Good Trouble

Turning your Bibles to 1 Peter chapter 2. That's going to be our text today. Our main text will be verses 14 through 16. But we'll start in verse 13. But before we do, let's pray together. Lord, you know everything. You know where I'm at. You know the minds and hearts of every person here. And Lord, these are, I'm just reminded that these are your people. This is your word. And it is your spirit that will determine the application of your word to the hearts of your people. I pray, Lord, that you would show your strength in weakness. You'd show the power of your word through your slave. In Christ's name. Amen. 1 Peter 2, verses 13 through 17. Be subject for the sake of the Lord to every human institution, whether to a king as the one in authority or to governors as sent by him for the punishment of evildoers and the praise of those who do good. For such is the will of God that by doing good you may silence the ignorance of foolish men. Act as free people and do not use your freedom as a covering for evil, but use it as slaves of God. Honor all people, love the brethren, fear God, honor the king. We're going to focus on verses 14 through 16, and there you will learn a point that Peter makes in a particular context. He's going to come back to it in various contexts multiple times as he goes through the letter. It really becomes a general point, kind of one of the, I would say it is one of the essential ethical points of the entire epistle. And I'm going to summarize that point here at the beginning. He's telling us that if we have to suffer at the hands of others, here it's the context of government, but if we have to suffer at the hands of others, let's live in such a way as we ensure that we suffer unjustly. But let's not suffer because we deserve it. Suffer if you must, even though you don't deserve it, suffer unjustly. Suffer as a Christian. Suffer for doing good. What I've called good trouble. Do not suffer justly. Don't suffer as a sinner. Don't suffer for doing evil. Don't suffer just because you deserve it. Don't make it worse that it has to be. Don't suffer for no eternal benefit, for no reward. And too often we suffer because of our own sin and especially the sin of insubordination, unnecessary insubordination. We're pridefully unwilling to submit to some appropriate human authority. We then often find ways to blame that authority. It's the bosses, I got the bad, the boss is bad, it's the company, it's the government, it's the whatever. So that's our point. That's the principle. If you have to suffer at the hands of others, especially authorities in your life, whatever they are, suffer for doing good. Make sure it's their sin and not yours that's causing the suffering. Make sure the trouble that you get into is good trouble. So the strategy for today is show you that principle here from the immediate context here, verses 13 through 17, suffering at the hands of government. That's going to require us to do a little bit of review of verses 13 and 14 on the foundation and limit of human authority. That was from the last 1 Peter sermon. We're going to see the God-ordained role of government in verse 14. We're going to see how we respond to that in verses 15 and 16. We'll see some of the benefits of this kind of response to suffering. We'll see that it's good trouble. And then after that, I want to show you some of the same principle in some other contexts that Peter uses it. Some of the things that Jim read. We want to kind of show you that. I think that will clarify and reinforce the principle, help you apply it in ways that go beyond just suffering at the hands of governments. I'm trying to pass on the exhortation from the Holy Spirit through Peter to you to suffer for doing good. That's the only suffering that we ought to rejoice in and embrace is suffering for doing good. There's reward in it. If the only suffering that you endure at the hands of others is suffering for doing good, then you will see benefit. You will see reward. You will grow in your sanctification. God will be glorified. You'll limit the drama and pain in your life. That's the plan. So I'm going to start by looking at how this works in relation to government. So in 1 Peter 2, 13 and 17, Peter, you can see he's focused on our relationship to civil government. He refers to every human institution, whether to king as the one in authority or to governors as sent by him. And last time I preached, I preached on the foundation and limit of human authority as given here. And it's informed by other scriptures. But by way of reminder, look at verse 13. We're to be

1 Peter 2 · chapter mention 1 Peter 2:13–17

Subject to every human institution. Why? For the sake of the Lord. And that phrase gives us the foundation of our submission to human authority. We submit to human authority for the Lord's sake, not for the sake of the authority itself. And that's important. We submit to the king as the one in authority or to governors as sent by him for the sake of the Lord. That's the foundation of human authority. That authority is given to them by him and we are commanded to obey it. That's the foundation of our submission. It also provides the limit of our submission to human authority. We serve men only so long as it is for the Lord's sake. We serve for the Lord's sake. So long as our submission to man is also submission to the Lord, then we're subject to that. That's our duty. Because God's word says I am to honor the king, then I'm duty-bound to do so, but only because God has commanded me to do so. And I'm only obligated to do so so long as the human authority doesn't command me to do that, which would in any way interfere with what God has told me to do or my relationship to him. I am otherwise to subject myself to that authority. Peter's use of language makes that very clear. The word that you see translated institution in verse 13, it's just the word for creature, a created thing. So here Peter reminds us that these human institutions, the people that populate them, they're just creatures. They're not anything else. We serve them only because we are commanded by God to serve him by serving them, by living in obedience to them. He refers to them as human institutions. You see that? Again, reminds us they're just humans. They don't deserve our submission in and of themselves. They're not better than us or somehow different than us. Even those who are Roman kings that claim deity for themselves, Peter's telling us directly that's a lie. They're human institutions. Their authority is derived solely from their having been ordained by God for the positions that they hold. This is reinforced in Romans 13. There's a very parallel passage to this. I'm going to read several verses from Romans 13 as we go. So if you got two ribbons in your Bible, you can do that two-ribbon thing. You know what I mean? Yeah, okay. Romans 13:1 and 2: Every person is to be in subjection to the governing authorities. For there's no authority except from God, and those which exist have been appointed by God. Therefore, whoever resists that authority has opposed the ordinance of God, and they who have opposed will receive condemnation upon themselves. So note that therefore, because there is no authority except from God, and those which exist have been appointed by God, Paul says, therefore, resistance to that authority, that God-ordained authority, is opposition to the ordinance of God and is, therefore, condemned. So we understand there's a limit. I have to keep going back and forth a little bit. There's still a limit to our submission to human authority. That's reached when that authority contradicts or otherwise interferes with God's authority over us. He expresses his authority over us in his word. So as long as we can obey all the precepts and principles of God's word and we're not interfered with, then we submit. We must obey men, but we must obey God rather than men. Both those things are true. This is from Calvin. But in that obedience which we hold to be due, John Calvin, not like Calvin and Hobbes or something. Try to make that clear. John Calvin. But in that obedience which we hold to be due to the commands of rulers, we must always make the exception. No, must be particularly careful that it is not incompatible with obedience to him to whose will the wishes of all kings should be subject, to whose decrees their commands must yield, to whose majesty their scepters must bow. And indeed, how preposterous were it in pleasing men to incur the offense of him for whose sake you obey men? The Lord, therefore, is king of kings. When he opens his sacred mouth, he alone is to be heard. Instead of all and above all, we are subject to the men who rule over us, but subject only in the Lord. If they command anything against him, let us not pay the least regard to it or be moved by all the dignity which they possess as magistrates. A dignity to which no injury is done when it is subordinated to the special and truly supreme power of God. Perfect way to say that. So that's a review from the last sermon on 1 Peter. That really gives you the substance of the command to be subject. But there's more content you see in this passage than just that first imperative. There's several truths. Among them is Peter here reveals to us the God-ordained role of government. There's a lot of debate over what should be the role of government.

Romans 13:1

Verses 13 and 14 again. Be subject for the sake of the Lord to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do good. Well, that's the proper role of government now. There's a lot that could be said about that from the Bible, but it's clear here and in Romans 13, this is God's design for government, the punishment of evildoers and the praise of those who do good. That's what they're supposed to do. Now, the word for punishment is ekdikesis. The verb is ekdikeo. And that's important because we're going to see it in another context. And it means to vindicate someone who's wronged. It means to avenge. It means to get justice, to punish. It's retribution. It is not rehabilitation. In our text and in Romans 13, the role of government is not given as incarcerating a convict. That's a completely unbiblical mode of punishment. Working toward their repentance and correction. Try to make them a productive member of society. I'm not saying that they cannot or ought not, but the role of government is expressed here as an act of retribution, restitution, vindication of the victim, vengeance, justice, punishment. That's the word. Another scripture has in mind a deterrent effect. There's also a deterrent effect of this. This is Ecclesiastes 8.11. Because the sentence against an evil work is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil. Execution of the sentence, this act of vengeance, this retribution on the part of the state, it will deter illegal, evil deeds. Romans 13, 4. If you do what is evil, be afraid. For it, the state, it does not bear the sword in vain, for it is a minister of God, an avenger, an ecticos, former the same word, who brings wrath on the one who practices evil. If you do what is evil, be afraid. That's the deterrent effect of a government. It fulfills that role when it punishes evildoers. The principles repeated in the Law of Moses, it's in Proverbs, and it's just common sense. We know it. If punishment is sure, swift, and severe, there'll be less crime. If punishment is unlikely, it's slow and slight, there will be more crime. We see that in our time. The negative role of the state then is to punish evildoers, cause them pain and suffering as justice for the innocent victim. Deter them and others from committing crimes. The state bears the sword of retributive justice, punishment, for the purpose of bringing wrath against the crime and the criminal. Now this fact does preclude the individual, the individual victim, from taking the law into their own hands, from pursuing their own vengeance. We're not to do that as individuals, if we're a victim of a crime. We are to rely on the state as God's servant to take that retribution, that vengeance on our behalf. Now that means that we can, and we should, expect the state to perform that role. They ought to protect us. They ought to protect innocence. Does that seem relevant? That's what they ought to do. Governments have a God-given duty to protect and avenge innocents under their accountability by executing appropriate punishment on evildoers. So if some evil initiative were to pass, it would behoove the government to perform their duty to deal with that law, which they could do. Right? Okay. So, back to the word. The word for evildoers is a compound of the word for evil and the very common word poeo, which means to do or to make. So very simple, evil doers. That's just literally what it means. So that would not involve unjust persecution of people who do good. They are to punish people who do evil, and that is their role. Now, when it comes to those who do good, governments ought to instead praise them. You see that? That's the other side of the coin. Government is ordained for the praise of those who do good. Those who do good translates one word, another compound, agathos, which means good, and the verb poeo again. So this is just good doers, but we don't use that word in English, good doers. So it's translated as those who do good. But you see it's just a perfect contrast. Evildoers and good doers. So verse 14 calls for the punishment of evildoers, the praise of good doers. We get the same idea in Romans 13, 3. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of that authority? Do what is good, and you'll have praise from the same. Praise. Peter and Paul both use that same word for what governments are supposed to do. It's a word translated generally as praise. And that really sounds strange to our American ears, doesn't it?

Idaho ears, to our conservative ears. It sounds strange to mine anyway. I don't want the government to praise me if I do something good. I want them to leave me alone. So it seems strange to us. But it is a good and right activity of civil government. And rulers in Bible times would do this. They would offer praise and recognition for people who did some public good. We actually see it in the Bible. Remember Joseph in the house of Potiphar, then Joseph in Pharaoh's house, and he was promoted and praised for doing good in those roles. Daniel and his three friends, initially, before they got into some good trouble, were praised. Same with Joseph. You know the story of Mordecai? Remember Mordecai, Esther's cousin, who ended up being ridden around on a horse with a king's crown and robes. Proverbs 14:35 says, The king's favor is toward a servant who acts insightfully, but his fury is toward him who acts shamefully. Now, and while this does seem strange to us, we live in a large and impersonal country, right? So it seems kind of strange to us. But civil rulers in our country do still do this. They do still provide praise and recognition to people who do outstanding good things as they see them. You see it in the State of Union address where they usually call somebody out for having done something great. We have awards like the Presidential Medal of Freedom, the Congressional Gold Medal, that are given to people who have done great things, both military and civilian. I think the Presidential Medal of Freedom might be civilian only. I don't know. You know better than I do. If you look at the list of recipients, you may wonder if they're really people who have done good. But some have, many have. So at least in the minds of those who were giving those awards, they still are trying to praise those who in their minds do good. And I think that is really an expression of the other side of the coin of punishing. Government has a role of punishing evildoers, hurting them, causing a negative outcome for them, and praising doers of good, helping them, causing a positive outcome for them. This is John Calvin again. This is my last Calvin quote. Though it often happens that honors are not rightly distributed or rewards given to the deserving, yet it is an honor not to be despised that the good at least live under the care and protection of magistrates. So they're not exposed to the violence and injuries of the ungodly and that they live more quietly under laws and retain their reputation more easily than if everyone lived as he pleased without any restraint. In short, it's a particular blessing of God that the wicked are not allowed to do what they like. I think that's kind of the point. We have the essential God-ordained function of a civil government. It's not the only thing that they may do or that they ought to do. We can argue about that. But the essence of what they have to do is punish evildoers and praise those who do good. That's what God has ordained for them. Now, neither Peter nor Paul would be naive about this. They know that governments often don't fulfill their roles. They would have known that. They would be aware of the Egyptian pharaohs. They would be aware of the Babylonian kings. What about all the bad kings in Israel? How often do you hear this phrase? They did what was evil in the sight of the Lord when you're reading through your Old Testament. They were aware of Herod and Pilate and Nero. They were aware of all these terrible rulers. And look, we haven't always had, okay, understatement alert. We haven't always had the cream of the crop, right? The most noble and self-sacrificial, the most wise, capable leaders. So there, again, there's no expectation of submission to any human authority apart from submission to God. And so our submission to God defines the limit of our submission to any human authority. But the basic principle of submission remains, even in the case of these unjust rulers. Okay. So we're to keep that attitude of submission whether they stick to their role or not. Obmission extends only so far it doesn't interfere with our submission to the authority of God. So it should, so understanding those truths should make us the best of citizens. It really should. It should make us the most willing to submit, not troublesome meddlers, like Jim read about, not defiant rebels, not evildoers. It should make us humble in submission to our government as far as we can, even to the worst leaders. Humbly as we can, doers of good. Now look at verse 15. For such is the will of God that by doing good you may silence the ignorance of foolish men. Nice. It's God's will that our doing good, doing those things that government ought to praise, good doing, that may be the means of our vindication, of silencing of foolish men. And the verb translated silence here is an interesting one. It means to silence.

Proverbs 14:35

As with a muzzle. It means, figuratively, means to cause to be speechless, to cause them to cease from speaking. Now, there's a question whether this silencing happens during our lifetimes or whether it's a reference to the return of Christ. It's possible that a Christian continuing to live with this kind of integrity would silence claims of evildoing. Just keep doing good. You'll silence the claims of hypocrisy. And I think that can be true. I've seen accounts where a person was criticized for something and later on understood better, and the critic would admit to having misunderstood their motives. It happens. That may be what Peter has in mind. If you think about the times, many of the accusations against Christians at that time were based on misunderstandings of Christian doctrine and practice. And so they were often intentionally misconstrued, but it's possible that it could have been a misunderstanding that made him out to be a deviant or a criminal. And eventually continuing to do good would silence that. And governments ought to silence that slander, right? They ought to praise those who do good, help silence that slander. That may be Peter's intended meaning. But certainly, there is a future and full silencing of this kind of ignorance. It's coming. There's going to come a time when those who slander or foolishly criticize people who are doing good, Christians, who are living in obedience to God, they will be silenced. God will vindicate his children. I'm going to turn you to Revelation 6 for a minute. Just a few verses. Revelation 6, verses 9 through 10. The context here is the martyrs crying out for their vindication. Revelation 6, verses 9 and 10. I guess you need three ribbons. And when he opened the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God and because of the witness which they had maintained. And they cried out with a loud voice, saying, How long, O Master, holy and true, will you not judge and avenge? Avenges ektakeo? Avenge our blood on those who dwell on the earth? It's the same type of punishment governments ought to extend to evildoers. God will avenge. He will punish the mistreatment of his people. A little farther down, in Revelation 19, I want to read verses 1 and 2. Context here is the destruction of Babylon. Revelation 19:1 and 2: After these things, I heard something like a loud voice of a great crowd in heaven saying, Hallelujah. Salvation and glory and power belong to our God, because his judgments are true and righteous. For he has judged the great harlot who is corrupting the earth with their sexual immorality, and he has avenged. Ekta Keo again. He has avenged the blood of his slaves shed by her hand. All foolish men who malign the children of God for doing good, they will ultimately be silenced. And Peter tells us it's their ignorance that will be silenced. That's a word for a kind of willful rejection of the truth. It's not just a lack of knowledge. It's a different word that would be used for that. These people are said to be foolish as well, meaning unreasonable, senseless. They're people who speak slander against Christians because they do good. Their love for sin has made them unreasonable and unreasoning, insane. They willfully reject that which they know to be true. So in my mind, I think of our current time. I think of these weirdly dressed, screeching atheists that have piercings in painful places. They have hair in a color that's not found in nature. They do things, they believe things that are not only opposed to biblical ethics, but are opposed to the obvious realities in front of them. And here's what I mean: they suppress the truth and unrighteousness. They deny the most obvious facts of our reality. The design and creation. Undeniable. It is undeniable. Male and female. Isn't it obviously logical and scientific that abortion kills a human being, a human person? It is. It's undeniable. My favorite one is defund the police. How's that going to go? Yeah. Social workers have a place. But you try calling them when somebody's trying to break in your house. It doesn't, it's just insane. It is literally insane. They are deluded and they can't tolerate anybody who disagrees with their delusions. They're foolish people. Their hearts are darkened. Their minds are futile. They willfully reject the truth.

Revelation 6:9–10 Revelation 6:9 Revelation 19:1

That which they know to be true. So for us, we persist in doing good against all discouragement, against suffering and persecution. We will be vindicated at the return of Christ. That shrill insanity of the reprobate will be finally and totally silenced, muzzled. Okay, so Peter then summarizes Christian living in relationship to other people. Really remarkable contrast in verse 16. Just look at that verse. If you're going to memorize one verse, well, I shouldn't say that. There's some. But this is a great verse. Act as free people. Do not use your freedom as a covering for evil, but use it as slaves of God. That could summarize your life. The word act isn't in the original. That's why it's in italics, but it's just hard to translate the verse without adding a verb. In the original, it's just as free or as free people. I'm going to read you New King James here. As free, yet not using liberty as a cloak for vice, but as bondservants of God, simply as free. That's as close to a word-for-word translation as I found. So we're not commanded here to act as if we are free people. That's the point I want to make. We're not commanded to act as free people. We're not commanded to live as free people. There's no command here. We are told we, well, there's no command in the beginning. We're told we are free people. We are free people. So then, live as free people. Do not use your freedom as a cloak or covering for evil. Don't use your freedom in ways that God doesn't approve. Use your freedom as a slave of God. Covering refers to a cloak or a veil or a mask that would cover something to hide it. And the word for evil is that same word that's used in evildoer: it's wickedness, badness, evil. So now this is all coming together. For me, at least. I hope for you, but let's kind of put it together. We're free from submission to human authority, ultimately, right? We submit to human authority because and only because we're commanded to do so by God. He's the one authority that may, in fact, bind our conscience. He's the one authority to whom we owe ultimate allegiance. Every other authority, even for Peter and his readers, the most powerful person in the world, Roman emperor, is merely human, merely a creature. We're to give human authority appropriate honor and submission, honor the king, respect their authority, but understand that it's derived authority. They have it because they were put in that place by God himself. So, given all that knowledge, it would be pretty easy to just be rebellious, wouldn't it? Pretty easy, kind of natural even, to say, look, you're just a human like me. You're just a creature like me. I don't need to listen to you. Put our freedom in Christ ahead of being subordinate to some human authority. And we are free in Christ. We're free in Christ in a lot of ways. That could be the next sermon. One of them is our freedom from the ultimate power over us of any human authority. It's always derived. Could lead to a rebellious spirit. So Peter warns us against that. As free people, as people admittedly free in the ultimate sense from any authority other than God Himself, you are free. But don't use that freedom to excuse your own evil, especially the evil here of unnecessary insubordination. You'll be justly punished for that as an evildoer. Instead, use that freedom as slaves of God. Use that freedom to act as if you are who you are, a person constrained to serve the Lord, to do good as he's revealed it, to do what he approves. Act as you are. Free men, free people, happy slaves of Christ. So if government is then functioning as it should, doing evil would result in just suffering, punishment of evildoers. Doing good would result in praise, not punishment. If government isn't acting as it should, now we get in the context of 1 Peter. You may suffer unjustly for doing good. You might. And you ought to rejoice if that happens. Because you're serving in integrity as a slave of God. You are submitting yourself to Him. You're persevering in doing good, even though it's unjust. It's discouraging. It's suffering. So that's the principle. Suffer only unjustly. Make sure your troubles good trouble. This is in the context of government. Now I want to quickly survey the letter. We'll see how Peter makes the point in another context. You're saying he's a survey the whole letter. Don't worry. I can't show you everyone. I only get compliments and likes for short sermons. That's the main feature of my sermons. Short. One of my best friends in the world, Dale Schultz, that's one immediate compliment he gave me after my second sermon. Well, that was short.

So I treasure that. So we'll just look at a few. Go back up to verses 11 and 12 of chapter 2 of 1 Peter, back to 1 Peter. Beloved, I urge you as sojourners in exiles to abstain from fleshly lusts which wage war against the soul by keeping your conduct excellent among the Gentiles so that in the thing which they slander you as evildoers, they may, because of your good works, as they observe them, glorify God in the day of visitation. You may be slandered as an evildoer, but keep your conduct excellent anyway. Do good. This may result in salvation for some of these slanderers. It will result in God being glorified. Good results. If you have to suffer, suffer unjustly. You'll have good results. Now look down to verses 18 through 20 of chapter 2. This is the context of servants and masters. Really clear here. Servants, be subject to your masters with all fear, not only to those who are good and considerate, but also to those who are crooked. For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unrighteously. For what credit is there if when you sin and are harshly treated, you endure. But if when you do good and suffer for it, you endure. This finds favor with God. You see it? Bear up under sorrows when you're suffering unrighteously, unjustly. This finds favor. Endure suffering because you're acting in good conscience, as it said, towards God. It's something God approves. It's a good thing. But if you sin and are harshly treated and endure, there's no credit in that. You don't get any approval from that. But when you do good and suffer for it, you endure, finds favor with God. Further down, still in chapter 2, just a little further, verses 21 through 23. This is our perfect example of this principle in practice. 1 Peter 2:21 through 23. For to this you have been called since Christ also suffered for you, leaving you an example that you should follow in his steps, who did no sin, nor was any deceit found in his mouth. Who being reviled was not reviling in return. While suffering, he was uttering no threats. He kept entrusting himself to him who judges righteously. See, Christ suffered not because of any wrong he had done. He did no sin, nor was any deceit found in his mouth. He suffered unjustly, not justly. He never suffered justly at the hands of others. While he did this, he didn't fret. He didn't compromise. He didn't evade. He kept entrusting himself to him who judges righteously. God judges righteously. That's our comfort, isn't it? He judges justly. He's our ultimate judge. So if others mistreat you or discourage you because you're doing good, they misunderstand you, they don't notice, we can rejoice. We follow after our perfect king in that way. He went through it. That's good trouble. Skip ahead now to chapter 4. This is one that Jim read earlier. It's really clear. We're going to read verses 12 through 16. Beloved, do not be surprised at the fiery trial among you, which comes upon you for your testing, as though some strange thing were happening to you. But to the degree that you are sharing the sufferings of Christ, keep on rejoicing, so that also at the revelation of his glory you may rejoice with exaltation. If you're insulted for the name of Christ, you're happy, because the spirit of glory and of God rests on you. Make sure that none of you suffers as a murderer or thief or an evildoer or troublesome meddler. But if anyone suffers as a Christian, it's not to be put to shame, but it's to glorify God in his name. Do you see it? Don't suffer unjustly. Or don't suffer justly. Don't suffer justly. Don't suffer fairly. Don't suffer as a murderer, as a thief, an evildoer, a troublesome meddler. Don't take that punishment that you deserve. Don't do that. Don't suffer justly because you deserve it. Let any suffering be unjust suffering. As he says, suffer as a Christian. There's no shame in that. Glorify God in that name, he says. Rejoice, you are suffering in even a small way, similar to as our Lord did. Suffer as a Christian. That's the principle. If you have to suffer, suffer unjustly. Suffer for doing good. That's the principle. Now, how can we apply it? Some direct applications are given in the letter. You can read it. Submit yourself to government appropriately. Obey the law. Honor the king. If you're poorly treated, make sure it's because you're acting, they're acting unjustly. If you're an employee, make sure that any mistreatment you get at work is not your fault. Work in submission to your employer. Don't get bad treatment because of your own bad conduct, because of your own laziness or incompetence. And then blame the company. Blame the boss. If you're a wife,

1 Peter 2:21–23

Wife, subject yourself to your husband, even if he's a poor husband. Don't do damage to your marriage. Be the one that promotes the purpose of marriage and showing the relationship between Christ and the church. If you're a husband, live with your wife in an understanding way. Don't treat her badly and damage your marriage, hindering your own prayers. Be the one that promotes the purpose of marriage and reflecting the relationship between Christ and the church. If you're an elder, there can be suffering and discouragement in that. It goes with the job. Do your work as God is directed. Don't make it worse. Don't suffer because you want to be lord of the church. Be an example to the flock of Christ. And if you're not an elder, be subject to your elders. Don't be one of these young, certain ignorant, arrogant, and loud young men that David was talking about last week, where you post your powerful groundbreaking musings on Twitter. You expand the frontiers of theological, medical, political knowledge. Because, hey, I've read the headlines of lots of articles, and I've actually read the comment section as well. So I'm an expert. Don't suffer because of your own determination to be heard. That's not a reason to suffer, just because of your pride. God is opposed to the proud, but gives grace to the humble. What I just read were applications in 1 Peter. The Christian life has suffering. That's just part of the deal. It's just part of the deal. 1 Peter is written to tell you why that is and to make the most out of it. There are different Greek words that can be translated to suffer. I'm not going to bore you with all of that. I wish that clock wasn't there because then I probably would. If we just look at the English words, English words, then suffer and suffering, just be quick. Suffer appears 67 times, sufferer suffering, 67 times in the New Testament and using the LSB. Others are different. Of those 67 New Testament uses, 1 Peter uses it 13 times. And it doesn't start until chapter 2, verse 19. Prior to that, it's mostly theological truth regarding salvation. 1 Peter is written to suffering saints. It's written about suffering. And the essential ethical point is: we're to suffer only unjustly. Suffer for doing good. Make sure your trouble is good trouble. Good suffering. It has its benefits. It will promote your sanctification. That's what you want, isn't it? You want to be more like Christ? Good suffering. Your assurance. Another benefit, potentially salvation of other people who observe your conduct. Another benefit is the eventual silencing of those who are critical of your conduct. It encourages other believers and it glorifies God. That's what we want. And it results in reward. It's okay to want that too. Now, all the way back, 1 Peter chapter 1, verses 6 and 7. In this you greatly rejoice. In this, your salvation, you greatly rejoice, even though now for a little while, if necessary, you've been grieved by various trials, so that the proof of your faith, being more precious than gold, which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ. How can your faith be proven? To yourself? How can the testing of your faith result in, as it says here, praise and glory and honor at the revelation of Jesus Christ? Bear up under suffering while doing good. Continue to suffer, but only unjustly. Suffer while doing good. That's the response to these kinds of trials. That's a positive test result. It proves your faith is genuine. And by genuine, it proves that your faith comes from God Himself. It's not ginned up in your own heart. It comes from God. It has a divine source. It's unbreakable, invincible, eternal. Then lastly, consider this. And I said the word lastly, so the kids are like excited. What is this praise, glory, and honor that results from unjust suffering, from bearing up under these kinds of trials? I don't know what it all is. I can't comprehend it. But I know that it includes these words from the Savior or something like them. Well done, good and faithful slave. You are faithful with a few things. I'll put you in charge of many things. Enter into the joy of your master that's enough. Let's pray. Father, it can be a temptation to rebel, to fight. It's our natural.

1 Peter 1:6

Natural inclination of our sinful flesh. And Lord, there are times when we should. There are times when we have to stand and be heard as oracles of God. And so I pray that we would be courageous to do that, but we wouldn't use our freedom in Christ and our fearlessness as a cover for evil, but rather use that freedom as slaves, O God. In Jesus' name, amen.