1 Peter 2 Verses 18 to 25 The Ministry of Suffering February 12, 2023

1 Peter 2 Verses 18 to 25 The Ministry of Suffering February 12, 2023

Class Presentation Notes AAAA

Background Scripture:

1 Samuel 24:11-12 (NASB) 11 "Now, my father, see! Indeed, see the edge of your robe in my hand! For in that I cut off the edge of your robe and did not kill you, know and perceive that there is no evil or rebellion in my hands, and I have not sinned against you, though you are lying in wait for my life to take it. 12 "May the LORD judge between you and me, and may the LORD avenge me on you; but my hand shall not be against you.

Hebrews 12:2 (NASB) 2 fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

Main Idea: As Christians we may not have any control over the sufferings we face, but we do have the ability to control the way we react to the suffering.

Teach Aim: To lead adults to understand that Jesus is our pattern to react to suffering.

Create Interest:

· We love our rights, and we want to exercise those rights. Sometimes our rights are trampled on by others. How are we to respond? At other times we need to make our rights secondary to the rights of others.

· Submission is not a popular word in a culture focused on claiming one’s rights. Yet that is just the kind of life Christians are called to live. As followers of Jesus, we can live the submissive life because we have an enduring faith that trusts God in every circumstance, even those where our personal rights are disregarded by others.

· A duty of the Christian as he is engaged in “glass-house” living involves the area of work. Much can be learned about a person by the way he works. People that work hard for their boss have a good testimony. Bosses like dependable, careful, responsible hardworking people that serve under them. Christians that are sloppy or lazy in their work will damage their testimony and credibility. They will lose the respect of fellow workers and their boss who will probably not be in the mood to hear about Jesus for sure. For this reason, Peter exhorts Christian servants to be subject to their masters to have the right kind of testimony for Christ in the workplace.[1]

Lesson in Historical Context:

· In our last lesson Peter concluded by exhorting believers to submit to the government (2:13–17). Now he turns to the responsibility of slaves. People became slaves by being captured in wars, kidnapped, or born into a slave household.

· Those facing economic hardships might choose to sell themselves into slavery in order to survive. Many slaves lived miserably, particularly those who served in the mines. Other slaves, however, served as doctors, teachers, managers, musicians, artisans, and could even own other slaves.

· It would not be unusual for a slave to be better educated than the master. Slaves in the Greco-Roman world were under the control of their masters, and hence:

o Slaves had no independent existence.

o They could suffer brutal mistreatment at the hands of their owners, and children born in slavery belonged to masters rather than the parents who gave them birth.

o Slaves had no legal rights, and masters could beat them, brand them, and abuse them physically and sexually. J. A. Harrill remarks: “Despite claims of some NT scholars, ancient slavery was not more humane than modern slavery.”

o Slaves could purchase their freedom in the Greco-Roman world with the help of their masters, a procedure called manumission. Manumission/release from slavery, however, was available mainly for urban slaves, and most slaves had no hope of being manumitted.

· Just as citizens are to submit to the government, so slaves are commanded to submit to their masters.

A thought to soak on in this history of slavery:

· A word should be said here about the common New Testament admonitions that slaves should submit to masters (cf. Eph 6:5–9; Col 3:22–25; 1 Tim 6:1–2; Titus 2:9–10; Philemon).

o Modern people often ask why New Testament writers did not criticize the institution of slavery or advocate its overthrow.

o The latter was completely unrealistic for the fledgling New Testament church in the Roman Empire. The young churches would be fighting the consensus of the Greco-Roman world, and hence any such attempt would be doomed to futility.

o Why was there not criticism of the practice? Again, we must remember that New Testament documents address readers in the situation in which they live. Railing against slavery would not be of any help to ordinary Christians, for, as noted, the dissolution of slavery was out of the question.

o Furthermore, New Testament writers were not social revolutionaries (cf. 1 Cor 7:17–24).They did not believe that overhauling social structures would transform culture.

§ Their concern was the relationship of individuals to God, and they focused on the sin and rebellion of individuals against their Creator.

§ New Testament writers therefore concentrated instead on the godly response of believers to mistreatment.

§ Peter fits this paradigm nicely, for he admonished his readers to respond in a godly way to persecution and oppression.[2]

· In our lesson today, Peter again becomes practical to help Christians know how to live in the turmoil of their time.

o The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were. Those who are hired, and who are under a necessity of ‘going out to service’ for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith.[3]

Bible Study:

1 Peter 2:18-20 (NASB) 18 Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable.

· The Greek word for slaves here is not douloi, the common term for slaves (cf. v. 16), but oiketai, which refers to household or domestic servants (cf. Luke 16:13; Rom. 14:4).[4]

· The workforce in the Roman world consisted of slaves, and the way they were treated was wide-ranging. Some masters loved their slaves as trusted members of the household and treated them like family. But many did not, because there were scant protections—and virtually no rights—for slaves, who were considered property rather than persons. Slaves owned little or nothing and had no legal recourse to which they could appeal when mistreated. Writing about agriculture, the Roman nobleman Varro asserted that the only thing distinguishing a slave from a beast or a cart was that the slave could talk.

· It is safe to say that as the gospel spread throughout the Greco-Roman world most of the converts were slaves.[5]

· William Barclay points out that there were millions and millions of slaves in the Roman Empire during the days of Paul. He says (undocumented) that there were over sixty million (The Letters of James and Peter, p. 249). The gospel was bound to reach many of these, and the churches all over the Empire were bound to be filled with slaves. For this reason, the New Testament has much to say to slaves (1 Co. 7:21–22; Col. 3:22; 4:1; 1 Ti. 6:1–2; Tit. 2:9–10; 1 Pe. 2:18–25 and the whole book of Philemon is written to a slave).

· However, slavery is never directly attacked by the New Testament. If it had been, there would have probably been so much bloodshed the scene would have been unimaginable!

Thought to Soak On:

· In reality, being a slave or a master has nothing to do with a person’s commitment to life and work. The believing Christian, whether slave or master, is to do the very best he can at whatever he is doing. His state or condition or environment or circumstance is to have nothing to do with faithfulness to his work. He is to do his very best no matter who or where he is.[6]

· “Servants, be submissive to your masters with all respect” consists of respectful subjection to your master (1 Peter 2:18).

o That isn’t easy, and our instinctive reaction may be a string of ‘but’s.

§ But you don’t know what my master is like! You can’t seriously be telling me that I’ve got to submit to such an unreasonable bully!’

o Peter wisely blocks off that way of escape: ‘not only to the good and gentle but also to the unjust/unreasonable’.

· Submission—a commitment to obedience—is not optional.The Greek word translated ‘subject’ has the literal meaning of being ‘set under’ and was used in a military context for the arrangement of soldiers in formation under a commander. Whichever way you look at it, the word establishes an authority structure.

· We are rarely comfortable being ‘under’ anybody else. Couple that with a society that is, at best, suspicious of authority in general, and we can anticipate objections—especially as this term is applied in so many different areas.

Big Point: Now is the time to wake up and focus

· The truth is that none of us are exempt from this duty.Whoever we are, whether citizens, servants, wives or just plain Christians (Eph. 5:21), we will need to learn the art of submitting. The Latin origin of our word ‘submit’ (literally ‘send under’ or ‘place ourselves under’) closely parallels the Greek word. A road sign that we see everywhere can serve as a reminder of the whole concept: ‘Give Way!’ (or ‘Yield’ in the USA). That doesn’t come easily to most of us. Being a rare quality today it poses some challenges, but it does provide us with an opportunity to stand out; to ‘shine as lights’ ‘in the midst of a crooked and twisted generation’ (Phil. 2:15).[7]

1 Peter 2:19-20 (NASB) 19 For this findsfavor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. 20 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God.

· Vs. 19: “ For” introduces a reason for such submission, which Peter will explain in verses 19 to 25:

o God is pleased when his people trust him in the midst of unjust suffering, imitating the example of Christ. (This is an additional reason to the opportunity for witness mentioned in v. 12.)

o One is approved means ‘approved by God’ as the recipient of his favor (charis; for the word as meaning ‘God’s favor’ see Luke 2:52; 6:32–34). The person who pleases God is “a person who bears up under sorrows when suffering unjustly.”

o Peter’s emphasis is on enduring the various kinds of mental anguish (the word is actually plural, ‘sorrows’) which accompany unjust suffering.

o Yet he does not say that it is pleasing to God merely to endure unjust suffering and the accompanying sorrow.

§ Rather, it is only such action endured while one is mindful of God, or, more accurately, ‘because he is conscious of God’ (niv).

📷 It is the trusting awareness of God’s presence and never-failing care, which is the key to righteous suffering.

📷 It is the confidence that God will ultimately right all wrongs which enables a Christian to submit to an unjust master without resentment, rebelliousness, self-pity, or despair.[8]

· Vs. 20 No credit accrues for enduring punishment for doing wrong.

o It is respectful submission to undeservedsuffering that finds favor with God because such behavior demonstrates His grace.[9]

Thought to soak on:

· When you do well (“good,” NIV, HCSB, ESV) but unjustly suffer for it, and do so patiently, this is acceptable with God.

· Acceptable is again the Greek word charis, translated thankworthy in verse 19. It also can be rendered “commendable” (NIV), “brings favor” (HCSB), “finds favor” (NASB), or “is a gracious thing” (ESV).

· However it is understood, such an act is approved by God. The mistreated slave was not to rebel but to endure the suffering, convinced that in time God would extend His favor, thereby demonstrating His approval of the servant.

What are some lasting truths from 1 Peter 2:18–20?

1. Believers have a responsibility to discharge their work faithfully, whether the environment is favorable or unfavorable.

2. As Christ followers, our disposition toward life situations should be shaped by the convictions we have about God and from God.

3. Acceptance of mistreatment may be perceived by some as weakness; but God will place His favor on the one who endures because of his or her commitment to the Lord.

4. Jesus suffered unjustly in order to die for our sins, but in so doing He set an

example for us to follow.

5. As Christians we are to follow Jesus’ example in submitting to unjust

treatment if need be.

1 Peter 2:21-23 (NASB) 21 For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22 WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; 23 and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously;

· Vs. 21: The Christian rejoices in his holy calling out of darkness into marvelous light (v. 9). He delights that he is called to be a blessing (3:9). He marvels that he is called to realms of God’s eternal glory (5:10).

o To learn however that this wondrous calling includes a call to suffer in silent submission for well-doing is perhaps a more sobering thought.

· The first encouragement for such suffering is subjective, to enjoy the favor of God. Now the great incentive is objective, the great example of Christ Himself. “Christ also suffered”. It is not here, “Jesus suffered”. To the unbelieving Jew a suffering Messiah is repugnant but to the believing Jew this is a joyous revelation, “he was wounded for our transgressions”.

· More than this, it was “for us”, or “for you” (RV, JND). These sufferings are not His atonement sufferings, but His exemplary sufferings. Only in these may we follow His steps, though never in His steps; His walk on earth was unique.

o How then may the believer follow such an example?”.

What are the lasting lessons in 1 Peter 2:20–21?

· Patiently enduring unjust punishment is Christ’s way of living by the way of the cross and the resurrection. Anytime we put the will of God and the needs of others before our own needs and do so at some cost, we are following the Lord in the way of the cross. The cross is not only the door to the Christian life but also the way of the Christian life. This way is the way of humble self-giving love.

o Jesus suffered unjustly in order to die for our sins, but in so doing He set an example for us to follow.

o As Christians we are to follow Jesus’ example in submitting to unjust treatment if need be.[10]

· Vs. 22: There was no Deviation: He “did no sin”. While He is the impeccable Christ and could not sin, we have a sinful nature still and may sin.

o God however does not lower His standards to meet our frailty. Sin is never assumed to be the norm in the believer’s life: “if any man sin …” (1 John 2:1), not “when any man sin”. In the context it is the sin of willfulness that is in view.

o The Lord Jesus submitted Himself in loving obedience to the Father’s will. Here is the great Exemplar we are to follow.

§ We too are to be subject in all things to that perfect will in glad submission and thus be preserved from the sin of insubordination.

· Vs. 23: He is our Example in His life (vv. 21–23). All that Jesus did on earth, as recorded in the four Gospels, is a perfect example for us to follow. But He is especially our example in the way He responded to suffering.

o In spite of the fact that He was sinless in both word and deed, He suffered at the hands of the authorities.

o This connects, of course, to Peter’s words in 1 Peter 2:19–20. We wonder how he would have responded in the same circumstances!

§ The fact that Peter used his sword in the Garden suggests that he might have fought rather than submitted to the will of God.

· Jesus proved that a person could be in the will of God, be greatly loved by God, and still suffer unjustly. There is a shallow brand of popular theology today that claims that Christians will not suffer if they are in the will of God. Those who promote such ideas have not meditated much on the Cross.

· Our Lord’s humility and submission were not an evidence of weakness, but of power. Jesus could have summoned the armies of heaven to rescue Him! His words to Pilate in John 18:33–38 are proof that He was in complete command of the situation. It was Pilate who was on trial, not Jesus! Jesus had committed Himself to the Father, and the Father always judges righteously.

· We are not saved by following Christ’s example, because each of us would stumble over 1 Peter 2:22: “who did no sin.”

o Sinners need a Savior, who is an Example. After a person is saved, he will want to “follow closely upon His steps” (literal translation) and imitate the example of Christ.[11]

Thoughts to Soak On:

· Peter now moves the whole question of submission to the highest ground of all. We are to submit to those over us for the simple reason that we are saints of God and, as such, are to be like Jesus. The Lord Himself is now set before us as the supreme example.

o The Lord’s example is stated:“For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps” (2:21).

· Peter had the advantage of Paul here. Peter had spent more than three years in the personal company of the Lord Jesus and had watched Him closely from day to day. Paul, on the other hand, did not meet Christ, so far as we know, until after the Lord’s resurrection and ascension to glory.

Big Point time…brace you mind for this😊 Read slowly and somberly

with crying tissue in hand…………………………………………

· “Christ … suffered for us!” What an amazing statement! We picture Him way back before ever time began, dwelling in a light unapproachable and living in perfect harmony with God the Father and God the Holy Spirit in unimaginable glory and ever-rising tides of joy.

o He was uncreated, self-existing, coeternal, coequal, and coexistent with the Father and the Spirit.

o He was God the Son, the second person of the triune Godhead.

o His wisdom was infinite,

o His love fathomless, and His power without measure or end.

o His nature and attributes were those of the living God. .

o He basked in the sunshine of the Father’s love in endless delight.

o Eternal ages rolled by without end. All was love, joy, peace, and bliss beyond all imagination or thought. Yet, He “suffered for us.[12]

1 Peter 2:24 (NASB) 24 and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.

· Vs. 24: “and He Himself bore our sins in His body on the Cross”.

o Christ suffered not simply as the Christian’s pattern (vv. 21–23), but far more importantly as the Christian’s substitute.

o To bear sins was to be punished for them (cf. Nu 14:33; Eze 18:20). Christ bore the punishment and the penalty for believers, thus satisfying a holy God (3:18; see notes on 2Co 5:21; Gal 3:13).

§ This great doctrine of the substitutionary atonement is the heart of the gospel.

· Actual atonement, sufficient for the sins of the whole world, was made for all who would ever believe, namely, the elect(cf. Lv 16:17; 23:27–30; Jn 3:16; 2Co 5:19; 1Ti 2:6; 4:10; Tit 2:11; Heb 2:9; 1Jn 2:2; 4:9, 10).

· “So that we might die to sin”. This is true by the miracle of being in Christ.

o We died to sin in the sense that we paid its penalty, death, by being in Christ when He died as our substitute. See notes on Ro 6:1–11.

· “and live to righteousness”.Not only have we been declared just, the penalty for our sins paid by His death, but we have risen to walk in new life, empowered by the Holy Spirit (see notes on Ro 6:12–22).

· “by His wounds you were healed.”From Is 53:5 (see note).

o Through the wounds of Christ at the cross, believers are healed spiritually from the deadly disease of sin..

o Physical healing comes at glorification only, when there is no more physical pain, illness, or death (Rev 21:4).[13]

· We have died to sins in the sense that our debt of sin and guilt was paid by Jesus’ sacrifice on the cross. When we died to sins with Jesus on the cross, it means that He paid our debts. We do not trouble ourselves over debts that are paid. “He who bore my sins in his own body on the tree, took all my debts and paid them for me, and now I am dead to those debts; they have no power over me. I am dead to my sins; Christ suffered instead of me. I have nothing to do with them. They are gone as much as if they had never been committed.” (Spurgeon)[14]

1 Peter 2:25 (NASB) 25 For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.

· Nobody suffered as unjustly as Christ! The only perfect man who ever lived:

o was misunderstood by listeners,

o maligned by enemies,

o forsaken by family,

o betrayed by friends,

o abandoned by disciples,

o tortured by law enforcers,

o executed by politicians.

§ The only one in history with every right to lodge a complaint remained silent.

· The only man who could have called on God to judge His enemies quietly endured undeserved judgment (2:23). And He did all of this not for Himself but for us (2:24). Dying in our place on the cross—the just for the unjust—He healed our souls so that we can live a new life of righteousness (2:24).

· Peter calls his readers—and all of us—to submit willingly to people in authority, even if they behave unjustly. But he doesn’t make this call simply to keep the peace or uphold a world system.

o Rather, he points us to Jesus Christ as the forever time making example. Christ entrusted Himself to “Him who judges righteously,” and could therefore endure injustice with hope. Similarly, we can entrust ourselves to the Shepherd and Guardian of our souls (2:25).

o In short, by following the example of Christ, we can secure an unshakable hope in hurtful times.[15]

Thought to Soak On

· The sad past of these Christians is revealed as sheep going astray (Vs. 25) from truth, holiness, and happiness; and so they were lost, unprotected, exposed to perils.

· Their life “lacked a guide, a guardian, and a goal”; consequently, they were straying farther and farther away.

· But they are now returned, through the influence of divine grace, to find Christ as a Physician to heal them, a Shepherd to lead and feed them, and (watchful Guardian) to care for their souls.

· Thus, Christ’s sufferings made Him a perfect Example for all suffering saints in all ages. His sufferings were borne without sin, with patience, and as man’s Substitute.[16]

Christ or Comfort?

· The sad reality is that in the West, materialistic prosperity, daily comfort and cultural acceptance have diluted our view of suffering as Christians. We tend to think that if we simply live good lives, then God is sure to bless us.

· Our prayers are dominated by pleas for God to put a “hedge of protection” around us and our loved ones, whatever that may mean.

· We’re very pleased that Jesus bore his cross for us, but hope that we can avoid bearing a cross as we follow him.

o We need to realize that suffering is part of living faithfully for all of us, not merely an add-on for super-keen believers.

o We need to seek to live such a vibrant faith that it cannot and does not go unchallenged in this world.

o And when suffering comes, we need to let Peter point us to Jesus and suffer well, neither compromising in our conduct nor aggressively attacking those who persecute us.

o At moments of unjust suffering, we discover who we worship—comfort, or Christ.

§ Let it be the one who suffered for us and will return to bring us home.

Let’s wrap this up with a note from Dr. Jim Denison in The Daily Article

· If you’re thinking only about your own best interests, ask yourself: Does it make sense to refuse the guidance of an omniscient Father who sees your future better than you can see your present? To refuse the help of an omnipotent Lord who can meet your every need by his grace?

· Now let’s turn from our interests to our Savior. Reflect upon His decision in the Garden of Gethsemane to die to purchase your salvation. Consider the fact that, if you have trusted in Him as your Savior and Lord, you will spend eternity in heaven rather than hell only because of His grace. Remember the last sin He forgave, the last prayer He answered.

o Now take a moment to focus on Jesus himself. Envision Him at the right hand of the Father as He intercedes this very moment for you (Romans 8:34). Feel the passion of His love for you.

· To worship and serve anyone before Jesus is to choose idolatry and thus to “bite the hand that feeds you.” To love Jesus with all your heart, soul, mind, and strength and to serve Him as your ultimate concern is to trust the hand that was crucified for you. Excerpt from The Daily Article by Dr. James Denison 1-30-23

· Which hour do you think of the sufferings of the Lord, from Gethsemane to Golgotha, would be most deeply engraved upon the memory of Peter?

o Surely it would be that space of time in which he was mocked and buffeted in the hall of the high priest, when Peter sat and warmed his hands at the fire, when he saw his Lord abused, and was afraid to own that he was his disciple, and by-and-by became so terrified that, with profane language, he declared ‘I know not the man.’ So long as life lingered, the apostle would remember the meek and quiet bearing of his suffering Lord.” (Spurgeon)[17]

How will you respond to the outstretched hand of your Savior today?

Questions for reflection

· If you never suffer as a Christian, what might that say about your Christianity?

· How is the knowledge that suffering as a Christian is following in Jesus’ footsteps both liberating and challenging? Is there a way you need to stop avoiding his footsteps, and begin walking in them?

· How does this passage help you to prefer Christ over comfort?[18]

[1] Rod Mattoon, Treasures from First Peter, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2011), 151. [2]Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 135–136. [3]Albert Barnes, Notes on the New Testament: James to Jude, ed. Robert Frew (London: Blackie & Son, 1884–1885), 149. [4]Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 847. [5] John F. MacArthur Jr., 1 Peter, MacArthur New Testament Commentary (Chicago: Moody Publishers, 2004), 158–160. [6]Leadership Ministries Worldwide, 1 Peter–Jude, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 71. [7]Andrew Thomson, Opening Up 1 Peter, Opening Up Commentary (Leominster, England: Day One, 2016), 71–72. [8]Wayne A. Grudem, 1 Peter: An Introduction and Commentary, vol. 17, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 134–135. [9]Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 848. [10]Robert J. Dean, Family Bible Study, Summer 2004, Herschel Hobbs Commentary (LifeWay Christian Resources, 2004), 120. [11]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 406–407. [12]John Phillips, Exploring the Epistles of Peter: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009), 1 Pe 2:21–23. [13]John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 2:24. [14]David Guzik, 1 Peter, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), 1 Pe 2:21–25. [15]Charles R. Swindoll, Insights on James, 1 & 2 Peter, vol. 13, Swindoll’s Living Insights New Testament Commentar (Carol Stream, IL: Tyndale House Publishers, 2014), 197–198. [16] Roy S. Nicholson, “The First Epistle of Peter,” in Beacon Bible Commentary: Hebrews through Revelation, vol. 10, Beacon Bible Commentary (Kansas City, MO: Beacon Hill Press of Kansas City, 1967), 1 Pe 2:24. [17]David Guzik, 1 Peter, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), 1 Pe 2:21–25. [18]Juan R. Sanchez, 1 Peter for You, ed. Carl Laferton, God’s Word for You (The Good Book Company, 2016), 112–113.