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”
Saturday, October 24, 2009
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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