The Doctrine of Submission Building a Spiritual Temple A verse by verse study in 1 Peter 2 The message of the second epistle of Peter is two-fold: to comfort the Jewish brethren scattered throughout the provinces of Asia Minor and to encourage them to endure their trials with patient submission. We are not informed of their particular trial, but the time of writing suggests a wave of persecution sometime between Paul’s imprisonment in Rome and his execution. In the second chapter, he develops his admonitions on the basis of two doctrines: the present training of his readers to be a part of a future priesthood and the doctrine of submission as it applies to the various walks of life. Peter’s Transition—Verses 1 to 3 "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby: if so be ye have tasted that the Lord is gracious." The classic Greek writing style was to write in complete sentences and proceed from one subject to the next in an orderly fashion. Peter, however, as an uneducated fisherman, uses a more provincial approach, and works with transitional phrases, basing his reasoning on his previously expressed thought. The "wherefore" of his opening sentence thus connects with his closing words of chapter 1. There he refers to their having developed "unfeigned love for the brethren" and being "begotten again" of "incorruptible seed" (1 Peter 1:22-25, ASC; 1 Peter 2:1-3, ASV), thus having an enduring faith in contrast with the grass that fades away. The encouragement in the opening verse is to repel five characteristics which would hinder their spiritual development in the trials they were facing. These are:
Peter, speaking of these scattered Christians as "newborn babes," either indicates that they were recent converts or, more likely, that Peter was quite aged at the time he wrote this epistle. His encouragement for them to grow with the "sincere milk of the word" is not in conflict with Paul’s rebuke in his epistle to the Hebrews, that they had become "such as have need of milk, and not of strong meat" (Hebrews 5:12, 13). Peter is merely encouraging them toward spiritual growth. A Spiritual Temple—Verses 4 through 9 "To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light." Peter now turns to metaphorical language. His use of the temple is parallel to the Lord’s use of the vine and branches in John 15. Jesus, as the chief corner stone of the temple, is the base of all Christian building, just as the vine is the source of growth for all branches. In the twin metaphors of "living stones" and an "holy priesthood," Peter not only shows the close relationship of Christ and his church, but also the relationship of present experiences to their future work. The one chosen to be this "living stone," who is, to the believer, both "elect" (chosen) and "precious" (the Hebrew tense is the intensive form, "most valuable") is none other than Jesus of Nazareth. The words "chief corner stone" mean literally "the head of the corner," a cornerstone on which two walls are founded. The uniqueness of this stone is well illustrated by the southeast corner stone of the platform for Solomon’s temple. Since this corner lies over the hillside descending to the Kidron valley, it is irregular in shape, perfectly shaped to fit the topographical contour of Mt. Zion. As a "keystone" in modern architecture, the entire structure would collapse if this particular stone were removed. Whether the words "spiritual house" are to be taken literally as the temple building or metaphorically for "household," the priesthood which occupies the temple, is debatable. Perhaps both are intended. The individual members of the body of Christ are well compared to the temple stones for they are taken from the same quarry and there shaped before being transported to the final site for their particular place in the structure. Like the temple stones of old, their shaping is done so perfectly that they slide into their pre-assigned position with "neither hammer nor axe nor any tool of iron heard in the house, while it was in building" (1 Kings 6:7). But the church is to be, with their Lord, the "royal priesthood" which will offer the sacrifices in this antitypical temple of the future. While the authenticity of the word "spiritual" before "sacrifices" is challenged by some, the overwhelming evidence is that it appears in the most ancient manuscripts.* In this passage the thought is apparently "antitypical" sacrifices. The promise of being a"holy nation" in Exodus 19:6 is here transferred to the church as the "royal priesthood." In fact, verse 9 is a specific allusion to this text. This promise finds its reality in the Melchizedek priesthood when the church with their Lord shall "reign with him a thousand years" (Revelation 20:6). Their ministry, illustrated by their life and teachings of the present time, will be "to show forth the praises of him who hath called [them] out of darkness into his marvelous light." Peter then returns to the analogy of the corner stone, demonstrating that Christ as that stone is precious only to the believers. To the non-believers he becomes both a "stone of stumbling and a rock of offense." The picture is still that of the temple corner stone. As an unfortunate individual stumbling upon the overhanging temple corner stone would die in his precipitous fall upon the stone below, so the Jew who stumbled over Jesus being the antitypical corner stone would be judged thereby. The "rock of offense" picture is even more dramatic. Barnes, in his Notes, states that it was at this corner stone where Jewish executions were carried out. He writes: "A scaffold was erected twice the height of the man to be stoned. Standing on its edge, he was violently struck off by one of the witnesses: if he died by the blow and the fall, nothing further was done; if not, a heavy stone was thrown down on him, which at once killed him. So the Saviour speaks of the "falling" of the stone on his enemies. They who oppose him, who reject him, and who continue impenitent, shall be CRUSHED by him in the day of judgment, and perish forever." The Second Transition—Verses 10 through 12 "Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation." In this transition of thought Peter alludes to Hosea 1:9,10 and 2:23. He makes the same application of the Hosea text as Paul does in Romans 9:25. Contextually, however, the prophecy is of natural Israel being returned to God’s favor at the second advent of Jesus. This is one of several examples of Old Testament prophecies having a dual fulfillment; they possess applications at both the first and second advent of Christ. Although they have this honored position of being a royal priesthood, they must patiently await that distinguished title until a future life. Therefore they should regard themselves, as Abraham did in the land of Canaan, as pilgrims and sojourners. Though beset on every side, the Christian must be an example of pure and holy living, recognizing that the desires of the flesh are at war with the desires of the spirit. The word "honest" does not cover the full meaning of the Greek. Rather the thought is "honorable," the living of a life that is in full accord with their commitment to follow in the footsteps of the Master. Seeing that the Christians of Asia Minor were undergoing particularly strong persecutions at that time, this honorable living would be made all the more difficult by the fact that they were looked down upon and evil spoken of by their pagan neighbors. Their admonition was the same as that ofthe apostle Paul in Romans 12:20,21, "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." Submission to Civil Authorities—Verses 13 through 17 "Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the king." The subject matter now turns to the concept of submission:
The submission to civil authorities, especially Rome, was particularly difficult for the Christian Jews of the dispersion. Rome ruled with a heavy hand. Though governed by a system of relatively enlightened laws, the rulers expected and demanded strict obedience. The Jewish religion was being increasingly discouraged as unrest and rebellion by zealots increased and Christianity was watched with even greater suspicion. Submission, Peter admonishes, was not because of Roman power, but "for the Lord’s sake." There was a legitimacy to foreign rule which the Christian was to respect. Governments are established to maintain law and order, punishing the violators and protecting those who comply. The apostle Paul is even more direct on this point: "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: andthey that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God,a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake."—Romans 13:1-5 How does this operate, however, in such cases as the Christians were facing in Asia Minor, when the powers that be were punishing them for their good works? This is the dilemma a disciple must sometimes face. These texts do not speak to the issue of compliance with civil law in cases of conscience, but appear to enjoin the spirit of submission to the penalties such non-compliance imposes. A Christian is to be submissive and neither pro-active or reactive when laws interfere with his duties to God. The verbs in verse 17 should be noted. Both the king and "all men" are put in the same position. They should be "honored" or "respected." It is always tempting to disparage or put down those in authority because of their transparent political maneuvering or for the graft and corruption that so often occupies positions of power. Nevertheless, even if we cannot respect the man, his office is worthy of our esteem. But respect is not sufficient for the "brotherhood." They are to be loved, both with the purest sense of disinterested agape love and with the warmth of true phileo love. Their position, as a brother or sister in Christ, warrants a higher place in our minds than even those in authority. Above everyone is the person and position of God who is to be "feared," not in cringing terror as before a mighty potentate, but in complete awe of his majesty and goodness. Submission to Masters—Verses 18 through 25 "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." Society has changed considerably since the days of the early church. Slavery, though it still exists, is not the rule. However, many profitable lessons can be learned by applying the principles of this section of the epistle to Christian attitudes in the workplace. "Office politics" is well-known today, especially in larger firms. It often results in unfair practices and unjust treatment of conscientious workers. Peter describes such ill treatment as being "thankworthy"—worthy of our appreciation. As one has well phrased it, "Don’t waste your trials; they’re worth millions." The apostle claims that acceptance and submission in such circumstances is "acceptable with God." It is part of the "good, and acceptable, and perfect, will of God" which Paul says would come from a transformed mind (Romans 12:2). Peter goes even further. Such submission is not only acceptable, but he adds "hereunto were ye called." Patient submission and suffering are part of the prescribed curricula in the school of Christ. Since Jesus suffered "the just for the unjust" (1 Peter 3:18), to follow in his steps may also require the unjustified bearing of harsh or unkind treatment—in the office or wherever a Christian comes into contact with the world. Finally, we are told by Peter that we have been "as sheep that have gone astray" and that it is incumbent to realize that in our practice ofChristian submission we are returning to onewho can both correct and protect us, "the Shepherd and Bishop" of our souls. Space prohibits the continuing of our examining this concept of submission as it relates to wives, husbands, and as a universal principal of divine law. These relationships form the subject matter of the first part of chapter 3. Let us be constantly on the lookout to keep our bodies under and bring them into subjection by submitting to whatever experiences our heavenly Father permits (1 Corinthians 9:27). _________ * The word pneumatkos, translated "spiritual," appears in approximately 500 of the oldest manuscripts, including the Vatican 1209, Manuscript 1739, and Papyrus p72, three of the most reliable. Only the Sinaitic manuscript omits the word. |