter was a man who spent three years of his life in close proximity to Jesus as he viewed Jesus’ conduct in a variety of circumstances. With that firsthand experience in mind, it’s significant to note that Peter adapted a passage from the prophet Isaiah without reservation concerning Him: “He committed no sin nor was deceit found in his mouth” (NET).

“For God called you to do good, even if it means suffering, just as Christ suffered for you. He is your example, and you must follow in His steps” (1 Peter 2:21 NLT).

Our journey through this passage now ends with a brief look at Jesus’ role in setting an example for His followers. 1 Peter 2:21 presents that role in a manner that is easily accessible, even to young children.

When a small child first learns to write the letters of the alphabet, he or she often will begin with a pencil and a sheet of tracing paper. As the child places the tracing paper over the alphabet and begins to reproduce the shape of each letter, he or she effectively learns the art of writing. This, in fact, is precisely what the word “example” means in the original language of this passage. ₍₁₎

One commentator offers some additional insight into this analogy…

“Just as a child slowly, with painstaking effort and close application, follows the shape of the letters of his teacher and thus learns to write, so saints should with like painstaking effort and by close application, endeavor to be like the Lord Jesus in their own personal lives. Or, as a small child endeavors to walk in the footprints made by his father’s feet in the snow, so we are to follow in the path which our Lord took.” ₍₂₎

Peter learned this truth directly from Jesus Himself in a rather painful manner…

“And [Jesus] began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, ‘Get behind Me, Satan! For you are not mindful of the things of God, but the things of men'” (Mark 8:31-33 and following).

Through the use of the phrase, “Get behind me Satan,” Jesus revealed to Peter that he had inadvertently played into the hands of his spiritual adversary. In this instance, Peter had deviated from God’s agenda- and much like the devil before him, Peter sought to persuade Jesus to follow a plan that served a different objective. That led to a painful rebuke, and Peter made certain to ensure that his readers understood the gravity of that message.

(1) See G5261 hupogrammos https://www.blueletterbible.org/lexicon/g5261/kjv/tr/0-1/

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:21] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps” (1 Peter 2:21).

In the midst of life’s challenges, it is reassuring to know that Jesus faced many difficult confrontations over the course of His earthly life. His example serves to encourage us whenever we encounter the injustices of life as well. Paul the Apostle also touched upon this subject in his Biblical letter to the Galatian churches…

“And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart” (Galatians 6:9).

The Scriptures openly acknowledge our need to emulate Jesus’ example in periods of adversity. In fact, these references appear repeatedly throughout the New Testament Scriptures as evidenced below…

“Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also” (John 15:20).

“Students are not greater than their teacher, and slaves are not greater than their master. Students are to be like their teacher, and slaves are to be like their master. And since I, the master of the household, have been called the prince of demons, the members of my household will be called by even worse names!” (Matthew 10:24-25 NLT).

“…We must through many tribulations enter the kingdom of God” (Acts 14:22).

“…no one should be shaken by these afflictions; for you yourselves know that we are appointed to this” (1 Thessalonians 3:3).

“The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:16-18).

“Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12).

“For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls” (Hebrews 12:3).

It is also helpful to remember that patient endurance is a quality exhibited by God Himself who “…is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9). While this virtue may not come naturally to us, God can help us develop this characteristic as we depend upon Him to navigate the trials we experience in life.

“For what credit is there if you sin and are punished, and you endure it? But when you do what is good and suffer, if you endure it, this brings favor with God” (1 Peter 2:20)

In comparison to some other Biblical subjects, suffering is not a topic that tends to elicit widespread enthusiasm. Nevertheless, virtually everyone faces some degree of suffering at various points in life. Therefore, we would do well to consider the counsel given to us in the passage quoted above.

While it is natural to avoid unnecessary suffering, there may be occasions in life where we are compelled to endure suffering in order to honor God or fulfill His will for our lives. Jesus serves as our example in this regard, for He “…endured a cross and thought nothing of its shame because of the joy he knew would follow his suffering; and he is now seated at the right hand of God’s throne” (Hebrews 12:2 Phillips).

This characteristic quality is one that finds favor with God according to our text from 1 Peter 2:20. Of course, it is often difficult to endure suffering in light of our natural desire to retaliate against those who make us suffer. But as 1 Thessalonians 5:15 reminds us, “Make sure that nobody pays back wrong for wrong, but always try to be kind to each other and to everyone else” (NIV).

Jesus also encouraged His followers to embrace that mindset in a well-known portion of Scripture from the Gospel of Matthew…

“But I say: Love your enemies! Pray for those who persecute you! In that way you will be acting as true sons of your Father in heaven. For he gives his sunlight to both the evil and the good, and sends rain on the just and on the unjust too” (Matthew 5:44-45 TLB).

Finally, this passage stresses the importance of patient endurance in the midst of adversity. For instance, it is relatively easy to engage in discussions on secondary aspects of the Christian faith or exchange our views regarding prophetic events that are yet to come. However, it is much more challenging to display patient endurance in those areas where we must suffer to do what is right.

One commentary challenges us on this subject with a thought-provoking observation: “In parts of Christendom today, great emphasis is placed upon so-called miracles, such as speaking in tongues, healing the sick, and similar sensational acts. But there is a greater miracle than all of these in the age in which we live: A child of God suffering patiently and thanking God in the midst of the trial!” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.1991

“For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God” (1 Peter 2:20).

A piñata is a festive container that traces its origin back to the indigenous peoples of Mexico. Today, piñatas serve as a popular fixture at children’s birthday celebrations throughout Latin America. Piñatas are typically crafted from light cardboard or paper-like materials that take the form of an animal or brightly colored character. Assorted treats are placed inside and the piñata is suspended in mid-air.

Children then gather around the piñata as they eagerly take turns swinging a stick at the colorful figure until it bursts open to spill the treats hidden inside. This offers great fun for small children, and not surprisingly, this celebratory pastime has spread to other areas of the world.

While this fun activity may not seem relevant to our text from 1 Peter 2:20, it actually serves as a fitting analogy for this passage. You see, a piñata has one job, so to speak. The duty of a piñata is to endure being struck until it has fulfilled its purpose and successfully distributed treats to an eager group of children. In a similar manner, this passage tells us that there may be occasions when God calls us to serve in the role of a “piñata” in the affairs of life.

1 Peter 2:20 alerts us to this possibility in saying, “…when you do good and suffer, if you take it patiently, this is commendable before God.” However, this passage also presents us with an alternate scenario through the use of a rhetorical question: “…what credit is it if you sin and are mistreated and endure it?” (NET).

This common-sense observation reminds us that there is nothing credible about getting what we deserve, especially when we do something wrong. However, God finds it commendable if we respond in a manner that honors Him whenever we are punished for righteousness’ sake. Jesus addressed this circumstance in the following excerpt from the Gospel of Matthew…

“Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matthew 5:11-12).

So much like the piñata in our illustration, the knowledge that God commends our behavior when we suffer for doing good provides us with the right mindset to overcome such challenges.

Image Credit: Keyla Torruco, CC BY-SA 4.0, via Wikimedia Commons

“For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering unjustly” (1 Peter 2:19).

1 Peter 2:19 directs our attention to the significant role of our consciences in our decision-making processes. You see, the word “conscience” can be defined as, “…that moral inner sense of what is appropriate or inappropriate…” ₍₁₎ Much like an umpire, judge, or referee, the conscience functions as an arbitrator in distinguishing right from wrong. The main issue involves the “rule book” our consciences employ to govern our decisions.

When our decisions are not guided by a conscience that honors God, it is often difficult to distinguish between choices that seem right, but are really something else. For instance, it is possible for two individuals to act in good conscience while each pursues a different course of action. These concerns take on greater importance when we reflect upon the cautionary message given to us in the Biblical book of 1 Timothy…

“The Spirit says clearly that some people will abandon the faith in later times; they will obey lying spirits and follow the teachings of demons. Such teachings are spread by deceitful liars, whose consciences are dead, as if burnt with a hot iron” (1 Timothy 4:1-2 GNT).

We can avoid that path if we begin with the recognition that Jesus identified the Scriptures as the Word of God (John 10:34-35) and the command of God (Matthew 15:3-4). He also stated that God’s Word is truth (John 17:17). These acknowledgements should thus inform our consciences based upon the authority of Christ. While our consciences are not infallible, they can serve as trustworthy guides if they are aligned with sound Biblical teaching.

Knowing this, we should prayerfully refrain from violating our consciences by knowingly doing wrong. Much like the calluses that develop on the hands of a hard-working laborer, our consciences may become hardened if we repeatedly ignore them. If we disengage our consciences in this manner, it becomes more difficult to resist the allure of unhealthy and self-destructive behaviors.

One of the more common methods of bypassing our consciences involves the process of rationalization. We can define “rationalization” as “a way of describing, interpreting, or explaining something (such as bad behavior) that makes it seem proper, more attractive, etc.” ₍₂₎ This offers an attractive (but ultimately futile) way to justify Biblically inappropriate behaviors and alleviate feelings of guilt or remorse.

Therefore, we should seek to engage with God’s Word each day. While study aids and commentaries (including this one), have their place, only God’s Word can identify and counteract the justifications, excuses, and/or rationalizations we sometimes use to bypass our consciences.

(1) Dr. Bob Utley, 2 Corinthians 1 [1:12] http://www.freebiblecommentary.org/new_testament_studies/VOL06/VOL06B_01.html Copyright © 2014 Bible Lessons International. All rights reserved.

(2) “Rationalization.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/rationalization. Accessed 1 Mar. 2021.

“For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully” (1 Peter 2:19).

The hallmark of an exceptional athlete is often reflected in his or her ability to overcome adversity. Such athletes frequently exhibit a strong work ethic, along with the mental toughness and commitment to excellence that serves to elevate the play of those around them. They take responsibility for their performance and accept defeat without making excuses as they work to overcome the challenges they encounter.

In a similar vein, we typically hold great admiration for those who persevere through difficult situations. Those who choose to stand firm and never give up are those who often earn our greatest respect. If we seek to emulate those qualities in our spiritual lives, we may be called upon to endure unjust treatment as a result. Thus, it is commendable in God’s sight to endure undeserved suffering as we pursue His will for our lives.

That recognition enables us to persevere when others treat us in an unfair, unjust, or unwarranted manner. If we honor God in response to such treatment, our conduct will be honorable in His sight, even if others don’t see it that way.

This passage also furnishes the right motive for responding in this manner: “because of conscience toward God.” In God’s view, it is commendable to act in accordance with our conscience, even if our understanding of His will is limited. For example, some may respond in a retaliatory or vindictive manner when others mistreat them. But if we rely upon God’s empowerment to demonstrate the qualities of patience and self-control in those situations, our conduct becomes virtuous in His sight.

In addition, we should also recognize that nothing goes to waste in God’s economy, including the unjust treatment we receive from others. The New Testament book of 2 Corinthians provides us with an encouraging reminder in that regard: “For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever!” (2 Corinthians 4:17 TLB).

The following commentator thus provides us with a summary application of these concepts for modern-day readers of this epistle…

“Favor with God is found when an employee, treated unjustly, accepts his poor treatment with faith in God’s sovereign care, rather than responding in anger, hostility, discontent, pride, or rebellion (cf. Mt 5:11).” ₍₁₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 2:19.

“You servants must submit yourselves to your masters and show them complete respect, not only to those who are kind and considerate, but also to those who are harsh” (1 Peter 2:18 GNB).

Instead of launching a frontal assault upon the institution of slavery by directing slaves to rebel against their servitude, God employed a subtle and effective means of eradicating that practice. First, this passage directed slaves to submit to their owners. They were also instructed to adopt a respectful, God-honoring work ethic (see Ephesians 6:5).

In contrast, slave owners were commanded to treat slaves in a dignified manner. For instance, slave owners were forbidden to threaten their slaves (Ephesians 6:9). They also had to ensure that slaves were treated equitably: “Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven” (Colossians 4:1).

These instructions, along with Jesus’ directive to “…treat people the same way you want them to treat you” (Matthew 7:12 NASB), meant that every Christian shared a collective responsibility to uphold the values of mutual respect and dignity in their interactions with others. These principles slowly began to erode the slave/owner paradigm and influenced a gradual move away from the master/slave model of working relationships. One source identifies why…

“For society at large, slaves were not full persons and thus did not have moral responsibility. For the church, slaves were full and equal persons, and thus quite appropriately addressed as such.” ₍₁₎

These new realities also impacted social relationships on a congregational level as well. For instance, consider the situation that might unfold between a Christian master and a Christian slave in the New Testament era. Since the Scriptures tell us that human beings are one in Christ, it was possible for a slave to hold a position of spiritual authority within the church. That might lead to a scenario where a master would look to a slave for spiritual guidance, further undermining support for the practice of slavery.

So those who look to Scriptures such as 1 Peter 2:13 and find support for the institution of slavery take a shallow and inaccurate view of this passage. Instead of promoting the master/slave model of working relationships, these teachings actually produced the opposite effect. In the words of one commentator, “It was Christ’s purpose to change the world, but not with dynamite…” ₍₂₎ The Biblical concept that slaves and masters were equal in God’s sight established the foundation that helped eliminate the once common practice of slavery and continues to do so today.

(1) Constable, Thomas. DD, Notes on 1 Peter 2023 Edition “2. Slaves’ respect for their masters 2:18-25” https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

(2) Coffman, James Burton. “Commentary on 1 Peter 2”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/1-peter-2.html Abilene Christian University Press, Abilene, Texas, USA. 1983-1999. [verse 18]

“Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust” (1 Peter 2:18 ESV).

The idea that one human being can be made to serve as the property of another human being is properly viewed by every modern society as a violation of human rights. We can also say that most contemporary societies rightly agree that the concept of “slavery” is morally repugnant. Yet in addition to what we read here in 1 Peter 2:18, the New Testament Scriptures offer the following admonitions…

“Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ” (Ephesians 6:5 NIV).

“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord” (Colossians 3:22 NIV).

“All who are under the yoke as slaves should regard their own masters as worthy of all respect, so that God’s name and his teaching will not be blasphemed” (1 Timothy 6:1 CSB).

“Slaves are to submit themselves to their masters and please them in all things. They must not talk back to them or steal from them. Instead, they must show that they are always good and faithful, so as to bring credit to the teaching about God our Savior in all they do” (Titus 2:9-10 GNT).

While these passages seem difficult to reconcile with the unjust practice of slavery, the mere existence of an immoral institution (such as slavery) does not automatically mean that God endorses it. For instance, God accommodated certain types of human interaction in recognition of human sin. Those relational behaviors did not reflect God’s preference for His creation, but the fact that He permitted and regulated them did not necessarily signal His approval.

As mentioned earlier, every human person has been created in God’s image and thus possesses an inalienable value that is worthy of respect. In addition, Galatians 3:28 tells us that “We are no longer Jews or Greeks or slaves or free men or even merely men or women, but we are all the same-we are Christians; we are one in Christ Jesus” (TLB).

This was a revolutionary concept in the context of first-century Roman culture: everyone is equal in Christ regardless of his or her social position. Over time, this idea began to fracture the master/slave paradigm and paved the way for a new standard of business and interpersonal relationships. We’ll examine how this important New Testament concept served to undermine the master/slave relationship model next.

“Slaves, in reverent fear of God submit yourselves to your masters, not only to those who are good and considerate, but also to those who are harsh” (1 Peter 2:18 NIV).

As we consider the Biblical teachings that touch upon the subject of slavery, we should first note that people throughout much of human history did not perceive slavery as an immoral institution. Unfortunately, a great moral wrong like slavery has an opportunity to take root and flourish as a cultural norm whenever a society fails to recognize the God of the Scriptures. Jesus illustrated this unfortunate reality when He observed, “You know that in this world kings are tyrants and officials lord it over the people beneath them” (Matthew 20:25 NLT).

In light of this, any society that truly seeks to honor God will reject the master/slave relationship model. A society that acknowledges the fact that a just and fair Creator will eventually hold human beings accountable for their actions will renounce such relationships. Nevertheless, Jesus made another observation that relates to our topic: “I tell you the truth, everyone who sins is a slave to sin” (John 8:34 NIV). With this in mind, we shouldn’t be surprised to find historical instances of physical enslavement among those who were spiritually enslaved.

This brings us to the historical background for this passage. You see, the Roman Empire (which controlled most of the known world at the time of this letter) accepted the institution of slavery as part of it’s national economy. There were approximately sixty million human beings who were under the yoke of slavery during that era, a number that may have comprised up to half the population of the Roman Empire.

Slaves within the Roman Empire were recognized as the property of their owners and were viewed no differently than we might view a household appliance today. As one commentator observes, ” The dominant fact in the life of a slave was that, even if he was well treated, he remained a thing. He did not possess even the elementary rights of a person and for him justice did not even exist.” ₍₁₎

So, just as we would dismiss the concept of justice for a mistreated automobile or home appliance, the same was true of a first-century slave. The ancient Greek philosopher Aristotle summarized this reality with the following observation: “…a slave is a living tool, just as a tool is an inanimate slave.” ₍₂₎

These realities thus provide us with some historical context for these remarks. But while some may view this passage as an expression of support for slavery, we’ll identify the key element that served to undermine the master/slave relationship model next.

(1) Barclay, William. William Barclay’s Daily Study Bible, “The Duty Of The Christian As A Servant (1Pe_2:18-25).”

(2) Nicomachean Ethics

“Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh” (1 Peter 2:18).

As noted earlier in our introduction to this section of 1 Peter chapter two, the latter portion of this chapter addresses two controversial subjects. The first involved our relationship to governing authorities. The second topic -slavery- will occupy the focus of our attention beginning here in verse eighteen. Before we approach this subject from a historical perspective, let’s first consider how we might apply these teachings in a contemporary setting where the institution of slavery no longer exists.

First, we should acknowledge that modern-day societies have clearly moved beyond this first-century model for working relationships. Although the shameful practice of human trafficking still persists in our 21st century world, the master-slave relationship model no longer exists as a cultural norm for virtually everyone. Thus, we must choose an alternate approach in seeking to understand and apply our text from 1 Peter 2:18.

In this instance, we can adapt the Biblical teaching on this subject to the next closest working arrangement that exists in a typical modern-day society. That working arrangement involves the relationship that exists between an employer and an employee. This approach allows us to observe the principle that is given to us within this passage and adapt it to the needs of modern-day society.

The foundational principle that undergirds this portion of Scripture tells us that God’s people must demonstrate respect for their employers, managers, and/or supervisors. This principle applies to all societies, both ancient and modern, and is adaptable to meet the needs of various working relationships.

However, there is a qualification that accompanies this approach. You see, it is important to recognize that “adapt” or “modify” does not mean “change” or “alter.” In other words, we do not change this Biblical principle to reflect our preferences. Instead, we should use (or adapt) this Biblical principle to inform our thinking on the leader-subordinate relationships that currently exist.

This offers a good way to address changing societal needs and apply Scriptures like the one we find here in 1 Peter 2:18. Nevertheless, it’s important to recognize that our text from 1 Peter 2:18 presents some challenging questions. For example, how could this passage advise slaves to “…be submissive to your masters with all fear” when a master/slave relationship between two human beings is clearly immoral and wrong? We’ll address that question, beginning with a look at some historical context, next.

“Show respect for all people [treat them honorably], love the brotherhood [of believers], fear God, honor the king” (1 Peter 2:17 AMP).

As we close our look at these four points of duty from 1 Peter 2:17, we now come to this final admonition to “honor the king.” In considering this directive, we should note the difference between “respect” and “honor.” While many government officials may not merit our respect, it is appropriate to honor those individuals in recognition of the offices they hold.

One commentator expands upon this difference with the following observations…

“Respect is not the same as ‘honor.’ We may not respect someone, but we can and should still honor him or her… Similarly, we may not be able to respect certain government officials because of their personal behavior or beliefs. Still, we can and should ‘honor’ them, because they occupy an office that places them in a position of authority over us. We honor them because they occupy the office; we do not just honor the office.

Peter commanded us to honor the king and all who are in authority over us, not just the offices they occupy. We may not respect someone, but we can and should honor them by treating them with respect. Respecting people and treating them with respect are two different things. Feeling respect for someone is different than showing respect for someone. Honoring others is our responsibility; earning our respect is theirs. This is especially difficult when those in authority are persecuting us.” ₍₁₎

Thus, we honor God when we demonstrate respect for governmental leaders. As we saw in our earlier look at Romans 13:1, “Everyone must submit to governing authorities. For all authority comes from God, and those in positions of authority have been placed there by God” (NLT).

Finally, another source helps us apply this directive to “honor the king” in a political structure that does not incorporate a monarch…

“When there is no exact modern equivalent to some aspect of a command (such as, ‘honor the emperor’ in 1 Peter 2:17), then we are still obligated to obey the command, but we do so by applying it to situations that are essentially similar to the one found in the NT. Therefore, ‘honor the emperor’ is applied to honoring the president or the prime minister.

In fact, in several such cases the immediate context contains pointers to broader applications (such as 1 Peter 2:13–14, which mentions being subject to ‘every human institution’ including the ’emperor’ and ‘governors’ as specific examples).” ₍₂₎

(1) Constable, Thomas. DD, Notes on 1 Peter 2023 Edition “1. Respect for everyone 2:13-17” [2:17] https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

(2) Wayne Grudem, “Review Article: Should We Move Beyond the New Testament to a Better Ethic?” Journal of the Evangelical Theological Society 47, 2 (June 2004), 302–303. Quoted in, Sola Scriptura: The Protestant Position on the Bible © 2009 by Ligonier Ministries, Reformation Trust Publishing [pg. 64].

“Honor all people, love the family of believers, fear God, honor the king” (1 Peter 2:17 NET).

In modern-day usage, the word “fear” often serves to communicate a sense of apprehension, or a state of being afraid. The New Testament book of Hebrews highlights this idea when it tells us, “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). But here in 1 Peter 2:17, this word is associated with the qualities of reverence, honor, or respect. Therefore, our responsibility to “fear God” means that we should maintain an attitude of respect and reverence for Him.

For instance, Proverbs 9:10 tells us, “The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding.” Thus, a healthy fear of God can help restrain our inclination to engage in behaviors that are inappropriate and displeasing to Him. Ideally, that fear should be anchored in a loving relationship with God in Christ, rather than a desire to appease Him and avoid the corrective measures He might impose on us.

One scholar clarifies these differences in his analysis of 1 John 4:18, a passage that tells us, “…perfect love casts out fear”…

1 JOHN 4:18—If love casts out all fear, why are we told to fear God?

PROBLEM: John affirms here that “perfect love casts out all fear.” Yet we are told that the “fear of the Lord is the beginning of knowledge” (Prov. 1:7) and that we should “serve the Lord with fear” (Ps. 2:11). Indeed, Paul said, “knowing … the terror [fear] of the Lord, we persuade men” (2 Cor. 5:11).

SOLUTION: Fear is being used in different senses. Fear in the good sense is a reverential trust in God. In the bad sense it is a sense of recoiling torment in the face of God. While proper fear brings a healthy respect for God, unwholesome fear engenders an unhealthy sense that He is out to get us. Perfect love casts out this kind of “torment.” When one properly understands that “God is love” (1 John 4:16), he can no longer fear Him in this unhealthy sense. For “he who fears has not been made perfect in love” (1 John 4:18). Nonetheless, at no time does proper love for God ever show disrespect for Him. Rather, it is perfectly compatible with a reverential awe for Him, which is what the Bible means by “fearing God” in the good sense (cf. 2 Cor. 7:1; 1 Peter 2:17). ₍₁₎

(1) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), 540.

“Honor everyone. Love the brotherhood. Fear God. Honor the emperor” (1 Peter 2:17 ESV).

The second item in our four-point summary of Christian duty from 1 Peter 2:17 is “Love the brotherhood.” This passage draws our attention to the nature of love as defined in 1 Corinthians 13:4-7…

“Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:4-7).

This portion of Scripture tells us that genuine love is not “self-seeking” (NIV) or “self-serving” (NET). In other words, love does not prioritize its interests at the expense of others. Instead, love considers the needs of others and seeks to respond appropriately.

For example, genuine love seeks to determine what is best for everyone in a given situation and willingly defers to others when appropriate. While circumstances may change from person to person, we can often identify a loving response with the following question: “What is in the best interest of those who are involved in this situation from a Biblical perspective?”

Paul the Apostle also expanded upon this idea in his Biblical epistle to the Philippian church…

“Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well” (Philippians 2:3-4 NET).

The New Testament book of Ephesians ties these elements together in the following manner: “Be humble and gentle. Be patient with each other, making allowance for each other’s faults because of your love. Try always to be led along together by the Holy Spirit and so be at peace with one another” (Ephesians 4:2-3 TLB).

It has often been said that we can choose our friends but we can’t choose our families. This brings us back to Peter’s exhortation from earlier in this epistle: “…love one another fervently with a pure heart” (1 Peter 1:22). As mentioned previously, the word “fervently” conveys the image of an athlete who stretches to his or her limit in competition. While “fervent love” is not necessarily synonymous with emotional affection, we must also be willing to stretch ourselves to the limit in our efforts to “Love the family of believers” (CEB).

“Honor all people. Love the brotherhood. Fear God. Honor the king” (1 Peter 2:17).

1 Peter 2:17 presents us with a four-point summary of Christian duty. ₍₁₎ Each point is worthy of a deeper analysis, beginning with the first directive listed above…

1.) Honor all people. Since human beings are created in the image of God, we possess the ability to interact meaningfully with our Creator. This also means that every human being possesses an inalienable value that is worthy of respect. If we fail to recognize the inherent worth of other human persons who have been made in God’s image, we are also likely to fail in our efforts to honor all people.

In addition, we have several other directives from Jesus Himself in this regard…

“Love your neighbor as yourself” (Mark 12:31).

“In everything, treat others as you would want them to treat you…” (Matthew 7:12 NET).

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:43-45).

A mindset that rejects the inherent worth of other human beings who have been made in God’s image will inevitably produce various forms of injustice. On the other hand, genuine Christianity offers the best solution to the iniquities of racism, prejudice, inequality, and other such injustices, for it attacks the root and branch of such things.

Authentic Christianity first addresses the root issue: “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation” (2 Corinthians 5:17-18 ESV). The Apostle Paul is perhaps the greatest example of the change that accompanies that spiritual rebirth; 1 Corinthians 6:9-11 offers several others.

From there, Galatians 3:28 guides our interpersonal relationships: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” With this in mind, we cannot act unjustly towards those who are one with us in Christ, or anyone else (as noted in Jesus’ teachings quoted above). In this way, we can observe this directive from our text in 1 Peter 2:17: “Honor all people.”

(1) See Barclay, William. William Barclay’s Daily Study Bible, “Summary Of Christian Duty (1Pe_2:17).”

“Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God” (1 Peter 2:16 ESV).

1 Peter 2:16 employs the word “servants” to identify those who devote themselves to the interests of others, even to the detriment of their personal interests. ₍₁₎ This definition offers an important perspective to consider for servants of God as they face the challenge of choosing between different courses of action. The following directives from the New Testament epistle of 1 Corinthians provide further insight into that challenge…

“You say, ‘I am allowed to do anything.’ But I reply, ‘Not everything is good for you.’ And even though ‘I am allowed to do anything,’ I must not become a slave to anything” (1 Corinthians 6:12 NLT).

“You say, ‘I am allowed to do anything’–but not everything is helpful. You say, ‘I am allowed to do anything’–but not everything is beneficial” (1 Corinthians 10:23 NLT).

Although we may have the liberty to pursue a particular course of action, the real question is, should we take that course of action? There are several test questions that can help us make good decisions as we encounter these waypoints on the road of life…

• From a Biblical perspective, is anything good likely to emerge from a particular decision? While God can certainly bring good from a poor decision, that does not bestow us with a license to make inappropriate choices. If nothing good is likely to come from a particular course of action, then we would do well to consider an alternate path.
• Will this course of action set a good example for others? If we are headed in a direction that sets a poor example for others to follow, we would be wise to change course.
• Finally, we should consider how our choices may reflect upon Christ. If the path we are considering leads to a place that reflects poorly upon Jesus, then we should seek an alternate route.

As one source observes, “Christian freedom does not mean being free to do as we like; it means being free to do as we ought.” ₍₂₎ Therefore, it’s important to remember that others will often judge Christ by those who claim to represent Him. Since people typically associate Jesus with the actions of those who claim to follow Him, it’s important to consider how our choices and decisions will ultimately reflect upon Him.

As we’re reminded in the New Testament book of Colossians, “Be wise in the way you act toward outsiders; make the most of every opportunity” (Colossians 4:5 NIV, see also 1 Thessalonians 4:11-12).

(1) G1401 doulos https://www.blueletterbible.org/lexicon/g1401/kjv/tr/0-1/

(2) Barclay, William. William Barclay’s Daily Study Bible, “The Duty Of The Christian-In Society” (1Pe_2:16).

“You are free, but still you are God’s servants, and you must not use your freedom as an excuse for doing wrong” (1 Peter 2:16 CEV).

While there are a variety of ways to express “freedom,” this word carries a rather simple definition: freedom represents the ability to choose between alternatives and the liberty to act upon those choices.

Although some may prefer to associate freedom with the ability to do whatever they like, there is an issue with defining freedom in that manner. To illustrate that issue, we can turn to an oft-quoted question among many commentators: “Can you flap your arms and fly to Jupiter?” While that idea sounds laughable, it serves to illustrate our point. We may desire to flap our arms and fly to Jupiter, but we are not free to do so.

Perhaps the best-known Biblical statement on the subject of true freedom can be found in Jesus’ message from the Gospel of John…

“…’If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free… Most assuredly, I say to you, whoever commits sin is a slave of sin. And a slave does not abide in the house forever, but a son abides forever. Therefore if the Son makes you free, you shall be free indeed'” (John 8:31-32, 34-36).

1 Peter 2:16 also underscores our need to accept personal responsibility in those areas where we are free to choose between alternatives: “Live as free people, but do not use your freedom as a cover-up for evil…” (NIV). This cautionary message resurfaces whenever we uncover instances where people have privately engaged in inappropriate behaviors that contradict their public image.

Nevertheless, any effort to conceal such behaviors is merely a temporary measure at best. 1 Timothy 5:24 alerts us to the futility of using our liberty as a cover-up for evil when it tells us, “Some people’s sins are obvious, preceding them to judgment, but the sins of others surface later” (CSB). As we’re also reminded in Romans 2:6, God “…will repay each person according to what they have done” (NIV).

We can find a far more encouraging motivation in Jesus’ teaching from Matthew 5:8: “Blessed are the pure in heart, For they shall see God.” Therefore, we would do well to discard any cloak for vice we are wearing today to help ensure that we will meet God with a pure heart later.