St. Peter Lutheran Church, Arlington Heights, Illinois

When Jesus came into our heart with all of His light, He re-made us to shine His light right where we live, work, worship, and play. God didn’t give us His light so that it could be hidden or kept on the DL; rather, God gave us His light that we would shine brightly. Moreover, Jesus underscores our identity and calling when He says: “You, yourselves (emphasis), are the light of the world. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.” This identity and calling is unique to Christians; no other people on earth can truly illumine this world. Moreover, we enlighten this world and bring glory to God when we do good works in His name, which is precisely what God has prepared in advance for us to do (Eph 2:10).

In a world that was captive to the darkness of sin, evil, and the evil one, God sent His Son to bring us true light. Granted, His light exposes our sin, yet just as quickly, He expels it from the deepest recesses of our being. In this way, exposure to His powerful light actually brings freedom and release from even the oldest habits, hurts, and hang-ups. As “children of the light” now, Jesus calls us (1) to walk as children of the light (i.e., in all that is good and right and true); (2) to discern what is pleasing to the Lord; (3) to take no part in the unfruitful works of darkness; and (4) to actually expose such works of darkness.

Continuing his thought from v5 on clothing ourselves with humility towards one another, Peter ends his epistle exhorting us from firsthand experience himself to humble ourselves under our faith in God (v6). Two particular ways in which we express our humble dependence upon God is: (1) by casting all our anxieties on Him as worry is a form of pride; and (2) being sober-minded and ever-watchful in faith given the constant danger of the evil one (v7-9). Our time of suffering here is short compared to the joys of eternity, and the God of all grace will exalt us on the last day when He restores, confirms, strengthens, and establishes us and all creation in Christ (v6, 10).

As part of Peter’s words to suffering Christians, he has a specific word for the shepherds who care for Christ’s flock. He calls shepherds/pastors to shepherd God’s flock via three exhortations: (1) pastors are to “shepherd” the church gladly in accordance with God’s will, instead of doing it out of a sense of compulsion; (2) they are to do the work of shepherd eagerly and not out of greed or for shameful gain; and (3) they are to serve as examples to the congregation, and not to use their place of leadership as a means to be domineering. Shepherds too have an endtime promise: “when the Chief Shepherd appears, they will receive the unfading crown of glory” (v4). Finally, both shepherd and sheep are exhorted to clothe themselves with humility towards one another, for the humble receive grace from God (v5).

Peter tells us that “the heat will be turned up” as Christians in this world, but our “fiery trials” are tests by which we share in Christ’s sufferings. As ironic as it sounds, we actually “rejoice” in our trials that we may also “rejoice and be glad” when Christ’s glory is revealed (v13). Likewise, if we are verbally assaulted for the name of Christ now, in reality we are blessed in the Spirit who rests upon us (v14). Suffering as a Christian, therefore, is not to our shame but to the glory of God’s name (v16). God is the end-time judge for everyone (v17-18); so according to God’s higher will, when we do suffer for Christ-like behavior, we entrust our souls to our faithful Creator – just as Jesus did when He suffered (v19; 2:23).

The suffering of Christ in the flesh once again (2:21; 3:18) functions as a model and inspiration for Peter’s readers. Though we live in the flesh, we die to our flesh and worldly passions daily and live rather for the will of God (v2). What kinds of worldly passions do we forsake? Peter lists living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry (v3). When we refuse to participate in these carnal lusts as perhaps we did formerly, we can expect some family and friends still in those behaviors to malign us. However, we do not answer to them and their desires for us; rather, Peter reminds us that our oppressors too will stand before Christ as judge. We draw inspiration to persevere against worldly passions from Christians who faced similar pressure and malalignment but now rest in the spirit with God. Moreover, because “the end of all things is at hand” and Christ’s return is imminent, we live self-controlled and sober-minded, devout in prayer and kingdom-work.

Peter brings his readers once again back to the cross of Christ and the core of the Gospel: Jesus “suffered once for sins, the Righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the spirit” (v18). How does Jesus through His passion bring us back to God? Through baptism! Peter connects salvation through waters via the ark to our salvation via the waters of baptism. In baptism, through the power of Jesus’ resurrection, we receive a clean conscience before God. In such union with Christ, we share His victory over sin, death, Satan, and the grave.

Christians live as exiles in a world that rejects their message, meaning that they will suffer at times for doing good. In light of this reality, Peter calls us to emulate Christlike virtues at all times – unity of mind; sympathy; brotherly love; tender hearts; humble minds; blessing and not repaying; keeping one’s tongue from evil and deceit; spurning evil for good; honoring Christ the Lord as holy; and being ready to give a defense for our faith in gentleness and respect. As a result of our Christlike demeanor and behavior, opponents who slander, revile, and mistreat us will ultimately be put to shame as their accusations prove groundless.

Peter – who was married himself (Mk 1:30) – turns his attention now to the Christian home itself, particularly to the godly institution of marriage. In Christ, he calls wives to be subject/submissive to their husbands (cf Col 3:18; Titus 2:5). The same word (hupotasso) is used of Jesus to His parents (Lk 2:51); demons to Jesus’ disciples (Lk 10:17, 20); creation to futility (Rom 8:20); all things to Jesus (1 Cor 15:27-28); Christians to each other (Eph 5:21); the church to Christ (Eph 5:24); Christians to God (Ja 4:7); and younger men to elders (1 Pt 5:5). Submission, then, carries the idea of “humble service toward” and “to follow one’s leadership.”
Note how Peter’s eye is especially toward wives with unbelieving husbands; in this case, wives should not pressure husbands into believing but let their godly living testify to the gospel truth (v2).
Moreover, wives should focus on inner beauty (a gentle and quiet spirit) rather than outward adornment, as faithful women have done before them (v3-5).
Likewise, husbands are to live in an understanding way (her needs) and to shower them with honor as “weaker vessels” – never threatening them via physical or verbal abuse – as both are equally heirs of grace and life (v6-7).