Called to Suffer

 1 Peter 2:21-25 "Called to Suffer" Safe Haven Community Church. Sunday May 16th, 2021. 1 Peter 2:21-25 [21] For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. [22] He committed no sin, neither was deceit found in his mouth. [23] 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. [24] 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 [25] For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls. (ESV) When we consider the ongoing toll of a pandemic, we see deaths, alienation, depression anxiety, suicide, separation, lost friends, business, opportunities, on and on and on. Unfortunately, we understand that current lockdown measures will continue until at least June 2nd. This will mean continued disruption, suffering, loss and uncertainty. But directly for you, right now, what is your greatest difficulty? It's not a pandemic, a list of restrictions, it is not your spouse, your job, your government or any suffering that you may have. There is a central problem that is behind all the outward manifestations. Your greatest problem is sin. It is the root of the problems in your marriage, being the employee God intends you to be, the citizen He intends you to be and the reason we suffer in this world. I am not saying that you committed a specific sin that caused your particular suffering, but it is the existence and problem of sin in this world that causes suffering. It is your personal sin, that is your greatest problem. There is a natural human tendency to avoid dealing with the source of problems. People will naturally downplay sinfulness and the essential problem of sin. From self-help books, to self-will salvation, the problem is claimed to be bad thinking, environment, society, parenting or some external factor. This clouds our real need, for a Saviour, a Substitute, a sacrifice. The atonement for sin is the reason Jesus came into the world. In our study of First Peter we have seen recently the commands of submission to one another, Government and in the workplace. But we started 1 Peter considering how we must first submit to Christ in coming to salvation. If we don't start with that, then it's too easy to move to a works based moralism, taking our eyes off and our understanding away from the only one who helps us understand submission and the reason for obedience. Before he shows us how submission works itself out in other spheres of life, Peter here puts front and center, Christ, who shows us how to live but more importantly why we have life through submission even in the hardest of obedience, in pattern of suffering. 1 Peter 2:21-25 outlines how believers are Called to Suffer revealing the one to whom personified suffering. Jesus Christ. In this concluding passage of 1 Peter 2 Peter reveals three aspects of His suffering: He was 1) Believers' perfect standard for suffering (1 Peter 2:21-23), 2) their perfect substitute in suffering (1 Peter 2:24), and 3) became their perfect shepherd through suffering (1 Peter 2:25). As we are Called to Suffer, we can look to Christ as: 1) Believers' Perfect Standard for Suffering (1 Peter 2:21-23) 1 Peter 2:21-23 [21] For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. [22] He committed no sin, neither was deceit found in his mouth. [23] 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. (ESV) Christians have been called to persecution and suffering, whether in society, the workplace or any other realm of life (2:20-21a). In all forms of suffering, we must look to Christ as our standard, and example. For Him, the path to glory was the path of suffering (Luke 24:25-26), and the pattern is the same for His followers. Do you see that v. 21 says that this is why we were called. This is why we are saved. Peter uses Isaiah's words to explain that suffering unjustly because of faithfulness to Christ is actually evidence that, like the Messiah, they have been chosen of God. ( Jobes, K. H. (2005). 1 Peter (p. 200). Grand Rapids, MI: Baker Academic.) * Those who are called unto salvation will encounter persecution and trials. When it happens, what do we say? Why don't we tell people that God is a cosmic Santa Clause that exists to make them happy, healthy and wealthy? It is the message that people think they want to hear. It is the message that will sell the most books and fill the greatest stadiums. This is one reason why the prosperity Gospel is a false one. It is a bait and switch. It is what Satan does. The lie is that sin will satisfy. The result, is that sin delivers greater pain and suffering. When the greatest bait and switch in the universe is revealed, people are left without hope, without anything. The lie will not sustain at this point, but Christ will, so we proclaim Christ and Him crucified. Peter's phrase that Christ also suffered for you certainly recalls the reality of His efficacious, substitutionary, sin-bearing death. That His suffering and death was "for you" represents that it was on behalf of (His people) and for their benefit. His self-sacrifice with its attendant suffering saves them from their sins and from divine judgment, but this does not free them from the necessity of enduring suffering. His redemptive suffering as the one sacrifice for sin has no parallel in His followers' sufferings. Here, then, is the fundamental theological statement of the basis of the Christian life in terms of the death of Jesus. It becomes obvious, as we read through the paragraph, that Christ cannot be an example of suffering for us to follow unless he is first of all the Savior whose sufferings were endured on our behalf. (Marshall, I. H. (1991). 1 Peter (1 Pe 2:21). Downers Grove, IL: InterVarsity Press.) That is clearly Peter's point, because he adds the words leaving you an example. Believers will never suffer for others' salvation, including their own. But they will suffer for Christ's sake, and His example is their standard for a God-honoring response. The word translated example is hupogrammon, which literally means "writing under" and refers to a pattern placed under a sheet of tracing paper so the original images could be duplicated. In ancient times, children learning to write traced over the letters of the alphabet to facilitate their learning to write them. Christ is the example or pattern on which believers trace their lives. As a Child traces letters on a page, so the Christian traces the path of Christ. Therefore, the Christian is able to sing the words of Charles H. Gabriel: "More like the Master I would ever be, More of His meekness, more humility; More zeal to labor, more courage to be true, More consecration for work He bids me do". (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Exposition of the Epistles of Peter and the Epistle of Jude (Vol. 16, p. 108). Grand Rapids: Baker Book House.) In so doing, we are following in His steps. Ichnesin (steps) means "footprints" or "tracks." For believers as for Him, the footprints through this world are often along paths of unjust suffering. Following' means in the first place unconditional sharing of the master's destiny, which does not stop even at deprivation and suffering in the train of the master, and is possible only on the basis of complete trust on the part of the person who 'follows'; (such a person) has placed their destiny and future in their master's hands. Thus, we are like a child placing foot after foot into the prints of our father in the snow, following a sure trail broken for us (M. Hengel, The Charismatic Leader and His Followers (New York, 1981), p. 72.) We see in verse 22, that when Christ faced unjust treatment, quoting Isaiah 53:9, He "committed no sin, nor was any deceit found in His mouth. This is a close parallel to the prophet's words in the second half of that verse, Isaiah 53:9 "And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth". Isaiah used "violence" not in the sense of a single act of violence, but to signify sin, all of which is violence against God and His law. The prophet indicated that the Suffering Servant (the Christ to come) would never violate God's law. The Septuagint translators understood this and used "lawlessness" rather than "violence" to translate the term. Peter chose the word sin because under the Holy Spirit's inspiration he knew that was Isaiah's meaning. Christ could die on our behalf because He did not have to die for His own sin (for He is completely without sin) (Utley, R. J. D. (2000). The Gospel according to Peter: Mark and I & II Peter (Vol. Volume 2, p. 234). Marshall, Texas: Bible Lessons International.) Peter further drew from Isaiah, affirming Christ's sinlessness by declaring that there was no deceit found in His mouth. Deceit is from dolos, which here is used as a general term for sinful corruption. People expresses sin most easily and often through the mouth, as the prophet made clear even in documenting his own experience: "Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen the King, the Lord of hosts" (Isa. 6:5; cf. Matt. 15:18-19; Luke 6:45; James 1:26; 3:2-12). Jesus' mouth could never utter anything sinful, since there was no sin in Him (Luke 23:41; John 8:46; 2 Cor. 5:21; Heb. 4:15; 7:26; 1 John 3:5). The silence of Christ in the fact of His extreme suffering is also a prominent idea found in Isaiah 53:7. He as our example in humility left the vindication with God the Father. (Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (pp. 2608-2609). Nashville: Thomas Nelson.) Peter then describes in verse 23, Christ's exemplary response to such unjust torture by saying that:"when he as reviled, He did not revile in return", again echoing the prediction of: Isaiah 53:7 [7]He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth". Being reviled is a present participle (loidoroumenos) that means to use abusive, vile language over and over against someone, or "to pile abuse on someone." It described an extremely harsh kind of verbal abuse that could be more aggravating than physical abuse. During the cruel hours preceding His actual crucifixion, Jesus suffered under repeated provocations from His accusers (Matt. 26:57-68; 27:11-14, 26-31; John 18:28-19:11). They tried to push Him to the breaking point with their severe mockery and physical torture but could not (Mark 14:65; Luke 22:63-65). He did not get angry at or retaliate against His accusers (Matt. 26:64; John 18:34-37). Jesus patiently and humbly accepted all the verbal abuse hurled at Him (Matt. 26:59-63; 27:12-14; Luke 23:6-10) and did not return abuse to His tormentors. That He did not revile in return is all the more remarkable when one considers the just, righteous, powerful, and legitimate threats He could have issued in response (cf. Matt. 26:53). As the sovereign, omnipotent Son of God and the Creator and Sustainer of the universe, Jesus could have blasted His cruel, unbelieving enemies into eternal hell with one word from His mouth (cf. Luke 12:5; Heb. 10:29-31). Eventually, those who never repented and believed in Him would be sent to hell; but for this time He endured with no retaliation-to set an example for believers. Submission that glorified God was His testimony. (Rosscup, J. E. (2008). An Exposition on Prayer in the Bible: Igniting the Fuel to Flame Our Communication with God (p. 2605). Bellingham, WA: Lexham Press.) When he suffered, he did not threaten; instead of giving back threats for the repeated, unjust abuse, He chose to accept the suffering and even ask His Father to forgive those who abused Him (Luke 23:34). This is the crux of the message. This is the whole point in the ability that Jesus had and the ultimate message for us. Jesus drew the strength for that amazing response from His complete trust in His Father's ultimate purpose to accomplish justice on His behalf, and against His hateful rejecters. To suffer for following Christ is to share the nature of Jesus' suffering in that it is undeserved. It is caused by the world's hostility to Christian allegiance to God, but it will nevertheless accomplish God's purposes (Jobes, K. H. (2005). 1 Peter (p. 197). Grand Rapids, MI: Baker Academic.) He continued entrusting himself to him who judges justly. The verb for entrusting (paredidou) means "to commit," or "hand over" and is in the imperfect tense signifying repeated past action. With each new wave of abuse, as it came again and again, Jesus was always "handing Himself over" to God for safekeeping. Luke records how that pattern continued until the very end: Luke 23:46 [46] Then Jesus, calling out with a loud voice, said, "Father, into your hands I commit my spirit!" And having said this he breathed his last. (ESV). It is important to note that Peter here commends neither the supposed therapeutic value of expressing one's anger when wronged, nor merely holding the anger in and trying to suppress it (both are self-dependent solutions), but rather repeatedly and continually committing the situation into God's hands. (Grudem, W. A. (1988). 1 Peter: an introduction and commentary (Vol. 17, p. 138). Downers Grove, IL: InterVarsity Press.) Please turn to 2 Corinthians 4 Undergirding Jesus' peaceful, resolute acceptance of suffering was an unshakeable confidence in the perfectly righteous plan of Him who judges justly/righteously (cf. John 4:34; 15:10; 17:25). He is believers' perfect example of submission, in suffering for righteousness' sake and sets the standard for them to entrust themselves to God as their righteous Judge (cf. Job 36:3; Pss. 11:7; 31:1; 98:9; 119:172; Jer. 9:24). This entrusting was the normal attitude of Jesus' life. It is seen so powerfully in Luke 22:42 and 23:46. (Utley, R. J. D. (2000). The Gospel according to Peter: Mark and I & II Peter (Vol. Volume 2, p. 234). Marshall, Texas: Bible Lessons International.) Paul helps us keep perspective in difficulty when he wrote: 2 Corinthians 4:17-18 [17] For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, [18]as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. (ESV); (cf. Rom. 8:18; 2 Tim. 2:12; Heb. 2:10; James 1:2-4; 1 Peter 1:6-7) * The apostle suggests that the intense but comparatively trifling amount of suffering believers experience in this life will result in an infinitely greater weight (lit., a "heavy mass") of glory in the life to come. Illustration: "Suffering" Suffering becomes bearable when we understand that we are in that state by the providence of God, and therefore, at that time, it is our vocation. The word vocation means "calling," from the Latin root voco. If we fall ill with a terminal disease, we can curse the fates that have brought us to that stage, or we can see it as the providence of God. There is nothing worse than to suffer pain or grief for no reason, which is why those without Christ are without hope. For them, ultimately, life is an experience of futility, but if their souls become captured by the truth of the gospel, they will know that "all things work together for good to those who love God, to those who are the called according to His purpose" (Rom. 8:28), so there is purpose even in our suffering. That is perhaps the hardest biblical truth to embrace. (Sproul, R. C. (2011). 1-2 Peter (p. 83). Wheaton, IL: Crossway.) As we are Called to Suffer, we can look to Christ as: 2) Believers' Perfect Substitute in Suffering (1 Peter 2:24) 1 Peter 2:24 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. (ESV) Peter explained Christ's sacrifice in believers' behalf with additional allusions to Isaiah's familiar description of Messiah's death (Isa. 53:4-5, 11). He Himself (hos ... autos) is an emphatic personalization and stresses that the Son of God voluntarily and without coercion (John 10:15, 17-18) died as the only sufficient sacrifice for the sins of all who would ever believe (cf. John 1:29; 3:16; 1 Tim. 2:5-6; 4:10; Heb. 2:9, 17). The very name Jesus indicated that He would "save His people from their sins" (Matt. 1:21). In His death, Jesus Bore the sins of His people. Bore is from anapherō and means here to carry the massive, heavy weight of sin. That weight of sin is so heavy that Romans 8:22 says: [22] For we know that the whole creation has been groaning together in the pains of childbirth until now. (ESV). Only Jesus could remove such a massive weight from the elect (cf. Heb. 9:28). The term "bore" is used of a sacrifice in Lev. 14:20 and James 2:21. This is the essence of the vicarious, substitutionary atonement (cf. Mark 10:45; Rom. 5:6, 8, 10; 2 Cor. 5:21). (Utley, R. J. D. (2000). The Gospel according to Peter: Mark and I & II Peter (Vol. Volume 2, p. 234). Marshall, Texas: Bible Lessons International.) That Jesus bore believers' sins means that He suffered the penalty for all the sins of all who would ever be forgiven. In receiving the wrath of God against sin, Christ endured not only death in His body on the cross (John 19:30-37), but the more horrific separation from the Father for a time (Matt. 27:46). Christ took the full punishment for saints' sins, thus satisfying divine justice and freeing God to forgive those who He would enable to repent and believe (Rom. 3:24-26; 4:3-8; 5:9; 1 Thess. 1:10). Explicit in the pronoun our is the specific provision, the actual atonement on behalf of all who would ever believe. Christ's death is efficacious only for the sins of those who believe, who are God's chosen (cf. Matt. 1:21; 20:28; 26:28; John 10:11, 14-18, 24-29; Rev. 5:9). He bore our sins "in his body on the tree". The Jewish people did not crucify criminals; they stoned them to death. But if the victim was especially evil, his dead body was hung on a tree until evening, as a mark of shame (Deut. 21:23). Jesus died on a tree-a cross-and bore the curse of the Law (Gal. 3:13).( Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 407). Wheaton, IL: Victor Books.) Please turn to Romans 6 The result of Christ being our example and dying for us should mean something to us and result in a particular action. Peter has always linked doctrine with practice that that is how God wants us to take what we learn from him. Doctrine without practice is cold dead orthodoxy, practice without doctrine is a pietistic guess, works without biblical faith, a work without a message or purpose. In verse 24 we see that when Christ died, He died so that believers "might die to sin and live to righteousness". This is Peter's way of saying what the apostle Paul says in Romans 6:3-11 Romans 6:3-11 [3] Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. [5] For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. [6] We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. [7] For one who has died has been set free from sin. [8] Now if we have died with Christ, we believe that we will also live with him. [9] We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. [10] For the death he died he died to sin, once for all, but the life he lives he lives to God. [11] So you also must consider yourselves dead to sin and alive to God in Christ Jesus. (ESV) * Union with Christ in His death and resurrection does not change only believers' standing before God (who declares them righteous, since their sins have been paid for and removed from them), but it also changes their nature-they are not only justified but sanctified, transformed from sinners into saints (2 Cor. 5:17; Titus 3:5; James 1:18). What was Peter getting at when he said that believers "might die" to sin? Apogenomenoi (might die) is not the normal word for "die" and is used only here in the New Testament. It means "to be away from, depart, be missing, or cease existing." Christ died for believers to separate them from sin's penalty, so it can never condemn them. The record of their sins, the indictment of guilt that had them headed for hell, was "nailed to the cross" (Col. 2:12-14). Jesus paid their debt to God in full. In that sense, all Christians are freed from sin's penalty. They are also delivered from its dominating power and made able to live to righteousness (cf. Rom. 6:16-22). By living for righteousness, the believer continues to live out the declaration of God's praises not only through a verbal testimony but also as a lifestyle testimony (Walls, D., & Anders, M. (1999). I & II Peter, I, II & III John, Jude (Vol. 11, p. 37). Nashville, TN: Broadman & Holman Publishers.). Peter describes this death to sin and becoming alive to righteousness as a healing: By his wounds you have been healed. This too is borrowed from the prophet Isaiah when he wrote: Isaiah 53:5 [5] But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed.". Often in Scripture the sinful condition of the soul is analogous to a body suffering from various wounds (e.g., Isa. 1:5-6). Forgiveness and restoration are therefore described in terms of a bodily healing. Here the apostle portrays us in our sin as if we were a wounded body in need of physical healing-and by his atoning death the Great Physician has truly "healed" our hearts. (Storms, S. (2018). 1 Peter. In I. M. Duguid, J. M. Hamilton Jr., & J. Sklar (Eds.), Hebrews-Revelation (Vol. XII, p. 330). Wheaton, IL: Crossway.) Illustration: Jesus, as an example D. M. Stearns was preaching in Philadelphia. At the close of the service a stranger came up to him and said, "I don't like the way you spoke about the cross. I think that instead of emphasizing the death of Christ, it would be far better to preach Jesus, the teacher and example." Stearns replied, "If I presented Christ in that way, would you be willing to follow Him?" "I certainly would," said the stranger without hesitation. "All right then," said the preacher, "let's take the first step. He did no sin. Can you claim that for yourself?" The man looked confused and somewhat surprised. "Why, no," he said. "I acknowledge that I do sin." Stearns replied, "Then your greatest need is to have a Savior, not an example! (Galaxie Software: 10,000 Sermon Illustrations. Biblical Studies Press, 2002; 2002) * If we don't first see our greatest problem as sin which eternally separates us from eternal life through God, then we will not see our greatest need, to repent and receive the greatest gift, to be forgiven of that sin by Christ. Finally, as we are Called to Suffer, we can look to Christ as: 3) Believers' Perfect Shepherd Through Suffering (1 Peter 2:25) 1 Peter 2:25 [25] For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls. (ESV) As he concluded this passage, Peter once more alluded to Isaiah 53:6 [6]All we like sheep have gone astray; we have turned--every one--to his own way; and the LORD has laid on him the iniquity of us all". If God had not determined that all believers' sins should fall on Jesus, there would be no shepherd to bring God's flock into the fold. The phrase were (continually) straying like sheep describes by analogy the wayward, purposeless, dangerous, and helpless wandering of lost sinners, whom Jesus described as "sheep without a shepherd" (Matt. 9:36). Conversion involves returning to Jesus Christ as ruler and lord (Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, p. 147). Nashville: Broadman & Holman Publishers.). The verb rendered have now returned (epestraphēte) carries the connotation of repentance, a turning from sin and in faith a turning toward Jesus Christ. But Peter's readers had trusted in Christ's substitutionary death and turned to Him for salvation. Like the prodigal son in Luke 15:11-32, they had turned away from the misery of their former sinful life (cf. Eph. 2:1-7; 4:17-24; Col. 3:1-7; 1 Thess. 1:2-10) and received new life in Christ (cf. Eph. 5:15-21; Col. 3:8-17; 1 Thess. 2:13-14). All who are saved come under the perfect care, provision, and protection of the Shepherd and Overseer/Guardian of your souls.The analogy of God as shepherd is a familiar and rich theme in Scripture (cf. 5:4; Ps. 23:1; Ezek. 34:23-24; 37:24). Jesus identified Himself as God when He took the divine title and named Himself the "good shepherd" (John 10:11, 14). Shepherd is an apt title for the Savior since it conveys His role as feeder, leader, protector, cleanser, and restorer of His flock. And believers as sheep are defenseless (they have no natural defensive capabilities). When separated from the shepherd, they do not have the directional ability or sense to return. They must be sought out and physically returned by the shepherd. The unsaved world is watching us, but the Shepherd in heaven is also watching over us; so we have nothing to fear. We can submit to Him and know that He will work everything together for our good and His glory (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 407). Wheaton, IL: Victor Books.). Please turn to Acts 20 The term Overseer/Guardian (episkopos) serves as a synonym, another term describing Jesus' care for His flock. It also describes the responsibilities of the pastor or elder (cf. 1 Tim. 3:1-7; Titus 1:5-9). By His death and resurrection for His flock, the Lord has become the Shepherd and Overseer of their eternal souls. In suffering, He became their example, their substitute, and their shepherd. No one else is qualified to be the one Shepherd and Overseer of our souls-only Christ is (Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson's new illustrated Bible commentary (p. 1683). Nashville: T. Nelson Publishers.) Paul described to the Ephesians elders the work of an overseer/guardian, an under shepherd of the flock of God and his responsibilities from the directives of Christ: Acts 20:26-32. 26 Therefore I testify to you this day that I am innocent of the blood of all, 27 for I did not shrink from declaring to you the whole counsel of God. 28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. 29 I know that after my departure fierce wolves will come in among you, not sparing the flock; 30 and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. 31 Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears. 32 And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified (ESV) * This is directed to "all those who are sanctified". It describes the process and aim of ministry. We are to be more and more like Christ. To think like Christ, speak the things of Christ, act like Christ and call others to Christ. Pastoral ministry, is often one of tears. Often the flock is unaware of the wolves that circle around, they fail to take head to this threat. We need the Church to not only help us be more like Christ, but not to fall victim to the wolves. The shepherd does his beat to protect the flock. He does this here by proclaiming the whole counsel of God. He doesn't just tell you what you want to hear, but what you need to hear. He regards you as precious in the sight of God, because Christ purchased His saints with His blood. We plead with you to come to Christ, the overseer of your souls. It is the world of His grace that will build you up. As you regard as precious the inheritance of your faith, and become more like Christ, that faithfulness will be a call to suffer. As Christ lived His life according to the will of God, He calls us to take up our Cross and follow Him. We don't live our own way doing our own thing. When we live for Him, like Him, pointing to Him, He is shown as glorious and worth of everything. (Format Note: Outline & some base commentary from MacArthur, J. F., Jr. (2004). 1 Peter (p. 166). Chicago: Moody Publishers.) Closing Hymn - John Bije I Will Sing the Wondrous Story (3v) 039 Benediction May He Who rides a white horse, Who is called Faithful and True. Whose Eyes are like a blazing fire, and upon his head are many crowns. Who is dressed in a robe dipped in blood, and Whose name is the Word of God. Keep your hearts and your minds in Christ Jesus with the peace of God that transcends all understanding. In His name we Pray. AMEN. (cf. Phil. 4:7; Rev. 19:11-13) 9