In modern America, Christians are thought be self-righteous spoil-sports who reject science, deny people the right to marry and sleep with whomever they want, and who think we alone are right. The reality is that if you identify yourself as a Christian you will encounter similar situations to those Peter is describing. People will curse and revile you because they hate Jesus and all he stands for. We must be prepared to give a defense whenever challenged, and yet to do so in the right way. The good news is that Jesus is still Lord, we are still his elect exiles, we are sprinkled with his blood, set apart for his purposes, and heirs to all of his promises. And we know this to be true because of a bloody cross and an empty tomb.

It is foolish to attempt to deny reality. The fact is Christians are going to be misunderstood, mistrusted, and persecuted precisely because we are believers in Jesus Christ. Those unbelievers, secularists, and pagans we encounter do not understand our faith in Christ. They feel no need whatsoever to believe in Jesus, and when they do understand what we believe, they openly reject it–especially Christian teaching about salvation being found only in Jesus (an exclusive truth claim), as well as Christian teaching about sexual ethics. Whenever this conflict between Christians and unbelievers occurs–and it will–how are we to respond?
In chapter 3 of his first epistle, Peter instructs us to seek to bring glory and honor to Jesus Christ in such situations, rather than focusing upon responding to any personal insults directed our way. Christians must learn how to deal with those who have power over us in the civil kingdom without being afraid of our oppressors, who will themselves answer to our Lord. We must learn to respond in such a way that we continually point those who are contentious toward us back to the suffering servant, Jesus. According to Peter, Christians must be prepared for these encounters with both the right answers and the right attitude.
Setting the Context
In our series on 1 Peter, so far, we have made our way into chapter three and we are presently considering Peter’s instructions to Christians of the Diaspora. To set the context, recall that Peter’s epistle is sent to a group of Christian exiles in Asia Minor, who have been displaced from their homes by a decree from Claudius, the previous Roman emperor. Peter begins his letter of encouragement to these struggling sojourners by reminding them that God has caused them to be born again, they have been set apart (sanctified) by God, and therefore sprinkled by the blood of Jesus–ensuring their sins are forgiven. Also, Christians are to live holy lives before the Lord so as to silence those critical of our faith.
Peter reminds his hearers that although they are facing difficult times from their pagan neighbors, in God’s sight, these people are elect exiles, a chosen race, and spiritual house, indwelt by the Spirit of the living God. Although they are citizens of Rome, they simultaneously possess a heavenly citizenship and are heirs to all the things promised them by God. But their heavenly citizenship will inevitably bring them into conflict with the unbelievers around them, and so the apostle seeks to prepare his readers to deal with those who reject Jesus, and who do not understand why Christians believe and do the things they do.
In 1 Peter 2:11-3:7, Peter addresses three of the main elements of the Greco-Roman household code–an unwritten code dating back perhaps to Aristotle, and which defines a number of the social relationships upon which Greco-Roman society was built. These relationships include the authority of civil government, the relationship between slaves and masters, as well as the relationship between husbands and wives. Christians too believe that these matters are important and God has addressed a number of them in his word. Yet, in each one of these societal relationships, and under current circumstances, Christians have little power or control. Peter’s readers were facing tremendous persecution from their pagan neighbors as the elect exiles of the Diaspora of Asia Minor.
Throughout section of his epistle, Peter exhorts Christians to submit to the Roman civil authorities, even those governors then persecuting Peter’s readers–except in those cases where civil authorities demand that Christians violate the will of God. When this happens, Christians are to obey God rather than men (Acts 5:29). In order to make things bearable, Peter instructs Christian slaves and servants to submit to their masters, even if their masters are cruel. Finally Peter exhorts Christian wives to submit to their husbands, even if their husbands are not Christians. At the same time, Peter insists that Christian husbands not view their greater physical strength as a reason for believing their wives to be inferior–as the Greco-Roman household code held. Rather, Christian husbands are to see their wives as weaker vessels who require “understanding” (the knowledge that wives are to be treated as taught in Scripture), and who are worthy of honor–which means to be treated with the same respect to which all divine image bearers and co-heirs with Christ are entitled.
Christianity is Subversive
In the light of Christianity’s conflict with various aspects of the Greco-Roman household codes, we forget just how revolutionary Christianity was in the first century–especially in regard to sexual ethics and to societal relationships. In all three of these cases he mentions, Peter urges Christians to respect lawful authority and submit to it upon two grounds; 1). We submit to those in authority over us in order to be a witness to the gospel of Jesus Christ, who demonstrated great humility in those times he suffered and was persecuted, and 2). We submit to those over us to deflate or remove any objections those in authority over us might have, so that Christians receive better treatment from the hands of those who oppress them.
In verses 21–25 of chapter 2, Peter paraphrases the prophecy of Isaiah 52:13-53:12, which speaks of Jesus as the “suffering servant” of the Lord, whose example we are to follow. Peter writes,

. . . to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. 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. 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.

Since vengeance belongs to the Lord, Christians are not to retaliate in anger against those who persecute them. Instead, Christians are to follow the example of Jesus, and endure our suffering patiently, knowing that Jesus’s own suffering preceded his resurrection and ascension.
Beginning in verse 8 of chapter 3, Peter concludes his discussion of the Christian’s relationship to the Greco-Roman household code (going back to chapter 2:11) by summing up what a Christian’s attitude should be toward those who persecute them during difficult times. Peter then lists those things Christians ought to do so as to encourage and strengthen one another during the difficult times such as those Peter has been describing. The apostle confirms and illustrates these points by appealing to the words of Psalm 34–a Psalm to which Peter alludes throughout and quotes in this section of his letter.
A Unity of Mind
In verses 8-9, Peter writes, “finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. 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.” When Christians manifest these qualities within the church, as well as in their dealings with those outside the church (especially those persecuting them) Christians are not as prone to division, and will mutually encourage one another–something very important during times and trial and persecution.
The first matter on Peter’s list is “unity of mind.” Christians are exhorted to be like-minded, which means they should believe the same things,[1] and work hard to avoid division within their own ranks. Sadly, struggling and persecuted Christians are prone to division because during trying times people’s sinful behavior shows itself in seeking to do things their way, while ignoring the circumstances of others. This is one of the reasons why “confessional” Protestant churches have extensive doctrinal standards as a means of being “like-minded.” Our own doctrinal standards are known as the “Three Forms of Unity,” because Reformed churches unite around confessing particular doctrines.
Next, Peter instructs Christians to be sympathetic to one another. Paul expands the meaning of this a bit in Romans 12:15, where he writes, “rejoice with those who rejoice, weep with those who weep.” Christians should strive to put themselves in the shoes of their brothers and sisters, and genuinely care about the needs of others. Churches will be filled with people, who at any given time, are experiencing the great joys of life (marriages, births, anniversaries) while others endure the dreaded events of life (job loss, sickness, and death). These are things of which we are to be aware, and we are to respond accordingly. We “rejoice with those who rejoice,” and we “weep with those who weep.”
Peter also exhorts Christians to demonstrate “brotherly love” (philadelphoi). Peter’s main point here is that the church is the New Israel, and its members share a common brotherhood which unites us in deep and powerful ways–for many of us, our bond to our brothers and sisters in Christ can be deeper than our ties to family members. A church family is a wonderful thing. As God loves us in Jesus Christ (vertical), so too we are to love all those who are likewise the objects of God’s love (horizontal). This kind of brotherly love is not a shallow demonstration of love typical of much of American Christianity–those kumbaya moments when we just wanna hug everybody–but is manifest in concrete acts on behalf of others. We love our brothers and sisters when we watch their kids when there is a need, when we send meals or words of encouragement when someone is ill, or when we help those who need help (which is why we have deacons). This is not only a blessing to God’s people, it is a powerful witness to those outside the church who are watching our every move.
Christians are to have a tender heart, which is closely related to sympathy. A tender heart alerts us to the needs of others. In Paul’s letter to the church in Ephesus, Paul ties this kind of tender-heartedness to forgiveness, which we are to extend to others who have wronged us, and which we receive back in return from those whom we have wronged. In Ephesians 4:32, Paul writes, “be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”
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Written by Ben C. Dunson |
Wednesday, March 27, 2024
Therapeutic-antinomian preaching follows a predictable pattern. Take any imperative of Scripture, tell the congregation how they are unable to obey that imperative, and then urge them to trust that Christ has obeyed it for them. Then end the sermon. Every sermon will be the same, no matter the text.

This week my wife wrote a very helpful review of, and interaction with, Abigail Shrier’s new book Bad Therapy: Why the Kids Aren’t Growing Up. Shrier’s book is an expose of the many ways in which modern therapy, under the guise of empathetic caring, has made children into psychological and emotional wrecks.
As my wife put it:
Shrier outlines the problem: therapy and therapeutic concepts (“mental health”) are ubiquitous today and parents are quick to find therapeutic solutions for everything, including medicating kids with psychotropic drugs and stimulants to treat normal childhood behaviors. Any pain or disappointment is equated with trauma and, in our risk-averse society, must be avoided at all costs, or treated as a problem to be solved with therapy and drugs.
Shrier doesn’t get into the implications of her research for the church, though my wife also rightly pointed out that “[t]his ideology is even common among Christian parents, who readily rely on therapy to address perceived behavioral issues (aka sin) or on medication for normal childhood characteristics like being wiggly or distracted.”
Therapeutic concepts are so prevalent in our society that it is often hard to understand how they impact our reasoning in different areas of life. In fact, one could say that therapeutic thinking serves as one of the chief supports of a heresy that plagues the church today, as it has in every age, the heresy of antinomianism, that is, being against (anti) God’s law (nomos) as the necessary rule of life for the Christian.
Antinomianism rarely takes the form of an overt and explicit rejection of God’s moral law. Normally it is far more subtle. A particularly subtle (and thus far more dangerous) form today goes like this: No one, not even a born-again Christian, is capable of keeping God’s law perfectly. The law simply shows us our sin, and thus our need for the grace of forgiveness in Christ. Everything in the two previous sentences is true except for the word “simply.” It is with this word that antinomianism slithers in unnoticed.
It is not the case that God’s moral law simply shows regenerate believers their sin. The law does indeed do that (Rom 3:19–20; 7:7), but the law is also the necessary guide and rule for the life of the Christian. Obedience to God’s law, by the working of the Holy Spirit (Rom 8:7–9), will be worked by God in the life of every genuine Christian. No one can be justified (“declared in the right with God”) on the basis of obedience to the law (Rom 3:20; Gal 2:15–16; Phil 3:8–9), but all believers are brought into submission to God’s law, which is simply submission to God himself, as a necessary outworking of God’s grace in their lives (1 Cor 9:21; Titus 2:11–14; James 1:25; 2:8).
The therapeutic mindset (a warmed-over Freudianism) tells us that our chief problems in life come from outside of ourselves, that we are passive victims of any number of traumas we have experienced. We likely did not even recognize them as traumas at the time. What is more, therapy teaches us—the helpless victims we are—to see all difficulties in life, from the smallest to the greatest, as insurmountable ordeals inflicted upon us. We’re told that the normal stresses of work, school, family, finances, and more, have wounded us beyond our ability to cope. Thus, we need therapy (or drugs), which is quite convenient for those whose livelihood depends on their patients remaining unwell. Instead of being taught to cast our cares on the Lord (1 Pet 5:6–7) and confront and overcome those things that create anxiety (Matt 6:25–34; Phil 4:4–7) Christians are left defenseless. Modern therapeutic methods encourage, rather than help overcome, extreme mental, emotional, and spiritual fragility.
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In Jesus, we hear the only name that saves. We can, if we want, nurture offense or embarrassment about God’s giving only one name. Or we can thank God for that name, treasure that name, and join God himself in spreading that name wherever it is not sung. If we do, we join a mission that cannot fail. 

In a world of tolerance and pluralism, few truth claims taste as sour as this one: Jesus is the only way to God. Or as the apostle Peter so boldly says,
There is salvation in no one else, for there is no other name given under heaven by which we must be saved. (Acts 4:12)
Just one name for eight billion people? Just one Savior for almost seven thousand people groups? Just one heavenward path for men and women, young and old, urban and rural, Asian and American and African and European?
Peter, apparently, felt unashamed of the claim. “Let it be known to all of you,” he began (Acts 4:10). But what Peter proclaimed, many of us whisper, especially among those who take offense. “No other name” may sound fine in small group, but our voices can crack at a neighbor’s kitchen table. Embarrassment, not boldness, might mark even the lovers of Jesus’s name.
Perhaps, then, we need help feeling the wonder that there is any name at all. Into this world of curse and sin, where half our house hangs over the cliff edge of judgment, God has given a name.
World with No Name
By all just reckonings, we ought to live in a world with no name.
We ought to walk east of Eden, with no promise of a coming son. We ought to toil under Pharaoh, with no outstretched arm to rescue. We ought to tremble before Goliath, with no David to sling his stones. We ought to hang our harps in Babylon, with no hope of a future song.
On our own, of course, we struggle to consent to such dismal oughts. We feel, even if we do not speak, not that we ought to perish, but that God ought to save. We sense that heaven, not hell, is humanity’s default destination. We talk of a hundred paths up the mountain because we assume, deep down, that most (if not all) deserve to reach the top.
Yet we feel, sense, and assume like this only when we feel, sense, and assume that our sin is smaller than God says. To those with slight views of sin, little could be more offensive than there being only one name. But for those who, like Job (Job 42:6), or Isaiah (Isaiah 6:5), or Peter (Luke 5:8), or John (Revelation 1:17), have found themselves thrust into the presence of the Holy One, little could be more wonderfully surprising.
Why should God send a sunrise to pierce our chosen darkness? Why should the Father rise and race to meet his wayward son? Why should Christ become our Hosea to redeem us from the brothel? Why should heaven’s blood be shed to win back heaven’s haters? Why should Jesus give his name to rescue crucifiers?
Only because the reckonings of heaven reach beyond mere justice.
There Is a Name
Now, hear again the words that so often offend or embarrass:
There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. (Acts 4:12)
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