Among the distinctive features of 1 Peter is the way that Christ’s life provides the pattern for the life of the Christian. We see this perhaps most clearly in 1 Peter 2:21-24, where the suffering of Christ is given as the example for us, that we might follow in his steps. There is an emphatic uniqueness to the suffering of Christ: he is the spotless Lamb of God who suffered in the flesh, the righteous for the unrighteous, to bring us to God (3:18). Yet Peter also identifies this pattern of enduring suffering for the sake of future glory as the normal pattern for the Christian life. If Jesus, the beloved Son of God, endured suffering in the flesh, why would we expect to escape suffering when we identify with him as Christians? But there is an incredibly hope-inspiring word here as well: just as surely as Jesus’ suffering led to eternal glory, so will those who trust in him by faith experience glory on the other side of suffering. We do not follow in his steps in the way that earns our salvation, but we follow as his sheep. He brings us where he is.

We do not follow in his steps in the way that earns our salvation, but we follow as his sheep.

Thus, although Jesus suffered in a saving way for our sins, Peter also makes it clear that the pattern of Jesus’ life is to be the pattern of our lives as well. This example of Christ is immensely practical for those facing opposition in this world. How exactly are we to follow in his steps? We can see at least three ways in 1 Peter 2:22-23.

First, just as Jesus committed no sin, nor was there any deceit in his mouth, we are to be blameless. Of course, I am not saying that we can be like Jesus in complete perfection. By no means! But the pattern of his faithful living is the pattern for us as well. In the midst of difficulty and opposition, he was found to be faultless. Although we cannot be perfectly faultless, you and I are called to imitate his pattern of life in which he did not kowtow to the temptations of this age. Jesus did not face trials and sufferings because he had done anything wrong, and he did not respond in sin in the midst of the situation. For those of us who may face opposition because of our identification with Christ, a look to our Lord reveals the faithfulness we should demonstrate in the midst of suffering.

Second, and focusing on an aspect of the previous point, we see in 1 Peter 2:22 that part of Jesus’ restraint was verbal. When reviled and verbally accosted, Jesus did not retort in anger. For this point, Peter cites the Suffering Servant passage of Isaiah 53, emphasizing the climactic suffering of Jesus’ life in his unlawful arrest, sham of a trial, and merciless beating and crucifixion. Even in the midst of the greatest injustice and evil the world had ever known- they were crucifying the Lord of glory (1 Cor. 2:8)- Jesus did not respond in anger. It can be easy for us to use words in the midst of difficulty to speaking in anger against others, perhaps those who may really be in the wrong. But the pattern of Jesus encourages us not to speak a word of retaliation or vengeance.

This brings us to our third observation from this text. Why could Jesus be content not to retaliate, curse, or revile when reviled? The answer: Jesus trusted his Father, who he knew saw all things and was the righteous Judge; God would make all things right in his time. Understanding that God is in control and that he will judge in his own time gives us confidence not to take our own vengeance, but to leave room for the vengeance of God (Rom. 12:19-21). Let us not usurp the prerogative of God. Instead let us endure with confident patience the insults and sufferings we may face, always trusting that our heavenly Father sees and will fulfill his promise to vindicate and deliver his people, just as he did his own Son.

In sum, if Jesus was viewed as a scallywag to the world, the same will be true of his people. But just as Jesus was delivered unto glory, the pattern of his life that led to glory will also be true for Christians because our connection to Christ by faith.

This piece is adapted from Brandon Crowe, The Message of the General Epistles in the History of Redemption  (Phillipsburg, NJ: P&R, 2015), 37-41. Used with permission of the publisher.

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