“Chosen by God”
1 Peter 1:1-2
Introduction
How would you like to live in a society in which Christians are in the minority? How would you like to live in a society that is opposed to your values, ethics, and morals? How would you like to live under the constant threat of discrimination, persecution, or even death? The people that the Apostle Peter addressed his first epistle to were living in such a situation. Socially they were ostracized, ridiculed, insulted, and abused. Politically they had no civil rights. It was a period of time when Christians were being persecuted simply because they were Christians. And Peter realized that the situation was only going to get worse.
Peter appears to have been motivated to write this epistle for at least two specific reasons.[1] First, Paul’s recent death prompted Peter to want to address some of the Pauline churches. That he would first write to these fringe churches — i.e., churches which had been evangelized by Paul’s associates rather than by Paul himself — addressed in verse one is only natural since (1) Paul’s primary churches already had a representative (e.g., Ephesus had Timothy) and (2) these fringe churches would be most susceptible to defection and attacks from within and without. Peter’s second motivation for writing this epistle was the immediate persecutions of Nero against Roman Christians and the seeming inevitable expansion of this persecution throughout the empire.
So, before the Roman Emperor Nero began his aggressive campaign of severe persecution – nailing Christians to crosses, sewing them up in the skins of wild beasts and giving them to the lions, using them as torches to illumine Nero’s parties, etc[2]. -- Peter penned a letter sometime in A.D. 63-64[3] to encourage and prepare the Christians (Jews and Gentiles)[4] scattered in Asia Minor.
While the epistle of 1 Peter touches on various doctrines and has much to say about Christian life and Christian responsibilities, 1 Peter centers around the problem of suffering — particularly suffering in the form of persecution for one’s faith. In fact, 1 Peter has been described as a manual or handbook showing Christians how they are to live as temporary residents and ambassadors of Christ in an alien and hostile world.[5] Peter wanted to emphasize hope in the midst of suffering, perseverance in spite of pain.
Relevance of This Study for This Class
Why did I choose this particular book to study? While the correlation between 1st century Palestine and 21st century America is not exact, there are many similarities. First, Christians are no longer in the majority. Second, we live in a society that is opposed to our values, ethics, and morals. Christians stand for something – for truth – and the “tolerant” are tolerant of everything except biblical Christianity. Third, there are no absolutes except you may not say that Jesus Christ is Lord. Fourth, we live under the increasing threat of ostracization, ridicule, insult, discrimination, and abuse (but not yet death). Fifth, politically, we have few civil rights. And, the situation is likely to only worsen. Simply put, we live in a post-Christian culture.
Course of Study[6]
First Peter can easily be divided into four sections: (1) the Salvation of Believers (1:1-12), (2) the Sanctification of Believers (1:13-2:12), (3) the Submission of Believers (2:13-3:12), and the Suffering of Believers (3:13-5:14).
I. The Salvation of Believers (1:1-12)
A. Chosen by God (1:1-2)
B. A Living Hope and an Indestructible Inheritance (1:3-5)
C. A Design for our Distresses (1:6-7)
D. A Faith that Saves (1:8-9)
E. A Much Admired Salvation (1:10-12)
II. The Sanctification of Believers (1:13-2:12)
A. The Call to Live in Hope (1:13)
B. The Call to Live in Holiness (1:14-16)
C. The Call to Live in Fear (1:17-21)
D. The Call to Love One Another Fervently (1:22-25)
E. The Call to Desire the Pure Milk of the Word (2:1-3)
F. The Call to Offer Up Spiritual Sacrifices (2:4-10)
G. The Call to Abstain From Fleshly Desires (2:11-12)
III. The Submission of Believers (2:13-3:12)
A. Submission to Government (2:13-17)
B. Submission in Business (2:18-25)
C. Submission in Marriage (3:1-8)
D. Submission in All Areas of Life (3:9-12)
IV. The Suffering of Believers (3:13-5:14)
A. Conduct Needed in Suffering (3:13-17)
B. Christ’s Example for Suffering (3:18-4:6)
C. Commands for Suffering (4:7-19)
D. Custodians (Shepherds) in Suffering (5:1-9)
E. Conclusion or Benediction (5:10-14)
Text/Context
Turn with me to the epistle of 1 Peter and let’s read the first two verses of Chapter 1 as we begin on a journey of “How Shall We Then Live in Post-Christian Culture”:
““1Peter, an apostle of Jesus Christ, To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, 2who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance.” (NIV)
This passage falls in the first section of the epistle that we have entitled: “The Salvation of Believers” (1:1-12). In this section, Peter establishes theological truths about the salvation of believers. And the first aspect is the foundational importance of election to our salvation. More specifically, I want to consider three things Peter sets forth about election in this passage:
- The priority of election,
- The alienation of election, and
- The nature of election
The Priority of Election[7]
First, let us consider the priority of election. What is the very first word Peter uses for these Christians? The very first word Peter uses for these Christians is "elect" or "chosen." You can't see that in the NASB, KJV, or RSV. But you can in the NIV. The word order that Peter used when he wrote the Greek was: "Peter, an apostle of Jesus Christ, to the elect" — the elect aliens in the world. Most English versions change the word order and put the word “chosen” at the end of the list of five Roman Provinces.
Why did the translators do this? It is because the translators want you to clearly see the connection between election and the three phrases in verse 2 that define its nature -- Christians are elect "according to the foreknowledge of God the Father, " "by (or in) the sanctifying work of the Holy Spirit," and in order "that you may obey Jesus Christ and be sprinkled with his blood." But in doing that, we lose as much as we gain. It doesn’t allow us to clearly see that the very first thing Peter says about the Christians is not just that they are aliens (exiles or strangers), but that they are “elect” aliens -- "Peter, an apostle of Christ Jesus, to the elect aliens. . ." I stress this because the first thing you say about someone when you write them is clearly important.
For example, when a professional team wins a world championship, they are introduced as: “The Super Bowl Champion Pittsburg Steelers.” When Fox News creates a headline for Chesley “Sully” Sullenberger, the pilot that has become a hero for safely landing a jet in the Hudson River, it writes: “Miracle Landing Pilot Get’s Hero Welcome in California Hometown.” So, the first thing you say about someone is clearly important.
Does this have any practical application for us in this class? Yes. It is clear that Peter did not feel compelled to hide that we are “elect” aliens. That's important, because today we sometimes think the doctrine of election should be hidden. Many believe that election is too controversial or offensive. Others think that it is useless or even erroneous. This is not the case in the New Testament. Jesus didn't hide it. Matthew didn't hide it. Paul didn't hide it. John didn’t hide it. Peter didn't hide it. It is always spoken of in a natural, forthright way by Jesus and His apostles. As such, that's the way we should speak of it too.
The Alienation of Election[8]
We have seen the priority of election in this passage. Now let’s consider the alienation of election. Why does Peter mention election in direct connection with our alien status in the world? It is because the natural question of the alien/sufferer/exile is: “Why I am being rejected by men in this world? Why I am suffering at the hands of those in this world?” Peter answers this implied question clearly. The reason you are an alien, the reason that you have been rejected by men, the reason that you suffer is because God chose you out of this world. The explanation for your rejection, your refugee status, and the suffering you endure is because you were elected.
That is why Peter starts with this doctrine of election. He wants to give his readers a God-centered explanation of their alien status in this world. Your alien status is rooted in God's eternal election. Your suffering is rooted in God's eternal election. Your rejection by men is rooted in God's eternal election. All of these troubles of being a Christian alien are not due to God rejecting you. Rather, they are due to God electing you to be His child.
Rather than hiding this fact, Peter makes it the first thing that he says about the Christians. And he connects it with our existence as aliens and exiles in the world. In other words he wants us to hear a clear, up-front, forthright explanation that our lives get their distinctive Christian meaning from our being chosen by God. He wants us to have an identity not just as aliens but as “elect” aliens. He wants us to have an identity not just as sufferers but as “elect” sufferers. He wants us to have an identity not just as being rejected by the world but as being a rejected “elect”.
This speaks to us as believers this morning. God wants us to know today that none of the hardships we undergo as aliens and exiles in this world is a surprise to God. None of the suffering we will be called upon to endure is a surprise to God. The fact that we may be rejected by man is not a surprise to God. Rather, He has chosen us for this very purpose. Or stated a different way, our troubles as an alien in this world are not absurd, meaningless results of our own shortsighted, fallible choices. They are part of the loving plan and wisdom of God's all-seeing, infallible choice. The alienation we face in this world is rooted in the doctrine of election.
The Nature of Election
We have seen in this passage the priority of election and how that election alienates us from this world. Thirdly, Peter says three things about the nature of our election in verse 2. Let us break this verse down into its component parts.
1. We are told that election has its origin and basis in God's foreknowledge.
What is the basis of our election? Why did God choose me? Or, to put it very personally, what will be your bottom-line answer to God when He asks: “How is it that you came to believe on me and be saved while others did not?” Peter's answer is: "God foreknew me." That is, you were elected according to God's foreknowledge.
What does foreknowledge mean? Does it mean that I chose to accept Christ and because God knew that I would do that, He chose me on the basis of my self-election? Is that what God's “foreknowledge" is? I don't think so. Jesus said: "You did not choose me, but I chose you" (John 15:16). Our choosing God is based on God's choosing us, not vice versa.
Maybe phrased a different way, might election be conditional? That is, could God base His election of an individual on foresight, foreseeing whether or not a particular individual will have faith? No. There are several reasons why this is not true:
- First, it destroys the very meaning of the word because such an election is really not election at all. It actually means that men and women elect themselves, and God is reduced to a bystander who responds to their free choice. Logically and causally, even if not chronologically, God’s choice follows man’s choice.
- Second, it denies the doctrine of total or radical depravity. If election is based on what God foresees an individual might do, what could he possibly foresee in a spiritually dead sinner other than rejection of the gospel?
- Third, it violates the concept of sovereignty. Election cannot rest on foreknowledge of what might happen because in the sovereignty of God, the only things that can be foreknown are those that are predetermined, and this means that election must be prior to faith.
Least I be accused of setting forth only “logical” arguments, I offer the following scriptural arguments for your consideration.
- God did the choosing (Mark 13:20; 1 Thess. 1:4; 2 Thess. 2:13)
- God’s choice was made before the foundation of the world (Eph. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; Rev. 13:8; Rev. 17:8)
- God chose particular individuals unto salvation – their names were written in the book of life before the foundation of the world (Rev. 13:8; Rev. 17:8)
- God’s choice was not based upon any foreseen merit residing in those whom He chose, nor was it based on any foreseen good works performed by them (Rom. 9:11-13; Rom. 9:16; Rom. 10:20; 1 Cor. 1:27-29; 2 Tim. 1:9)
- Good works are the result, not the ground of election (Eph. 1:12; Eph. 2:10; John 15:16)
- God’s choice was not based upon foreseen faith. Faith is the result and therefore the evidence of God’s election, not the cause or ground of His choice (Acts 13:48; Acts 18:27; Phil. 1:29; Phil 2:12,13; 1 Thess. 1:4,5; 2 Thess. 2:13,14; James 2:5)
- It is by faith and good works that one confirms his calling and election (2 Pet. 1:5-11)
Simply put, before the foundation of the world, God chose particular individuals unto salvation. His selection was not based upon any foreseen response or act performed by those chosen. Faith and good works are the result, not the cause of God’s choice.
2. We are told election becomes real and actual in our lives by the sanctifying work of the Holy Spirit.
Peter tells us three things about the nature of election. We are told something about its origin and basis in God’s foreknowledge. We are also told something about the way it becomes real and actual in our lives by the sanctifying work of the Holy Spirit. The Father chose those whom He would save in eternity past and it is the Holy Spirit who “sanctifies” the elect, drawing them to faith in Christ. Paul writes: “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Thessalonians 2:13). When Nicodemus sought out the Lord Jesus, the Savior told him he must be “born again,” and that this was the unseen work of the Holy Spirit (John 3:1-8). Before our Lord’s crucifixion, He told the disciples it was necessary (and better) for Him to depart and for the Holy Spirit to come, for it was the Spirit who would convict men of sin, righteousness, and judgment (John 16:7-11). The Holy Spirit sets the saints apart to God by drawing them to faith in Christ: “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God” (1 Corinthians 6:11; see also Titus 3:5; 1 Thessalonians 1:5). While the Holy Spirit is also involved in our sanctification, the emphasis here is clearly on the role of the Spirit in bringing men to Christ.[9]
3. We are told that the goal or purpose of election is that we might obey Jesus and go on benefiting from His cleansing blood.
Peter tells us three things about the nature of election. We are told something about its origin and basis in God’s foreknowledge. We are also told something about the way it becomes real and actual in our lives by the sanctifying work of the Holy Spirit. Finally, we are told something about the goal or purpose of election – that we might obey Jesus and go on benefiting from His cleansing blood. Peter moves from the choice of the Father and the sanctifying of the Holy Spirit to the contribution of Christ’s shed blood, by which we are cleansed and forgiven. Peter’s wording indicates the Holy Spirit’s sanctification has particular effects. The Spirit’s work brings about obedience which results in being sprinkled with Christ’s blood. The obedience in view here is not so much the obedience which follows salvation as an evidence that we have a living faith, but the obedience of faith (see Romans 1:5) which results in salvation.[10]
Without announcement, what has Peter brought into this discussion on the nature of election? He has brought into this discussion all three persons of the trinity. Derek Thomas writes: “If we understand Peter’s words correctly in verse 2, he is describing our salvation as the work of the Trinity, spelled out sequentially in the order actually achieved in time. It is though Peter is saying that the Father has been looking down the corridors of history and has set His love on these individuals, and He turns to the Holy Spirit, saying: "In My love I want this one to be Mine." And the Spirit comes into this one’s life, tapping him on the shoulder, saying: "The Father wants you." And the Spirit takes this one to Jesus and says, "This one loves You and he is asking You to be his Prophet, Priest and King." And Jesus says, "Come and meet My Father. You have come to meet Me and that is wonderful. But it was My Father’s idea!" No wonder Peter starts in verse 3 with the word, "Blessed"!”[11]
Practical Application
As stated earlier, this passage falls in the first section of the epistle that we have entitled: “The Salvation of Believers” (1:1-12). And the first thing that we need to understand is the foundational importance of election to our salvation. Having considered Peter’s argument on the priority of election, the alienation of election, and the nature of election -- I want to close by making a couple of comments about another dreaded word – doctrine.
1. Doctrine is Not Disposable[12]
First, doctrine is not disposable. America is a practical, make-it-happen country. And the evangelical church has that same atmosphere. Give us “how-to's,” not doctrine. Yet, the more I read the Bible the less I sympathize with this view. The apostles saw doctrine as tremendously important. When Peter begins his letter with the phrase "elect aliens," he means to give real help to aliens. And he believes it is pragmatically helpful to know that you are among the elect. So I urge you not to be like the pragmatists who belittle doctrines like election. Rather, be like the apostles who cherish the doctrine of election and put it at the very forefront of their concerns.
2. Doctrine is Practical[13]
Second, doctrine is practical. J.I. Packer begins his famous and splendid book “Knowing God” in this way: "Two kinds of interest in Christian things can be illustrated by picturing persons sitting on the high front balcony of a Spanish house watching travelers go by on the road below. The 'balconeers' can overhear the travelers' talk and chat with them. The ‘balconeers’ may comment critically on the way that the travelers walk; or they may discuss questions about the road, how it can exist at all or lead anywhere, what might be seen from different points along it, and so forth. But they are onlookers, and their problems are theoretical only. The travelers, by contrast, face problems which, though they have their theoretical angle, are essentially practical -- problems of the 'which-way-to-go' and 'how-to-make-it' type, problems which call not merely for comprehension but for decision and action too."
Using this illustration, we can state that the Bible -- by and large -- is a book for travelers, not for “balconeers.” It rarely interests itself in purely theoretical problems but is intensely interested in the practical problems faced by those who must navigate the waters of this world and come successfully safe ashore in heaven. It has little interest, for example, in the theoretical problem of evil -- how evil can exist in God's world -- but it is deeply interested in helping God's people think rightly and well about the evil they themselves face, the evil they suffer, and about their own response to evil as they encounter it. Those are much more practical problems and questions. One must first believe rightly and think rightly before one can live and choose rightly. So in First Peter, as elsewhere in the Bible, we find a mix of doctrine and practice and a definite relationship between the doctrine laid down as the foundation of the practice and the practice drawn out of the doctrine by applying it to the questions of daily life. And why not? Peter was himself a traveler. He was not a “balconeer.”
[1] Daniel B. Wallace, “First Peter: Introduction, Argument, and Outline”
[2] Immanuel Christian, “1 Peter: How Shall We then Live in the Pagan Culture?”
[3] J.Hampton Keathley, III, “The Non-Pauline Epistles”
[4] It is likely that the intended recipients included both Jews and Gentiles in an area that is currently located in modern-day northern Turkey. Jewish Christians would have found special significance in the term diasporas, translated “scattered,” used in the salutation (1:1) as well as in the many Old Testament references. Gentile readers would have noted Peter’s exhortation to holy living in light of their background of complete ignorance of God’s Word (1:14). They also would have been greatly encouraged by the fact that though they were in ignorance, they were now considered “the people of God” (2:10) -- J.Hampton Keathley, III, “The Non-Pauline Epistles”
[5] J.Hampton Keathley, III, “The Non-Pauline Epistles”
[6] Adapted from J.Hampton Keathley, III, “The Non-Pauline Epistles”
[7] Adapted from John Piper, “Divine Election: The Role of the Father and the Spirit”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[8] Adapted from John Piper, “Divine Election: The Role of the Father and the Spirit”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[9] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”.
[10] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”.
[11] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”
[12] John Piper, “Divine Election: The Role of the Father and the Spirit”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
[13] Robert Rayburn, “First Peter”
No comments:
Post a Comment