Golden Nuggets – Part 2
Introduction
Through the years, the teaching in Titus II has covered much ground. We have:
• Started at the beginning (Genesis) and gone all the way to the end (Eschatology, Rapture, Millennium),
• Seen how God works in the lives of people (Abigail, Bathsheba, Boaz, David, Gideon, Naomi, & Paul),
• Addressed real-life issues (money management, biblical view of work, childrearing, decision-making and the will of God, divorce & remarriage, in-laws),
• Studied Old Testament material (Daniel, Ruth, Genesis, Job, 10 Commandments),
• Studied New Testament material (First Peter, James, Great Galilean Ministry, Gospel of John, James, Acts, Galatians, Ephesians, etc.), and
• Considered a Biblical Worldview
Transition
While it would be impossible to review all of the biblical material that has been discussed in the past 8 years, we can selectively consider “nuggets” or “pearls” that the Spirit chose to resonate in your hearts and minds. Two weeks ago, we considered eight of these nuggets. Let us continue our brief tour down memory lane and consider several more of those nuggets this morning.
Lesson
9. The Study of John 17
Our ninth “nugget” is another great lesson on prayer drawn from our study in John 17. For here in this passage, we can learn about how sovereignty and prayer do go together. God’s appointed hour (“the hour has come”) has arrived. Yet, it does not strike Jesus as an excuse for resigned fatalism, but for prayer. Even though his “fate” was sealed (actually from the beginning of time), Jesus chooses to pray. As is so often exemplified in Scripture, an emphasis on God’s sovereignty functions as an incentive to prayer, not as a disincentive (1). Why? There are at least three reasons:
God delights to be told things He already knows (2).
Our rationale for praying, like Christ, should not be to ask for things but to assure our own hearts and to maintain our contact with God and to make certain of our contact and communion with Him. Any idea that prayer is only for guidance and to make requests is false. (3)
The object in prayer should never be to change God’s heart or will…God’s will is always perfect, and He is a loving Father. Rather, we should come to Him to discover His will, to see that it is right and to rejoice in it – that is the object of prayer. That does not mean that you do not take your requests to Him (see Christ in Gethsemane – “if it be possible” and Job). Rather, you bring your requests and say: “if it be your will” (4).
10. The Story of Joseph
One story from the life of Joseph is worth revisiting. For in the life of Joseph we learn that even evil, is subject to God’s sovereignty. We are familiar with Romans 8:28 (“And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.”) and the experience of Joseph and his brothers (“You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive.”), yet we still struggle with believing that the Scriptures teach that God can use deliberate sin. But this is precisely what the Bible does teach. And in proof of this conviction, I submit the example of the greatest evil in all history producing the greatest good imaginable. I refer to the crucifixion of the Lord Jesus Christ.
As we learned in our study of Genesis, the story of Joseph prefigured the story of Christ in nearly every way? What are some of those similarities? Jesus was our elder brother sent into a foreign land for our rescuing (as was Joseph). He was the favored of his Father (as was Joseph), but he became a slave (as was Joseph), and later rose to the highest position of power in order to seek us out and save us (as was Joseph). Most significant, he was hated by his brethren (as was Joseph), the very ones the Father was using him to save (as was Joseph).
We read in Isaiah: “He was innocent of any afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth” (Isa. 53.7). Against Him cruel and evil men poured out wrath. He was unjustly arrested, unjustly tried, unjustly convicted. Then He was killed without mercy. Never in the entire history of the world has greater evil been done – for this was an extreme of evil practiced against one who was not only innocent of crimes but was also actually sinless. Yet, from this greatest of all evils – evils which parallel but infinitely exceed the abuse inflicted on Joseph – God brought forth the greatest possible good: the salvation of a vast company of people.
How can we apply this example of Christ and Joseph to our lives? When people conspire to harm us and actually inflict wounds born of cruel hatred or indifference, we will not call their evil good. Evil remains evil. Sin is still sin. But we will testify before these and the world that in a universe ruled by a sovereign and benevolent God – our God – their evil will not succeed. We will say: “You intended to harm me, but God intended it for good.” We will declare that in the ultimate assessment, nothing can be anything but good for God’s people.
11. The Scriptures
Our next stop takes us back to our study on a biblical worldview to consider the importance of the Scriptures.
o How has God chosen to reveal Himself? God reveals Himself in two distinct ways to man: in nature and in Scripture.
o Are the Scriptures divinely inspired? The Old Testament in Hebrew and the New Testament in Greek are divinely inspired and final authority resides in these original texts alone.
o Are the Scriptures a work-in-progress? Because of man’s lost condition, God has revealed Himself and His will through a historical process, permanently inscripturated, that is now complete.
o Are the Scriptures necessary for salvation? Scripture is necessary for true and saving knowledge of God because therein alone is revealed God’s redemptive provision. Or stated differently, God’s plan of redemption requires the revelation contained in His word – man cannot be saved apart from the sharing of the gospel.
o Are the Scriptures sufficient for all of our needs? God’s finished revelation (now inscripturated) is entirely sufficient for all of man’s spiritual needs (2 Tim. 3:16). Or stated differently: We must remember that God reveals His will in His word – not in signs, circumstances, and/or feelings. There is no need for new or additional revelation.
12. The Ten Commandments
The second commandment – “You shall not make for yourself an idol…” – is a commandment that most 21st century Christians believe that they do not struggle with. One of the great “takeaways” from our study of the Ten Commandments, was Tim Keller’s magnificent work on this commandment. Tim stated that all Christians (even 21st century Christians) struggle mightily with this commandment. We learned, from him, that it is possible to use “problem emotions” to identify idols in your life. Specifically:
o If you are angry. Ask: "Is there something too important to me? Something I am telling myself I have to have? Is that why I am angry because I am being blocked from having something I think is a necessity when it is not?" You may be angry because you are worshipping an “idol.”
o If you are fearful or badly worried. Ask: “Is there something too important to me? Something I am telling myself I have to have? Is that why I am so scared because something is being threatened which I think is a necessity when it is not?" You may be fearful because you are worshipping an “idol.”
o If you are despondent or hating yourself: Ask: “Is there something too important to me? Something I am telling myself I have to have? Is that why I am so 'down' because I have lost or failed at something which I think is a necessity when it is not?" You may be despondent because you are worshipping an “idol.”
To help you see how “easy” it is to worship an idol, he also provided a checklist of possible idols that we may have in our life. How many of these idols are in your life?
o Power idolatry: "Life only has meaning /I only have worth if I have power and influence over others.
o Approval idolatry: "Life only has meaning /I only have worth if I am loved and respected by
o Comfort idolatry: "Life only has meaning /I only have worth if I have this kind of pleasure experience, a particular quality of life."
o Image idolatry: "Life only has meaning /I only have worth if I have a particular kind of look or body image.
o Control idolatry: "Life only has meaning /I only have worth if I am able to get mastery over my life in the area of
o Helping idolatry: "Life only has meaning /I only have worth if people are dependent on me and need me."
o Dependence idolatry: "Life only has meaning /I only have worth if someone is there to protect me and keep me safe."
o Independence idolatry: "Life only has meaning /I only have worth if I am completely free from obligations or responsibilities to take care of someone."
o Work idolatry: "Life only has meaning /I only have worth if I am highly productive getting a lot done."
o Achievement idolatry: "Life only has meaning /I only have worth if I am being recognized for my accomplishments, if I am excelling in my career."
o Materialism idolatry: "Life only has meaning /I only have worth if I have a certain level of wealth, financial freedom, and very nice possessions.
o Religion idolatry: "Life only has meaning /I only have worth if I am adhering to my religion's moral codes and accomplished in it activities."
o Individual person idolatry: "Life only has meaning/ 1 only have worth if this one person is in my life and happy there and/or happy with me."
o Irreligious idolatry: "Life only has meaning /I only have worth if I feel I am totally independent of organized religion and with a self made morality.
o Racial/cultural idolatry: "Life only has meaning /I only have worth if my race and culture is ascendant and recognized as superior."
o Inner ring idolatry: "Life only has meaning /I only have worth if a particular social grouping or professional grouping or other group lets me in"
o Family idolatry: "Life only has meaning /I only have worth if my children and/OR my parents are happy and happy with me."
o Relationship idolatry: "Life only has meaning /I only have worth if Mr. or Ms. 'Right' is in love with me."
o Suffering idolatry: "Life only has meaning /I only have worth if I am hurting, in a problem ¬only then do I feel noble or worthy of love or am able to deal with guilt."
o Ideology idolatry: "Life only has meaning /I only have worth if my political or social cause or party is making progress and ascending in influence or power.
o Understanding idolatry: “Life only has meaning / I only have worth if – I understand why I am the way I am and understand my idols!”
o Safety idolatry: “Life only has meaning / I only have worth if – I am pursuing the safest course of action and not taking risks emotionally or physically”
o Authenticity idolatry: “Life only has meaning / I only have worth if – I am not pretending and being honest [shameless] about who I really am”
13. The Prodigal Son (or the Tale of Two Sons) (5)
Our final stop down memory lane will find us in the parable of the Prodigal Son (or the Tale of Two Sons). Our study of the Prodigal Son in Luke 15 (and specifically some work done again by Tim Keller) taught us that Jesus uses the younger and elder brothers to portray the two basic ways people try to find happiness and fulfillment: the way of moral conformity (the elder son) and the way of self-discovery (the younger son). Neither son loved the father for himself. They both were using the father for their own self-centered ends rather than loving, enjoying, and serving him for his own sake. This means that you can rebel against God and be alienated from Him either by breaking His rules or by keeping all of them diligently. It’s a shocking message: Careful obedience to God’s law may actually/intentionally serve as a strategy for rebelling against God.
Given this powerful statement, let us look for a minute again at the elder brother. Why is he so angry with the father? He feels he has the right to tell the father how the robes, rings, and livestock of the family should be deployed. In the same way, “religious” people commonly live very moral lives, but their goal is to get leverage over God, to control Him, to put Him in a position where they think He (God) owes them. Therefore, despite all their good works and piety, they are actually rebelling against His authority. If, like the elder brother, you believe that God ought to bless you and help you because you have worked so hard to obey Him and be a good person -- then Jesus may be your helper, your example, even your inspiration -- but he is not your Savior. You are serving as your own Savior.
Here then, in this parable, is Jesus’ radical redefinition of what is wrong with those of us who mimic the elder brother. Nearly everyone defines sin as breaking a list of rules. Jesus, on the other hand, shows us that a man who has violated virtually nothing on the list of moral misbehaviors can be every bit as spiritually lost as the most profligate, immoral person. Why? Because sin is not just breaking the rules. Sin is putting yourself in the place of God as Savior, Lord, and Judge just as each son sought to displace the authority of the father in his own life.
Final Thoughts
In closing, I would like to comment on one final topic – the topic of “leaving.” It’s fairly easy to find a book or an article that tells you how to choose a class or a church. But what about leaving either of these? American evangelicals shuffle all too often from class to class and from church to church, following the movements and fancies of the moment. That is not what I’m addressing here. I’m talking about when there are legitimate reasons for leaving a class or a church (heresy, opportunity to exercise spiritual gifts, relocation, etc.).
Before, I comment on how one should leave, let me say that our loyalty to our class/church should be stronger than our attraction to the better schedule, the hot-shot teacher/preacher that just took over a class/church, or the better praise band. Leaving a class/church (even if for legitimate reasons) should feel like leaving a marriage. It should hurt because we have lived and invested our lives with a group of people -- and now we are leaving.
But how should one leave? The usual method is to sneak out the back door with the hope that no one notices. Over the years I’ve had numerous conversations with people who have “left” Titus II, conversations that are sometimes embarrassing and sometimes hurtful. “Haven’t seen you in a while”, I say as we meet in a restaurant (assuming they don’t try to avoid me). “How are you doing? How is your family doing? How is your job situation?” Then I learn that this person has moved to another class/church for whatever reason. I’m quick to try to relieve the embarrassment by asking how their new class/church is enabling them to serve Christ. But these conversations — while cordial and sincere — are hurtful because they happen accidentally. A serendipitous encounter at the grocery store should not be the moment to announce that three months ago you left Titus II or Stonebriar. So how does one properly leave Titus II or Stonebriar? I offer the following suggestions:
1. Leave Humbly
First, leave humbly. The Psalmist writes: “Who can discern his errors? Acquit me of hidden faults. Also keep back Thy servant from presumptuous sins…” (Psalm 19:12-13a). You need to remember that you may not actually be the final word on a subject or topic. Our sinful nature can sometimes blind us. As such, when you are thinking about “leaving” a class or church – be humble. Prayerfully consider your motives. Seek out the counsel of those that are wise in the faith.
2. Leave Deliberately
Second, leave deliberately. Don’t slither or slide. Don’t wander hither and yonder. When it’s time to go, go — and then go become an integral part of another good, Bible-believing, Christ-saturated class/church. The New Testament knows nothing of individual believers taking a little from here and sampling a little from over there. The biblical doctrine of the church describes a body of believers deeply committed to Christ and to one another.
3. Leave Graciously
Third, leave graciously. Has your theology changed to the extent that you need to join a different church? Have the needs of your family or your work schedule compelled you to make a move? Fine. Move, but move graciously. Avoid leaving in a way that causes division or unnecessary controversy in the class/church (Prov. 6:19; 1 Cor. 1:10). Resist the temptation to concentrate on the warts and blemishes of the class/church you are leaving. (You’ll find, soon enough, that your new class/church has a few of these too!) Realize that as a Christian, whatever you do, will be either positive or negative in its apologetic and evangelistic value. Is it any wonder that unsaved people have a low opinion of the importance of the church and commitment to the church when we show so little commitment ourselves? Or, when we demonstrate a negative (or ungracious) attitude when leaving a class/church?
4. Leave Planfully
Fourth, leave “planfully.” Church membership and class involvement are serious undertakings. When we meet Christ, we are saved into the church. The Bible speaks of our being members of one another (Romans 12:4-5). We are joined together in Christ (Ephesians 4:15-16). We eat from one loaf and drink from one cup (Ephesians 4:4-5). We are to carry one another’s burdens (Galatians 6:2). We might even find ourselves selling our property in order to meet another’s needs (Acts 4:32ff.). Church is not just an organization where you go to get; it is an organism where you go to give as well as get, to minister as well as be ministered to. As such, any decision to leave must be done “planfully.” Are you responsible for a specific ministry in your class (shame on you if you aren’t)? If so, have you raised up your replacement? Whose responsibility is it to find your replacement? It is your responsibility. If you want to leave “planfully”, you must ask this question: “How does my departure affect others?”
5. Leave Thankfully
Fifth, leave thankfully. I write as a man who has been a teacher of this class for almost eight years. During these years many people have left our class (some of them because of me). To be honest, some of the people who have left I didn’t know very well. But others I miss sorely. In either case, I always appreciate the ones who take the trouble to say good-bye. Embarrassing or awkward as it may be, have an exit interview with one of the leaders, elders, or pastors of the class/church you are leaving. Explain the reasons for your departure, express your gratitude for their hard work, and commit yourself to praying for the class/church with which you will no longer be associated. It is rarely easy to hear someone say: “I have to leave.” In fact, it always hurts. But the pain is softened when we learn that he or she is going to settle in a godly congregation of Christ-exalting believers. After all, we’re on the same team working for the same purposes.
6. Leave with a Blessing
Finally, leave with a blessing. Many times people tell me they are leaving because God told them to leave. That may be true, but it leaves little room for me to disagree with them. If I do, I am arguing with God and that never works out well. The right way to tell someone is to say: “I am sensing that God is leading me to leave but I am open to your counsel” (see Hebrews 13:17; 1 Thess. 5:12-13). This changes the entire tone of the conversation. Now, the leaders get to be a part of the process and they have a chance to pray with you. Most of the time the decision remains the same and you leave the church for your next assignment. The difference is you leave with the blessing (and participation) of the leaders and those that served with you.
Endnotes
(1) D.A. Carson, The Gospel According to John, (William B. Eerdmans Publishing Company: Grand Rapids, MI; 1991), Pages 553-4.
(2) D.M. Lloyd-Jones, The Assurance of Our Salvation, (Crossway Books: Wheaton, IL; 2000), Page 37.
(3) Ibid, Pages 33-34.
(4) Ibid, Page 38.
(5) Tim Keller, The Prodigal God
Friday, December 4, 2009
Tuesday, November 17, 2009
Titus II Lesson -- November 15th
Golden Nuggets
Introduction
Through the years, the teaching in Titus II has covered much ground. We have:
• Started at the beginning (Genesis) and gone all the way to the end (Eschatology, Rapture, Millennium),
• Seen how God works in the lives of people (Abigail, Bathsheba, Boaz, David, Gideon, Naomi, & Paul),
• Addressed real-life issues (money management, biblical view of work, childrearing, decision-making and the will of God, divorce & remarriage, in-laws),
• Studied Old Testament material (Daniel, Ruth, Genesis, Job, 10 Commandments),
• Studied New Testament material (First Peter, James, Great Galilean Ministry, Gospel of John, James, Acts, Galatians, Ephesians, etc.), and
• Considered a Biblical Worldview
Transition
While it would be impossible to review all of the biblical material that has been discussed in the past 8 years, we can selectively consider “nuggets” or “pearls” that the Spirit chose to resonate in your hearts and minds. Let us take a brief tour down memory lane and consider eight of those nuggets this morning.
Lesson
1. The Study of 2 Samuel 11-12
Our tour begins in the book of 2 Samuel. Our study of David and Bathsheba in 2 Samuel 11-12 was very instructive of how sin is birthed and how sin always results in consequences. Buried within this study was a great lesson about prayer. Remember when David is told that his ill son will die because of his sin? What does he do? He chooses to intercede on behalf of his son. Yet, his son dies. What can we learn from David’s petition for his ill son in 2 Samuel 12:18-23? We can learn a lesson about unanswered prayer. David prayed as earnestly as a man could pray, but God clearly answered: “No!” How did David respond? David was content with God’s answer. He did not protest or complain. He accepted God’s will as that which was best. He worshipped God in spite of his loss and his pain. He did not agonize that he simply lacked faith (which if great enough would change the outcome). He knew God had heard him and He had answered. How many of us praise God when He has told us “No!”?
2. The Study of Contentment – 1 Timothy 6
Our study in 1 Timothy 6 on contentment included this poem by a confederate soldier written more than a hundred years ago. While it is not “biblical”, it says it all:
I asked for health that I might do greater things,
I was given infirmity that I do might do better things...
I asked for riches that I might be happy,
I was given poverty that I might be wise...
I asked for power that I might have the praise of men,
I was given weakness that I might feel the need of God....
I asked for all things that I might enjoy life,
I was given life that I might enjoy all things...
I got nothing that I asked for but everything that I hoped for.
Almost despite myself my unspoken prayers were answered.
I am among all men most richly blessed.
3. A Biblical Response to 2008
In January of this year, I delivered a two-part message on a biblical response to 2008. We looked at both a “spiritual” response as well as a “financial” response. I want to briefly re-visit what we discussed in the “financial” response. I made the following predictions for 2009:
o Credit would be tight throughout 2009
o Unemployment would rise to between 10-12% by year end (and many of you would be affected)
o Worker pay and benefits would remain flat or decline
o Loan defaults would rise resulting in declining asset values
o Government revenues would decline, triggering tax increases and/or a decline in services
o The economy would not have bottomed and a recovery would be yet several quarters out
Unfortunately, virtually all of these predictions came true. What does 2010 look like?
o Credit will remain tight throughout 2010
o Unemployment will struggle to go below 9% (do not be surprised if it remains above 10%)
o Worker pay and benefits will remain flat or decline
o Loan defaults will rise again and asset values will remain flat (at best)
o Government revenues will decline triggering tax increases and/or a decline in services
o Businesses will continue to sit on cash and invest very judiciously
Or in other words, most of us will be profoundly disappointed a year from today with the financial recovery. If this picture is true (or even directionally true), how does one respond biblically to such a financial environment? Just as I stated in January, you need to:
o Get debt-free (Prov. 22:7; Prov. 6:1-5)
o Build and live on a budget (Prov. 23:23-27; Luke 14:28-30)
o Simplify your lifestyle
o Live below your means (preferably at about 75% of your income)
o Seek neither poverty or wealth (Prov. 30:7-9)
4. The Sunday After
The Sunday after Mike Spratt died, which corresponded with the class coming of age, I delivered a lesson that praised, warned, and challenged the class. My final topic dealt with how Mike’s unexpected death reminds us of an important fact – we need to be prepared for death. One may ask: “What should we do to be prepared for death?” Or stated another way: “What decisions do you need to make?” Warning -- some of these may be unsettling (but should not). You and your spouse need to:
Organize your financial records
Have a will
Have adequate life insurance
Plan your respective funerals
Determine what careers each should pursue if the other dies
Determine what type of housing each should have if the other dies
Determine where the surviving spouse should live
Determine what childcare options should be used if the other dies
Discuss who or what type of person the surviving spouse should consider for re-marriage
How many of you are so prepared? Why am I emphasizing that you discuss “dark” thought? It is because the greatest gift you can give your spouse is the freedom to grieve. This is only possible if decisions such as these and plans such as these have already been finalized. It allows the grieving spouse to grieve and not to focus on “logistical” matters.
5. The Example of Gideon
Our tour down memory lane returns us to the Old Testament and our study in Judges 6. Gideon is called deliver Israel from the hand of Midian. As the Midianites and Amalekites assemble to attack Israel, Gideon fears for his life. He says to God: “If Thou wilt deliver Israel through me as Thou hast spoken, behold, I will put a fleece of wool on the threshing floor. If there is dew on the fleece only, and it is dry on the all the ground, then I will know that Thou wilt deliver Israel through me, as Thou hast spoken. And it was so. When he arose early the next morning and squeezed the fleece, he drained the dew from the fleece, a bowl full of water. Then Gideon said to God, “Do not let Thine anger burn against me that I may speak once more; please let me make a test once more with the fleece, let it now be dry only on the fleece, and let there be dew on all the ground.” And God did so that night, for it was dry only on the fleece, and dew was on all the ground.”
This passage is considered the proof text by many of the “practice” of placing fleeces before God in order to determine his will. “If X, then I will do Y.” There are several problems with this practice. First, God’s sovereign will call not be known in advance and thus is of no value in determining the “individual will” of God. Second, God’s moral will can be fully known and we do not have to resort to “fleeces” to determine that will. Finally, Judges 6 (the only example of using a fleece to determine God’s will), itself, does not support the practice of modern day Christians. This is because:
o Gideon’s fleece was not simply a circumstantial sign, but rather a miraculous display of supernatural power. How many of us realistically ask for a supernatural display when asking for guidance?
o Gideon was not employing the fleece to ascertain guidance, but to gain confirmation of guidance already given.
o Rather than being an example of a proper approach to receiving guidance, Gideon’s demand for further signs was really an expression of doubt and unbelief.
If the practice of placing out fleeces can not be supported by this text (or any other text), what are the best guidelines to use to determine God’s individual will for our lives?
o In those areas specifically addressed by the Bible, the revealed commands of God (His moral will) are to be obeyed -- the moral will of God encompasses much more than one’s actions. Goals, motives, attitudes, and means to ends are all governed to some degree by God’s moral guidance.
o In those areas where the Bible gives no command or principle (non-moral decisions), the believer is free and responsible to choose his own course of action. Any decision made within the moral will of God is acceptable to God.
o In non-moral decisions, the objective of the Christian is to make wise decisions on the basis of spiritual expediency. The final decision should be explained and defended on the basis of moral guidance (“God’s Word says…”) and wisdom guidance (“it seemed best”).
o In all decisions, the believer should humbly submit, in advance, to the outworking of God’s sovereign will as it touches each decision. That is because sovereign guidance has no direct bearing on the conscious considerations of the decision-maker.
6. Matthew 24:42-51
The next “nugget” can be drawn from our study of Matthew 24. While much energy is given over to focusing on understanding “end times”, very little consideration is given over to understanding what are our duties in waiting and preparing for the 2nd coming of Christ. Read the text. What do we learn from this text as it relates to our duties in waiting and preparing for the 2nd coming of Christ? In this study we concluded with these wise words:
o Secure your salvation. Since the 2nd Coming will be sudden, do not delay in securing your salvation or of warning others.
o Be a good watchman. Live your life as if he could come at any minute.
o Be a good servant. Be faithful to that which he has entrusted to us.
o Quit trying to predict the timing of the second coming. Since we can not know the hour and day of the 2nd Coming, it is futile (and I would argue sinful) to attempt to predict the 2nd Coming.
7. Childrearing
For nearly six weeks, we took a deep dive into what the Scriptures had to say about parenting and rearing children. From that study, I want to pull out one thread. What are we to focus on in our parenting? Are we to focus on their behavior? Are we to focus on their character? We are to focus on the heart of our children. This is because a person’s life is a reflection of his heart. Luke 6:45 states: “The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.” This passage teaches that behavior is not the basic issue. This passage teaches that character is not the basic issue. The basic issue is always what is going on in the heart. Your child’s behavior – the things he says and does – reflects his heart. If you are to really help him, you must be concerned with the attitudes of heart that drive his behavior. Why? Because a change in behavior that does not stem from a change in heart is not commendable; it is condemnable (see Matthew 15:8-9). But, what about the gospel? Isn’t that to be our focus as parents? Obviously, one the most important things we want to tell our children about (as well as to model), is the gospel of Jesus Christ. Yet, the focus of parenting must be on that which we can contribute to the parenting process. We can’t save our children – that is God’s work. But we can instruct them in the matters of the heart.
8. The Book of Ruth
Let us next turn to the book of Ruth. Most of you know the story – a widow (Naomi) and her daughter-in-law (Ruth) return from a sojourn in Moab in an impoverished state. We learned that Ruth turned into a field apparently by chance (“she happened to come to the portion of the field…”). She worked hard. It was hot. She takes a break. While unattractive and sweaty, sitting alone, speaking with an accent, two men off in the distance talk about her. “Who’s that?” Without her knowing, everything was about to change – (“The mind of man plans his way, but the Lord directs his steps” (Prov. 16:9).
It is because of this providential meeting, that we are introduced to one of the most godly men in the Bible – Boaz. While there are many lessons from this story that are worthy of being highlighted, let me highlight just three (3):
o The Generosity of Boaz
The character of God is one of mercy. God’s interaction with Israel displayed mercy. As such, the Law of God was very clear, we are to be merciful. We read in Leviticus and Deuteronomy: “Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am the Lord your God (Lev. 19:9-10)…When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the Lord your God may bless you in all the work of your hands” (Deut. 24:19). While the law of God is clear – you need to know that this was merely the “minimum” standard. This was what God “required.” To be “generous”, one must give beyond this level. And here is Ruth 2, we see the example of a man (Boaz) who loves God, who loves the Law, and who desires to be both obedient and “generous.” Notice how he:
Allows her to drink from the water jars that have been provided for the servants
Allows her to eat food that has been provided for the servants
Commands his servants to allow her to glean even among the sheaves (not on the edges), and
Instructs his servants to purposely pull out some grain for her from the bundles already gathered
The example of Boaz can teach us much about generosity. For if we truly understand the character of God, if we truly understand the moral will of God, if we truly believe what James says in James 1:27 (“This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world.”), then we will be generous. We will live in smaller houses, we will have fewer toys, we will have older cars, we will wear less expensive clothes, we will donate more money – because we are being generous.
o The Redemption of the Damaged
A second “take-away” can be seen in the miraculous backdrop of Boaz’s heritage. It is a story for those of you who struggle with their past. Do you believe mistakes you made in your youth (or earlier in your life) make you damaged material? Do you believe you can not used by God to make a difference in this world? If you do, listen to this lesson from Ruth.
Matthew 1:4 – “…and to Ram was born Amminadab; and to Amminadab, Nahshon; and to Nahshon, Salmon; and to Salmon was born Boaz by Rahab; …”
Boaz’ mother was Rahab the harlot of Jericho.
Hebrews 11:31 – “By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.”
If God can redeem Rahab and make her useful in the advancement of His kingdom, God can redeem anyone and make them useful in the advancement of His kingdom.
o The Picture of Redemption
Our final “peak” back at the book of Ruth displays an even greater picture of redemption. You may remember that the Moabites “did not meet you with food and water on the way when you came out of Egypt and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you” (Deut. 23:4). As such: “No Ammonite or Moabite shall enter the assembly of the Lord; none of their descendants, even to the tenth generation, shall enter the assembly of the Lord” (Deut. 23:3). Yet in the tenth generation, and recounted in the genealogy of Jesus (Matt. 1:2-5), the ancient quarrel between Abraham and Lot is redemptively ended in the marriage of Boaz and Ruth. Once again, God redeems by grace.
Introduction
Through the years, the teaching in Titus II has covered much ground. We have:
• Started at the beginning (Genesis) and gone all the way to the end (Eschatology, Rapture, Millennium),
• Seen how God works in the lives of people (Abigail, Bathsheba, Boaz, David, Gideon, Naomi, & Paul),
• Addressed real-life issues (money management, biblical view of work, childrearing, decision-making and the will of God, divorce & remarriage, in-laws),
• Studied Old Testament material (Daniel, Ruth, Genesis, Job, 10 Commandments),
• Studied New Testament material (First Peter, James, Great Galilean Ministry, Gospel of John, James, Acts, Galatians, Ephesians, etc.), and
• Considered a Biblical Worldview
Transition
While it would be impossible to review all of the biblical material that has been discussed in the past 8 years, we can selectively consider “nuggets” or “pearls” that the Spirit chose to resonate in your hearts and minds. Let us take a brief tour down memory lane and consider eight of those nuggets this morning.
Lesson
1. The Study of 2 Samuel 11-12
Our tour begins in the book of 2 Samuel. Our study of David and Bathsheba in 2 Samuel 11-12 was very instructive of how sin is birthed and how sin always results in consequences. Buried within this study was a great lesson about prayer. Remember when David is told that his ill son will die because of his sin? What does he do? He chooses to intercede on behalf of his son. Yet, his son dies. What can we learn from David’s petition for his ill son in 2 Samuel 12:18-23? We can learn a lesson about unanswered prayer. David prayed as earnestly as a man could pray, but God clearly answered: “No!” How did David respond? David was content with God’s answer. He did not protest or complain. He accepted God’s will as that which was best. He worshipped God in spite of his loss and his pain. He did not agonize that he simply lacked faith (which if great enough would change the outcome). He knew God had heard him and He had answered. How many of us praise God when He has told us “No!”?
2. The Study of Contentment – 1 Timothy 6
Our study in 1 Timothy 6 on contentment included this poem by a confederate soldier written more than a hundred years ago. While it is not “biblical”, it says it all:
I asked for health that I might do greater things,
I was given infirmity that I do might do better things...
I asked for riches that I might be happy,
I was given poverty that I might be wise...
I asked for power that I might have the praise of men,
I was given weakness that I might feel the need of God....
I asked for all things that I might enjoy life,
I was given life that I might enjoy all things...
I got nothing that I asked for but everything that I hoped for.
Almost despite myself my unspoken prayers were answered.
I am among all men most richly blessed.
3. A Biblical Response to 2008
In January of this year, I delivered a two-part message on a biblical response to 2008. We looked at both a “spiritual” response as well as a “financial” response. I want to briefly re-visit what we discussed in the “financial” response. I made the following predictions for 2009:
o Credit would be tight throughout 2009
o Unemployment would rise to between 10-12% by year end (and many of you would be affected)
o Worker pay and benefits would remain flat or decline
o Loan defaults would rise resulting in declining asset values
o Government revenues would decline, triggering tax increases and/or a decline in services
o The economy would not have bottomed and a recovery would be yet several quarters out
Unfortunately, virtually all of these predictions came true. What does 2010 look like?
o Credit will remain tight throughout 2010
o Unemployment will struggle to go below 9% (do not be surprised if it remains above 10%)
o Worker pay and benefits will remain flat or decline
o Loan defaults will rise again and asset values will remain flat (at best)
o Government revenues will decline triggering tax increases and/or a decline in services
o Businesses will continue to sit on cash and invest very judiciously
Or in other words, most of us will be profoundly disappointed a year from today with the financial recovery. If this picture is true (or even directionally true), how does one respond biblically to such a financial environment? Just as I stated in January, you need to:
o Get debt-free (Prov. 22:7; Prov. 6:1-5)
o Build and live on a budget (Prov. 23:23-27; Luke 14:28-30)
o Simplify your lifestyle
o Live below your means (preferably at about 75% of your income)
o Seek neither poverty or wealth (Prov. 30:7-9)
4. The Sunday After
The Sunday after Mike Spratt died, which corresponded with the class coming of age, I delivered a lesson that praised, warned, and challenged the class. My final topic dealt with how Mike’s unexpected death reminds us of an important fact – we need to be prepared for death. One may ask: “What should we do to be prepared for death?” Or stated another way: “What decisions do you need to make?” Warning -- some of these may be unsettling (but should not). You and your spouse need to:
Organize your financial records
Have a will
Have adequate life insurance
Plan your respective funerals
Determine what careers each should pursue if the other dies
Determine what type of housing each should have if the other dies
Determine where the surviving spouse should live
Determine what childcare options should be used if the other dies
Discuss who or what type of person the surviving spouse should consider for re-marriage
How many of you are so prepared? Why am I emphasizing that you discuss “dark” thought? It is because the greatest gift you can give your spouse is the freedom to grieve. This is only possible if decisions such as these and plans such as these have already been finalized. It allows the grieving spouse to grieve and not to focus on “logistical” matters.
5. The Example of Gideon
Our tour down memory lane returns us to the Old Testament and our study in Judges 6. Gideon is called deliver Israel from the hand of Midian. As the Midianites and Amalekites assemble to attack Israel, Gideon fears for his life. He says to God: “If Thou wilt deliver Israel through me as Thou hast spoken, behold, I will put a fleece of wool on the threshing floor. If there is dew on the fleece only, and it is dry on the all the ground, then I will know that Thou wilt deliver Israel through me, as Thou hast spoken. And it was so. When he arose early the next morning and squeezed the fleece, he drained the dew from the fleece, a bowl full of water. Then Gideon said to God, “Do not let Thine anger burn against me that I may speak once more; please let me make a test once more with the fleece, let it now be dry only on the fleece, and let there be dew on all the ground.” And God did so that night, for it was dry only on the fleece, and dew was on all the ground.”
This passage is considered the proof text by many of the “practice” of placing fleeces before God in order to determine his will. “If X, then I will do Y.” There are several problems with this practice. First, God’s sovereign will call not be known in advance and thus is of no value in determining the “individual will” of God. Second, God’s moral will can be fully known and we do not have to resort to “fleeces” to determine that will. Finally, Judges 6 (the only example of using a fleece to determine God’s will), itself, does not support the practice of modern day Christians. This is because:
o Gideon’s fleece was not simply a circumstantial sign, but rather a miraculous display of supernatural power. How many of us realistically ask for a supernatural display when asking for guidance?
o Gideon was not employing the fleece to ascertain guidance, but to gain confirmation of guidance already given.
o Rather than being an example of a proper approach to receiving guidance, Gideon’s demand for further signs was really an expression of doubt and unbelief.
If the practice of placing out fleeces can not be supported by this text (or any other text), what are the best guidelines to use to determine God’s individual will for our lives?
o In those areas specifically addressed by the Bible, the revealed commands of God (His moral will) are to be obeyed -- the moral will of God encompasses much more than one’s actions. Goals, motives, attitudes, and means to ends are all governed to some degree by God’s moral guidance.
o In those areas where the Bible gives no command or principle (non-moral decisions), the believer is free and responsible to choose his own course of action. Any decision made within the moral will of God is acceptable to God.
o In non-moral decisions, the objective of the Christian is to make wise decisions on the basis of spiritual expediency. The final decision should be explained and defended on the basis of moral guidance (“God’s Word says…”) and wisdom guidance (“it seemed best”).
o In all decisions, the believer should humbly submit, in advance, to the outworking of God’s sovereign will as it touches each decision. That is because sovereign guidance has no direct bearing on the conscious considerations of the decision-maker.
6. Matthew 24:42-51
The next “nugget” can be drawn from our study of Matthew 24. While much energy is given over to focusing on understanding “end times”, very little consideration is given over to understanding what are our duties in waiting and preparing for the 2nd coming of Christ. Read the text. What do we learn from this text as it relates to our duties in waiting and preparing for the 2nd coming of Christ? In this study we concluded with these wise words:
o Secure your salvation. Since the 2nd Coming will be sudden, do not delay in securing your salvation or of warning others.
o Be a good watchman. Live your life as if he could come at any minute.
o Be a good servant. Be faithful to that which he has entrusted to us.
o Quit trying to predict the timing of the second coming. Since we can not know the hour and day of the 2nd Coming, it is futile (and I would argue sinful) to attempt to predict the 2nd Coming.
7. Childrearing
For nearly six weeks, we took a deep dive into what the Scriptures had to say about parenting and rearing children. From that study, I want to pull out one thread. What are we to focus on in our parenting? Are we to focus on their behavior? Are we to focus on their character? We are to focus on the heart of our children. This is because a person’s life is a reflection of his heart. Luke 6:45 states: “The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.” This passage teaches that behavior is not the basic issue. This passage teaches that character is not the basic issue. The basic issue is always what is going on in the heart. Your child’s behavior – the things he says and does – reflects his heart. If you are to really help him, you must be concerned with the attitudes of heart that drive his behavior. Why? Because a change in behavior that does not stem from a change in heart is not commendable; it is condemnable (see Matthew 15:8-9). But, what about the gospel? Isn’t that to be our focus as parents? Obviously, one the most important things we want to tell our children about (as well as to model), is the gospel of Jesus Christ. Yet, the focus of parenting must be on that which we can contribute to the parenting process. We can’t save our children – that is God’s work. But we can instruct them in the matters of the heart.
8. The Book of Ruth
Let us next turn to the book of Ruth. Most of you know the story – a widow (Naomi) and her daughter-in-law (Ruth) return from a sojourn in Moab in an impoverished state. We learned that Ruth turned into a field apparently by chance (“she happened to come to the portion of the field…”). She worked hard. It was hot. She takes a break. While unattractive and sweaty, sitting alone, speaking with an accent, two men off in the distance talk about her. “Who’s that?” Without her knowing, everything was about to change – (“The mind of man plans his way, but the Lord directs his steps” (Prov. 16:9).
It is because of this providential meeting, that we are introduced to one of the most godly men in the Bible – Boaz. While there are many lessons from this story that are worthy of being highlighted, let me highlight just three (3):
o The Generosity of Boaz
The character of God is one of mercy. God’s interaction with Israel displayed mercy. As such, the Law of God was very clear, we are to be merciful. We read in Leviticus and Deuteronomy: “Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am the Lord your God (Lev. 19:9-10)…When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the Lord your God may bless you in all the work of your hands” (Deut. 24:19). While the law of God is clear – you need to know that this was merely the “minimum” standard. This was what God “required.” To be “generous”, one must give beyond this level. And here is Ruth 2, we see the example of a man (Boaz) who loves God, who loves the Law, and who desires to be both obedient and “generous.” Notice how he:
Allows her to drink from the water jars that have been provided for the servants
Allows her to eat food that has been provided for the servants
Commands his servants to allow her to glean even among the sheaves (not on the edges), and
Instructs his servants to purposely pull out some grain for her from the bundles already gathered
The example of Boaz can teach us much about generosity. For if we truly understand the character of God, if we truly understand the moral will of God, if we truly believe what James says in James 1:27 (“This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world.”), then we will be generous. We will live in smaller houses, we will have fewer toys, we will have older cars, we will wear less expensive clothes, we will donate more money – because we are being generous.
o The Redemption of the Damaged
A second “take-away” can be seen in the miraculous backdrop of Boaz’s heritage. It is a story for those of you who struggle with their past. Do you believe mistakes you made in your youth (or earlier in your life) make you damaged material? Do you believe you can not used by God to make a difference in this world? If you do, listen to this lesson from Ruth.
Matthew 1:4 – “…and to Ram was born Amminadab; and to Amminadab, Nahshon; and to Nahshon, Salmon; and to Salmon was born Boaz by Rahab; …”
Boaz’ mother was Rahab the harlot of Jericho.
Hebrews 11:31 – “By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.”
If God can redeem Rahab and make her useful in the advancement of His kingdom, God can redeem anyone and make them useful in the advancement of His kingdom.
o The Picture of Redemption
Our final “peak” back at the book of Ruth displays an even greater picture of redemption. You may remember that the Moabites “did not meet you with food and water on the way when you came out of Egypt and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you” (Deut. 23:4). As such: “No Ammonite or Moabite shall enter the assembly of the Lord; none of their descendants, even to the tenth generation, shall enter the assembly of the Lord” (Deut. 23:3). Yet in the tenth generation, and recounted in the genealogy of Jesus (Matt. 1:2-5), the ancient quarrel between Abraham and Lot is redemptively ended in the marriage of Boaz and Ruth. Once again, God redeems by grace.
Sunday, November 8, 2009
Titus II Lesson -- November 8th
How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Suffering and Satan”
1 Peter 5:8-11
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we moved into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). We have considered three lessons (Do not be surprised by suffering; Do not be ashamed by suffering; Do not be confused by suffering) about suffering in 1 Peter 4:12-19. We have also considered the attitudes that represent the building blocks of spiritual maturity in times of suffering (submission, humility, and trust) in 1 Peter 5:1-7. (1) This week, we are going to consider three strategies to invoke when Satan uses suffering as a weapon (1 Peter 5:8-11).
Text
“8 Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.”
Introduction
Peter continues his series of imperatives that he began in verse 5 – “be subject”, “humble yourselves”, etc. But here in verse 8, these imperatives are associated with our interaction with Satan. Satan is a creature with a great diversity of methods. Most of the time, he chooses to attack the believer indirectly through the impulses of the flesh (see Romans 7:7-25) and the world (see Romans 12:2). He seeks to catch us unawares, slipping up on us unnoticed (e.g., 2 Corinthians 11:12-15). But sometimes, like we see here, Satan’s opposition is direct and frontal. (3) He is described as stalking us like a “roaring lion, seeking someone to devour.” Now why is this lion roaring? If a lion wants to eat someone, you'd think it would sneak up on them instead of roaring. In fact that's the way the devil is described in other places: he's like a snake. A snake is subtle. It doesn't roar. It hides and slithers. A snake is dangerous because he is subtle, quiet, and hidden. But that's not the case here. Satan is dangerous for another reason. Satan is here compared to a lion. This is because a lion is dangerous not only because it sneaks, but because it's so strong. Even if you know it's there, you're a goner unless you have some power greater than yourself — like a rifle, a land rover, or in the case of Satan, God. (4)
So Peter's point here is not the devil's subtlety or craftiness, but his power. What power? Verse 9 tells us: "…resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world." Satan’s power is his ability to make believers suffer. That is, the roaring jaws of the lion are the sufferings of the saints, designed by Satan for their devouring. Now you can see the difference between Satan as snake and Satan as lion. His “snakelikeness” is his indirect sneakiness. But his “lionlikeness” is his direct attack in suffering. The hardest thing about suffering is not usually that it sneaks up on you. The hardest thing about suffering is that it can overwhelm your faith with fear and pain. It can destroy your faith that God cares, or has any power to help, or even exists. That's exactly what Satan wants to happen, and that's why Peter says the lion is roaring. The roaring of the lion's jaws is the power of suffering to destroy our faith. (4)
Transition
In light of this aggressive stance that Satan can sometimes take, Peter sets forth three strategies to invoke when Satan uses suffering to devour Christians: “be sober”, “be alert”, and “resist him.” Let’s consider each of these one by one.
Be Sober
The first strategy is found in verse 8: "Be of sober spirit." This is not something new in this epistle. Peter has made reference to this before. Back in 1 Peter 1:13 he said: "Gird your minds for action and keep sober." In chapter 1 Peter 4:7 he said: "The end of all things is imminent, therefore be of sound judgment and sober for the purpose of prayer." Now what does this word "sober" really mean? It’s literal use is usually associated with intoxication. Yet, as it is used here and most commonly in the New Testament, it is used metaphorically to refer to self control. It means to be in control of the issues of life, having the priorities of life in the proper order and the proper balance. It requires a discipline of mind and a discipline of body that avoids the very intoxicating allurements of the world. (2) Why is it so important to be “sober” when a roaring lion is about? You do not want to be drunk or out of control when a roaring lion is about.
Be Alert
First, we are to be sober. Second, we are to be alert. Look at verse 8 again: “Be on the alert.” What is one risk of a believer who trusts in God’s mighty hand, who trusts in God’s care, who has confidence that he can cast all of our anxieties on Him? It is that we become lazy and let down our guard. It is that our confidence in God may lead to slackness. Why do we need to be alert? A roaring lion isn’t going to sneak up on you, is he? The point is that when you fight a lion, roaring with hunger, you better not be distracted. You need all your spiritual faculties. The spiritual warfare that we are in the middle of, demands that we be alert and vigilant.
Resist Him (3)
First, we are to be sober. Second, we are to be alert. Third, we are to resist him. In this epistle, Peter has had much to say on the subject of submission. We are to be subject to governing authorities, to earthly masters, to our mates, and to one another (2:13–3:12). The younger men are to be submissive to the elders (5:5), and all are to submit to God (5:6). Yet here, Peter encourages us to do the opposite. What is the opposite of submission? The opposite of submission is resistance. Peter tells us not to submit to Satan, no matter how authoritative his roar may sound. We are to resist him, believe the Scriptures, and stand firm in our faith.
Before considering how we are to resist Satan, let us first be very clear about what Peter does not mean by resisting him:
• Resisting Satan does not mean attacking him. Even Paul was reluctant to take him on (see Acts 16:16-18). Taking Satan and his henchmen on is dangerous business (see Acts 19:13-18).
• Resisting Satan does not suggest we should mock him or belittle him. Too many Christians make light of Satan as though he were no threat. They mock Satan and call him a “wimp.” This does not square with Peter’s description of Satan here, nor does it square with the attitude we are to manifest toward angelic powers (see Jude 8 and 9).
• Resisting Satan does not mean “rebuking,” “binding,” or “defeating” him. Resisting simply refers to our refusal to submit to him and our standing fast against his onslaughts, by divine enablement. Many Christians do “these” things even though there is no command to do so and even though there is no example of the saints having done so.
If this is not how we resist Satan, how do we resist Satan? We are to "resist him, standing firm in the faith." Peter does not say: "Run for your lives" or "Beg for mercy." He tells the Christians to put up a fight! To resist the devil is to refuse his demands, to foil his devices, and to even seize his domains. If the devil tempts us to sin, we resist the temptation by saying "no" to it and pursue holiness instead. If he spreads strife in the church, we resist him by preaching and practicing selfless love, by rebuking the troublemakers, and even by expelling the unrepentant. If he incites slander against us, we will answer by a rational discourse and our good conduct. And if he introduces false doctrines to seduce the minds of God's people, we resist him by refuting the error and teaching the truth. (5)
What is the key to standing fast against Satan’s attacks? Just as the key to submitting to God is faith, the key to standing fast against Satan’s attacks is faith. Remember, the words our Lord spoke to Peter just before his denial:
31 “Simon, Simon, behold, Satan has demanded [permission] to sift you like wheat; 32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers” (Luke 22: 31-32).
The key to Peter’s survival under Satan’s attack was his faith. Just as our Lord had prayed for him that his faith would not fail, faith is likewise the key to our resisting Satan’s attacks. Why is faith so essential? Because Satan’s direct frontal assaults (using suffering) against the believer are an attack on faith itself.
• When Satan tempted Adam and Eve, he tried to induce them to act independently (disobediently) of God. They were urged to act independently of God by Satan, raising doubts in their hearts about the trustworthiness of God. They could not understand why God would “hold back” the fruit of the forbidden tree and what it offered. They trusted in themselves (and Satan) by doubting God.
• When we are successful, Satan tempts us with pride, seeking to turn us from God because we think we no longer need Him. When we suffer, Satan tempts us with doubt and unbelief, trying to make us believe God has abandoned us so we will act independently of God to bring about what is in our best interest — or so we think.
Since faith is so essential, Peter provides us with several encouragements related to faith in verses 9 and 10. What are those encouragements?
• First, we can be firm in our faith because we know we are not alone in our suffering. There are others who are suffering for their faith and are standing fast as well. How is this an encouragement? When we suffer, we are tempted to think our situation is unique, that no one has ever faced the difficulties we are facing. Thus, standard biblical solutions and principles cannot apply possibly apply to us. We are an exception to the rule. Unfortunately, this mindset is in direct contradiction to the Word of God, for we read:
13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it (1 Corinthians 10:13).
We may think we are alone in our suffering, but we should be comforted and encouraged when we realize saints around the world are also suffering — some much more than us — and they too are standing fast, firm in their faith. Our faith silences Satan’s temptation for us to doubt God.
• The second basis for a firm faith is knowing that while Satan seeks to destroy us, God sovereignly actually uses his opposition to further His purposes and strengthen our faith. As Peter has already shown, trials and suffering are the means by which our faith is proven (see 1 Peter 1:7). Now, he says so again. Suffering is the means by which God — the God of all grace — perfects, confirms, strengthens, and establishes us (1 Peter 5:10). The very suffering which may appear to be the means Satan employs for our destruction are the means God employs for our deliverance and development. Behind the opposition of unbelievers stands Satan seeking to devour us. And behind Satan stands God, sure to perfect and purify us.
• The third basis for our faith is found in verse 11: “To Him be dominion forever and ever. Amen.” Satan claims to control much more than he does (see Matthew 4:9) and even demands that which is not his (Luke 22:31). He seeks dominion over all the earth and over the people of God, but dominion does not belong to him. It belongs to the Lord Jesus, whose death, burial and resurrection brought about Satan’s downfall (John 16:11; Ephesians 1:18-23; Colossians 8:15; 1 Peter 3:21-22).
Conclusion
Those are the three strategies that Peter encourages us to invoke against Satan when Satan uses suffering as a weapon. We are to “be sober”, “be alert”, and “resist him.” In closing, I want to address a few very interesting questions that are raised in this text.
1. First, what is the worst thing that Satan can do to you? He can only kill you. We see a clear picture of this in Revelation 2:10, where Jesus says to the church in Smyrna: “Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.” In other words, Satan will throw some in prison so that some die there. But if they are faithful unto death (or as Peter says: "resist him firm in their faith"), they will live forever (or as Peter says: they will be "perfected, confirmed, strengthened and established."). Which means that successfully resisting the devil does not mean that he can't kill you. It only means he can't do you any ultimate harm. He can only kill you. And he can't even do that without God's will (1 Peter 4:19). (4)
2. Second, who causes suffering? In past lessons, I stated that the suffering of Christians is the judgment of God. Peter wrote in 1 Peter 4:16–17: “If anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God. 17 For it is time for judgment to begin with the household of God.” Peter tells us that the suffering of Christians is God's purifying judgment. But now I am saying that suffering is Satan's attack. Which is it: the judgment of God or the jaws of the lion? The answer is: it's both. This is not new. It was both in the life of Job (cf. Job 1:12, 21; 2:7, 10) and it was both in the life of Paul (2 Corinthians 12:7). If God is sovereign over all things (including Satan), then God has a different sovereign design in all the designs of Satan than Satan does himself. When Christians suffer, the devil's design is destructive pain. But God's design — in the same suffering — is constructive purification, holiness, and power. The devil aims to devour. God aims to empower, purify, and prepare for glory. (4)
3. Third, can true Christians be devoured? Peter says in verse 8: "Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour." Satan’s aim is to devour. Devour is not the same as a scratch, a mauling, or a wounding. It is to chew up and swallow. I don't think there is any way to make this mean anything less than bring to ultimate ruin. The devil aims to take people with him to the lake of fire. So can true, born again, Christians possibly be devoured by the devil? No they can't. This is because true, born again Christians resist the devil by standing firm in their faith. That's the meaning of being true born again Christians -- they have the Holy Spirit inside moving them to fight the fight of faith. If God says — which He does say in 1 Peter 1:5 — that He will keep us eternally secure by His power through faith, then it is foolish and presumptuous for a believer to say: “I believe I am eternally secure but I don’t need to resist the devil firm in my faith.” Whoever does this is contradicting God and throwing away the warrant of his assurance. Peter shows us in verse 10 where our assurance is really found: “And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.” What this verse promises is this: if God called you to His glory, He's going to get you to His glory. A little suffering in between is not going to stop Him. The meaning of being a Christian is that we have been effectually called to eternal glory (cf. 1:15; 2:9). This is Peter's way of saying what Paul said in Romans 8:30: “Whom God calls He also justifies, and whom He justifies He also glorifies.” Simply put – a true Christian can not be devoured by Satan. (4)
Endnotes
(1) John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 1” (1 Peter 5:1-7)
(2) John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 2” (1 Peter 5:8)
(3) Robert Deffinbaugh, “Suffering, Satan, and Standing Firm” (1 Peter 5:8-14)
(4) John Piper, “The Dominion Belongs to the God of All Grace” (1 Peter 5:8-14)
(5) Vincent Cheung, “A Commentary on First Peter”
“The Suffering of Believers – Suffering and Satan”
1 Peter 5:8-11
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we moved into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). We have considered three lessons (Do not be surprised by suffering; Do not be ashamed by suffering; Do not be confused by suffering) about suffering in 1 Peter 4:12-19. We have also considered the attitudes that represent the building blocks of spiritual maturity in times of suffering (submission, humility, and trust) in 1 Peter 5:1-7. (1) This week, we are going to consider three strategies to invoke when Satan uses suffering as a weapon (1 Peter 5:8-11).
Text
“8 Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.”
Introduction
Peter continues his series of imperatives that he began in verse 5 – “be subject”, “humble yourselves”, etc. But here in verse 8, these imperatives are associated with our interaction with Satan. Satan is a creature with a great diversity of methods. Most of the time, he chooses to attack the believer indirectly through the impulses of the flesh (see Romans 7:7-25) and the world (see Romans 12:2). He seeks to catch us unawares, slipping up on us unnoticed (e.g., 2 Corinthians 11:12-15). But sometimes, like we see here, Satan’s opposition is direct and frontal. (3) He is described as stalking us like a “roaring lion, seeking someone to devour.” Now why is this lion roaring? If a lion wants to eat someone, you'd think it would sneak up on them instead of roaring. In fact that's the way the devil is described in other places: he's like a snake. A snake is subtle. It doesn't roar. It hides and slithers. A snake is dangerous because he is subtle, quiet, and hidden. But that's not the case here. Satan is dangerous for another reason. Satan is here compared to a lion. This is because a lion is dangerous not only because it sneaks, but because it's so strong. Even if you know it's there, you're a goner unless you have some power greater than yourself — like a rifle, a land rover, or in the case of Satan, God. (4)
So Peter's point here is not the devil's subtlety or craftiness, but his power. What power? Verse 9 tells us: "…resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world." Satan’s power is his ability to make believers suffer. That is, the roaring jaws of the lion are the sufferings of the saints, designed by Satan for their devouring. Now you can see the difference between Satan as snake and Satan as lion. His “snakelikeness” is his indirect sneakiness. But his “lionlikeness” is his direct attack in suffering. The hardest thing about suffering is not usually that it sneaks up on you. The hardest thing about suffering is that it can overwhelm your faith with fear and pain. It can destroy your faith that God cares, or has any power to help, or even exists. That's exactly what Satan wants to happen, and that's why Peter says the lion is roaring. The roaring of the lion's jaws is the power of suffering to destroy our faith. (4)
Transition
In light of this aggressive stance that Satan can sometimes take, Peter sets forth three strategies to invoke when Satan uses suffering to devour Christians: “be sober”, “be alert”, and “resist him.” Let’s consider each of these one by one.
Be Sober
The first strategy is found in verse 8: "Be of sober spirit." This is not something new in this epistle. Peter has made reference to this before. Back in 1 Peter 1:13 he said: "Gird your minds for action and keep sober." In chapter 1 Peter 4:7 he said: "The end of all things is imminent, therefore be of sound judgment and sober for the purpose of prayer." Now what does this word "sober" really mean? It’s literal use is usually associated with intoxication. Yet, as it is used here and most commonly in the New Testament, it is used metaphorically to refer to self control. It means to be in control of the issues of life, having the priorities of life in the proper order and the proper balance. It requires a discipline of mind and a discipline of body that avoids the very intoxicating allurements of the world. (2) Why is it so important to be “sober” when a roaring lion is about? You do not want to be drunk or out of control when a roaring lion is about.
Be Alert
First, we are to be sober. Second, we are to be alert. Look at verse 8 again: “Be on the alert.” What is one risk of a believer who trusts in God’s mighty hand, who trusts in God’s care, who has confidence that he can cast all of our anxieties on Him? It is that we become lazy and let down our guard. It is that our confidence in God may lead to slackness. Why do we need to be alert? A roaring lion isn’t going to sneak up on you, is he? The point is that when you fight a lion, roaring with hunger, you better not be distracted. You need all your spiritual faculties. The spiritual warfare that we are in the middle of, demands that we be alert and vigilant.
Resist Him (3)
First, we are to be sober. Second, we are to be alert. Third, we are to resist him. In this epistle, Peter has had much to say on the subject of submission. We are to be subject to governing authorities, to earthly masters, to our mates, and to one another (2:13–3:12). The younger men are to be submissive to the elders (5:5), and all are to submit to God (5:6). Yet here, Peter encourages us to do the opposite. What is the opposite of submission? The opposite of submission is resistance. Peter tells us not to submit to Satan, no matter how authoritative his roar may sound. We are to resist him, believe the Scriptures, and stand firm in our faith.
Before considering how we are to resist Satan, let us first be very clear about what Peter does not mean by resisting him:
• Resisting Satan does not mean attacking him. Even Paul was reluctant to take him on (see Acts 16:16-18). Taking Satan and his henchmen on is dangerous business (see Acts 19:13-18).
• Resisting Satan does not suggest we should mock him or belittle him. Too many Christians make light of Satan as though he were no threat. They mock Satan and call him a “wimp.” This does not square with Peter’s description of Satan here, nor does it square with the attitude we are to manifest toward angelic powers (see Jude 8 and 9).
• Resisting Satan does not mean “rebuking,” “binding,” or “defeating” him. Resisting simply refers to our refusal to submit to him and our standing fast against his onslaughts, by divine enablement. Many Christians do “these” things even though there is no command to do so and even though there is no example of the saints having done so.
If this is not how we resist Satan, how do we resist Satan? We are to "resist him, standing firm in the faith." Peter does not say: "Run for your lives" or "Beg for mercy." He tells the Christians to put up a fight! To resist the devil is to refuse his demands, to foil his devices, and to even seize his domains. If the devil tempts us to sin, we resist the temptation by saying "no" to it and pursue holiness instead. If he spreads strife in the church, we resist him by preaching and practicing selfless love, by rebuking the troublemakers, and even by expelling the unrepentant. If he incites slander against us, we will answer by a rational discourse and our good conduct. And if he introduces false doctrines to seduce the minds of God's people, we resist him by refuting the error and teaching the truth. (5)
What is the key to standing fast against Satan’s attacks? Just as the key to submitting to God is faith, the key to standing fast against Satan’s attacks is faith. Remember, the words our Lord spoke to Peter just before his denial:
31 “Simon, Simon, behold, Satan has demanded [permission] to sift you like wheat; 32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers” (Luke 22: 31-32).
The key to Peter’s survival under Satan’s attack was his faith. Just as our Lord had prayed for him that his faith would not fail, faith is likewise the key to our resisting Satan’s attacks. Why is faith so essential? Because Satan’s direct frontal assaults (using suffering) against the believer are an attack on faith itself.
• When Satan tempted Adam and Eve, he tried to induce them to act independently (disobediently) of God. They were urged to act independently of God by Satan, raising doubts in their hearts about the trustworthiness of God. They could not understand why God would “hold back” the fruit of the forbidden tree and what it offered. They trusted in themselves (and Satan) by doubting God.
• When we are successful, Satan tempts us with pride, seeking to turn us from God because we think we no longer need Him. When we suffer, Satan tempts us with doubt and unbelief, trying to make us believe God has abandoned us so we will act independently of God to bring about what is in our best interest — or so we think.
Since faith is so essential, Peter provides us with several encouragements related to faith in verses 9 and 10. What are those encouragements?
• First, we can be firm in our faith because we know we are not alone in our suffering. There are others who are suffering for their faith and are standing fast as well. How is this an encouragement? When we suffer, we are tempted to think our situation is unique, that no one has ever faced the difficulties we are facing. Thus, standard biblical solutions and principles cannot apply possibly apply to us. We are an exception to the rule. Unfortunately, this mindset is in direct contradiction to the Word of God, for we read:
13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it (1 Corinthians 10:13).
We may think we are alone in our suffering, but we should be comforted and encouraged when we realize saints around the world are also suffering — some much more than us — and they too are standing fast, firm in their faith. Our faith silences Satan’s temptation for us to doubt God.
• The second basis for a firm faith is knowing that while Satan seeks to destroy us, God sovereignly actually uses his opposition to further His purposes and strengthen our faith. As Peter has already shown, trials and suffering are the means by which our faith is proven (see 1 Peter 1:7). Now, he says so again. Suffering is the means by which God — the God of all grace — perfects, confirms, strengthens, and establishes us (1 Peter 5:10). The very suffering which may appear to be the means Satan employs for our destruction are the means God employs for our deliverance and development. Behind the opposition of unbelievers stands Satan seeking to devour us. And behind Satan stands God, sure to perfect and purify us.
• The third basis for our faith is found in verse 11: “To Him be dominion forever and ever. Amen.” Satan claims to control much more than he does (see Matthew 4:9) and even demands that which is not his (Luke 22:31). He seeks dominion over all the earth and over the people of God, but dominion does not belong to him. It belongs to the Lord Jesus, whose death, burial and resurrection brought about Satan’s downfall (John 16:11; Ephesians 1:18-23; Colossians 8:15; 1 Peter 3:21-22).
Conclusion
Those are the three strategies that Peter encourages us to invoke against Satan when Satan uses suffering as a weapon. We are to “be sober”, “be alert”, and “resist him.” In closing, I want to address a few very interesting questions that are raised in this text.
1. First, what is the worst thing that Satan can do to you? He can only kill you. We see a clear picture of this in Revelation 2:10, where Jesus says to the church in Smyrna: “Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.” In other words, Satan will throw some in prison so that some die there. But if they are faithful unto death (or as Peter says: "resist him firm in their faith"), they will live forever (or as Peter says: they will be "perfected, confirmed, strengthened and established."). Which means that successfully resisting the devil does not mean that he can't kill you. It only means he can't do you any ultimate harm. He can only kill you. And he can't even do that without God's will (1 Peter 4:19). (4)
2. Second, who causes suffering? In past lessons, I stated that the suffering of Christians is the judgment of God. Peter wrote in 1 Peter 4:16–17: “If anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God. 17 For it is time for judgment to begin with the household of God.” Peter tells us that the suffering of Christians is God's purifying judgment. But now I am saying that suffering is Satan's attack. Which is it: the judgment of God or the jaws of the lion? The answer is: it's both. This is not new. It was both in the life of Job (cf. Job 1:12, 21; 2:7, 10) and it was both in the life of Paul (2 Corinthians 12:7). If God is sovereign over all things (including Satan), then God has a different sovereign design in all the designs of Satan than Satan does himself. When Christians suffer, the devil's design is destructive pain. But God's design — in the same suffering — is constructive purification, holiness, and power. The devil aims to devour. God aims to empower, purify, and prepare for glory. (4)
3. Third, can true Christians be devoured? Peter says in verse 8: "Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour." Satan’s aim is to devour. Devour is not the same as a scratch, a mauling, or a wounding. It is to chew up and swallow. I don't think there is any way to make this mean anything less than bring to ultimate ruin. The devil aims to take people with him to the lake of fire. So can true, born again, Christians possibly be devoured by the devil? No they can't. This is because true, born again Christians resist the devil by standing firm in their faith. That's the meaning of being true born again Christians -- they have the Holy Spirit inside moving them to fight the fight of faith. If God says — which He does say in 1 Peter 1:5 — that He will keep us eternally secure by His power through faith, then it is foolish and presumptuous for a believer to say: “I believe I am eternally secure but I don’t need to resist the devil firm in my faith.” Whoever does this is contradicting God and throwing away the warrant of his assurance. Peter shows us in verse 10 where our assurance is really found: “And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.” What this verse promises is this: if God called you to His glory, He's going to get you to His glory. A little suffering in between is not going to stop Him. The meaning of being a Christian is that we have been effectually called to eternal glory (cf. 1:15; 2:9). This is Peter's way of saying what Paul said in Romans 8:30: “Whom God calls He also justifies, and whom He justifies He also glorifies.” Simply put – a true Christian can not be devoured by Satan. (4)
Endnotes
(1) John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 1” (1 Peter 5:1-7)
(2) John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 2” (1 Peter 5:8)
(3) Robert Deffinbaugh, “Suffering, Satan, and Standing Firm” (1 Peter 5:8-14)
(4) John Piper, “The Dominion Belongs to the God of All Grace” (1 Peter 5:8-14)
(5) Vincent Cheung, “A Commentary on First Peter”
Saturday, October 24, 2009
Titus II Lesson -- October 25th
How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Additional Lessons About Suffering”
1 Peter 5:1-7
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we move into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). We also considered three lessons (Do not be surprised by suffering; Do not be ashamed by suffering; Do not be confused by suffering) about suffering in 1 Peter 4:12-19. This week, we are going to consider additional lessons that suffering can teach us from 1 Peter 5:1-7.
Text
“1 Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. 4 And when the Chief Shepherd appears, you will receive the unfading crown of glory. 5 You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble. 6 Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time, 7 casting all your anxiety upon Him, because He cares for you.”
Introduction
We’ve seen that one of the primary purposes of this epistle is to prepare the people of God for what looks like an impending period of persecution and difficulty. I personally don’t think that that trial has yet begun. It may be two or three years away as Peter writes, but the epistle functions almost like a training manual for the people of God who are being told to expect a period of trial and testing. (1)
In this fifth chapter, Peter returns once more to the issue of suffering and trials. There are three things I want us to notice in verses 5-7. But before we do this, I need to comment on the opening four verses which I’m going to pass over very quickly. These four verses represent an exhortation to the elders.
Notice how Peter begins Chapter 5 with: "Therefore I exhort the elders among you." "Therefore" — in the light of this suffering in the church (4:12) and in the light of the judgment of God that is purifying the church before it punishes the world (4:17) — in the light of that, here's how to shepherd the suffering flock. As he addresses this situation of suffering, Peter tells us three things about the kind of oversight elder-shepherds should exercise during the upcoming persecution (though the principles apply to times of non-persecution also) -- each of the three things having a negative and positive: (3)
• Exercise your oversight – not under compulsion (neg.) but voluntarily, according to the will of God (pos.). What kind of situation might result in having elders who don't want to be elders? It would be natural to assume that elders would have less desire to shepherd if it’s dangerous and difficult. This is because when persecution comes, the leaders of the flock are the most visible and sometimes the most vulnerable. If you are the shepherd of a suffering flock, you will be among the first to fall. A possible second reason the elder-shepherds might shrink back from their duty is that not only are they vulnerable to man's normal antagonisms, but they are also vulnerable to God's judgment in a peculiar way (see 1 Peter 4:17 and its link to Ez. 9:4-6).
• Exercise your oversight – not for sordid gain (neg.) but with eagerness (pos.). It is possible even for an elder to hang on for a while in the face of great difficulty if he could make godliness a means of gain (see 1 Timothy 6:5).
• Exercise your oversight – not lording it over those allotted to your charge (neg.) but proving to be examples to the flock (pos.). At all times, and particularly during periods of persecution, the elder is to be an example of godliness for the flock. The test of such elder-shepherds is in their life — their whole life. Are they examples for the flock? Is their public oversight a show, or does their whole life prove their authenticity? Is there a public shepherd and a different private shepherd? They are not to “lord it over” those allotted to their charge implying that they are not to be driven by the love of power, by the desire to flaunt their authority, or by the desire to be addressed with titles.
Transition
Now, having commented on the first four verses of Chapter 5, we come to verse 5. What you have here, beginning in verse 5, is a series of imperatives, a series of commands. And they come in an almost staccato-like fashion. Like a machine gun, one right after the other, Peter fires them out. I want you to keep in mind that they all are attitudes. They have not so much to do with how we act as how we think. They have not so much to do with what our actions are as what our motives are. These attitudes represent the building blocks of spiritual maturity in times of suffering. (5)
Submission
In the first place he has something to say to us about submission. It's not as if he hasn't already talked about submission. In fact, he spent much of Chapter 2 and 3 talking about submission. We are to be submissive to those in authority, to those who employ us, to those who we are married to, and to those in our church bodies. So submission is not a new theme here. In fact, it's a relatively familiar theme in the epistle. So, here in verse 5 he writes: "You younger men likewise be subject to your elders."
Why does he do that? Why doesn't he just say everybody ought to submit to elders? Well, I'm not sure I can tell you what was in his mind or the mind of the Holy Spirit, but I can share what John MacArthur thinks is in Peter’s mind. “It was young men who tended to be aggressive. It was young men who the Apostle Paul reminds Timothy tend to strive toward prominence. It was young men who are enamored with their own ideas and tend to be somewhat disparaging about the ideas of the older generation. It was young men who might be aspiring to the eldership. It really wouldn't be an issue for old men -- they would be the saintly, mature ones. It really wouldn't be an issue for women because women already were subject to their own husbands (see 1 Peter 3). As a result, Peter reminds the young men within the congregation since they probably pose the greatest threat to submission of the flock to the elders.” (5)
Why is this particularly important during a period of persecution? It is important because an un-submissive spirit would quickly spread throughout the congregation. The “energy” of any assembly is normally with those that are young and vigorous. If those who provide most of the labor in the church (they are active) are un-submissive, it would be inevitable that others would soon follow suit.
Humility (5)
In the first place, he has something to say to us about submission. In the second place, he has something to say to us about humility. Verse 5: "And all of you clothe yourselves with humility toward one another, for God is opposed to the proud but gives grace to the humble. Humble yourselves therefore under the mighty hand of God that He may exalt you at the proper time."
The word "clothe" is a very interesting word. The word (enkomboomai) was used of an apron which you tie on yourself with a knot or a bow. It usually referred to a work apron that a slave put on over his clothes to keep them clean, just like you might do when you go to work or just like a housewife might do around the house.
What are we to clothe ourselves with? We are to clothe ourselves with humility. We are to “put on” an attitude that we are not too good to serve, that we are not too great to stoop. This concept was totally foreign to the pagan world of the first century, just like it isn’t a virtue today. Humble people today get mocked and trampled. They’re called wimps. This is the day of the macho man. This was the same in Peter’s day. Humility was no virtue. Humility was for weak and cowardly people. The only humility they tolerated was the involuntary humility of slavery. And so Peter is saying you need to put on the garment of a slave and take on a voluntary humility. This lowliness of mind is to be pointed in two directions:
1. First, we are to be humble toward one another (verse 5). Why? “God is opposed to the proud and gives grace to the humble.”
2. Second, we are to be humble toward God. Why? Verse 6: "Humble yourselves therefore under the mighty hand of God that He may exalt you at the proper time."
What does it mean to humble ourselves under the “mighty hand of God”? The mighty hand of God is an Old Testament symbol of God's covering/controlling power. It refers to God's sovereignty (i.e., God is in charge). It is the power of God working in the experience of men, always accomplishing His sovereign, loving purpose. The mighty hand of God means different things at different times. Sometimes the mighty hand of God is used to deliver the believer from trouble. Sometimes the mighty hand of God is used to protect the believer through a time of testing. Sometimes the mighty hand of God is used as a chastening of the believer. But always it is the sovereign mighty hand of God. Whether it is for deliverance, for testing, or for chastening – it is always God's mighty hand.
This is very important to the recipients of this epistle. Peter wants to prepare the people of God for an impending period of difficulty. And, if you have a proud heart, that trial is going to be all the more painful. The way to prepare yourself for any trial is to possess the spirit that says: “Lord, whatever You send, whatever You give, however You order my life, it is fine with me because I want to live my life in obedience to You.” Simply put, a proud heart is the opposite of what Peter is wanting to inculcate amongst the people of God. (1)
I think we need to pause for a moment and ask ourselves: “Do I have a proud spirit? Am I angered by the unfolding of the providence of God in my life?” Think back on this year that has just gone by and the events that transpired in your life. Are you at peace with what happened? Are you at peace with the unfolding of the providence of God? Do you see it as the wisdom of God revealed? We better not rise up and think ourselves equal with God. We better not fight God. We better not contest God's wisdom. We better be meek and lowly and humble to whatever God brings into our life. (4) Peter says: “Be subject, all of you, be clothed with humility toward one another and toward God. Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time.” (1)
What's the proper time? His time, not our time. When will that be? It will be when He's accomplished His purpose. And only He knows His purpose. Warren Weirsbe said: "One of the evidences of our pride is our impatience with God. And one of the reasons for our suffering is that we might learn patience."
Trust
In the first place, he has something to say to us about submission. In the second place, he has something to say to us about humility. In the third place, he has something to say to us about trust. In verse 7, Peter goes on to make the exhortation: “Casting all your anxiety upon Him because He cares for you.” The New International Version has a period at the end of verse 6 and then verse 7 begins: “Cast all your anxiety” as though that were a separate exhortation entirely from the one that’s just been given in verse 6. In actual fact, the verb (epiripsantes) in verse 7 is a participle in the Greek that is dependent on the main verb “humble” and is not a separate imperative. It should rightly be translated “casting all your anxiety.” (6) In other words, there’s a connection between what he’s saying in verse 6 (“Humble yourselves”) and what he’s saying in verse 7 (“casting all your anxiety upon Him”). There’s a connection between humbling oneself and casting one’s anxiety upon the Lord.
What is that connection?
• The humble cast (i.e., throw something upon someone or something else – see Luke 19:35 – “threw their cloaks on the colt”) (6) their anxiety upon God. The proud grasp on to their anxieties.
• The humble choose to cede control. The proud choose to maintain control.
• The humble trust in God’s providence and judgment. The proud insist on demanding “their” outcome.
• The humble submit to God’s sovereignty. The proud resist God’s sovereignty.
• The humble express a teachable spirit in the midst of suffering. The proud remain above instruction in the midst of suffering.
In other words, Peter is saying: “Stop thinking that you can solve everything. Stop thinking that the future is in your hands. Tomorrow is not in your control. Everything does not depend on you. In fact, the world does not revolve around you.” You know, that’s what makes us anxious, isn’t it? That’s what makes us troubled. It’s the feeling that absolutely everything depends upon us. And Peter is saying: “You are far too small to be able to carry the burdens that unfold the providence of this world.” And that’s why you must cast your burdens, you must cast your anxiety upon the Lord because it’s only the shoulders of an almighty and a sovereign God that can carry those burdens. (1)
There are some things that you are carrying today that are far, far too heavy for you to carry. Only a God who can create a world, only a God who can part the Red Sea, only a God who can walk on water, only a God who can rise from the dead can carry those burdens. The burden of a never ending illness, the burden of a handicap, the burden of an unconverted family member, the burden of a marriage that is failing, the burden of not being able to find a job, the burden of an impending disease that has all the possibility of taking away your life – only His shoulders can carry these burdens. You know as we look around and as we hear the prayers today, there are so many burdens here and Peter is saying to us: “Cast them on the Lord, on the mighty hand of God.” (1)
But notice also what he says in verse 7: “Casting all your anxiety upon Him, because He cares for you.” Isn’t that a wonderful thing to know that we have a God who is not only almighty, but He’s also caring. We are not too insignificant to occupy a place on the divine agenda (see Matthew 6:26-33). He has the power, The ability, and the desire to help us and to aid us. You know that’s what corporate prayer is all about, isn’t it? Every time we gather to pray corporately, we do precisely what Peter is saying here – we cast our burdens upon the Lord. We humble ourselves. It is humbling because we are saying: “We are not strong enough to carry these burdens. We don’t have the ability to do anything about some of these issues and we’re coming before You and admitting that only You can do this. Only You can change this.” Yet, when we humble ourselves, only then can we truly cast our anxieties upon Him. (1)
Endnotes
1. Derek Thomas, “Casting All Care Upon Him” (1 Peter 5:1-9)
2. Robert Deffinbaugh, “The Submission of Slaves to Masters” (1 Peter 5:1-7)
3. John Piper, “How Elder-Shepherds Prepare to Meet the Chief Shepherd” (1 Peter 5:1-4)
4. John Piper, “Are You Humble Enough to Be Care-Free?” (1 Peter 5:5-7)
5. John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 1” (1 Peter 5:5-7)
6. Vincent Cheung, “Commentary on First Peter”
“The Suffering of Believers – Additional Lessons About Suffering”
1 Peter 5:1-7
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we move into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). We also considered three lessons (Do not be surprised by suffering; Do not be ashamed by suffering; Do not be confused by suffering) about suffering in 1 Peter 4:12-19. This week, we are going to consider additional lessons that suffering can teach us from 1 Peter 5:1-7.
Text
“1 Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. 4 And when the Chief Shepherd appears, you will receive the unfading crown of glory. 5 You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble. 6 Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time, 7 casting all your anxiety upon Him, because He cares for you.”
Introduction
We’ve seen that one of the primary purposes of this epistle is to prepare the people of God for what looks like an impending period of persecution and difficulty. I personally don’t think that that trial has yet begun. It may be two or three years away as Peter writes, but the epistle functions almost like a training manual for the people of God who are being told to expect a period of trial and testing. (1)
In this fifth chapter, Peter returns once more to the issue of suffering and trials. There are three things I want us to notice in verses 5-7. But before we do this, I need to comment on the opening four verses which I’m going to pass over very quickly. These four verses represent an exhortation to the elders.
Notice how Peter begins Chapter 5 with: "Therefore I exhort the elders among you." "Therefore" — in the light of this suffering in the church (4:12) and in the light of the judgment of God that is purifying the church before it punishes the world (4:17) — in the light of that, here's how to shepherd the suffering flock. As he addresses this situation of suffering, Peter tells us three things about the kind of oversight elder-shepherds should exercise during the upcoming persecution (though the principles apply to times of non-persecution also) -- each of the three things having a negative and positive: (3)
• Exercise your oversight – not under compulsion (neg.) but voluntarily, according to the will of God (pos.). What kind of situation might result in having elders who don't want to be elders? It would be natural to assume that elders would have less desire to shepherd if it’s dangerous and difficult. This is because when persecution comes, the leaders of the flock are the most visible and sometimes the most vulnerable. If you are the shepherd of a suffering flock, you will be among the first to fall. A possible second reason the elder-shepherds might shrink back from their duty is that not only are they vulnerable to man's normal antagonisms, but they are also vulnerable to God's judgment in a peculiar way (see 1 Peter 4:17 and its link to Ez. 9:4-6).
• Exercise your oversight – not for sordid gain (neg.) but with eagerness (pos.). It is possible even for an elder to hang on for a while in the face of great difficulty if he could make godliness a means of gain (see 1 Timothy 6:5).
• Exercise your oversight – not lording it over those allotted to your charge (neg.) but proving to be examples to the flock (pos.). At all times, and particularly during periods of persecution, the elder is to be an example of godliness for the flock. The test of such elder-shepherds is in their life — their whole life. Are they examples for the flock? Is their public oversight a show, or does their whole life prove their authenticity? Is there a public shepherd and a different private shepherd? They are not to “lord it over” those allotted to their charge implying that they are not to be driven by the love of power, by the desire to flaunt their authority, or by the desire to be addressed with titles.
Transition
Now, having commented on the first four verses of Chapter 5, we come to verse 5. What you have here, beginning in verse 5, is a series of imperatives, a series of commands. And they come in an almost staccato-like fashion. Like a machine gun, one right after the other, Peter fires them out. I want you to keep in mind that they all are attitudes. They have not so much to do with how we act as how we think. They have not so much to do with what our actions are as what our motives are. These attitudes represent the building blocks of spiritual maturity in times of suffering. (5)
Submission
In the first place he has something to say to us about submission. It's not as if he hasn't already talked about submission. In fact, he spent much of Chapter 2 and 3 talking about submission. We are to be submissive to those in authority, to those who employ us, to those who we are married to, and to those in our church bodies. So submission is not a new theme here. In fact, it's a relatively familiar theme in the epistle. So, here in verse 5 he writes: "You younger men likewise be subject to your elders."
Why does he do that? Why doesn't he just say everybody ought to submit to elders? Well, I'm not sure I can tell you what was in his mind or the mind of the Holy Spirit, but I can share what John MacArthur thinks is in Peter’s mind. “It was young men who tended to be aggressive. It was young men who the Apostle Paul reminds Timothy tend to strive toward prominence. It was young men who are enamored with their own ideas and tend to be somewhat disparaging about the ideas of the older generation. It was young men who might be aspiring to the eldership. It really wouldn't be an issue for old men -- they would be the saintly, mature ones. It really wouldn't be an issue for women because women already were subject to their own husbands (see 1 Peter 3). As a result, Peter reminds the young men within the congregation since they probably pose the greatest threat to submission of the flock to the elders.” (5)
Why is this particularly important during a period of persecution? It is important because an un-submissive spirit would quickly spread throughout the congregation. The “energy” of any assembly is normally with those that are young and vigorous. If those who provide most of the labor in the church (they are active) are un-submissive, it would be inevitable that others would soon follow suit.
Humility (5)
In the first place, he has something to say to us about submission. In the second place, he has something to say to us about humility. Verse 5: "And all of you clothe yourselves with humility toward one another, for God is opposed to the proud but gives grace to the humble. Humble yourselves therefore under the mighty hand of God that He may exalt you at the proper time."
The word "clothe" is a very interesting word. The word (enkomboomai) was used of an apron which you tie on yourself with a knot or a bow. It usually referred to a work apron that a slave put on over his clothes to keep them clean, just like you might do when you go to work or just like a housewife might do around the house.
What are we to clothe ourselves with? We are to clothe ourselves with humility. We are to “put on” an attitude that we are not too good to serve, that we are not too great to stoop. This concept was totally foreign to the pagan world of the first century, just like it isn’t a virtue today. Humble people today get mocked and trampled. They’re called wimps. This is the day of the macho man. This was the same in Peter’s day. Humility was no virtue. Humility was for weak and cowardly people. The only humility they tolerated was the involuntary humility of slavery. And so Peter is saying you need to put on the garment of a slave and take on a voluntary humility. This lowliness of mind is to be pointed in two directions:
1. First, we are to be humble toward one another (verse 5). Why? “God is opposed to the proud and gives grace to the humble.”
2. Second, we are to be humble toward God. Why? Verse 6: "Humble yourselves therefore under the mighty hand of God that He may exalt you at the proper time."
What does it mean to humble ourselves under the “mighty hand of God”? The mighty hand of God is an Old Testament symbol of God's covering/controlling power. It refers to God's sovereignty (i.e., God is in charge). It is the power of God working in the experience of men, always accomplishing His sovereign, loving purpose. The mighty hand of God means different things at different times. Sometimes the mighty hand of God is used to deliver the believer from trouble. Sometimes the mighty hand of God is used to protect the believer through a time of testing. Sometimes the mighty hand of God is used as a chastening of the believer. But always it is the sovereign mighty hand of God. Whether it is for deliverance, for testing, or for chastening – it is always God's mighty hand.
This is very important to the recipients of this epistle. Peter wants to prepare the people of God for an impending period of difficulty. And, if you have a proud heart, that trial is going to be all the more painful. The way to prepare yourself for any trial is to possess the spirit that says: “Lord, whatever You send, whatever You give, however You order my life, it is fine with me because I want to live my life in obedience to You.” Simply put, a proud heart is the opposite of what Peter is wanting to inculcate amongst the people of God. (1)
I think we need to pause for a moment and ask ourselves: “Do I have a proud spirit? Am I angered by the unfolding of the providence of God in my life?” Think back on this year that has just gone by and the events that transpired in your life. Are you at peace with what happened? Are you at peace with the unfolding of the providence of God? Do you see it as the wisdom of God revealed? We better not rise up and think ourselves equal with God. We better not fight God. We better not contest God's wisdom. We better be meek and lowly and humble to whatever God brings into our life. (4) Peter says: “Be subject, all of you, be clothed with humility toward one another and toward God. Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time.” (1)
What's the proper time? His time, not our time. When will that be? It will be when He's accomplished His purpose. And only He knows His purpose. Warren Weirsbe said: "One of the evidences of our pride is our impatience with God. And one of the reasons for our suffering is that we might learn patience."
Trust
In the first place, he has something to say to us about submission. In the second place, he has something to say to us about humility. In the third place, he has something to say to us about trust. In verse 7, Peter goes on to make the exhortation: “Casting all your anxiety upon Him because He cares for you.” The New International Version has a period at the end of verse 6 and then verse 7 begins: “Cast all your anxiety” as though that were a separate exhortation entirely from the one that’s just been given in verse 6. In actual fact, the verb (epiripsantes) in verse 7 is a participle in the Greek that is dependent on the main verb “humble” and is not a separate imperative. It should rightly be translated “casting all your anxiety.” (6) In other words, there’s a connection between what he’s saying in verse 6 (“Humble yourselves”) and what he’s saying in verse 7 (“casting all your anxiety upon Him”). There’s a connection between humbling oneself and casting one’s anxiety upon the Lord.
What is that connection?
• The humble cast (i.e., throw something upon someone or something else – see Luke 19:35 – “threw their cloaks on the colt”) (6) their anxiety upon God. The proud grasp on to their anxieties.
• The humble choose to cede control. The proud choose to maintain control.
• The humble trust in God’s providence and judgment. The proud insist on demanding “their” outcome.
• The humble submit to God’s sovereignty. The proud resist God’s sovereignty.
• The humble express a teachable spirit in the midst of suffering. The proud remain above instruction in the midst of suffering.
In other words, Peter is saying: “Stop thinking that you can solve everything. Stop thinking that the future is in your hands. Tomorrow is not in your control. Everything does not depend on you. In fact, the world does not revolve around you.” You know, that’s what makes us anxious, isn’t it? That’s what makes us troubled. It’s the feeling that absolutely everything depends upon us. And Peter is saying: “You are far too small to be able to carry the burdens that unfold the providence of this world.” And that’s why you must cast your burdens, you must cast your anxiety upon the Lord because it’s only the shoulders of an almighty and a sovereign God that can carry those burdens. (1)
There are some things that you are carrying today that are far, far too heavy for you to carry. Only a God who can create a world, only a God who can part the Red Sea, only a God who can walk on water, only a God who can rise from the dead can carry those burdens. The burden of a never ending illness, the burden of a handicap, the burden of an unconverted family member, the burden of a marriage that is failing, the burden of not being able to find a job, the burden of an impending disease that has all the possibility of taking away your life – only His shoulders can carry these burdens. You know as we look around and as we hear the prayers today, there are so many burdens here and Peter is saying to us: “Cast them on the Lord, on the mighty hand of God.” (1)
But notice also what he says in verse 7: “Casting all your anxiety upon Him, because He cares for you.” Isn’t that a wonderful thing to know that we have a God who is not only almighty, but He’s also caring. We are not too insignificant to occupy a place on the divine agenda (see Matthew 6:26-33). He has the power, The ability, and the desire to help us and to aid us. You know that’s what corporate prayer is all about, isn’t it? Every time we gather to pray corporately, we do precisely what Peter is saying here – we cast our burdens upon the Lord. We humble ourselves. It is humbling because we are saying: “We are not strong enough to carry these burdens. We don’t have the ability to do anything about some of these issues and we’re coming before You and admitting that only You can do this. Only You can change this.” Yet, when we humble ourselves, only then can we truly cast our anxieties upon Him. (1)
Endnotes
1. Derek Thomas, “Casting All Care Upon Him” (1 Peter 5:1-9)
2. Robert Deffinbaugh, “The Submission of Slaves to Masters” (1 Peter 5:1-7)
3. John Piper, “How Elder-Shepherds Prepare to Meet the Chief Shepherd” (1 Peter 5:1-4)
4. John Piper, “Are You Humble Enough to Be Care-Free?” (1 Peter 5:5-7)
5. John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 1” (1 Peter 5:5-7)
6. Vincent Cheung, “Commentary on First Peter”
Sunday, October 18, 2009
Titus II Lesson -- October 18th
How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Lessons About Suffering”
1 Peter 4:12-19
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we move into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). This week we are going to continue our exploration of suffering in this epistle by considering three lessons that we can learn about suffering.
Text
“Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation. If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God. For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”
Introduction (2)
Contemporary secular society has a theology of suffering which is easily summed up in two words as seen on bumper stickers across the country – “Shit happens.” Why would anyone make such a crude statement? It is because these two words sum up a view of suffering radically opposed to that which Peter teaches in our text. This contemporary theology of suffering believes suffering is unpredictable and unavoidable. We can do nothing to avoid it and certainly we cannot make something of it. We can only passively accept and endure it, hoping it will end as soon as possible.
Christians must categorically reject this theology of suffering. Why? First, the Christian dare not view suffering as a negative experience (“shit”) but as something positive. We know that while God does not “cause” all suffering, He does allow it. No suffering comes our way but that which God has purposed for our good and for His glory. God may not “cause all things” but He does “cause all things to work together for good, to those who love God and are the called according to His purpose” (Romans 8:28). We must categorically reject the world’s theology of suffering. Suffering is neither random nor senseless. It is part of the divine plan. Second, we dare not look upon suffering as something we merely endure. For the Christian, suffering is an experience in which we may rejoice and learn. This is precisely Peter’s teaching in our text. 1 Peter 4:12-19 sets out three things (1) that Peter wants us to learn about suffering. While they are not new to this epistle, he seems to draw them out to a conclusion. First of all, never be surprised by suffering. Secondly, never be ashamed of suffering. And thirdly, never be confused by suffering.
Never be Surprised by Suffering (4:12-13)
In the first place, never be surprised by suffering. Look at how Peter puts it in verse 12: “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.” Let’s unpack this verse.
1. First, we are not to be surprised by suffering. What does that mean? It means that we should expect it. We should not be amazed that we are being persecuted. We should not be shocked that life is difficult. We should not surprised when somebody takes issue with our testimony. We should not be surprised when we can't get the promotion we want at work. We should not be surprised when our fellow employees are hostile toward us. We should not be surprised when we are mocked. We should not be surprised when we don't get what we deserve. Simply put – we should be surprised or amazed by suffering. (4)
2. Second, we are to understand that suffering is not by chance. The verb "comes upon you" (sumbaino) means to fall by chance. We should not think that when we are persecuted it's something that happened by chance. (4)
3. Third, we are to understand that suffering is purposeful. It isn't strange. It isn't absurd. It isn't meaningless. It is purposeful. It is for our testing. It fact, it is in God's will (see 4:19). (3)
Peter not only tells us never to be surprised by suffering (in this verse), he also raises the stakes by telling us that we should “keep on rejoicing” (present tense) in the midst of suffering. Notice what he states in verse 13: “…but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation.”
What in the world is the motivation for that (keep on rejoicing)? John MacArthur writes: “Because to the degree that you share in the sufferings of Christ, you will share His glory at His revelation. Did you get that? To the degree that you share His suffering, you will share His glory. What does that mean? It isn't that we share in the redemptive sufferings of Christ. It isn't that we share in the atoning sufferings of Christ. Rather, we share in the same kind of suffering Jesus endured -- suffering for doing what is right, suffering for righteousness sake. When we suffer for righteousness sake, we are literally taking the blows meant for Him. Sinners hate Him. And we take the blows they would otherwise give to Him. Peter's point is pretty clear. If you suffer for Him here, rejoicing in the privilege of such fellowship in His sufferings, and remember that the degree to which you suffer here will be the degree to which you will receive glory at His revelation, you know then that you can rejoice now because you will greatly rejoice then. You're eternal reward will bring you eternal joy.” (4)
If this “fact” (Christians should not be surprised by suffering) is true, why are some Christians surprised when suffering comes our way? One reason is the wide-spread preaching of a “health and wealth” gospel. If you have faith (enough faith) in Christ, God will bring you untold riches and health in this world. This gospel “message” distorts the gospel by presenting Christ as the key to earthly bliss and the solution to all our problems. While it is true that Paul taught that the gospel is the “power of God unto salvation” (Romans 1:16), those that proclaim a “health and wealth” gospel doubt its power and attempt to “merchandize” the gospel with slick, secular techniques and gimmicks which emasculate the gospel (see 1 Corinthians 2; 2 Corinthians 2:14-17; 4:1-4). As a result, many embrace this gospel and think they are Christians when they are not. And such pseudo-Christians become evident when suffering occurs and they quickly abandon their “so-called” profession of faith (see Mark 4:10-20; John 6:22-60). (2)
Never be Ashamed of Suffering (4:14-16)
First, Peter says never be surprised by suffering but keep on rejoicing. Secondly, Peter says never be ashamed of suffering but count yourself privileged. Look at verses 14-16: “If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God.” I want to make three comments about never being ashamed of suffering.
1. First, Peter is touching on something here that is very personal to him – the sense of shame. Have you ever felt ashamed of being a Christian? Have you ever been in a situation where someone asks you a question about your faith and you choose to not stand up for Jesus and His name? Did you feel ashamed? Have you ever had to explain that you couldn’t go on a hunting or fishing trip because you were suppose to work in the nursery? Did you feel ashamed? Have you ever been challenged about something you believe the Bible teaches – homosexuality is a sin, women are not to serve as pastors, Jesus is the “way, the truth, and the life”, etc. Did you feel ashamed? Peter knows exactly what that’s like. Remember when that little girl, that young maiden in the courtyard, recognized his northern Galilean accent down in Jerusalem and said to Peter: “Yes, you too were one of the disciples” -- and he said -- “No I wasn’t” and he cursed and he swore that he had never known Jesus Christ. Peter is dealing with this issue of shame. It’s as if Peter is saying: “Never ever be ashamed of the gospel. Never be ashamed of the suffering that may follow as a consequence of the gospel. And whatever you do, don’t do as I did. Don’t be ashamed of suffering for Jesus.” (1)
2. Peter tells us not only that we should not be ashamed of suffering for the sake of the gospel, Peter tells us that we should considered ourselves privileged to do so. Notice again verse 14: “If you are reviled for the name of Christ, you are blessed.” What does he mean that we are blessed? The blessing is not subjective happiness. Rather, the blessing is the objective presence and power of the Holy Spirit. (4) You are blessed “because the Spirit of glory and of God rests upon you.” What does this mean? This means that in the hour of greatest trial there is a great consolation. In great suffering on earth there is great support from heaven. You may think now that you will not be able to bear it. But if you are Christ's, you will be able to bear it, because He will come to you and rest upon you. As Samuel Rutherford said: “The Great King keeps his finest wine in the cellar of affliction.” John Piper expands upon this point. The King (God) does not bring out the finest wine to serve with chips on a sunny afternoon. He keeps it for extremities. If you say: "What is this blessing?" — the Spirit of glory and of God resting on me in suffering — the answer is simply this: you will find out when you need it. The Spirit will reveal enough of glory and enough of God to satisfy your soul, and carry you through the trial that you are called to endure. (3)
3. We are not to be ashamed, we are to consider suffering for the sake of the gospel to be a privilege, and, thirdly, we are to strive to glorify God. Glorifying God means showing by our actions and attitudes that God is glorious to us — that He is valuable, precious, desirable, satisfying. And the greatest way to show that someone satisfies our heart is to keep on rejoicing in them when all other supports for our satisfaction are falling away. When we keep rejoicing in God in the midst of suffering, it shows that God, and not other things, is the greatest source of our joy. (3)
Never be Confused by Suffering (4:17-18) (5)
Never be surprised by suffering but keep on rejoicing. Never be ashamed of suffering but consider yourself privileged. Finally, never be confused by suffering but understand that it is for our purification. When we undergo suffering as Christians, it is possible for us to become confused about the purpose of suffering. We are tempted to ask: “Why are we having to suffer for doing good?”
One answer is given in verse 17: “For it is time for judgment to begin with the household of God and if it begins with us first, what will be the outcome for those who do not obey the gospel of God.” While God will ultimately judge the ungodly, right now He's purging, purifying His church. When we suffer for righteousness sake, it is God's purging, God's purifying, God's testing. You see, before the full final judgment comes, the Church has to evangelize the world and in order to be effective in evangelizing the world, the church must be purged from sin -- the true separated from the false, the carnal cleansed or removed. Only then, can the pure Church effectively move out. Don’t be confused by suffering. Rather, look at the suffering we endure as the judgment of God that must come -- and it must come first on the household before it comes to the strangers. God is choosing to first purify His church. Then, He will judge the ungodly.
Furthermore, if it begins with us first, what's going to be the outcome of those who do not believe? Peter looks beyond our purging to the tragedy of eternal judgment (to those who do not obey the gospel). And what is he saying pragmatically? He is saying that: "It's far better to endure suffering as the Lord purges the church, and endure it with joy, than to endure suffering in the future which is eternal." You see his point? We must not confuse the suffering in this world with that of the unbeliever in the next. Better we should suffer now, as He tests and purges us, than that we should not suffer now but suffer then forever.
Peter bolsters this point with a quote in verse 18. This quote is taken from Proverbs 11:31. Peter says: "And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?" When he says: "And if it is with difficulty that the righteous is saved," the difficulty refers to the hard time that persecution brings to the believer. Our salvation can result in persecution, hardship, suffering, and/or purging. This type of “judgment” will continue until the Lord returns. And if it's so difficult, and there's so much suffering for the believer, what will become of the godless man and the sinner? What kind of suffering will they endure if we have to endure this? The answer is a far greater suffering. They will be cast into the lake of fire where the worm dies not and the fire is not quenched.
This third comment about suffering -- and Peter does not want us to be confused – is to purify His Church. God’s judgment is moving through the earth. The Church does not escape. When the fire of judgment burns the Church, it is a testing, proving, purifying fire. When it burns the world, it is a destroying fire. (3)
Conclusion (4:19) (2)
I would like to make one final point in closing. Having instructed his readers about their attitude toward suffering (Never be surprised by suffering but keep on rejoicing. Never be ashamed of suffering but consider it a privilege. Never be confused by suffering but understand it to be for our purification.), Peter now moves on to the action appropriate to these attitudes:
“Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”
The “therefore” indicates that verse 19 is a logical outworking of what he has just taught. Those who suffer righteously -- in the name of Christ and in the will of God -- should “entrust their souls to a faithful Creator … ” The term “entrust” (the word "entrust" here, paratithemi, is the same word used of Jesus when on the cross He entrusted His Spirit to the Father) (5) and the word “faithful” indicates we are dealing with a matter of faith. Suffering righteously requires faith (see Hebrews 11). Suffering righteously requires us to entrust our souls to God. Entrusting ourselves to a faithful Creator is trusting in His character and in His faithfulness (Hebrews 11:6; 1 Peter 2:23; Luke 23:46; 2 Timothy 1:12).
Why would Peter use the expression “faithful Creator” to refer to the One to whom we are to entrust our souls? It is because the things we hope for do not yet exist. It is not just that they are not seen; they cannot be seen because they do not exist yet. The things for which we hope are the very things God Himself must create (see Isaiah 65:17-19,24-25; 2 Peter 3:10-13) .
Additionally, Peter does not simply leave us to contemplate the commitment of our souls as an academic, intellectual, or philosophical matter. Instead, he instructs us how we commit our souls to our “faithful Creator” by “doing what is right.” Peter has been telling us that the suffering of which he writes is that prompted by righteousness (2:11-12, 20-25; 4:1-5, 13, 15) and certainly not by sin (see 2:19-20; 4:15). Commitment to Christ is more than mere profession; it is a matter of practice (compare James 2:14-26). When we know that “doing the right thing” will provoke the wicked to persecute us, doing what is right becomes an evidence of our faith in the “faithful Creator.”
Endnotes
(1) Derek Thomas, “Life Under the Cross” (1 Peter 4:12-19)
(2) Robert Deffinbaugh, “A Final Word on Suffering” (1 Peter 4:12-19)
(3) John Piper, “Why We Can Rejoice in Suffering” (1 Peter 4:12-19)
(4) John MacArthur, “The Fiery Trial, Part 1” (1 Peter 4:12-14)
(5) John MacArthur, “The Fiery Trial, Part 2” (1 Peter 4:15-19)
“The Suffering of Believers – Lessons About Suffering”
1 Peter 4:12-19
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we move into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). This week we are going to continue our exploration of suffering in this epistle by considering three lessons that we can learn about suffering.
Text
“Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation. If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God. For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”
Introduction (2)
Contemporary secular society has a theology of suffering which is easily summed up in two words as seen on bumper stickers across the country – “Shit happens.” Why would anyone make such a crude statement? It is because these two words sum up a view of suffering radically opposed to that which Peter teaches in our text. This contemporary theology of suffering believes suffering is unpredictable and unavoidable. We can do nothing to avoid it and certainly we cannot make something of it. We can only passively accept and endure it, hoping it will end as soon as possible.
Christians must categorically reject this theology of suffering. Why? First, the Christian dare not view suffering as a negative experience (“shit”) but as something positive. We know that while God does not “cause” all suffering, He does allow it. No suffering comes our way but that which God has purposed for our good and for His glory. God may not “cause all things” but He does “cause all things to work together for good, to those who love God and are the called according to His purpose” (Romans 8:28). We must categorically reject the world’s theology of suffering. Suffering is neither random nor senseless. It is part of the divine plan. Second, we dare not look upon suffering as something we merely endure. For the Christian, suffering is an experience in which we may rejoice and learn. This is precisely Peter’s teaching in our text. 1 Peter 4:12-19 sets out three things (1) that Peter wants us to learn about suffering. While they are not new to this epistle, he seems to draw them out to a conclusion. First of all, never be surprised by suffering. Secondly, never be ashamed of suffering. And thirdly, never be confused by suffering.
Never be Surprised by Suffering (4:12-13)
In the first place, never be surprised by suffering. Look at how Peter puts it in verse 12: “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.” Let’s unpack this verse.
1. First, we are not to be surprised by suffering. What does that mean? It means that we should expect it. We should not be amazed that we are being persecuted. We should not be shocked that life is difficult. We should not surprised when somebody takes issue with our testimony. We should not be surprised when we can't get the promotion we want at work. We should not be surprised when our fellow employees are hostile toward us. We should not be surprised when we are mocked. We should not be surprised when we don't get what we deserve. Simply put – we should be surprised or amazed by suffering. (4)
2. Second, we are to understand that suffering is not by chance. The verb "comes upon you" (sumbaino) means to fall by chance. We should not think that when we are persecuted it's something that happened by chance. (4)
3. Third, we are to understand that suffering is purposeful. It isn't strange. It isn't absurd. It isn't meaningless. It is purposeful. It is for our testing. It fact, it is in God's will (see 4:19). (3)
Peter not only tells us never to be surprised by suffering (in this verse), he also raises the stakes by telling us that we should “keep on rejoicing” (present tense) in the midst of suffering. Notice what he states in verse 13: “…but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation.”
What in the world is the motivation for that (keep on rejoicing)? John MacArthur writes: “Because to the degree that you share in the sufferings of Christ, you will share His glory at His revelation. Did you get that? To the degree that you share His suffering, you will share His glory. What does that mean? It isn't that we share in the redemptive sufferings of Christ. It isn't that we share in the atoning sufferings of Christ. Rather, we share in the same kind of suffering Jesus endured -- suffering for doing what is right, suffering for righteousness sake. When we suffer for righteousness sake, we are literally taking the blows meant for Him. Sinners hate Him. And we take the blows they would otherwise give to Him. Peter's point is pretty clear. If you suffer for Him here, rejoicing in the privilege of such fellowship in His sufferings, and remember that the degree to which you suffer here will be the degree to which you will receive glory at His revelation, you know then that you can rejoice now because you will greatly rejoice then. You're eternal reward will bring you eternal joy.” (4)
If this “fact” (Christians should not be surprised by suffering) is true, why are some Christians surprised when suffering comes our way? One reason is the wide-spread preaching of a “health and wealth” gospel. If you have faith (enough faith) in Christ, God will bring you untold riches and health in this world. This gospel “message” distorts the gospel by presenting Christ as the key to earthly bliss and the solution to all our problems. While it is true that Paul taught that the gospel is the “power of God unto salvation” (Romans 1:16), those that proclaim a “health and wealth” gospel doubt its power and attempt to “merchandize” the gospel with slick, secular techniques and gimmicks which emasculate the gospel (see 1 Corinthians 2; 2 Corinthians 2:14-17; 4:1-4). As a result, many embrace this gospel and think they are Christians when they are not. And such pseudo-Christians become evident when suffering occurs and they quickly abandon their “so-called” profession of faith (see Mark 4:10-20; John 6:22-60). (2)
Never be Ashamed of Suffering (4:14-16)
First, Peter says never be surprised by suffering but keep on rejoicing. Secondly, Peter says never be ashamed of suffering but count yourself privileged. Look at verses 14-16: “If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God.” I want to make three comments about never being ashamed of suffering.
1. First, Peter is touching on something here that is very personal to him – the sense of shame. Have you ever felt ashamed of being a Christian? Have you ever been in a situation where someone asks you a question about your faith and you choose to not stand up for Jesus and His name? Did you feel ashamed? Have you ever had to explain that you couldn’t go on a hunting or fishing trip because you were suppose to work in the nursery? Did you feel ashamed? Have you ever been challenged about something you believe the Bible teaches – homosexuality is a sin, women are not to serve as pastors, Jesus is the “way, the truth, and the life”, etc. Did you feel ashamed? Peter knows exactly what that’s like. Remember when that little girl, that young maiden in the courtyard, recognized his northern Galilean accent down in Jerusalem and said to Peter: “Yes, you too were one of the disciples” -- and he said -- “No I wasn’t” and he cursed and he swore that he had never known Jesus Christ. Peter is dealing with this issue of shame. It’s as if Peter is saying: “Never ever be ashamed of the gospel. Never be ashamed of the suffering that may follow as a consequence of the gospel. And whatever you do, don’t do as I did. Don’t be ashamed of suffering for Jesus.” (1)
2. Peter tells us not only that we should not be ashamed of suffering for the sake of the gospel, Peter tells us that we should considered ourselves privileged to do so. Notice again verse 14: “If you are reviled for the name of Christ, you are blessed.” What does he mean that we are blessed? The blessing is not subjective happiness. Rather, the blessing is the objective presence and power of the Holy Spirit. (4) You are blessed “because the Spirit of glory and of God rests upon you.” What does this mean? This means that in the hour of greatest trial there is a great consolation. In great suffering on earth there is great support from heaven. You may think now that you will not be able to bear it. But if you are Christ's, you will be able to bear it, because He will come to you and rest upon you. As Samuel Rutherford said: “The Great King keeps his finest wine in the cellar of affliction.” John Piper expands upon this point. The King (God) does not bring out the finest wine to serve with chips on a sunny afternoon. He keeps it for extremities. If you say: "What is this blessing?" — the Spirit of glory and of God resting on me in suffering — the answer is simply this: you will find out when you need it. The Spirit will reveal enough of glory and enough of God to satisfy your soul, and carry you through the trial that you are called to endure. (3)
3. We are not to be ashamed, we are to consider suffering for the sake of the gospel to be a privilege, and, thirdly, we are to strive to glorify God. Glorifying God means showing by our actions and attitudes that God is glorious to us — that He is valuable, precious, desirable, satisfying. And the greatest way to show that someone satisfies our heart is to keep on rejoicing in them when all other supports for our satisfaction are falling away. When we keep rejoicing in God in the midst of suffering, it shows that God, and not other things, is the greatest source of our joy. (3)
Never be Confused by Suffering (4:17-18) (5)
Never be surprised by suffering but keep on rejoicing. Never be ashamed of suffering but consider yourself privileged. Finally, never be confused by suffering but understand that it is for our purification. When we undergo suffering as Christians, it is possible for us to become confused about the purpose of suffering. We are tempted to ask: “Why are we having to suffer for doing good?”
One answer is given in verse 17: “For it is time for judgment to begin with the household of God and if it begins with us first, what will be the outcome for those who do not obey the gospel of God.” While God will ultimately judge the ungodly, right now He's purging, purifying His church. When we suffer for righteousness sake, it is God's purging, God's purifying, God's testing. You see, before the full final judgment comes, the Church has to evangelize the world and in order to be effective in evangelizing the world, the church must be purged from sin -- the true separated from the false, the carnal cleansed or removed. Only then, can the pure Church effectively move out. Don’t be confused by suffering. Rather, look at the suffering we endure as the judgment of God that must come -- and it must come first on the household before it comes to the strangers. God is choosing to first purify His church. Then, He will judge the ungodly.
Furthermore, if it begins with us first, what's going to be the outcome of those who do not believe? Peter looks beyond our purging to the tragedy of eternal judgment (to those who do not obey the gospel). And what is he saying pragmatically? He is saying that: "It's far better to endure suffering as the Lord purges the church, and endure it with joy, than to endure suffering in the future which is eternal." You see his point? We must not confuse the suffering in this world with that of the unbeliever in the next. Better we should suffer now, as He tests and purges us, than that we should not suffer now but suffer then forever.
Peter bolsters this point with a quote in verse 18. This quote is taken from Proverbs 11:31. Peter says: "And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?" When he says: "And if it is with difficulty that the righteous is saved," the difficulty refers to the hard time that persecution brings to the believer. Our salvation can result in persecution, hardship, suffering, and/or purging. This type of “judgment” will continue until the Lord returns. And if it's so difficult, and there's so much suffering for the believer, what will become of the godless man and the sinner? What kind of suffering will they endure if we have to endure this? The answer is a far greater suffering. They will be cast into the lake of fire where the worm dies not and the fire is not quenched.
This third comment about suffering -- and Peter does not want us to be confused – is to purify His Church. God’s judgment is moving through the earth. The Church does not escape. When the fire of judgment burns the Church, it is a testing, proving, purifying fire. When it burns the world, it is a destroying fire. (3)
Conclusion (4:19) (2)
I would like to make one final point in closing. Having instructed his readers about their attitude toward suffering (Never be surprised by suffering but keep on rejoicing. Never be ashamed of suffering but consider it a privilege. Never be confused by suffering but understand it to be for our purification.), Peter now moves on to the action appropriate to these attitudes:
“Therefore, let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right.”
The “therefore” indicates that verse 19 is a logical outworking of what he has just taught. Those who suffer righteously -- in the name of Christ and in the will of God -- should “entrust their souls to a faithful Creator … ” The term “entrust” (the word "entrust" here, paratithemi, is the same word used of Jesus when on the cross He entrusted His Spirit to the Father) (5) and the word “faithful” indicates we are dealing with a matter of faith. Suffering righteously requires faith (see Hebrews 11). Suffering righteously requires us to entrust our souls to God. Entrusting ourselves to a faithful Creator is trusting in His character and in His faithfulness (Hebrews 11:6; 1 Peter 2:23; Luke 23:46; 2 Timothy 1:12).
Why would Peter use the expression “faithful Creator” to refer to the One to whom we are to entrust our souls? It is because the things we hope for do not yet exist. It is not just that they are not seen; they cannot be seen because they do not exist yet. The things for which we hope are the very things God Himself must create (see Isaiah 65:17-19,24-25; 2 Peter 3:10-13) .
Additionally, Peter does not simply leave us to contemplate the commitment of our souls as an academic, intellectual, or philosophical matter. Instead, he instructs us how we commit our souls to our “faithful Creator” by “doing what is right.” Peter has been telling us that the suffering of which he writes is that prompted by righteousness (2:11-12, 20-25; 4:1-5, 13, 15) and certainly not by sin (see 2:19-20; 4:15). Commitment to Christ is more than mere profession; it is a matter of practice (compare James 2:14-26). When we know that “doing the right thing” will provoke the wicked to persecute us, doing what is right becomes an evidence of our faith in the “faithful Creator.”
Endnotes
(1) Derek Thomas, “Life Under the Cross” (1 Peter 4:12-19)
(2) Robert Deffinbaugh, “A Final Word on Suffering” (1 Peter 4:12-19)
(3) John Piper, “Why We Can Rejoice in Suffering” (1 Peter 4:12-19)
(4) John MacArthur, “The Fiery Trial, Part 1” (1 Peter 4:12-14)
(5) John MacArthur, “The Fiery Trial, Part 2” (1 Peter 4:15-19)
Thursday, October 1, 2009
Titus II Lesson -- September 27th
How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Christ’s Example of Suffering”
1 Peter 3:18-4:6
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives in marriages which are less than ideal, and to those churches which are less than ideal. Finally, we move into the final section of the epistle that deals primarily with suffering. Last week we looked at the “conduct” needed in the midst of suffering. This week we are going to consider Christ’s example of suffering and what we learn from that.
Text
“17 For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. 18 For Christ also died for sins once for all, the just for the unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19 in which also He went and made proclamation to the spirits now in prison, 20 who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. 21 And corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, 22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.
1 Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, 2 so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. 3 For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousals, drinking parties and abominable idolatries. 4 And in all this, they are surprised that you do not run with them into the same excess of dissipation, and they malign you; 5 but they shall give account to Him who is ready to judge the living and the dead. 6 For the gospel has for this purpose been preached even to those who are dead, that though they are judged in the flesh as men, they may live in the spirit according to the will of God.”
Introduction
This is said to be the most difficult passage in the letter, and one of the most difficult in the New Testament. Entire books have been written to deal with the language, theology, sources, and controversies related to the ideas contained in it. For example:
• What does it mean to be put to death in the flesh but made alive in the spirit?
• What does it mean that Jesus “proclaimed” to the spirits now in prison?
• What does it mean that baptism now saves you?
• What does it mean that he who suffered in the flesh has ceased from sin?
As we come to this passage, we must decide on what kind of treatment we will give to these controversies in terms of level and depth. Given the length of time set aside in this class, we will not have time to address all the interpretations of each controversial verse. Such a procedure, while profitable, must be reserved for a more specialized study. Instead, as we examine the passage, we will mention only the basic arguments of each controversy as is required to explain the passage as a whole.
To catch on to what is being taught in this passage, we need to see how verses 18-22 relates to what goes before and what comes after. Just before, in verse 17, Peter calls Christians to suffer if that is God's will for them: "It is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong." Sometimes it is God's will that we suffer for doing what is right. This is not an easy thing to hear. We need help with this if God is going to will that we suffer for doing what is right. So in verse 18, Peter states: "For Christ also died [suffered] for sins once for all . . . " The word "for" shows us that Peter is beginning to explain why it is sometimes God's will for us to suffer for doing what is right. That is, verse 18 begins as an explanation or a reason for the call to suffer as a Christian for doing what is right. Then look at the connection between verses 18-22 and what follows in 4:1. The next unit begins, "Therefore, since Christ has suffered in the flesh, arm yourselves with the same purpose." That is, get ready to suffer for doing what is right, if that should be God's will. Arm yourselves with that purpose. Then, Peter sets forth three additional practical motives that will encourage us to yield to our calling (to suffer for doing what is right). (3)
Transition
Now, you’ll notice that in the middle of verse 19, Peter seems to make what looks like a little bit of a digression. He pauses to make a comment about baptism and continues this thought to the end of verse 21. You could almost put all of that in parentheses and still get the gist of what Peter is saying in verses 18-22 about Jesus Christ. (2)
To make my point more clearly, I will devote the first part of the lesson to the four things that Peter is saying in verses 18-22 about Jesus Christ – it almost appears to be a confession of faith -- that He died, that He was raised, that He went and preached to spirits in prison (hold your questions), and that He ascended to the right hand of God. Next, I will devote the second part of the lesson to Peter’s “parenthetical” comment in verses 19-21 about baptism. Finally, I will devote the third part of the lesson to practical motives that will encourage us to “arm” ourselves in expectation of suffering for doing what is right.
The Savior (Who Reigns)
In verses 18-22, Peter makes four clear statements (2) about the Savior who reigns.
1. Christ Reins Over Sin
In the first place, Peter says that by His crucifixion, Christ reigns over sin. Verse 18: “Christ died for sins once for all, the just for the unjust, in order that He might bring us to God.” There are several things worth noting (4):
• Christ died. That is, His death was real.
• Christ died for “sins.” That is, it was a penal death. He died for sin as the sacrifice to atone for sins.
• Christ died once for all. That is, his death was final and all-sufficient to accomplish the forgiveness of all who believe on Him. He does not have to ever offer another sacrifice (Hebrews 7:26). It was finished. It was all that was necessary to take away the guilt of my sins. The debt is paid in full. (3)
• Christ death was “substitutionary” -- the just for the unjust, the righteous for the unrighteous, the sinless for the sinful (2 Cor. 5:21). That is, He took my place. He stood under the wrath and penalty that I deserved and bore it for me. His death was utterly innocent. It was all for others' sins, and not his own. (3)
• Christ’s death was purposeful. That is, it was done in order that He might bring us to God. Please notice the word "us." Who is the “us”? The elect. His died in order that He might bring the chosen, the elect, into union and communion with God.
2. Christ Reigns Over Death
There is a second thing that Peter wants us to see about our Savior -- by His resurrection, He reigns over death. Verse 18 states that Christ was put to death in the body but He was “made alive in the spirit.” Jesus triumphed over death. He triumphed over the grave and the resurrection of Jesus is the bill of receipt that God has accepted the work of Messiah. His work is finished. Jesus died to deal with our sin and guilt, but He rose again so that we might no longer be held in bondage and fear to death. (2)
3. Christ Reigns over Hell
Third, Peter wants us to see that by His proclamation Jesus reigns over Hell. Look again at verse 19 and at what appears to be some fairly strange language: “in which also He went and made proclamation to the spirits now in prison.” When you read these verses, there are all kinds of questions that pop into your head. Who are the spirits to whom Jesus preached? What did Jesus preach to them? When did Jesus preach to them? Where did Jesus preach to them?
There are several views. Most evangelicals fall into one of two groups. The first is “the pre-existent Christ view.” Jesus, through the mouth of Noah, was preaching to spirits in prison, understood metaphorically as those who are in spiritual darkness. This view is quite popular with reformed evangelicals (e.g., John Piper). The second view is the “triumphant proclamation over the spirit world” view. This view states that Jesus proclaimed His triumph to those who are in hell and/or to the demonic realm itself. This view is quite popular with dispensational evangelicals (e.g., John MacArthur [8]). Time will not allow for us to evaluate the merits of these two commonly-held views. You may refer to Appendix A for some additional detail.
Let me take this second view and expand on it just for a little while. Notice that Peter seems to be speaking here in this passage in a sequential, chronological way. He speaks about the death of Jesus, the resurrection of Jesus, and at the end he’s going to speak about the ascension of Jesus. In between mentioning the resurrection and the ascension, he mentions this preaching to the spirits in prison. Now, if Peter is indeed speaking chronologically, that meant He preached to the spirits in prison sometime between the resurrection and the ascension in some way or fashion. It doesn’t require that Jesus literally go into Hell to proclaim victory (though that is possible). But it is interesting that the word that’s used here for preaching is the same word that is used elsewhere in the gospels for the act of proclamation and preaching, the act of a herald declaring on behalf of a king, a message which the king wants his people to hear.
And it may be that what Peter wants us to understand here (and I’m tentative about it), that between the resurrection and ascension, Jesus proclaimed His victory to those who were doomed. He proclaimed His triumph over death, over sin, over the grave, over Satan himself, and that the seed of the woman had indeed crushed the head of Satan.
Why would that be so important to Peter? I think pastorally, Peter wants to give assurance to troubled Christians, who like himself had felt the overwhelming power of temptation, to say to them that in Jesus Christ there is victory over all the powers of the demonic forces. Even though Satan may prowl about like a roaring lion, seeking whom he may devour, he can never ever devour that one who is in the arms of Jesus. (2)
4. Christ Reigns Over All
Finally, there is a fourth thing that Peter is saying about our Savior. By His crucifixion He reigns over guilt and sin, by His resurrection He reigns over death, by His proclamation He reigns over hell, and by His ascension He reigns over all. Verse 22: “Who is at the right hand of God, having gone into heaven after angels and authorities and powers had been subjected to Him.” Peter wants them to know that Jesus has conquered hell itself and you need to know that Christ reigns in all of His glory and all of His majesty in all authority.” (2)
So, it was through unjust suffering that Christ found the path of triumph. It was through unjust suffering that He reigned over sin. It was through unjust suffering that He reigned over death. It was through unjust suffering that He reigned over Hell. It was through unjust suffering that Christ gained His great and glorious victory. What is the point of this? Peter is saying: "Look on your unjust suffering as the path of triumph. Look on your unjust suffering as the path of victory. As it was for Christ, it will be for you" (see Romans 8:17; 2 Timothy 2:10; Philippians 1:29). (6)
The Sign (of the Saved)
As stated earlier, this passage looks as though it were an early Christian confession of faith. It makes four statements about Jesus Christ (He died, He was raised, He went and preached to spirits in prison, and He ascended to the right hand of God. And right in the middle of this so-called confession of faith, Peter makes what appears to be a “side” remark or a parenthetical statement –“And corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience…” He seems to say: “And by the way, this confession has something to say to us about baptism.” (7)
What does Peter see in this confession about baptism? Clearly, Noah’s deliverance through literal water is likened to our spiritual deliverance in Christ which is symbolized by water baptism. (1) But there are two things that Peter emphasizes that should not be overlooked:
• First, the water of baptism is not only a picture of cleansing (which comes to us for our sins in Jesus Christ), it’s also a picture of the reality of the judgment from which we need to be saved and protected. Water not only cleanses, it also destroys. (2) Noah and his family were brought safely through the flood waters of divine judgment by being in the ark, the instrument of God’s salvation. We are brought safely through the judgment of God by being in Christ, God’s full and final provision for sin. (1)
• Second, baptism does not save in and of itself. Peter seems very aware that his words are open to dangerous misuse. This is why, as soon as they are out of his mouth, as it were, he qualifies them lest we take them the wrong way. In verse 21 he does say: "Baptism now saves you" - that sounds like the water has a saving effect in and of itself apart from faith. He knows that is what it sounds like and so he adds immediately: "Not the removal of dirt from the flesh, but an appeal to God for a good conscience - through the resurrection of Jesus Christ." His point seems to be this: “When I speak of baptism saving, I don't mean that the water, immersing the body and cleansing the flesh, is of any saving effect. What I mean is that, insofar as baptism is "an appeal to God for a good conscience," it saves. Paul said in Romans 10:13: "Everyone who calls on the name of the Lord - everyone who appeals to the Lord - will be saved." Paul does not mean that faith alone fails to save. He means that faith calls on God. That's what faith does. Now Peter is saying: "Baptism is the God-ordained, symbolic expression of that call to God. It is an appeal to God - either in the form of repentance or in the form of commitment. (10)
John Piper writes: “James Dunn is right I think when he says that "1 Peter 3:21 is the nearest approach to a definition of baptism that the New Testament affords" (Baptism in the Holy Spirit, p. 219). What is baptism? Baptism is a symbolic expression of the heart's "appeal to God." Baptism is a calling on God. It is a way of saying to God with our whole body: "I trust you to take me into Christ like Noah was taken into the ark, and to make Jesus the substitute for my sins and to bring me through these waters of death and judgment into new and everlasting life through the resurrection of Jesus my Lord." This is what God is calling you to do. You do not save yourself. God saves you through the work of Christ. But you receive that salvation through calling on the name of the Lord, by trusting him. And it is God's will all over the world and in every culture - no matter how simple or how sophisticated - that this appeal to God be expressed in baptism. "Lord, I am entering the ark of Christ! Save me as I pass through the waters of death!" (10)
The Saint (Who is Armed)
Now with that parenthetical statement behind us, let's return to 1 Peter 4:1. "Therefore," which obviously ties us in to what he has just said in chapter 3: "Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose." You have seen Christ suffer in the flesh and His suffering was triumphant. So, arm yourselves.
What does Peter mean by: "arm yourselves"? Well, it is a military term that refers to a soldier putting on weapons to fight. And in Ephesians 6:11 a form of this word is translated "armor," or "the whole armor of God." Put on your armor, arm yourselves, take up your weapons. Why? We are in a battle. Your life is going to be a battle and you need to be armed with this ultimate weapon. What is it? Arm yourselves with the same mind, the same idea, the same principle, the same thought. What do you mean by that? Listen very carefully. Arm yourself with the same realization, the same idea, and the same principle that was manifest in the suffering of Christ. What is that? The principle that even in suffering I can...what?...triumph. (12)
Before we consider three practical motives that will encourage us to yield to our calling (to suffer for doing what is right), we must address the last part of verse 1 and verse 2 since they pose another problem for us. Is Peter saying here that suffering is the means to being freed from sin? No. I believe Peter’s words have a two-fold meaning.
• First, Peter is speaking to us as those who are “in Christ.” In Christ, we have suffered in the flesh, ceased to sin, and have been freed from the lusts of the flesh to serve God (see also Romans 6). Christ has accomplished our redemption from sin once for all. If we are in Him, we should have the same mind as Christ, we should be willing to suffer in the flesh (for doing good) and we should be freed from sin to obey the will of God. This is called by some “positional truth.” That is, this is the truth about what we are, in Christ, apart from our contribution, based solely on the work of the Savior.
• The second meaning is personal and practical in that it speaks of our appropriation and application of all that Christ has accomplished for us. As Christians, we should embrace the mind of Christ and thus be willing to suffer in the flesh. When we, in Christ’s power, suffer for doing what is right, we recognize that our bondage to sin has been broken and that sin no longer is master over us ( Romans 6:12-23). (1)
From this perspective, suffering takes on a whole new meaning, a completely different meaning than that of the religious legalists. Jewish legalists believed suffering was an indication of sin; Peter teaches that suffering for doing right is an evidence of true spirituality. This was a dramatic change for Peter, who once held the legalistic view. When the disciples came upon a man born blind, they asked Jesus who had sinned, the blind man or his parents (John 9:1-2). Just like Job’s friends, they believed adversity is always the result of personal sin. But they likewise believed prosperity was proof of piety. Peter turns the tables upside down. He tells us that suffering for Christ’s sake, suffering for well-doing, is an indication of righteousness, of freedom from sin, through the grace of God. (1)
Which brings us to the practical motives that Peter provides for us to encourage us to yield to our calling (to suffer for doing what is right). What are these three practical motives? (2)
1. The first motive is found in the “past.” Peter writes in verse 3: “For the time already past is sufficient for you to have carried out the desire of the Gentiles.” Peter is saying in effect: “Don’t waste your time. Why are you wasting your time doing those things that you once did by going back to those things?” Peter wants to remind his readers (most who were converted later in life) that they already have wasted many years. He wants them to value the remaining years they have in the service of Christ by being reminded of their “past.”
2. The second motive is found in the “present.” We need to recognize that we our strangers in this present life. Look at what Peter says in verse 4: “…and in all this, they are surprised.” That is, the ones who are still carousing and engaging in their drunken parties, “are surprised that you do not run with them into the same excess of dissipation and they malign you.” They treat you as aliens. They treat you as strangers. That’s your status as a Christian. You are an alien in this world. You don’t really belong here. You belong to another world. You belong to a better country. You belong to a city which has foundations and whose Builder and Maker is God. As a result, don’t be putting down deep roots in this world because you don’t belong to this world.
3. The third motive is found in the “future.” We need to remember that we must give an account of ourselves some day. In verses 5 and 6, Peter alludes to this: “But they shall give account to Him who is ready to judge the living and the dead. For the gospel has for this purpose been preached even to those who are” as the NIV interprets this, “who are now dead,” spiritually dead, that is, dead to their past, dead to their old way of life “that though they are judged in the flesh as men, they may live in the spirit according to the will of God.” Isn’t it interesting and very sobering that Peter should introduce as a motivation of Christian living, as a motivation for holiness, as a motivation for consecration, the judgment of Almighty God?
Conclusion (12)
Now, since that is our goal and since that is our destiny, then we don't fear suffering because the worst that suffering can do is kill us and give us the best, the goal of our life. What is that? Death can bring us into sinless perfection. Now if you ever happen to be in a position where you are going to be killed for your faith -- you can simply remind your persecutors that they are doing you an immense favor. Why? For in the process of killing you, they are ushering you into the sinless state and perfect glory for which you were saved in the first place. You can give them your deep appreciation for that generous gift which they have rendered in behalf of your eternal perfection.
Now if that all sounds very strange to you, doesn’t it show you how confused your thinking is? Isn’t your desire to finally be free from sin and its effects? So why not get your life moving in the right track now by following Peter’s advice: "So as to live the rest of the time in the flesh no longer for the lusts of men but for the will of God."
So this is the very practical application of what Peter's been teaching. Christ triumphed in His death. Likewise, you ought to have the same mind that you're headed toward a triumph over sin. It won’t come to you until your death. Yet, since the goal of your life is the death that frees you from sin, then the present tense of your life should be the pursuit of the goal of your life which is to be as free from sin as you possibly can here and now. So for the rest of the time in the flesh, don't pursue the lusts of men, pursue the will of God.
Endnotes
(1) Robert Deffinbaugh, “Why Suffering for Righteousness is Right” (1 Peter 3:17-4:6)
(2) Derek Thomas, “The Savior Who Reigns” (1 Peter 3:18-22)
(3) Adapted from John Piper, “Strengthened to Suffer: Christ, Noah, and Baptism”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
(4) John MacArthur, “The Triumph of Christ’s Suffering Part 1” (1 Peter 3:18)
(5) John MacArthur, “The Triumph of Christ’s Suffering Part 2” (1 Peter 3:18b-20)
(6) John MacArthur, “The Triumph of Christ’s Suffering Part 3” (1 Peter 3:20-22)
(7) John MacArthur writes: “Now as I read this over, it's so typically Peter that I find a smile coming into my mind and ultimately on my lips. Peter is not like Paul. Paul is very ordered in his thinking. He's very logical, he's very sequential, he's very reasoned. Peter tends to be a bit less reasoned, a bit less orderly. He seems to be a bit tangential. He says something and shoots off on something else and shoots off on something else and finally comes back to where he started. That's exactly what he did here. What he wants us to understand is at the beginning and the end of the section, he wants us to understand that ….. He suffered unjustly, He suffered for doing what was right and God caused Him to triumph.” -- John MacArthur, “The Triumph of Christ’s Suffering Part 1” (1 Peter 3:18)
(8) John MacArthur writes: “I believe Jesus Christ descended to the place where certain demons are imprisoned, demons who sinned in Genesis chapter 6, who sinned by leaving their own natural estate and entering in to a cohabitation with women in order to produce an unredeemable race and to create a situation so that the Messiah Himself could not be born, Satan's great effort to pollute the human stream with some kind of demonic human monstrosity. And because of that, you remember, that we read in Peter's epistle and also in Jude that these demons who did that were put in ever-lasting chains and bound in a place, a prison house where they will be kept forever. At the time of Christ's death, I suppose, the demons assumed they had won the victory and He showed up at the party to announce His triumph. He had accomplished what they feared most, He had bruised the serpent's head, who is their master, even Satan.” – John MacArthur, “The Triumph of Christ’s Suffering Part 3” (1 Peter 3:20-22)
(9) Derek Thomas, “Water, Water Everywhere” (1 Peter 3:18-22)
(10) Adapted from John Piper, “What is Baptism and Does it Save?”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
(11) Derek Thomas, “Armed with Attitude” (1 Peter 4:1-6)
(12) John Mac Arthur, “The Memory that Shuns Sin, Part 1” (1 Peter 4:1-6)
“The Suffering of Believers – Christ’s Example of Suffering”
1 Peter 3:18-4:6
Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives in marriages which are less than ideal, and to those churches which are less than ideal. Finally, we move into the final section of the epistle that deals primarily with suffering. Last week we looked at the “conduct” needed in the midst of suffering. This week we are going to consider Christ’s example of suffering and what we learn from that.
Text
“17 For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. 18 For Christ also died for sins once for all, the just for the unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19 in which also He went and made proclamation to the spirits now in prison, 20 who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. 21 And corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, 22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.
1 Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, 2 so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. 3 For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousals, drinking parties and abominable idolatries. 4 And in all this, they are surprised that you do not run with them into the same excess of dissipation, and they malign you; 5 but they shall give account to Him who is ready to judge the living and the dead. 6 For the gospel has for this purpose been preached even to those who are dead, that though they are judged in the flesh as men, they may live in the spirit according to the will of God.”
Introduction
This is said to be the most difficult passage in the letter, and one of the most difficult in the New Testament. Entire books have been written to deal with the language, theology, sources, and controversies related to the ideas contained in it. For example:
• What does it mean to be put to death in the flesh but made alive in the spirit?
• What does it mean that Jesus “proclaimed” to the spirits now in prison?
• What does it mean that baptism now saves you?
• What does it mean that he who suffered in the flesh has ceased from sin?
As we come to this passage, we must decide on what kind of treatment we will give to these controversies in terms of level and depth. Given the length of time set aside in this class, we will not have time to address all the interpretations of each controversial verse. Such a procedure, while profitable, must be reserved for a more specialized study. Instead, as we examine the passage, we will mention only the basic arguments of each controversy as is required to explain the passage as a whole.
To catch on to what is being taught in this passage, we need to see how verses 18-22 relates to what goes before and what comes after. Just before, in verse 17, Peter calls Christians to suffer if that is God's will for them: "It is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong." Sometimes it is God's will that we suffer for doing what is right. This is not an easy thing to hear. We need help with this if God is going to will that we suffer for doing what is right. So in verse 18, Peter states: "For Christ also died [suffered] for sins once for all . . . " The word "for" shows us that Peter is beginning to explain why it is sometimes God's will for us to suffer for doing what is right. That is, verse 18 begins as an explanation or a reason for the call to suffer as a Christian for doing what is right. Then look at the connection between verses 18-22 and what follows in 4:1. The next unit begins, "Therefore, since Christ has suffered in the flesh, arm yourselves with the same purpose." That is, get ready to suffer for doing what is right, if that should be God's will. Arm yourselves with that purpose. Then, Peter sets forth three additional practical motives that will encourage us to yield to our calling (to suffer for doing what is right). (3)
Transition
Now, you’ll notice that in the middle of verse 19, Peter seems to make what looks like a little bit of a digression. He pauses to make a comment about baptism and continues this thought to the end of verse 21. You could almost put all of that in parentheses and still get the gist of what Peter is saying in verses 18-22 about Jesus Christ. (2)
To make my point more clearly, I will devote the first part of the lesson to the four things that Peter is saying in verses 18-22 about Jesus Christ – it almost appears to be a confession of faith -- that He died, that He was raised, that He went and preached to spirits in prison (hold your questions), and that He ascended to the right hand of God. Next, I will devote the second part of the lesson to Peter’s “parenthetical” comment in verses 19-21 about baptism. Finally, I will devote the third part of the lesson to practical motives that will encourage us to “arm” ourselves in expectation of suffering for doing what is right.
The Savior (Who Reigns)
In verses 18-22, Peter makes four clear statements (2) about the Savior who reigns.
1. Christ Reins Over Sin
In the first place, Peter says that by His crucifixion, Christ reigns over sin. Verse 18: “Christ died for sins once for all, the just for the unjust, in order that He might bring us to God.” There are several things worth noting (4):
• Christ died. That is, His death was real.
• Christ died for “sins.” That is, it was a penal death. He died for sin as the sacrifice to atone for sins.
• Christ died once for all. That is, his death was final and all-sufficient to accomplish the forgiveness of all who believe on Him. He does not have to ever offer another sacrifice (Hebrews 7:26). It was finished. It was all that was necessary to take away the guilt of my sins. The debt is paid in full. (3)
• Christ death was “substitutionary” -- the just for the unjust, the righteous for the unrighteous, the sinless for the sinful (2 Cor. 5:21). That is, He took my place. He stood under the wrath and penalty that I deserved and bore it for me. His death was utterly innocent. It was all for others' sins, and not his own. (3)
• Christ’s death was purposeful. That is, it was done in order that He might bring us to God. Please notice the word "us." Who is the “us”? The elect. His died in order that He might bring the chosen, the elect, into union and communion with God.
2. Christ Reigns Over Death
There is a second thing that Peter wants us to see about our Savior -- by His resurrection, He reigns over death. Verse 18 states that Christ was put to death in the body but He was “made alive in the spirit.” Jesus triumphed over death. He triumphed over the grave and the resurrection of Jesus is the bill of receipt that God has accepted the work of Messiah. His work is finished. Jesus died to deal with our sin and guilt, but He rose again so that we might no longer be held in bondage and fear to death. (2)
3. Christ Reigns over Hell
Third, Peter wants us to see that by His proclamation Jesus reigns over Hell. Look again at verse 19 and at what appears to be some fairly strange language: “in which also He went and made proclamation to the spirits now in prison.” When you read these verses, there are all kinds of questions that pop into your head. Who are the spirits to whom Jesus preached? What did Jesus preach to them? When did Jesus preach to them? Where did Jesus preach to them?
There are several views. Most evangelicals fall into one of two groups. The first is “the pre-existent Christ view.” Jesus, through the mouth of Noah, was preaching to spirits in prison, understood metaphorically as those who are in spiritual darkness. This view is quite popular with reformed evangelicals (e.g., John Piper). The second view is the “triumphant proclamation over the spirit world” view. This view states that Jesus proclaimed His triumph to those who are in hell and/or to the demonic realm itself. This view is quite popular with dispensational evangelicals (e.g., John MacArthur [8]). Time will not allow for us to evaluate the merits of these two commonly-held views. You may refer to Appendix A for some additional detail.
Let me take this second view and expand on it just for a little while. Notice that Peter seems to be speaking here in this passage in a sequential, chronological way. He speaks about the death of Jesus, the resurrection of Jesus, and at the end he’s going to speak about the ascension of Jesus. In between mentioning the resurrection and the ascension, he mentions this preaching to the spirits in prison. Now, if Peter is indeed speaking chronologically, that meant He preached to the spirits in prison sometime between the resurrection and the ascension in some way or fashion. It doesn’t require that Jesus literally go into Hell to proclaim victory (though that is possible). But it is interesting that the word that’s used here for preaching is the same word that is used elsewhere in the gospels for the act of proclamation and preaching, the act of a herald declaring on behalf of a king, a message which the king wants his people to hear.
And it may be that what Peter wants us to understand here (and I’m tentative about it), that between the resurrection and ascension, Jesus proclaimed His victory to those who were doomed. He proclaimed His triumph over death, over sin, over the grave, over Satan himself, and that the seed of the woman had indeed crushed the head of Satan.
Why would that be so important to Peter? I think pastorally, Peter wants to give assurance to troubled Christians, who like himself had felt the overwhelming power of temptation, to say to them that in Jesus Christ there is victory over all the powers of the demonic forces. Even though Satan may prowl about like a roaring lion, seeking whom he may devour, he can never ever devour that one who is in the arms of Jesus. (2)
4. Christ Reigns Over All
Finally, there is a fourth thing that Peter is saying about our Savior. By His crucifixion He reigns over guilt and sin, by His resurrection He reigns over death, by His proclamation He reigns over hell, and by His ascension He reigns over all. Verse 22: “Who is at the right hand of God, having gone into heaven after angels and authorities and powers had been subjected to Him.” Peter wants them to know that Jesus has conquered hell itself and you need to know that Christ reigns in all of His glory and all of His majesty in all authority.” (2)
So, it was through unjust suffering that Christ found the path of triumph. It was through unjust suffering that He reigned over sin. It was through unjust suffering that He reigned over death. It was through unjust suffering that He reigned over Hell. It was through unjust suffering that Christ gained His great and glorious victory. What is the point of this? Peter is saying: "Look on your unjust suffering as the path of triumph. Look on your unjust suffering as the path of victory. As it was for Christ, it will be for you" (see Romans 8:17; 2 Timothy 2:10; Philippians 1:29). (6)
The Sign (of the Saved)
As stated earlier, this passage looks as though it were an early Christian confession of faith. It makes four statements about Jesus Christ (He died, He was raised, He went and preached to spirits in prison, and He ascended to the right hand of God. And right in the middle of this so-called confession of faith, Peter makes what appears to be a “side” remark or a parenthetical statement –“And corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience…” He seems to say: “And by the way, this confession has something to say to us about baptism.” (7)
What does Peter see in this confession about baptism? Clearly, Noah’s deliverance through literal water is likened to our spiritual deliverance in Christ which is symbolized by water baptism. (1) But there are two things that Peter emphasizes that should not be overlooked:
• First, the water of baptism is not only a picture of cleansing (which comes to us for our sins in Jesus Christ), it’s also a picture of the reality of the judgment from which we need to be saved and protected. Water not only cleanses, it also destroys. (2) Noah and his family were brought safely through the flood waters of divine judgment by being in the ark, the instrument of God’s salvation. We are brought safely through the judgment of God by being in Christ, God’s full and final provision for sin. (1)
• Second, baptism does not save in and of itself. Peter seems very aware that his words are open to dangerous misuse. This is why, as soon as they are out of his mouth, as it were, he qualifies them lest we take them the wrong way. In verse 21 he does say: "Baptism now saves you" - that sounds like the water has a saving effect in and of itself apart from faith. He knows that is what it sounds like and so he adds immediately: "Not the removal of dirt from the flesh, but an appeal to God for a good conscience - through the resurrection of Jesus Christ." His point seems to be this: “When I speak of baptism saving, I don't mean that the water, immersing the body and cleansing the flesh, is of any saving effect. What I mean is that, insofar as baptism is "an appeal to God for a good conscience," it saves. Paul said in Romans 10:13: "Everyone who calls on the name of the Lord - everyone who appeals to the Lord - will be saved." Paul does not mean that faith alone fails to save. He means that faith calls on God. That's what faith does. Now Peter is saying: "Baptism is the God-ordained, symbolic expression of that call to God. It is an appeal to God - either in the form of repentance or in the form of commitment. (10)
John Piper writes: “James Dunn is right I think when he says that "1 Peter 3:21 is the nearest approach to a definition of baptism that the New Testament affords" (Baptism in the Holy Spirit, p. 219). What is baptism? Baptism is a symbolic expression of the heart's "appeal to God." Baptism is a calling on God. It is a way of saying to God with our whole body: "I trust you to take me into Christ like Noah was taken into the ark, and to make Jesus the substitute for my sins and to bring me through these waters of death and judgment into new and everlasting life through the resurrection of Jesus my Lord." This is what God is calling you to do. You do not save yourself. God saves you through the work of Christ. But you receive that salvation through calling on the name of the Lord, by trusting him. And it is God's will all over the world and in every culture - no matter how simple or how sophisticated - that this appeal to God be expressed in baptism. "Lord, I am entering the ark of Christ! Save me as I pass through the waters of death!" (10)
The Saint (Who is Armed)
Now with that parenthetical statement behind us, let's return to 1 Peter 4:1. "Therefore," which obviously ties us in to what he has just said in chapter 3: "Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose." You have seen Christ suffer in the flesh and His suffering was triumphant. So, arm yourselves.
What does Peter mean by: "arm yourselves"? Well, it is a military term that refers to a soldier putting on weapons to fight. And in Ephesians 6:11 a form of this word is translated "armor," or "the whole armor of God." Put on your armor, arm yourselves, take up your weapons. Why? We are in a battle. Your life is going to be a battle and you need to be armed with this ultimate weapon. What is it? Arm yourselves with the same mind, the same idea, the same principle, the same thought. What do you mean by that? Listen very carefully. Arm yourself with the same realization, the same idea, and the same principle that was manifest in the suffering of Christ. What is that? The principle that even in suffering I can...what?...triumph. (12)
Before we consider three practical motives that will encourage us to yield to our calling (to suffer for doing what is right), we must address the last part of verse 1 and verse 2 since they pose another problem for us. Is Peter saying here that suffering is the means to being freed from sin? No. I believe Peter’s words have a two-fold meaning.
• First, Peter is speaking to us as those who are “in Christ.” In Christ, we have suffered in the flesh, ceased to sin, and have been freed from the lusts of the flesh to serve God (see also Romans 6). Christ has accomplished our redemption from sin once for all. If we are in Him, we should have the same mind as Christ, we should be willing to suffer in the flesh (for doing good) and we should be freed from sin to obey the will of God. This is called by some “positional truth.” That is, this is the truth about what we are, in Christ, apart from our contribution, based solely on the work of the Savior.
• The second meaning is personal and practical in that it speaks of our appropriation and application of all that Christ has accomplished for us. As Christians, we should embrace the mind of Christ and thus be willing to suffer in the flesh. When we, in Christ’s power, suffer for doing what is right, we recognize that our bondage to sin has been broken and that sin no longer is master over us ( Romans 6:12-23). (1)
From this perspective, suffering takes on a whole new meaning, a completely different meaning than that of the religious legalists. Jewish legalists believed suffering was an indication of sin; Peter teaches that suffering for doing right is an evidence of true spirituality. This was a dramatic change for Peter, who once held the legalistic view. When the disciples came upon a man born blind, they asked Jesus who had sinned, the blind man or his parents (John 9:1-2). Just like Job’s friends, they believed adversity is always the result of personal sin. But they likewise believed prosperity was proof of piety. Peter turns the tables upside down. He tells us that suffering for Christ’s sake, suffering for well-doing, is an indication of righteousness, of freedom from sin, through the grace of God. (1)
Which brings us to the practical motives that Peter provides for us to encourage us to yield to our calling (to suffer for doing what is right). What are these three practical motives? (2)
1. The first motive is found in the “past.” Peter writes in verse 3: “For the time already past is sufficient for you to have carried out the desire of the Gentiles.” Peter is saying in effect: “Don’t waste your time. Why are you wasting your time doing those things that you once did by going back to those things?” Peter wants to remind his readers (most who were converted later in life) that they already have wasted many years. He wants them to value the remaining years they have in the service of Christ by being reminded of their “past.”
2. The second motive is found in the “present.” We need to recognize that we our strangers in this present life. Look at what Peter says in verse 4: “…and in all this, they are surprised.” That is, the ones who are still carousing and engaging in their drunken parties, “are surprised that you do not run with them into the same excess of dissipation and they malign you.” They treat you as aliens. They treat you as strangers. That’s your status as a Christian. You are an alien in this world. You don’t really belong here. You belong to another world. You belong to a better country. You belong to a city which has foundations and whose Builder and Maker is God. As a result, don’t be putting down deep roots in this world because you don’t belong to this world.
3. The third motive is found in the “future.” We need to remember that we must give an account of ourselves some day. In verses 5 and 6, Peter alludes to this: “But they shall give account to Him who is ready to judge the living and the dead. For the gospel has for this purpose been preached even to those who are” as the NIV interprets this, “who are now dead,” spiritually dead, that is, dead to their past, dead to their old way of life “that though they are judged in the flesh as men, they may live in the spirit according to the will of God.” Isn’t it interesting and very sobering that Peter should introduce as a motivation of Christian living, as a motivation for holiness, as a motivation for consecration, the judgment of Almighty God?
Conclusion (12)
Now, since that is our goal and since that is our destiny, then we don't fear suffering because the worst that suffering can do is kill us and give us the best, the goal of our life. What is that? Death can bring us into sinless perfection. Now if you ever happen to be in a position where you are going to be killed for your faith -- you can simply remind your persecutors that they are doing you an immense favor. Why? For in the process of killing you, they are ushering you into the sinless state and perfect glory for which you were saved in the first place. You can give them your deep appreciation for that generous gift which they have rendered in behalf of your eternal perfection.
Now if that all sounds very strange to you, doesn’t it show you how confused your thinking is? Isn’t your desire to finally be free from sin and its effects? So why not get your life moving in the right track now by following Peter’s advice: "So as to live the rest of the time in the flesh no longer for the lusts of men but for the will of God."
So this is the very practical application of what Peter's been teaching. Christ triumphed in His death. Likewise, you ought to have the same mind that you're headed toward a triumph over sin. It won’t come to you until your death. Yet, since the goal of your life is the death that frees you from sin, then the present tense of your life should be the pursuit of the goal of your life which is to be as free from sin as you possibly can here and now. So for the rest of the time in the flesh, don't pursue the lusts of men, pursue the will of God.
Endnotes
(1) Robert Deffinbaugh, “Why Suffering for Righteousness is Right” (1 Peter 3:17-4:6)
(2) Derek Thomas, “The Savior Who Reigns” (1 Peter 3:18-22)
(3) Adapted from John Piper, “Strengthened to Suffer: Christ, Noah, and Baptism”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
(4) John MacArthur, “The Triumph of Christ’s Suffering Part 1” (1 Peter 3:18)
(5) John MacArthur, “The Triumph of Christ’s Suffering Part 2” (1 Peter 3:18b-20)
(6) John MacArthur, “The Triumph of Christ’s Suffering Part 3” (1 Peter 3:20-22)
(7) John MacArthur writes: “Now as I read this over, it's so typically Peter that I find a smile coming into my mind and ultimately on my lips. Peter is not like Paul. Paul is very ordered in his thinking. He's very logical, he's very sequential, he's very reasoned. Peter tends to be a bit less reasoned, a bit less orderly. He seems to be a bit tangential. He says something and shoots off on something else and shoots off on something else and finally comes back to where he started. That's exactly what he did here. What he wants us to understand is at the beginning and the end of the section, he wants us to understand that ….. He suffered unjustly, He suffered for doing what was right and God caused Him to triumph.” -- John MacArthur, “The Triumph of Christ’s Suffering Part 1” (1 Peter 3:18)
(8) John MacArthur writes: “I believe Jesus Christ descended to the place where certain demons are imprisoned, demons who sinned in Genesis chapter 6, who sinned by leaving their own natural estate and entering in to a cohabitation with women in order to produce an unredeemable race and to create a situation so that the Messiah Himself could not be born, Satan's great effort to pollute the human stream with some kind of demonic human monstrosity. And because of that, you remember, that we read in Peter's epistle and also in Jude that these demons who did that were put in ever-lasting chains and bound in a place, a prison house where they will be kept forever. At the time of Christ's death, I suppose, the demons assumed they had won the victory and He showed up at the party to announce His triumph. He had accomplished what they feared most, He had bruised the serpent's head, who is their master, even Satan.” – John MacArthur, “The Triumph of Christ’s Suffering Part 3” (1 Peter 3:20-22)
(9) Derek Thomas, “Water, Water Everywhere” (1 Peter 3:18-22)
(10) Adapted from John Piper, “What is Baptism and Does it Save?”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
(11) Derek Thomas, “Armed with Attitude” (1 Peter 4:1-6)
(12) John Mac Arthur, “The Memory that Shuns Sin, Part 1” (1 Peter 4:1-6)
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