A Foundation Stone

The Portrait of Biblical Love

2011-08-07T22:12:00.001-05:00

Introduction
When I saw her in for the first time, I was captured right away. For me it was love at first sight. For Sarah (not her real name), it was the same! We were both freshmen at Baylor. We both were Christians. We were both interested in missions. What else was necessary?

We spent every moment we possibly could together. We went to football games and basketball games. We attended Baptist Student Union events. We ate every meal together – school schedules permitting. We walked the grounds of the campus. We talked for hours about our future.

One Sunday, we both answered an altar call to become foreign missionaries. We told the pastor, that we were in love, planned to get married, and go to the mission field together. The pastor was wise enough to merely mention to the church that both Sarah and I were called into missions. He conveniently chose to ignore our statement about being in love and planning to get married. I was disappointed. I wanted the audience to know that we were in love. Really in love!

It is humbling to admit, but that relationship went south before I began my sophomore year at Baylor. I was all of 19 years old and I knew little about love. What I thought was love, I would not call love today. It should be obvious since Sarah and I are not married. But it took me years to truly grasp what marital love looks like.

When it comes to love, we have two problems. First, there are many things we call love that simply do not rise to the level of what love is. We will call that “faux love.” My relationship with Sarah is a painful reminder of this fact. Secondly, we lack a clear definition of what biblical love is and what love does.

Watch Out for Faux Love [1]
It is important to realize that counterfeit love wears very convincing masks. Let us look at four examples of faux love.

1. Physical Attraction
Physical attraction is an amazing thing. God displays His creative glory in ten thousand different forms of human beauty. We all don’t look the same, and we all don’t look at each other the same way. We see beauty in different ways and are attracted to different people as a result. Physical beauty is a powerful attraction because it is – physical! We live in a material world, so physical beauty is one of the things we all care about in some way. Physical attraction is not in itself wrong or dangerous. It is possibly the first thing that connects you with someone of the opposite sex.

What is really scary is that people get into serious relationships (and even marriage) based solely on physical attraction. You are drawn to someone because of her beauty. You want to be near her and with her. You may even be fantasizing about life with her before you have gotten to know her. This is how powerful the draw of physical attraction can be. You may even have allowed yourself more physical contact with her than is appropriate before marriage, thereby deepening the physical attraction. You may think you love this person, but you really don’t. No, what you love is her physical beauty. What you think is love is self-love in the mask of true love. You want to be with her not because you love her, but because you love yourself and you want to decorate your life with her physical beauty.

Know this – physical beauty get normalized in marriage. You wake up that first week to a person with baboon breath and rat’s-nest hair. He falls out of bed and puts on rumpled sweats and stumbles to the bathroom where he makes sounds you’d rather not hear. Then it hits you: you married a fantasy but got the real person. Real people have imperfect bodies. Real people get bellies, gain weight, lose hair, and get old. Marriages that are built on physical attraction are an example of faux love.

2. Emotional Connection
An emotional connection with a man or woman is an exciting thing. To find someone that you can relate to, talk to, and feel comfortable with is fun and fulfilling. Who wouldn’t want to experience this? It’s fun to be able to talk without ever feeling one of those uncomfortable periods of silence while you’re searching for the next possible topic. It’s enjoyable to be able to relate to what the other one is experiencing and feeling. It is nice to have your personalities complement one another. It’s nice when you think and feel the same way about things. It’s enjoyable when you are in a relationship relatively free of stress and tension. It’s good to be able to anticipate how the other will respond and react to something that you will share together.

In a marriage, this emotional connectivity is important. You cannot have a long-term relationship with a person who is never on the same emotional page as you. But you can have all of this and not have love. Here is the point – like physical attraction, emotional connection can actually be self-love wearing the mask of true love. Could it be that you are powerfully attracted to someone because he is easy and enjoyable to be with? Being with him doesn’t take a lot of commitment or effort because you are so emotionally alike. Maybe you are attracted to him not because you have come to love him, but because you love yourself, and he is comfortable to be with, and you are drawn to the effortlessness of the relationship.

Let’s be honest – Most of us don’t enjoy hard work and will avoid it if possible. I think this tendency to work-avoidance and ease-attraction has gotten many marriages off on the wrong foot by convincing couples that they are experiencing love when what they are really experiencing is merely emotional connection – i.e., faux love.

3. Spiritual Unity
Spiritual unity is even trickier. It is essential that a husband and wife have spiritual unity. This unity is first based on the fact that they are both members of God’s family and therefore indwelt by the same Spirit. But this unity is more than that; it is unity of biblical worldview, of theological persuasion, and of Christian experience. It is very powerful when you are around someone who seeks in every way to look at life through the lens of Scripture. It is very powerful to be with someone as God is making His Word understandable and relevant to you both. It is very powerful to be in services of worship where you are led to celebrate God’s life-changing grace. These things create a connection and a unity that is like no other.

All of these things are good things, but they are things that you could probably experience with many believers. You can share a platform of spiritual values with someone you don’t actually love in the full sense of what love is and does. This will trouble some of you, but it must be said: the powerful attraction of spiritual zeal and unity may not be love; it may actually be self-love in the mask of true love.

I can’t number how many women I have known who married men because they were attracted to their “spirituality,” their biblical literacy, or their theological knowledge – only to sadly come to realize that the men didn’t love them! Their future husbands were attracted to them because they shared a platform of spiritual unity that may make building a relationship a lot less work than it otherwise would be. And in almost every situation, the men were drawn by the way the women looked up to them as a theological mentor. But when the women demonstrated that they are sinners and not always students and the men showed that they love the theology of the women more than they do the women, the house of cards came crashing down. Spiritual unity was merely another example of faux love.

4. Cultural Similarity
Cultural similarity is a huge issue in marriage. You always drag your familial and cultural influences into the development of a relationship and ultimately into your marriage. God has crafted locations, situations, and relationships for you that have formed your cultural instincts and tastes. You have certain likes and dislikes (food, clothing, entertainment, etc.). There are experiences in life that have formed your sense of what is important and what is not, what is enjoyable and what is not, what is beautiful and what is not. You come to every relationship you have with certain assumptions about what is proper and to be expected. You have a certain definition of father, brother, sister, friend, worker, neighbor, boss, etc.

We carry with us differing definitions of what is polite and what is not, what is tasteful and what is not, what is expensive and what is not, what is casual and what is dressy, what should be public and what should be private, and the list could go on and on. So you bring to your potential partner a whole set of assumptions and unspoken rules. They become one of the lenses through which you look to evaluate the people in your life, so it is very compelling when you are in a relationship with someone and you share the same assumptions, expectations, and unspoken rules. It is hard not to be drawn to that person, and it is tempting to mistake your cultural unity and the attraction it creates as love.

Once again, the powerful attraction of cultural continuity may feel like love, but it may actually be self-love masquerading as love. Perhaps you are drawn to your spouse not because you love her, but because you love yourself, and you are stunned by how much she agrees with you. She is attractive to you because she thinks you are right about life as much as you think you are, and you find this to be a very attractive thing. Perhaps you don’t actually love her. Perhaps what you love is the similarity of your cultural assumptions. This too will almost always be challenged in marriage as you come to realize that you are not clones of one another and you are faced with the reality that there are many places where you disagree and look at life differently. Again, what looks like love may be just another compelling form of faux love.

Group Questions – Breakout Session #1

What in the World is Love Anyway? [1]
Sharon thought she was ready, willing, and able to love Carson – and because of this, she was excited to get married. People around them told them not to rush, that there was wisdom in waiting, but Sharon didn’t want to wait, and neither did Carson. They were both convinced they were ready. Sharon was persuaded that there was no way she could love Carson more than she already did. She was convinced that there was nothing she would not be willing to do for him.

As she looked forward to marriage she thought of it as an extended date. I am afraid that many people do. She had found Carson to be a great companion. He was good looking. He was a hard worker around the house. He was a good step-father to her child from her first marriage. He was a great student of the Scriptures. He was also known as being very gifted in the area of Children’s ministry.

Sure, Sharon knew Carson wasn’t perfect. He was a perfectionist and there were times he could be pretty stubborn. She knew that he liked to be in charge and that she naturally struggled to submit to others. But she loved Carson and they had managed to get along pretty well so far. Thus, she didn’t think being married would be that much of a struggle.

Sharon told herself that she was ready, willing, and able to love her future husband forever – but she wasn’t. It wasn’t long after their wedding that she began to be driven crazy by Carson’s controlling personality. She struggled with his constant criticism of her messiness. She hated how he rearranged the refrigerator and spice rack. She struggled with his stubbornness and refusal to admit that he was over the top, even when it was clear that he was! She struggled with the reality that she had no independence left. She resented having to discuss everything with Carson. She felt that she had fallen in love with her boyfriend and ended up marrying a monster!

The problem with Sharon was that she (and Carson) did not really know what love is and what love does. They confused the enjoyment of shared experiences as love. They had confused physical attraction, emotional connection, spiritual unity, and romantic affection with love. They had confused brief moments of patience with love’s long-term commitment to sacrifice.

Sharon learned quickly that you don’t get your best definition of love from a Web article. You don’t get it from Wikipedia or from Dictionary.com. You don’t get it from Webster or Shakespeare. The reality is that love is best defined by a set of abstract concepts. Let me explain.

There are few discussions in Scripture of what love is that are more helpful and more practical than the words found in 1 John 4.

Read 1 John 4:7-12, 16b-21

This passage tells us that we get our best definition of love from an event, the most important event in human history. You get your best definition of love from the cross of Jesus Christ. Christ’s sacrifice of love is the ultimate definition of what love is and what love does. In this passage John is calling us to cruciform love. That is, love that shapes itself to the cross of the Lord Jesus Christ (cruci = “cross” and form = “in the shape of”).

Look at the words of verses 10 and 11: “In this is love, not that we have loved God but that He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another.” When it comes to love, the cross of Jesus Christ is our ultimate example. John says it clearly: if Jesus loved us in this way, in the same way we ought to love one another.

So what does cruciform love look like? Let me give you a definition and then unpack it. Here is the definition -- Love is willing self-sacrifice for the good of another that does not require reciprocation or that the person being loved is deserving of that love. Let’s unpack this definition.

• Love is willing. Jesus said: “No one takes [my life] from me, but I lay it down of my own accord” (John 10:18). The decisions, words, and actions of love always grow in the soil of a willing heart. You cannot force a person to love. If you are forcing someone to love, by the very nature of the act you are demonstrating that this person doesn’t in fact love.

• Love is willing self-sacrifice. There is no such thing as love without sacrifice. Love calls you beyond the borders of your own wants, needs, and feelings. Love calls you to be willing to invest time, energy, money, resources, personal ability, and gifts for the good of another. Love calls you to lay down your life in ways that are concrete and specific. Love calls you to serve, to wait, to give, to suffer, to forgive, and to do all these things again and again. Love requires you to lead when you really would like to follow, and to follow when you really want to lead. Love again and again calls you away from your instincts and your comfort. Love always requires personal sacrifice. Love calls you to give up your life.

• Love is willing self-sacrifice for the good of another. Love always has the good of another in view. Love is motivated by the interests and needs of others. Love is excited at the prospect of alleviating burdens and meeting needs. Love feels poor when the loved one is poor. Love suffers when the loved one suffers. Love wants the best for the loved one and works to deliver it.

• Love is self-sacrifice for the good of another that does not require reciprocation. The Bible says that Jesus died for us while we were still sinners. If He had waited until we were able to reciprocate, there would be no hope for us. Love isn’t a “you scratch my back and I’ll scratch yours” bargain. Love isn’t about placing people in our debt and waiting for them to pay off their debts. Love isn’t a negotiation for mutual good. Real love does not demand reciprocation, because real love isn’t motivated by the return on the investment. No, real love is motivated by the good that will result in the life of the person being loved.

• Love is self-sacrifice for the good of another that does not require reciprocation or that the person being loved is deserving of that love. Christ was willing to go to the cross and carry our sin precisely because there was nothing that we could ever do to earn, achieve, or deserve the love of God. If you are interested only in loving people who are deserving of your love, the reality is that you are not motivated by love for them but by love for yourself. Love does its best work when the other person is undeserving. It is in these moments that love is most needed. It is in these moments that love is protective and preventative. It stays the course while refusing to quit or to get down and get dirty and give way to things that are anything but love.

Now , maybe you’re thinking: “Paul, where in the world do I get this kind of love?” John answers the question for us. “We love because He first loved us” (1 John 4:19). These words carry a rich content of many things, but one of the things surely meant by these words is that true love doesn’t best grow out of the soil of duty. No, true love grows out of the nutrient soil of gratitude.

Imagine me plopping down on the couch next to my wife and with a stern, unexcited, sadly flat, and monotone voice saying to her: “Debi, I have come to the understanding that it is my responsibility to love you. So I am going to do my duty. I am going to love you because that is what I am supposed to do.” Do you think Debi would throw her arms around me and say: “Thank you for loving me so!” No, she would be heartbroken because she would instinctively know that what I have expressed is not love.

Love is not born through begrudgingly succumbing to duty. No, love is born out of remembering and celebrating. When I remember the lavish, faithful, patient, forgiving, and empowering love that has been poured on me – that I could never have earned and will never be able to fully reciprocate – I will want to give that love away to someone else.

John says one more thing that is very powerful while being ground-level practical: “If anyone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen” (vs. 20). John is saying that if you want to know the true character and quality of your love for God, examine the quality of your relationship with the person near to you. Your love for your future husband or future wife is a very accurate barometer of your true love for God.

These words call us to face the fact that we must fix our marriages vertically before we ever fix them horizontally. Why? Consider my own marriage. My core problem is not that I don’t love Debi enough. No, my problem is that I don’t love God enough, and because I don’t love God enough, I don’t love Debi as I should.

When I fail to love God as I should, I insert myself into His position, desiring to be sovereign over my little kingdom of one and demanding that those around me do my bidding. If I am not loving God as my king, I will set up my own kingdom and live for myself.

I would ask you, right now: “Is your plan for marriage fueled, moved, and motivated by real God-worshipping, other-focused, self-giving, willing love? Have you made and are you willing to make this commitment? Where do you need to seek forgiveness and commit yourself to a new and better approach?”

Marital Love in Action [1]
Even though we have attempted to carefully define cruciform love in the context of your future marriage, you may still be fuzzy as to what this kind of love looks like on a practical level. Here are some concrete descriptions of how real, Christ-like love thinks and acts. As we work through this list, I invite you to examine your commitment to this type of love for your future spouse.
1. Love is being willing to have your life complicated by the needs and struggles of your future husband or wife without impatience or anger.
2. Love is actively fighting the temptation to be critical and judgmental toward your future spouse, while looking for ways to encourage and praise.
3. Love is the daily commitment to resist the needless moments of conflict that come from pointing out and responding to minor offenses.
4. Love is being lovingly honest and humbly approachable in times of misunderstanding, and being more committed to unity and love than you are to winning, accusing, or being right.
5. Love is a daily commitment to admit your sin, weakness, and failure and to resist the temptation to offer an excuse or shift the blame.
6. Love means being willing, when confronted by your future spouse, to examine your heart rather than rising to your defense or shifting the focus.
7. Love is a daily commitment to grow in love so that the love you offer to your future husband or wife is increasingly selfless, mature, and patient.
8. Love is being unwilling to do what is wrong when you have been wronged but to look for concrete and specific ways to overcome evil with good.
9. Love is being a good student of your future spouse, looking for his physical, emotional, and spiritual needs to that in some way you can remove the burden, support him as he carries it, or encourage him along the way.
10. Love means being willing to invest the time necessary to discuss, examine, and understand the problems that you face as a couple, staying on task until the problem is removed or you have agreed upon a strategy of response.
11. Love is always being willing to ask for forgiveness and always being committed to grant forgiveness when it is requested.
12. Love is recognizing the high value of trust in a marriage and being faithful to your promises and true to your word.
13. Love is speaking kindly and gently, even in moments of disagreement, refusing to attack your future spouse’s character or assault his or his intelligence.
14. Love is being unwilling to flatter, lie, manipulate, or deceive in any way in order to co-opt your future spouse into giving you what you want or doing something your way.
15. Love is being unwilling to ask your future spouse to be the source of your identity, meaning and purpose, or inner sense of well-being, while refusing to be the source of his or hers.
16. Love is the willingness to have less free time, less sleep, and a busier schedule in order to be faithful to what God has called you to be and to do as a husband or a wife.
17. Love is a commitment to say no to selfish instincts and to do everything that is within your ability to promote real unity, functional understanding, and active love in your future marriage.
18. Love is staying faithful to your commitment to treat your future spouse with appreciation, respect, and grace, even in moments when he or she doesn’t seem to deserve it or is unwilling to reciprocate.
19. Love is the willingness to make regular and costly sacrifices for the sake of your future marriage without asking anything in return or using your sacrifices to place your future spouse in your debt.
20. Love is being unwilling to make any personal decision or choice that would harm your future marriage, hurt your future husband or wife, or weaken the bond of trust between you.
21. Love is refusing to be self-focused or demanding but instead looking for specific ways to serve, support, and encourage, even when you are busy or tired.
22. Love is daily admitting to yourself, your future spouse, and God that you are not able to love this way without God’s protecting, providing, forgiving, rescuing, and delivering grace.
23. Love is a specific commitment of the heart to a specific person that causes you to give yourself to a specific lifestyle of care that requires you to be willing to make sacrifices that have that person’s good in view.

Gospel Implication
Let’s be honest. You and I are not up to this task. Can you honestly look at yourself in the mirror of God’s Word and say: “I do all these things well”? In fact, when I consider God’s call for me in my marriage, I think: “The bar is too high; I’ll never reach it!” Hear what I am about to say next: this is exactly what marriage is meant to do. It is meant to be a tool in God’s hands to expose your heart and to drive you to the end of yourself. Marriage is meant to expose your self-focus and self-reliance. It is meant to convince you that you are needier than you thought you were and to encourage you that God’s grace has more power to transform than you thought it did. [1]

As John begins that long discussion of love that we have already considered, he says these words: “God sent His only son into the world, so that we might live through Him” (1 John 4:9). John says that the purpose of Jesus’ coming to earth, suffering and dying, and rising from the dead is that through Him we might have what we need to be able to live the life to which He has called us. And the life to which He has called us in fundamentally, comprehensively, and perseveringly a life of love. John is saying that Jesus died not only so that we would have forgiveness for not loving as we should, but also so that we would have the desire, wisdom, and power to love as we should. [2]

As you give yourself to love, He showers you with His love, so that you would never be without what you need to love. He was willing to make the ultimate sacrifice of love because He knew that that was the only way that you would ever get what it takes to love as you have been called to love. Jesus knew that your struggle to love is so deep that a certain system of wisdom or a certain set of provisions wouldn’t be enough. He knew the only thing that would help you would be if He gave you Himself. So that is exactly what He did. He gave Himself so that right here, right now, you would have the resources you need to live a concrete and continuing life of love. [2]

So don’t let regret paralyze you. Don’t be overwhelmed by love’s call. Don’t be discouraged by the size or number of the things you are facing. Don’t let the failures of the past rob you of hope for the future. No, left to yourself you don’t have what it takes, but He is with you, in you, and for you. Walk forward in hope and courage, and commit yourself to real, active, and specific cruciform love, knowing that the gospel of Jesus Christ really does have the power to make you ready, willing, and able. [2]

Endnotes

[1] Paul David Tripp, “What Did You Expect”
[2] Dave Harvey, “When Sinners Say I Do”
[3] Dennis Rainey, “Preparing for Marriage”
[4] Lewis and Hendricks, “Rocking the Roles”
[5] John MacArthur, “The MacArthur New Testament Commentary: Titus”
[6] Chad Brand, “Christ-Centered Marriages: Husbands and Wives Complementing One Another”
[7] Piper and Grudem, Edited by David Kotter
[8] Gerhard Delling, “Theological Dictionary of the New Testament”
[9] Rebecca Jones, “Submission: A Lot More Giving In: Biblical Principles on Radically Honoring Husbands”
[10] John MacArthur, “The MacArthur New Testament Commentary: Ephesians”
[11] Paul David Tripp, “War of Words”
[12] Gary Chapman, “Things I Wish I’d Known Before We Got Married”
[13] Piper and Taylor, “Sex and the Supremacy of Christ”
[14] The Village Church Position Papers

The Portrait of a Biblical Marriage

2011-05-08T18:23:00.000-05:00

Introduction
He showed up at our house, curled up in the back seat, drunk as a skunk. His binge drinking, always leading to drunkenness, had begun before they were married. In fact, she had first learned about his binge drinking only days before the wedding. But after more than ten years of marriage, she had had enough. It was time to bring this sin into the open.

She called as soon as she returned home from the honeymoon. It had been a disaster! She was talking about getting an annulment or filing for a divorce. He was verbally abusive. He was controlling. He was not the man she had fallen in love with.

The calls came to both of us. She was devastated to find her husband immersed (i.e., addicted) in pornography. What did she need to do, she asked my wife. Now that the sin was in the open, he was interested in salvaging his marriage. What did he need to do, he asked me.

How did these couples get there? I’ve sat with many couples who have come to us – after months or years of marriage – frustrated! I was not frustrated that they were having problems. I was not frustrated that they once had been “in love.” I was frustrated because they had unrealistic expectations about marriage. Time and time again, I have seen couples who did not seriously consider what the Scriptures had to say about marriage. They were simply unwilling to be realistic about what a biblical marriage looks like.

Where do unrealistic expectations arise? Paul David Tripp states that unrealistic expectations arise from two sources. First, it arises from the way we use Scripture. We mistakenly treat the Bible as if it were arranged by topic – a compendium of human problems and divine solutions. We run to all the marriage passages expecting that we will be able to learn all that is needed to prepare for marriage. We fail to understand that the Bible is not an encyclopedia. Rather, it is a story, the great origin-to-destiny story of redemption. But unrealistic expectations have another source. Secondly, most potential husbands and wives don’t’ want anything to mess up the unfettered affection that has left them in a virtual romantic delirium. They look at each other with glazed eyes, and they are sure that the powerful love they are feeling will get them through anything. They are sure that few people have felt the love that they have felt for one another. They know that other couples have problems, but they are convinced they are not like them. They are sure they must not have felt what they are feeling. They are in love and they are sure that everything will work out right. They are simply not interested in being realistic. [1]

If unrealistic expectations almost always lead to disappointment, how can this pre-marital course be helpful and impart “realistic” expectations? How can it provide you with a portrait of a biblical marriage, a biblical wife, a biblical husband, biblical communication, biblical love, and biblical sex? In the course of this study, I will intentionally borrow concepts/discussions from a select set of marriage resources. This is in order to introduce you to these resources so that you can see their value and consider adding them to your library. In this first session, I will be borrowing from Paul David Tripp’s, “What Did You Expect?” Let me suggest five portraits that will impart “realistic” expectations and provide you with aspects of a biblical marriage.

Grounded in the Word [1]
The first portrait is that a biblical marriage must be grounded in the Word. And in this course, the Bible will be the sole source of authority – not opinions, not experience, not societal norms. While there are many things that the Scriptures have to say (about the Christian life in general and biblical marriages specifically), let us consider just three biblical truths that can provide a basis for a biblical view of marriage:

1. You Will Be Conducting Your Marriage in a Fallen World
Keith can’t believe that he has been laid off for the second time in twelve months. Jeannie can’t believe that she has to buy gifts for each member of her husband’s family when there is insufficient money to buy even one present for her side of the family. Sarah can’t believe that her in-laws refuse to babysit her three children. Karen wonders when her husband will get off the couch and go find a full-time job for the first time in two years.

We all face the same thing. Your future marriages will exist in the middle of a world that does not function as God intended. Somehow, someway, your future marriage will be touched every day by the brokenness of our world. It is not an accident that you will be conducting your marriage in this broken world. It is not an accident that you will have to deal with the things you do. None of this is fate, chance, or luck. It is all a part of God’s redemptive plan. Acts 17:24-26 (“The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation…”) says that He determines the exact place where you live and the exact length of your life. He knows where you live, and He is not surprised at what you will be facing. Even though you will face things that make no sense to you, there is meaning and purpose to everything you will face. I am persuaded that understanding your fallen world and God’s purpose for keeping you in it is foundational to building a biblical marriage.

There is no better window on what we face in the here-and-now world in which we live than the descriptive words that Peter uses in his first epistle: “distressed,” “trials,” and “tested” (1 Pet. 1:6-7).

Read 1 Peter 1:6-7

(“In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ.”)

First, you will not escape the distress of life in the fallen world. Second, we will all face trials. We will deal with things we would never have planned for ourselves or inserted into our schedules. Third, we will be “tempered” or “refined.” Does that sound realistic? Absolutely!

Most of us have a “personal happiness” paradigm. God has a “personal holiness” paradigm. As Gary Thomas states: “What if God intended marriage to make you holy rather than happy?” The fallen world we live in – more specifically, sin -- is the biggest obstacle to a marriage of unity, understanding, and love. God uses the difficulties of the here and now to transform us. That is, He uses it to rescue us from ourselves. When we embrace God’s “personal holiness” paradigm, life not only makes sense – the things you face are not irrational troubles, but transforming tools – it immediately makes sense! Biblical truth #1 -- Biblical marriages are conducted in a fallen world.

2. You are a Sinner Who Will Be Married to a Sinner
We will say much more about this throughout the course, but you don’t get to be married to someone perfect. Both of you will bring something into your marriage that is destructive to that marriage. That thing is called sin. Most of the troubles you will face in marriage are not intentional or personal. Rather, your life will be affected by the sin, weakness, and failure of the person you will be living with.

Here’s what usually happens. When our ears hear and our eyes see the sin, weakness, or failure of our future spouse – we tend to personalize what is not personal. At the end of a bad day at work, your fiancée doesn’t say to himself – “I know what I’ll do. I’ll take my bad day out on my bride to be so that her day gets as wrecked as mine.” No, the trouble you are experiencing is not about you directly. You are in a relationship with a sinner, so you will experience his sin. Thus, we turn a moment of ministry into a moment of anger. What do I mean? When your ears hear and your eyes see the sin, weakness, or failure of your future spouse, it is never an accident; it is always grace. God loves your future spouse, and He is committed to transforming him or her by His grace, and He has chosen you to be one of His regular tools of change. So, He will cause you to see, hear, and experience your future spouse’s need for change so that you can be an agent of His rescue. Make sure that you turn these events into moments of ministry rather than moments of anger. Biblical truth #2 – Biblical marriages are made up of sinners who are married to sinners!

3. God is Faithful, Powerful, and Willing
There is one more truth that you have to include as you are trying to look at your future marriage as realistically as possible. You are not alone in your struggle. The Bible says that God is near, so near that in your moment of need, you can reach out and touch Him because He is not far from each one of us (Acts 17:27). Yes, you live in a bad neighborhood (fallen world), and the two of you are less than perfect (sin), but in all this you are not left to your own resources. Biblical truth #3 -- The God who determined your address lives there with you and is committed to giving you everything you need.

Summary: Your future marriage needs to be grounded in the Word.

Rooted in Worship [1]
Andrea pushes the food around on her plate. Another meal eaten alone. Her husband left for work at 6am, promised to be home for dinner at 8pm, and it is now 9pm and he has not shown up. She is exhausted from caring for two small children all day. She is crushed that he has failed to keep his promise for the millionth time. As a tear coursed down her cheek, she remembered Roger’s cute smile and his gentle spirit. Somewhere along the way Roger had quit being Roger. He was working seven days a week, 14 hours a day. And when he was home, he was always distracted.

While such a situation will not happen to everyone, it is the unavoidable reality of marriage. Somehow, someway, every marriage will become a struggle. Life after the honeymoon will be radically different from the honeymoon that precedes it. Somewhere along the way, you will realize that you are a sinner married to a sinner, and you are living in a broken world. At some point you will need something sturdier than romance. You will need something deeper than shared interests and mutual attraction. You will need something more than marital survival skills. You will need something that gives you peace of heart and strength of resolve when you aren’t feeling romantic and your problems are getting you down.

What will you need to do when your marriage becomes what it was not intended to be? What will you need to do in those moments when you aren’t so attracted to your future spouse? Where will you look when you are irritated, hurt, or discouraged? Where will you reach? Where will you run? You won’t find them in your future spouse. I think the answer will surprise many of you – a biblical marriage is not rooted in romance; it is rooted in worship. This is our second portrait of a biblical marriage.

The Bible teaches us that all of us are worshipers (Romans 1:19-25). When the Bible says that all of us are worshipers, it means that every human being lives for something. All of us are digging for treasure. All of us are in pursuit of some kind of dream. Behind everything we do is some kind of hope. Every one of us is in constant pursuit of life. Being a worshiper means that you attach your identity, your meaning, your purpose, and your inner sense of well-being to something. You either get these things vertically (from the Creator) or you look to get them horizontally (from the creation). Paul says specifically that we either worship the creature or the Creator (Romans 1:25). This insight has everything to do with how a marriage becomes what it is. No marriage will be unaffected when the people in the marriage are seeking to get from the creations (think your future spouses) what they were only ever meant to get from the Creator.

Marriages must be fixed vertically before they are ever fixed horizontally. We have to deal with what is driving us before we ever deal with how we are reacting to one another. Every relationship is victimized in some way when we seek to get the surrounding creation what we were designed to get from God. When God is in His rightful place, then we are on the way to putting people in their rightful place. Or stated differently, it is only in the worship of God in our marriages that we find a reason to continue.

What does a marriage rooted in the worship of God look like?

1. A biblical marriage will flow out of a daily worship of God as Creator. In subtle and not so subtle ways we all question the Creator, and in so doing we will dishonor and disrespect our future husband or wife. We end up criticizing the other for choices (physical attributes; intellectual attributes; etc.) he or she didn’t make. We all end up asking the other to change in areas where change simply is not possible. When we celebrate the Creator, we look at one another with wonder and joy. When you look at your future spouse and see the Creator’s glory, then you feel blessed by the ways your future spouse is different.
2. A biblical marriage will flow out of a daily worship of God as Sovereign. Your future marriage will be an unfolding drama written by the wise control of a loving and sovereign God. Either you worship God as sovereign and celebrate the different way of looking at the world (birth culture; family history; etc.) that your future spouse has blessed you with, or you dishonor Him by trying to rewrite His story.
3. A biblical marriage will flow out of daily worship of God as Savior. When you celebrate God as Savior, you are confronted with the reality of how much you are in desperate need of His grace. Worshiping God as Savior also means that you find joy in being part of the work of grace that God is unrelentingly committed to doing in your future spouse’s life. That is, you look for ways of incarnating the transforming grace of the Savior.

Summary: Your future marriage needs to be rooted in worship.

Kingdom Oriented [1]
Martha had always carried her dream with her like a precious jewel. At ten she would leaf through her mother’s home magazines and imagine her home and family. At thirteen, she began cutting out pictures from numerous bridal magazines of her gown, possible bridesmaid dresses, and flower arrangements. At twenty, she had a mental checklist that a future husband had to meet. She was looking for that special man who would help her realize her dream. So, the more she got to know Bobby, the more she was attracted to him.

They dated for nearly seven years. The plan called for them to finish college, finish graduate school, and get established in their careers. Sure others thought they were crazy for waiting, but debt needed to be eliminated and money accumulated for the first home in an expensive part of town (where the best schools were for the two children – two boys – to be born into this dream family).

Unfortunately, finding out that Bobby struggled with same-gender attraction, was not part of Martha’s dream. But so many other things had fallen into place so perfectly that she took it in stride. She was strong enough to help him work through this issue. It was only after he started spending more of his free time with another man that she threw in the towel and saw her dream come crashing down.

Romans chapter 1 also teaches us a third eloquent truth that bears on a biblical marriage -- we are kingdom-oriented people. We always live in the service of one of two kingdoms. We live in service of the small, personal happiness agenda of the kingdom of self, or we live in service of the huge, origin-to-destiny agenda of the kingdom of God.

When we live for the kingdom of self, our decisions, thoughts, plans, actions, and words are directed by personal desire. We know what we want, where we want it, why we want it, how we want it, when we want it, and who we would prefer to deliver it. Think about Martha. She was not angry that Bobby had broken the laws of God’s kingdom. She was not grieved that he was in the way of what God wanted to accomplish in and through her pending marriage. No, Martha was hurt and angry because Bobby had broken the laws of her kingdom.

Perhaps this portrait tells us much more about the beginning of Martha and Bobby’s relationship than we tend to think. Maybe what they thought was love was not love at all, but something very different, masquerading as love. Remember, Martha had specific marriage and family dreams for most of her life. Although she did not realize it, Martha was searching for the one man who would be the missing piece to the puzzle that was her dream for her life. What felt like love may actually have been excitement that this man she had gotten to know seemed to fit nicely into the dream she had always had for her life.

Isn’t it tempting to think that perhaps God has gotten it all wrong. Wouldn’t it save a lot of heartache, conflict, hurt, and disappointment if God just gave us someone who really fulfills our dreams? Wouldn’t it be much easier if God worked it out so that we would be fully sanctified, then married? Wouldn’t that make marriage fundamentally easier and more enjoyable?

The reason we tend to think this way is precisely because we are captivated by the kingdom of self. We are drawn to order, predictability, comfort, ease, pleasure, appreciation, fun, and personal happiness. These things are not wrong in and of themselves, but they must not control us. We struggle with God’s plan because, when the rubber meets the road, we don’t really want what God wants. We want what we want, and we want Him to deliver it.

Think of the sturdiness of your allegiance to your own kingdom purposes. Think about how little of your anger over the last month had anything whatsoever to do with the kingdom of God. Your anger seldom comes out of a zeal for the plans, purposes, values, and calling of the kingdom of God. When you are hurt, angry, or disappointed with your fiancée, it is not because he or she has broken the laws of God’s kingdom. No, you are usually angry because your future spouse has broken the laws of your kingdom.

What does this practically mean? It means the trouble that you will face in your marriage will not be an evidence of the failure of grace. No, these future troubles are grace. They will be the tools God will use to get us to leave the confines of the kingdom of self and to join Him in advancing the kingdom of God. This means that you will never understand your future marriage and never be satisfied with it until you understand that marriage is not an end to itself. Rather, marriage has been designed by God to be a means to an end. It is only when a husband and wife each live in a purposeful and joyful allegiance to the plans, purposes, and Lord of the kingdom of God that their marriage can really be a biblical marriage.

Whose kingdom will shape your future marriage? Whose kingdom will define your dream? What really makes you happy? What is it that you want so badly for your future marriage to be? Could it perhaps be that what you think is love is not really kingdom-of-god, other-centered, other-service love? Could it be that what you actually want is for that other person to love you as much as you do? Could it be that your anger reveals how zealously committed you are to the purposes of your own kingdom? Could it be that the troubles you face in your engagement, both big and small, are not so much hassles as they are opportunities? Could it be that just when you think God had abandoned you (and your future marriage) that He is really very near, giving you the best gift ever – transforming grace? That is, the grace that rescues you from the one thing that you cannot rescue yourself from – you.

Summary: Your future marriage needs to be Kingdom-oriented.

A Marital Mason [1]
The noted English architect Sir Christopher Wren was supervising the construction of St. Paul’s cathedral in London. A journalist thought it would be interesting to interview some of the workers, so he chose three and asked them this question: “What are you doing?”
• The first replied: “I’m cutting stone for 10 shillings a day.”
• The next answered: “I’m putting in 10 hours a day on this job.”
• But the third said: “I’m helping Sir Christopher Wren construct one of London’s greatest cathedrals.”

The fourth portrait of a biblical marriage speaks to this. In His wisdom, God has crafted a life for us that does not careen from huge, consequential moment to huge, consequential moment. In fact, if you examine your life, you will see that you have actually had few of those moments. You can probably name only two or three life-changing events you have lived through. We are all the same -- the character and quality of our life is forged in little moments. Every day we lay little bricks on the foundation of what our life will be. The bricks of words said, the bricks of actions taken, the bricks of little decisions, the bricks of little thoughts, and the bricks of small-moment desires all work together to form the functional edifice that will be called your marriage. In other words, you need to view yourself as a marital mason.

Perhaps this is precisely the problem. We just don’t tend to live life this way. We tend to fall into thoughtless routines and instinctive ways of doing things. We tend to back away from the significance of little moments because they are -- little moments. The crazy thing is that the opposite is true. Little moments are significant because they are -- little moments. These are the moments that make up our lives. These are the moments that set up our future. These are the moments that shape our relationships. We need to have a day-by-day approach to everything in our lives, and if we do, we will choose our bricks carefully and place them strategically. 2 Corinthians 5:14-21 provides a model for what this day-by-day lifestyle looks like.

Read 2 Corinthians 5:14-21

This passage is a call to a particular way of thinking about and living in our relationship to God. What it calls us to in our relationship with God is a wonderful model for our relationship with one another in marriage. Paul understands that we have been reconciled to God by an act of His grace. He knew that there is no way for us to earn God’s love or deserve His favor but, having said that, he was quick to remind us that reconciliation to God is both an event and a process. Notice the words of verse 20: “We implore you on Christ’s behalf: Be reconciled to God.” Who is the “you” that Paul is addressing? The “you” is the Corinthian church. Now, maybe you’re thinking, “Mark, if these people are believers, haven’t they already been reconciled to God?” The answer is yes and no. Yes, they have been reconciled to God in the sense of God’s acceptance of them in Christ. But there is another reconciliation that is still going on. To the degree that we continue to live for ourselves (v. 15), to that degree we still need to be reconciled to God. We need to be reconciled daily to God in confession and repentance. Likewise, are you willing to commit to focusing on a habit of daily reconciliation in your relationship with your future spouse?

Summary: Your future marriage needs you to view yourself as a marital mason.

An Effort in Gardening [1]
The fifth portrait of a biblical marriage is that marriage is just a long-term exercise in gardening. If you’ve done any gardening you know there simply aren’t any shortcuts. Gardens begin with hard work. Clearing the land isn’t fun, but it’s essential. Digging holes for the seeds isn’t enjoyable, but it is a necessary step. The regular work of watering, weeding, and pruning off wilted flowers is necessary for plant health, too.

Why is it that we don’t expect our gardens to just grow by themselves – from weedy land to lush garden – yet we expect our marriages to blossom beautifully without the daily work of pulling up weeds and planting seeds? I don’t know why we think that the most comprehensive and long-term of all human relationships can thrive without the same commitment we make to our gardens.

God’s words of commission to Jeremiah have a powerful and practical application to your commitment to work on your future marriage. The words are brief but beautifully and accurately descriptive: “See, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant” (Jer.1 :10). If change was to take place in Israel, God is saying that this is how it will have to happen: pluck up and break down, plant and build. God is saying that change always has two sides to it: destruction and construction. Change is needed because there are things in you, in your situation, or in your relationship that need to be uprooted or torn down.

For your future marriage to be healthy, you must have this type of destructive and constructive zeal. What are practical examples of things that will need to be destroyed (i.e., what are things that will need to be weeded)?
• Selfishness (self-appointed little sovereigns seeking to set up their own little kingdoms)
• Busyness (usually driven by materialism)
• Inattention
• Self-righteousness
• Fear (of failure, of man)
• Laziness (usually rooted in self-love)

On the other hand, what are practical examples of things that will need to be planted (or constructed)? The list in Galatians 5 -- the “fruit of the Spirit” – is the best catalog of the character qualities that will need to be cultivated in a biblical marriage:
• Love – What does a commitment to serve your future spouse in love look like? It will look like getting up in the morning and committing to searching for concrete ways to love your husband or your wife. Where does he tend to be discouraged or overwhelmed? What are the daily tasks in which she could use assistance? In what special way can you communicate your affection?
• Joy – What is joy about? It will mean looking for reasons to be thankful. It will mean being better at counting your blessings than you are at calculating your complaints. It will be about communicating appreciation. It will be about letting her know how much the things she does for you mean to you. It will be about thanking God daily for your relationship, even though it will be less than perfect.
• Peace – What does peace look like? It will mean gladly overlooking minor offenses. It will mean that you will quickly forgive. You will work to restore your relationship when something has separated you and your future spouse. You will find unity more attractive than winning and peace more compelling than power.
• Kindness – What does kindness look like? It will mean being polite and patient. It will mean not being critical. It will mean placing him/her first. It will mean not doing things that are called rude!
• Faithful – What does faithfulness look like? It begins with your thoughts and desires. It will mean not allowing yourself to fantasize about another person. It will continue with your actions. You will never do anything that would call your faithfulness into question by anyone (especially your future spouse).
• Gentleness – What does gentleness look like? It will mean that something doesn’t get damaged in the process of being handled. It will be the recognition that if you could change another person by the volume of your voice, the power of your vocabulary, and the force of your personality, Jesus would not have had to come!
• Self-Control – What does self-control look like? A good marriage will always be the result of saying no -- not to the other person, but to yourself. It will be the constant willingness to critique your thoughts, edit your words, and restrain your behavior out of love for your future spouse and love for what is right.

Summary: Your future marriage will require gardening (planting and weeding).

Gospel Implication [2]
Have you ever buttoned your shirt wrong? You know, so the holes and buttons don’t match up and the shirt looks like it was put on by an absent-minded professor? It’s amazing how distorted and disheveled one can look from not getting that first button right. Start off in the wrong place, and there’s no way to correct the problem down the line. Getting the first one right is the key to getting all of the other ones right.

Marriage is like that shirt. If you get the first thing right, then the other things/buttons of marriage – roles, communication, love, sex – all start to line up in a way that works together.

Key Idea: What you believe about God will determine the quality of your future marriage.

In this session, we learned that we are all theologians – we all think about God. Let me take a moment to explain. Everybody views life from a perspective – what some call a worldview. Our worldview is shaped by many things: our culture, our gender, our upbringing, our present situation, etc. The most profound thing that shapes anybody’s worldview is their understanding of God. What a person believes about God determines what he or she thinks about how we got here, what our ultimate meaning is, and what happens after we die. So essentially, our worldview and our perspective on life, is determined by our perspective on God. And when we talk about theology, all we are talking about is what we think about God. What you truly believe about God and what it means to live for God is your theology.

What kind of theologian are you? It’s not hard to tell. Whether we realize it or not, our ideas about this world, worship, kingdom-orientation, and everything else reveal themselves all the time in our words and deeds -- inevitably reflecting our view of God. If you listen carefully, theology spills from our lips every day.

The gospel is an endless fountain of God’s grace in your future marriage. Even when we were dead in our transgressions, God sent His Son to die in our place (Eph. 2:5). Through the work of the Holy Spirit, we were regenerated (John 3:5) and given faith to believe in His work on the cross in our stead – “For by grace we have been saved through faith…” (Eph. 2:8). To become a good theologian -- and to be able to look forward to a lifelong, thriving biblical marriage -- you must have a clear understanding of this gospel. Without it, you cannot see God, yourself, or your marriage for what they truly are. The gospel is the fountain of a thriving marriage.

[1] Paul David Tripp, “What Did You Expect”
[2] Dave Harvey, “When Sinners Say I Do”
[3] Dennis Rainey, “Preparing for Marriage”
[4] Lewis and Hendricks, “Rocking the Roles”
[5] John MacArthur, “The MacArthur New Testament Commentary: Titus”
[6] Chad Brand, “Christ-Centered Marriages: Husbands and Wives Complementing One Another”
[7] Piper and Grudem, Edited by David Kotter
[8] Gerhard Delling, “Theological Dictionary of the New Testament”
[9] Rebecca Jones, “Submission: A Lot More Giving In: Biblical Principles on Radically Honoring Husbands”
[10] John MacArthur, “The MacArthur New Testament Commentary: Ephesians”
[11] Paul David Tripp, “War of Words”
[12] Gary Chapman, “Things I Wish I’d Known Before We Got Married”
[13] Piper and Taylor, “Sex and the Supremacy of Christ”
[14] The Village Church Position Papers

Titus II Lesson -- November 29th

2009-12-04T17:40:00.002-06:00

Golden Nuggets – Part 2

Introduction
Through the years, the teaching in Titus II has covered much ground. We have:
• Started at the beginning (Genesis) and gone all the way to the end (Eschatology, Rapture, Millennium),
• Seen how God works in the lives of people (Abigail, Bathsheba, Boaz, David, Gideon, Naomi, & Paul),
• Addressed real-life issues (money management, biblical view of work, childrearing, decision-making and the will of God, divorce & remarriage, in-laws),
• Studied Old Testament material (Daniel, Ruth, Genesis, Job, 10 Commandments),
• Studied New Testament material (First Peter, James, Great Galilean Ministry, Gospel of John, James, Acts, Galatians, Ephesians, etc.), and
• Considered a Biblical Worldview

Transition
While it would be impossible to review all of the biblical material that has been discussed in the past 8 years, we can selectively consider “nuggets” or “pearls” that the Spirit chose to resonate in your hearts and minds. Two weeks ago, we considered eight of these nuggets. Let us continue our brief tour down memory lane and consider several more of those nuggets this morning.

Lesson

9. The Study of John 17
Our ninth “nugget” is another great lesson on prayer drawn from our study in John 17. For here in this passage, we can learn about how sovereignty and prayer do go together. God’s appointed hour (“the hour has come”) has arrived. Yet, it does not strike Jesus as an excuse for resigned fatalism, but for prayer. Even though his “fate” was sealed (actually from the beginning of time), Jesus chooses to pray. As is so often exemplified in Scripture, an emphasis on God’s sovereignty functions as an incentive to prayer, not as a disincentive (1). Why? There are at least three reasons:
 God delights to be told things He already knows (2).
 Our rationale for praying, like Christ, should not be to ask for things but to assure our own hearts and to maintain our contact with God and to make certain of our contact and communion with Him. Any idea that prayer is only for guidance and to make requests is false. (3)
 The object in prayer should never be to change God’s heart or will…God’s will is always perfect, and He is a loving Father. Rather, we should come to Him to discover His will, to see that it is right and to rejoice in it – that is the object of prayer. That does not mean that you do not take your requests to Him (see Christ in Gethsemane – “if it be possible” and Job). Rather, you bring your requests and say: “if it be your will” (4).

10. The Story of Joseph
One story from the life of Joseph is worth revisiting. For in the life of Joseph we learn that even evil, is subject to God’s sovereignty. We are familiar with Romans 8:28 (“And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.”) and the experience of Joseph and his brothers (“You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive.”), yet we still struggle with believing that the Scriptures teach that God can use deliberate sin. But this is precisely what the Bible does teach. And in proof of this conviction, I submit the example of the greatest evil in all history producing the greatest good imaginable. I refer to the crucifixion of the Lord Jesus Christ.

As we learned in our study of Genesis, the story of Joseph prefigured the story of Christ in nearly every way? What are some of those similarities? Jesus was our elder brother sent into a foreign land for our rescuing (as was Joseph). He was the favored of his Father (as was Joseph), but he became a slave (as was Joseph), and later rose to the highest position of power in order to seek us out and save us (as was Joseph). Most significant, he was hated by his brethren (as was Joseph), the very ones the Father was using him to save (as was Joseph).

We read in Isaiah: “He was innocent of any afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth” (Isa. 53.7). Against Him cruel and evil men poured out wrath. He was unjustly arrested, unjustly tried, unjustly convicted. Then He was killed without mercy. Never in the entire history of the world has greater evil been done – for this was an extreme of evil practiced against one who was not only innocent of crimes but was also actually sinless. Yet, from this greatest of all evils – evils which parallel but infinitely exceed the abuse inflicted on Joseph – God brought forth the greatest possible good: the salvation of a vast company of people.

How can we apply this example of Christ and Joseph to our lives? When people conspire to harm us and actually inflict wounds born of cruel hatred or indifference, we will not call their evil good. Evil remains evil. Sin is still sin. But we will testify before these and the world that in a universe ruled by a sovereign and benevolent God – our God – their evil will not succeed. We will say: “You intended to harm me, but God intended it for good.” We will declare that in the ultimate assessment, nothing can be anything but good for God’s people.

11. The Scriptures
Our next stop takes us back to our study on a biblical worldview to consider the importance of the Scriptures.
o How has God chosen to reveal Himself? God reveals Himself in two distinct ways to man: in nature and in Scripture.
o Are the Scriptures divinely inspired? The Old Testament in Hebrew and the New Testament in Greek are divinely inspired and final authority resides in these original texts alone.
o Are the Scriptures a work-in-progress? Because of man’s lost condition, God has revealed Himself and His will through a historical process, permanently inscripturated, that is now complete.
o Are the Scriptures necessary for salvation? Scripture is necessary for true and saving knowledge of God because therein alone is revealed God’s redemptive provision. Or stated differently, God’s plan of redemption requires the revelation contained in His word – man cannot be saved apart from the sharing of the gospel.
o Are the Scriptures sufficient for all of our needs? God’s finished revelation (now inscripturated) is entirely sufficient for all of man’s spiritual needs (2 Tim. 3:16). Or stated differently: We must remember that God reveals His will in His word – not in signs, circumstances, and/or feelings. There is no need for new or additional revelation.

12. The Ten Commandments
The second commandment – “You shall not make for yourself an idol…” – is a commandment that most 21st century Christians believe that they do not struggle with. One of the great “takeaways” from our study of the Ten Commandments, was Tim Keller’s magnificent work on this commandment. Tim stated that all Christians (even 21st century Christians) struggle mightily with this commandment. We learned, from him, that it is possible to use “problem emotions” to identify idols in your life. Specifically:

o If you are angry. Ask: "Is there something too important to me? Something I am telling myself I have to have? Is that why I am angry because I am being blocked from having something I think is a necessity when it is not?" You may be angry because you are worshipping an “idol.”
o If you are fearful or badly worried. Ask: “Is there something too important to me? Something I am telling myself I have to have? Is that why I am so scared because something is being threatened which I think is a necessity when it is not?" You may be fearful because you are worshipping an “idol.”
o If you are despondent or hating yourself: Ask: “Is there something too important to me? Something I am telling myself I have to have? Is that why I am so 'down' because I have lost or failed at something which I think is a necessity when it is not?" You may be despondent because you are worshipping an “idol.”

To help you see how “easy” it is to worship an idol, he also provided a checklist of possible idols that we may have in our life. How many of these idols are in your life?
o Power idolatry: "Life only has meaning /I only have worth if I have power and influence over others.
o Approval idolatry: "Life only has meaning /I only have worth if I am loved and respected by
o Comfort idolatry: "Life only has meaning /I only have worth if I have this kind of pleasure experience, a particular quality of life."
o Image idolatry: "Life only has meaning /I only have worth if I have a particular kind of look or body image.
o Control idolatry: "Life only has meaning /I only have worth if I am able to get mastery over my life in the area of
o Helping idolatry: "Life only has meaning /I only have worth if people are dependent on me and need me."
o Dependence idolatry: "Life only has meaning /I only have worth if someone is there to protect me and keep me safe."
o Independence idolatry: "Life only has meaning /I only have worth if I am completely free from obligations or responsibilities to take care of someone."
o Work idolatry: "Life only has meaning /I only have worth if I am highly productive getting a lot done."
o Achievement idolatry: "Life only has meaning /I only have worth if I am being recognized for my accomplishments, if I am excelling in my career."
o Materialism idolatry: "Life only has meaning /I only have worth if I have a certain level of wealth, financial freedom, and very nice possessions.
o Religion idolatry: "Life only has meaning /I only have worth if I am adhering to my religion's moral codes and accomplished in it activities."
o Individual person idolatry: "Life only has meaning/ 1 only have worth if this one person is in my life and happy there and/or happy with me."
o Irreligious idolatry: "Life only has meaning /I only have worth if I feel I am totally independent of organized religion and with a self made morality.
o Racial/cultural idolatry: "Life only has meaning /I only have worth if my race and culture is ascendant and recognized as superior."
o Inner ring idolatry: "Life only has meaning /I only have worth if a particular social grouping or professional grouping or other group lets me in"
o Family idolatry: "Life only has meaning /I only have worth if my children and/OR my parents are happy and happy with me."
o Relationship idolatry: "Life only has meaning /I only have worth if Mr. or Ms. 'Right' is in love with me."
o Suffering idolatry: "Life only has meaning /I only have worth if I am hurting, in a problem ¬only then do I feel noble or worthy of love or am able to deal with guilt."
o Ideology idolatry: "Life only has meaning /I only have worth if my political or social cause or party is making progress and ascending in influence or power.
o Understanding idolatry: “Life only has meaning / I only have worth if – I understand why I am the way I am and understand my idols!”
o Safety idolatry: “Life only has meaning / I only have worth if – I am pursuing the safest course of action and not taking risks emotionally or physically”
o Authenticity idolatry: “Life only has meaning / I only have worth if – I am not pretending and being honest [shameless] about who I really am”

13. The Prodigal Son (or the Tale of Two Sons) (5)
Our final stop down memory lane will find us in the parable of the Prodigal Son (or the Tale of Two Sons). Our study of the Prodigal Son in Luke 15 (and specifically some work done again by Tim Keller) taught us that Jesus uses the younger and elder brothers to portray the two basic ways people try to find happiness and fulfillment: the way of moral conformity (the elder son) and the way of self-discovery (the younger son). Neither son loved the father for himself. They both were using the father for their own self-centered ends rather than loving, enjoying, and serving him for his own sake. This means that you can rebel against God and be alienated from Him either by breaking His rules or by keeping all of them diligently. It’s a shocking message: Careful obedience to God’s law may actually/intentionally serve as a strategy for rebelling against God.

Given this powerful statement, let us look for a minute again at the elder brother. Why is he so angry with the father? He feels he has the right to tell the father how the robes, rings, and livestock of the family should be deployed. In the same way, “religious” people commonly live very moral lives, but their goal is to get leverage over God, to control Him, to put Him in a position where they think He (God) owes them. Therefore, despite all their good works and piety, they are actually rebelling against His authority. If, like the elder brother, you believe that God ought to bless you and help you because you have worked so hard to obey Him and be a good person -- then Jesus may be your helper, your example, even your inspiration -- but he is not your Savior. You are serving as your own Savior.

Here then, in this parable, is Jesus’ radical redefinition of what is wrong with those of us who mimic the elder brother. Nearly everyone defines sin as breaking a list of rules. Jesus, on the other hand, shows us that a man who has violated virtually nothing on the list of moral misbehaviors can be every bit as spiritually lost as the most profligate, immoral person. Why? Because sin is not just breaking the rules. Sin is putting yourself in the place of God as Savior, Lord, and Judge just as each son sought to displace the authority of the father in his own life.

Final Thoughts
In closing, I would like to comment on one final topic – the topic of “leaving.” It’s fairly easy to find a book or an article that tells you how to choose a class or a church. But what about leaving either of these? American evangelicals shuffle all too often from class to class and from church to church, following the movements and fancies of the moment. That is not what I’m addressing here. I’m talking about when there are legitimate reasons for leaving a class or a church (heresy, opportunity to exercise spiritual gifts, relocation, etc.).

Before, I comment on how one should leave, let me say that our loyalty to our class/church should be stronger than our attraction to the better schedule, the hot-shot teacher/preacher that just took over a class/church, or the better praise band. Leaving a class/church (even if for legitimate reasons) should feel like leaving a marriage. It should hurt because we have lived and invested our lives with a group of people -- and now we are leaving.

But how should one leave? The usual method is to sneak out the back door with the hope that no one notices. Over the years I’ve had numerous conversations with people who have “left” Titus II, conversations that are sometimes embarrassing and sometimes hurtful. “Haven’t seen you in a while”, I say as we meet in a restaurant (assuming they don’t try to avoid me). “How are you doing? How is your family doing? How is your job situation?” Then I learn that this person has moved to another class/church for whatever reason. I’m quick to try to relieve the embarrassment by asking how their new class/church is enabling them to serve Christ. But these conversations — while cordial and sincere — are hurtful because they happen accidentally. A serendipitous encounter at the grocery store should not be the moment to announce that three months ago you left Titus II or Stonebriar. So how does one properly leave Titus II or Stonebriar? I offer the following suggestions:

1. Leave Humbly
First, leave humbly. The Psalmist writes: “Who can discern his errors? Acquit me of hidden faults. Also keep back Thy servant from presumptuous sins…” (Psalm 19:12-13a). You need to remember that you may not actually be the final word on a subject or topic. Our sinful nature can sometimes blind us. As such, when you are thinking about “leaving” a class or church – be humble. Prayerfully consider your motives. Seek out the counsel of those that are wise in the faith.

2. Leave Deliberately
Second, leave deliberately. Don’t slither or slide. Don’t wander hither and yonder. When it’s time to go, go — and then go become an integral part of another good, Bible-believing, Christ-saturated class/church. The New Testament knows nothing of individual believers taking a little from here and sampling a little from over there. The biblical doctrine of the church describes a body of believers deeply committed to Christ and to one another.

3. Leave Graciously
Third, leave graciously. Has your theology changed to the extent that you need to join a different church? Have the needs of your family or your work schedule compelled you to make a move? Fine. Move, but move graciously. Avoid leaving in a way that causes division or unnecessary controversy in the class/church (Prov. 6:19; 1 Cor. 1:10). Resist the temptation to concentrate on the warts and blemishes of the class/church you are leaving. (You’ll find, soon enough, that your new class/church has a few of these too!) Realize that as a Christian, whatever you do, will be either positive or negative in its apologetic and evangelistic value. Is it any wonder that unsaved people have a low opinion of the importance of the church and commitment to the church when we show so little commitment ourselves? Or, when we demonstrate a negative (or ungracious) attitude when leaving a class/church?

4. Leave Planfully
Fourth, leave “planfully.” Church membership and class involvement are serious undertakings. When we meet Christ, we are saved into the church. The Bible speaks of our being members of one another (Romans 12:4-5). We are joined together in Christ (Ephesians 4:15-16). We eat from one loaf and drink from one cup (Ephesians 4:4-5). We are to carry one another’s burdens (Galatians 6:2). We might even find ourselves selling our property in order to meet another’s needs (Acts 4:32ff.). Church is not just an organization where you go to get; it is an organism where you go to give as well as get, to minister as well as be ministered to. As such, any decision to leave must be done “planfully.” Are you responsible for a specific ministry in your class (shame on you if you aren’t)? If so, have you raised up your replacement? Whose responsibility is it to find your replacement? It is your responsibility. If you want to leave “planfully”, you must ask this question: “How does my departure affect others?”

5. Leave Thankfully
Fifth, leave thankfully. I write as a man who has been a teacher of this class for almost eight years. During these years many people have left our class (some of them because of me). To be honest, some of the people who have left I didn’t know very well. But others I miss sorely. In either case, I always appreciate the ones who take the trouble to say good-bye. Embarrassing or awkward as it may be, have an exit interview with one of the leaders, elders, or pastors of the class/church you are leaving. Explain the reasons for your departure, express your gratitude for their hard work, and commit yourself to praying for the class/church with which you will no longer be associated. It is rarely easy to hear someone say: “I have to leave.” In fact, it always hurts. But the pain is softened when we learn that he or she is going to settle in a godly congregation of Christ-exalting believers. After all, we’re on the same team working for the same purposes.

6. Leave with a Blessing
Finally, leave with a blessing. Many times people tell me they are leaving because God told them to leave. That may be true, but it leaves little room for me to disagree with them. If I do, I am arguing with God and that never works out well. The right way to tell someone is to say: “I am sensing that God is leading me to leave but I am open to your counsel” (see Hebrews 13:17; 1 Thess. 5:12-13). This changes the entire tone of the conversation. Now, the leaders get to be a part of the process and they have a chance to pray with you. Most of the time the decision remains the same and you leave the church for your next assignment. The difference is you leave with the blessing (and participation) of the leaders and those that served with you.

Endnotes
(1) D.A. Carson, The Gospel According to John, (William B. Eerdmans Publishing Company: Grand Rapids, MI; 1991), Pages 553-4.
(2) D.M. Lloyd-Jones, The Assurance of Our Salvation, (Crossway Books: Wheaton, IL; 2000), Page 37.
(3) Ibid, Pages 33-34.
(4) Ibid, Page 38.
(5) Tim Keller, The Prodigal God

Titus II Lesson -- November 15th

2009-11-17T22:39:00.001-06:00

Golden Nuggets

Introduction
Through the years, the teaching in Titus II has covered much ground. We have:
• Started at the beginning (Genesis) and gone all the way to the end (Eschatology, Rapture, Millennium),
• Seen how God works in the lives of people (Abigail, Bathsheba, Boaz, David, Gideon, Naomi, & Paul),
• Addressed real-life issues (money management, biblical view of work, childrearing, decision-making and the will of God, divorce & remarriage, in-laws),
• Studied Old Testament material (Daniel, Ruth, Genesis, Job, 10 Commandments),
• Studied New Testament material (First Peter, James, Great Galilean Ministry, Gospel of John, James, Acts, Galatians, Ephesians, etc.), and
• Considered a Biblical Worldview

Transition
While it would be impossible to review all of the biblical material that has been discussed in the past 8 years, we can selectively consider “nuggets” or “pearls” that the Spirit chose to resonate in your hearts and minds. Let us take a brief tour down memory lane and consider eight of those nuggets this morning.

Lesson

1. The Study of 2 Samuel 11-12
Our tour begins in the book of 2 Samuel. Our study of David and Bathsheba in 2 Samuel 11-12 was very instructive of how sin is birthed and how sin always results in consequences. Buried within this study was a great lesson about prayer. Remember when David is told that his ill son will die because of his sin? What does he do? He chooses to intercede on behalf of his son. Yet, his son dies. What can we learn from David’s petition for his ill son in 2 Samuel 12:18-23? We can learn a lesson about unanswered prayer. David prayed as earnestly as a man could pray, but God clearly answered: “No!” How did David respond? David was content with God’s answer. He did not protest or complain. He accepted God’s will as that which was best. He worshipped God in spite of his loss and his pain. He did not agonize that he simply lacked faith (which if great enough would change the outcome). He knew God had heard him and He had answered. How many of us praise God when He has told us “No!”?

2. The Study of Contentment – 1 Timothy 6
Our study in 1 Timothy 6 on contentment included this poem by a confederate soldier written more than a hundred years ago. While it is not “biblical”, it says it all:

I asked for health that I might do greater things,
I was given infirmity that I do might do better things...
I asked for riches that I might be happy,
I was given poverty that I might be wise...
I asked for power that I might have the praise of men,
I was given weakness that I might feel the need of God....
I asked for all things that I might enjoy life,
I was given life that I might enjoy all things...
I got nothing that I asked for but everything that I hoped for.
Almost despite myself my unspoken prayers were answered.
I am among all men most richly blessed.

3. A Biblical Response to 2008
In January of this year, I delivered a two-part message on a biblical response to 2008. We looked at both a “spiritual” response as well as a “financial” response. I want to briefly re-visit what we discussed in the “financial” response. I made the following predictions for 2009:
o Credit would be tight throughout 2009
o Unemployment would rise to between 10-12% by year end (and many of you would be affected)
o Worker pay and benefits would remain flat or decline
o Loan defaults would rise resulting in declining asset values
o Government revenues would decline, triggering tax increases and/or a decline in services
o The economy would not have bottomed and a recovery would be yet several quarters out

Unfortunately, virtually all of these predictions came true. What does 2010 look like?
o Credit will remain tight throughout 2010
o Unemployment will struggle to go below 9% (do not be surprised if it remains above 10%)
o Worker pay and benefits will remain flat or decline
o Loan defaults will rise again and asset values will remain flat (at best)
o Government revenues will decline triggering tax increases and/or a decline in services
o Businesses will continue to sit on cash and invest very judiciously

Or in other words, most of us will be profoundly disappointed a year from today with the financial recovery. If this picture is true (or even directionally true), how does one respond biblically to such a financial environment? Just as I stated in January, you need to:
o Get debt-free (Prov. 22:7; Prov. 6:1-5)
o Build and live on a budget (Prov. 23:23-27; Luke 14:28-30)
o Simplify your lifestyle
o Live below your means (preferably at about 75% of your income)
o Seek neither poverty or wealth (Prov. 30:7-9)

4. The Sunday After
The Sunday after Mike Spratt died, which corresponded with the class coming of age, I delivered a lesson that praised, warned, and challenged the class. My final topic dealt with how Mike’s unexpected death reminds us of an important fact – we need to be prepared for death. One may ask: “What should we do to be prepared for death?” Or stated another way: “What decisions do you need to make?” Warning -- some of these may be unsettling (but should not). You and your spouse need to:
 Organize your financial records
 Have a will
 Have adequate life insurance
 Plan your respective funerals
 Determine what careers each should pursue if the other dies
 Determine what type of housing each should have if the other dies
 Determine where the surviving spouse should live
 Determine what childcare options should be used if the other dies
 Discuss who or what type of person the surviving spouse should consider for re-marriage

How many of you are so prepared? Why am I emphasizing that you discuss “dark” thought? It is because the greatest gift you can give your spouse is the freedom to grieve. This is only possible if decisions such as these and plans such as these have already been finalized. It allows the grieving spouse to grieve and not to focus on “logistical” matters.

5. The Example of Gideon
Our tour down memory lane returns us to the Old Testament and our study in Judges 6. Gideon is called deliver Israel from the hand of Midian. As the Midianites and Amalekites assemble to attack Israel, Gideon fears for his life. He says to God: “If Thou wilt deliver Israel through me as Thou hast spoken, behold, I will put a fleece of wool on the threshing floor. If there is dew on the fleece only, and it is dry on the all the ground, then I will know that Thou wilt deliver Israel through me, as Thou hast spoken. And it was so. When he arose early the next morning and squeezed the fleece, he drained the dew from the fleece, a bowl full of water. Then Gideon said to God, “Do not let Thine anger burn against me that I may speak once more; please let me make a test once more with the fleece, let it now be dry only on the fleece, and let there be dew on all the ground.” And God did so that night, for it was dry only on the fleece, and dew was on all the ground.”

This passage is considered the proof text by many of the “practice” of placing fleeces before God in order to determine his will. “If X, then I will do Y.” There are several problems with this practice. First, God’s sovereign will call not be known in advance and thus is of no value in determining the “individual will” of God. Second, God’s moral will can be fully known and we do not have to resort to “fleeces” to determine that will. Finally, Judges 6 (the only example of using a fleece to determine God’s will), itself, does not support the practice of modern day Christians. This is because:
o Gideon’s fleece was not simply a circumstantial sign, but rather a miraculous display of supernatural power. How many of us realistically ask for a supernatural display when asking for guidance?
o Gideon was not employing the fleece to ascertain guidance, but to gain confirmation of guidance already given.
o Rather than being an example of a proper approach to receiving guidance, Gideon’s demand for further signs was really an expression of doubt and unbelief.

If the practice of placing out fleeces can not be supported by this text (or any other text), what are the best guidelines to use to determine God’s individual will for our lives?
o In those areas specifically addressed by the Bible, the revealed commands of God (His moral will) are to be obeyed -- the moral will of God encompasses much more than one’s actions. Goals, motives, attitudes, and means to ends are all governed to some degree by God’s moral guidance.
o In those areas where the Bible gives no command or principle (non-moral decisions), the believer is free and responsible to choose his own course of action. Any decision made within the moral will of God is acceptable to God.
o In non-moral decisions, the objective of the Christian is to make wise decisions on the basis of spiritual expediency. The final decision should be explained and defended on the basis of moral guidance (“God’s Word says…”) and wisdom guidance (“it seemed best”).
o In all decisions, the believer should humbly submit, in advance, to the outworking of God’s sovereign will as it touches each decision. That is because sovereign guidance has no direct bearing on the conscious considerations of the decision-maker.

6. Matthew 24:42-51
The next “nugget” can be drawn from our study of Matthew 24. While much energy is given over to focusing on understanding “end times”, very little consideration is given over to understanding what are our duties in waiting and preparing for the 2nd coming of Christ. Read the text. What do we learn from this text as it relates to our duties in waiting and preparing for the 2nd coming of Christ? In this study we concluded with these wise words:
o Secure your salvation. Since the 2nd Coming will be sudden, do not delay in securing your salvation or of warning others.
o Be a good watchman. Live your life as if he could come at any minute.
o Be a good servant. Be faithful to that which he has entrusted to us.
o Quit trying to predict the timing of the second coming. Since we can not know the hour and day of the 2nd Coming, it is futile (and I would argue sinful) to attempt to predict the 2nd Coming.

7. Childrearing
For nearly six weeks, we took a deep dive into what the Scriptures had to say about parenting and rearing children. From that study, I want to pull out one thread. What are we to focus on in our parenting? Are we to focus on their behavior? Are we to focus on their character? We are to focus on the heart of our children. This is because a person’s life is a reflection of his heart. Luke 6:45 states: “The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.” This passage teaches that behavior is not the basic issue. This passage teaches that character is not the basic issue. The basic issue is always what is going on in the heart. Your child’s behavior – the things he says and does – reflects his heart. If you are to really help him, you must be concerned with the attitudes of heart that drive his behavior. Why? Because a change in behavior that does not stem from a change in heart is not commendable; it is condemnable (see Matthew 15:8-9). But, what about the gospel? Isn’t that to be our focus as parents? Obviously, one the most important things we want to tell our children about (as well as to model), is the gospel of Jesus Christ. Yet, the focus of parenting must be on that which we can contribute to the parenting process. We can’t save our children – that is God’s work. But we can instruct them in the matters of the heart.

8. The Book of Ruth
Let us next turn to the book of Ruth. Most of you know the story – a widow (Naomi) and her daughter-in-law (Ruth) return from a sojourn in Moab in an impoverished state. We learned that Ruth turned into a field apparently by chance (“she happened to come to the portion of the field…”). She worked hard. It was hot. She takes a break. While unattractive and sweaty, sitting alone, speaking with an accent, two men off in the distance talk about her. “Who’s that?” Without her knowing, everything was about to change – (“The mind of man plans his way, but the Lord directs his steps” (Prov. 16:9).

It is because of this providential meeting, that we are introduced to one of the most godly men in the Bible – Boaz. While there are many lessons from this story that are worthy of being highlighted, let me highlight just three (3):

o The Generosity of Boaz
The character of God is one of mercy. God’s interaction with Israel displayed mercy. As such, the Law of God was very clear, we are to be merciful. We read in Leviticus and Deuteronomy: “Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am the Lord your God (Lev. 19:9-10)…When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the Lord your God may bless you in all the work of your hands” (Deut. 24:19). While the law of God is clear – you need to know that this was merely the “minimum” standard. This was what God “required.” To be “generous”, one must give beyond this level. And here is Ruth 2, we see the example of a man (Boaz) who loves God, who loves the Law, and who desires to be both obedient and “generous.” Notice how he:
 Allows her to drink from the water jars that have been provided for the servants
 Allows her to eat food that has been provided for the servants
 Commands his servants to allow her to glean even among the sheaves (not on the edges), and
 Instructs his servants to purposely pull out some grain for her from the bundles already gathered

The example of Boaz can teach us much about generosity. For if we truly understand the character of God, if we truly understand the moral will of God, if we truly believe what James says in James 1:27 (“This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world.”), then we will be generous. We will live in smaller houses, we will have fewer toys, we will have older cars, we will wear less expensive clothes, we will donate more money – because we are being generous.

o The Redemption of the Damaged
A second “take-away” can be seen in the miraculous backdrop of Boaz’s heritage. It is a story for those of you who struggle with their past. Do you believe mistakes you made in your youth (or earlier in your life) make you damaged material? Do you believe you can not used by God to make a difference in this world? If you do, listen to this lesson from Ruth.
 Matthew 1:4 – “…and to Ram was born Amminadab; and to Amminadab, Nahshon; and to Nahshon, Salmon; and to Salmon was born Boaz by Rahab; …”
 Boaz’ mother was Rahab the harlot of Jericho.
 Hebrews 11:31 – “By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.”
 If God can redeem Rahab and make her useful in the advancement of His kingdom, God can redeem anyone and make them useful in the advancement of His kingdom.

o The Picture of Redemption
Our final “peak” back at the book of Ruth displays an even greater picture of redemption. You may remember that the Moabites “did not meet you with food and water on the way when you came out of Egypt and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you” (Deut. 23:4). As such: “No Ammonite or Moabite shall enter the assembly of the Lord; none of their descendants, even to the tenth generation, shall enter the assembly of the Lord” (Deut. 23:3). Yet in the tenth generation, and recounted in the genealogy of Jesus (Matt. 1:2-5), the ancient quarrel between Abraham and Lot is redemptively ended in the marriage of Boaz and Ruth. Once again, God redeems by grace.

Titus II Lesson -- November 8th

2009-11-08T11:57:00.000-06:00

How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Suffering and Satan”
1 Peter 5:8-11

Review
In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in a manner that is consistent with this great salvation. So, in 1 Peter 1:13-2:12, Peter sets forth seven calls to action related to our sanctification as believers. Next, Peter focuses on the submission of believers (2:13-3:12). In this section, Peter has something to say about Christians living in a society that is less than ideal, to slaves who are living in circumstances which are less than ideal, to husbands and wives who are living in marriages which are less than ideal, and to those who are living in churches which are less than ideal. Finally, we moved into the final section of the epistle that deals primarily with suffering. We have considered the “conduct” needed in the midst of suffering (3:13-17) and the example of Christ’s suffering and how that should encourage us to yield to suffering for doing what is right (3:18-4:6). We have considered three lessons (Do not be surprised by suffering; Do not be ashamed by suffering; Do not be confused by suffering) about suffering in 1 Peter 4:12-19. We have also considered the attitudes that represent the building blocks of spiritual maturity in times of suffering (submission, humility, and trust) in 1 Peter 5:1-7. (1) This week, we are going to consider three strategies to invoke when Satan uses suffering as a weapon (1 Peter 5:8-11).

Text

“8 Be of sober spirit, be on the alert. Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour. 9 But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10 And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11 To Him be dominion forever and ever. Amen.”

Introduction
Peter continues his series of imperatives that he began in verse 5 – “be subject”, “humble yourselves”, etc. But here in verse 8, these imperatives are associated with our interaction with Satan. Satan is a creature with a great diversity of methods. Most of the time, he chooses to attack the believer indirectly through the impulses of the flesh (see Romans 7:7-25) and the world (see Romans 12:2). He seeks to catch us unawares, slipping up on us unnoticed (e.g., 2 Corinthians 11:12-15). But sometimes, like we see here, Satan’s opposition is direct and frontal. (3) He is described as stalking us like a “roaring lion, seeking someone to devour.” Now why is this lion roaring? If a lion wants to eat someone, you'd think it would sneak up on them instead of roaring. In fact that's the way the devil is described in other places: he's like a snake. A snake is subtle. It doesn't roar. It hides and slithers. A snake is dangerous because he is subtle, quiet, and hidden. But that's not the case here. Satan is dangerous for another reason. Satan is here compared to a lion. This is because a lion is dangerous not only because it sneaks, but because it's so strong. Even if you know it's there, you're a goner unless you have some power greater than yourself — like a rifle, a land rover, or in the case of Satan, God. (4)

So Peter's point here is not the devil's subtlety or craftiness, but his power. What power? Verse 9 tells us: "…resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world." Satan’s power is his ability to make believers suffer. That is, the roaring jaws of the lion are the sufferings of the saints, designed by Satan for their devouring. Now you can see the difference between Satan as snake and Satan as lion. His “snakelikeness” is his indirect sneakiness. But his “lionlikeness” is his direct attack in suffering. The hardest thing about suffering is not usually that it sneaks up on you. The hardest thing about suffering is that it can overwhelm your faith with fear and pain. It can destroy your faith that God cares, or has any power to help, or even exists. That's exactly what Satan wants to happen, and that's why Peter says the lion is roaring. The roaring of the lion's jaws is the power of suffering to destroy our faith. (4)

Transition
In light of this aggressive stance that Satan can sometimes take, Peter sets forth three strategies to invoke when Satan uses suffering to devour Christians: “be sober”, “be alert”, and “resist him.” Let’s consider each of these one by one.

Be Sober
The first strategy is found in verse 8: "Be of sober spirit." This is not something new in this epistle. Peter has made reference to this before. Back in 1 Peter 1:13 he said: "Gird your minds for action and keep sober." In chapter 1 Peter 4:7 he said: "The end of all things is imminent, therefore be of sound judgment and sober for the purpose of prayer." Now what does this word "sober" really mean? It’s literal use is usually associated with intoxication. Yet, as it is used here and most commonly in the New Testament, it is used metaphorically to refer to self control. It means to be in control of the issues of life, having the priorities of life in the proper order and the proper balance. It requires a discipline of mind and a discipline of body that avoids the very intoxicating allurements of the world. (2) Why is it so important to be “sober” when a roaring lion is about? You do not want to be drunk or out of control when a roaring lion is about.

Be Alert
First, we are to be sober. Second, we are to be alert. Look at verse 8 again: “Be on the alert.” What is one risk of a believer who trusts in God’s mighty hand, who trusts in God’s care, who has confidence that he can cast all of our anxieties on Him? It is that we become lazy and let down our guard. It is that our confidence in God may lead to slackness. Why do we need to be alert? A roaring lion isn’t going to sneak up on you, is he? The point is that when you fight a lion, roaring with hunger, you better not be distracted. You need all your spiritual faculties. The spiritual warfare that we are in the middle of, demands that we be alert and vigilant.

Resist Him (3)
First, we are to be sober. Second, we are to be alert. Third, we are to resist him. In this epistle, Peter has had much to say on the subject of submission. We are to be subject to governing authorities, to earthly masters, to our mates, and to one another (2:13–3:12). The younger men are to be submissive to the elders (5:5), and all are to submit to God (5:6). Yet here, Peter encourages us to do the opposite. What is the opposite of submission? The opposite of submission is resistance. Peter tells us not to submit to Satan, no matter how authoritative his roar may sound. We are to resist him, believe the Scriptures, and stand firm in our faith.

Before considering how we are to resist Satan, let us first be very clear about what Peter does not mean by resisting him:

• Resisting Satan does not mean attacking him. Even Paul was reluctant to take him on (see Acts 16:16-18). Taking Satan and his henchmen on is dangerous business (see Acts 19:13-18).
• Resisting Satan does not suggest we should mock him or belittle him. Too many Christians make light of Satan as though he were no threat. They mock Satan and call him a “wimp.” This does not square with Peter’s description of Satan here, nor does it square with the attitude we are to manifest toward angelic powers (see Jude 8 and 9).
• Resisting Satan does not mean “rebuking,” “binding,” or “defeating” him. Resisting simply refers to our refusal to submit to him and our standing fast against his onslaughts, by divine enablement. Many Christians do “these” things even though there is no command to do so and even though there is no example of the saints having done so.

If this is not how we resist Satan, how do we resist Satan? We are to "resist him, standing firm in the faith." Peter does not say: "Run for your lives" or "Beg for mercy." He tells the Christians to put up a fight! To resist the devil is to refuse his demands, to foil his devices, and to even seize his domains. If the devil tempts us to sin, we resist the temptation by saying "no" to it and pursue holiness instead. If he spreads strife in the church, we resist him by preaching and practicing selfless love, by rebuking the troublemakers, and even by expelling the unrepentant. If he incites slander against us, we will answer by a rational discourse and our good conduct. And if he introduces false doctrines to seduce the minds of God's people, we resist him by refuting the error and teaching the truth. (5)

What is the key to standing fast against Satan’s attacks? Just as the key to submitting to God is faith, the key to standing fast against Satan’s attacks is faith. Remember, the words our Lord spoke to Peter just before his denial:

31 “Simon, Simon, behold, Satan has demanded [permission] to sift you like wheat; 32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers” (Luke 22: 31-32).

The key to Peter’s survival under Satan’s attack was his faith. Just as our Lord had prayed for him that his faith would not fail, faith is likewise the key to our resisting Satan’s attacks. Why is faith so essential? Because Satan’s direct frontal assaults (using suffering) against the believer are an attack on faith itself.
• When Satan tempted Adam and Eve, he tried to induce them to act independently (disobediently) of God. They were urged to act independently of God by Satan, raising doubts in their hearts about the trustworthiness of God. They could not understand why God would “hold back” the fruit of the forbidden tree and what it offered. They trusted in themselves (and Satan) by doubting God.
• When we are successful, Satan tempts us with pride, seeking to turn us from God because we think we no longer need Him. When we suffer, Satan tempts us with doubt and unbelief, trying to make us believe God has abandoned us so we will act independently of God to bring about what is in our best interest — or so we think.

Since faith is so essential, Peter provides us with several encouragements related to faith in verses 9 and 10. What are those encouragements?
• First, we can be firm in our faith because we know we are not alone in our suffering. There are others who are suffering for their faith and are standing fast as well. How is this an encouragement? When we suffer, we are tempted to think our situation is unique, that no one has ever faced the difficulties we are facing. Thus, standard biblical solutions and principles cannot apply possibly apply to us. We are an exception to the rule. Unfortunately, this mindset is in direct contradiction to the Word of God, for we read:

13 No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it (1 Corinthians 10:13).

We may think we are alone in our suffering, but we should be comforted and encouraged when we realize saints around the world are also suffering — some much more than us — and they too are standing fast, firm in their faith. Our faith silences Satan’s temptation for us to doubt God.

• The second basis for a firm faith is knowing that while Satan seeks to destroy us, God sovereignly actually uses his opposition to further His purposes and strengthen our faith. As Peter has already shown, trials and suffering are the means by which our faith is proven (see 1 Peter 1:7). Now, he says so again. Suffering is the means by which God — the God of all grace — perfects, confirms, strengthens, and establishes us (1 Peter 5:10). The very suffering which may appear to be the means Satan employs for our destruction are the means God employs for our deliverance and development. Behind the opposition of unbelievers stands Satan seeking to devour us. And behind Satan stands God, sure to perfect and purify us.

• The third basis for our faith is found in verse 11: “To Him be dominion forever and ever. Amen.” Satan claims to control much more than he does (see Matthew 4:9) and even demands that which is not his (Luke 22:31). He seeks dominion over all the earth and over the people of God, but dominion does not belong to him. It belongs to the Lord Jesus, whose death, burial and resurrection brought about Satan’s downfall (John 16:11; Ephesians 1:18-23; Colossians 8:15; 1 Peter 3:21-22).

Conclusion
Those are the three strategies that Peter encourages us to invoke against Satan when Satan uses suffering as a weapon. We are to “be sober”, “be alert”, and “resist him.” In closing, I want to address a few very interesting questions that are raised in this text.

1. First, what is the worst thing that Satan can do to you? He can only kill you. We see a clear picture of this in Revelation 2:10, where Jesus says to the church in Smyrna: “Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.” In other words, Satan will throw some in prison so that some die there. But if they are faithful unto death (or as Peter says: "resist him firm in their faith"), they will live forever (or as Peter says: they will be "perfected, confirmed, strengthened and established."). Which means that successfully resisting the devil does not mean that he can't kill you. It only means he can't do you any ultimate harm. He can only kill you. And he can't even do that without God's will (1 Peter 4:19). (4)

2. Second, who causes suffering? In past lessons, I stated that the suffering of Christians is the judgment of God. Peter wrote in 1 Peter 4:16–17: “If anyone suffers as a Christian, let him not feel ashamed, but in that name let him glorify God. 17 For it is time for judgment to begin with the household of God.” Peter tells us that the suffering of Christians is God's purifying judgment. But now I am saying that suffering is Satan's attack. Which is it: the judgment of God or the jaws of the lion? The answer is: it's both. This is not new. It was both in the life of Job (cf. Job 1:12, 21; 2:7, 10) and it was both in the life of Paul (2 Corinthians 12:7). If God is sovereign over all things (including Satan), then God has a different sovereign design in all the designs of Satan than Satan does himself. When Christians suffer, the devil's design is destructive pain. But God's design — in the same suffering — is constructive purification, holiness, and power. The devil aims to devour. God aims to empower, purify, and prepare for glory. (4)

3. Third, can true Christians be devoured? Peter says in verse 8: "Your adversary, the devil, prowls about like a roaring lion, seeking someone to devour." Satan’s aim is to devour. Devour is not the same as a scratch, a mauling, or a wounding. It is to chew up and swallow. I don't think there is any way to make this mean anything less than bring to ultimate ruin. The devil aims to take people with him to the lake of fire. So can true, born again, Christians possibly be devoured by the devil? No they can't. This is because true, born again Christians resist the devil by standing firm in their faith. That's the meaning of being true born again Christians -- they have the Holy Spirit inside moving them to fight the fight of faith. If God says — which He does say in 1 Peter 1:5 — that He will keep us eternally secure by His power through faith, then it is foolish and presumptuous for a believer to say: “I believe I am eternally secure but I don’t need to resist the devil firm in my faith.” Whoever does this is contradicting God and throwing away the warrant of his assurance. Peter shows us in verse 10 where our assurance is really found: “And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.” What this verse promises is this: if God called you to His glory, He's going to get you to His glory. A little suffering in between is not going to stop Him. The meaning of being a Christian is that we have been effectually called to eternal glory (cf. 1:15; 2:9). This is Peter's way of saying what Paul said in Romans 8:30: “Whom God calls He also justifies, and whom He justifies He also glorifies.” Simply put – a true Christian can not be devoured by Satan. (4)

Endnotes
(1) John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 1” (1 Peter 5:1-7)
(2) John MacArthur, “Fundamental Attitudes for Spiritual Maturity, Part 2” (1 Peter 5:8)
(3) Robert Deffinbaugh, “Suffering, Satan, and Standing Firm” (1 Peter 5:8-14)
(4) John Piper, “The Dominion Belongs to the God of All Grace” (1 Peter 5:8-14)
(5) Vincent Cheung, “A Commentary on First Peter”

Titus II Lesson -- October 25th

2009-10-24T19:18:00.001-05:00

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”

Titus II Lesson -- October 18th

2009-10-18T17:49:00.001-05:00

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)

Titus II Lesson -- September 27th

2009-10-01T19:33:00.000-05:00

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)

Titus II Lesson -- September 20th

2009-09-19T14:51:00.001-05:00

How Shall We Then Live in a Post-Christian Culture
“The Suffering of Believers – Conduct Needed in Suffering”
1 Peter 3:13-17

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 chooses to focus 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. This section focuses on suffering. This week we are going to consider the “conduct” needed in the midst of suffering.

Text

“And who is there to harm you if you prove zealous for what is good? But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame. For better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong” (1 Peter 3:13-17).

Introduction
He begins in these verses by speaking of the confidence with which a godly man of faithful life can face the opposition of the world. (1) And yet, we are not guaranteed that godliness will always be received with gratitude and good deeds in return. This specific passage is not so much about the favorable responses we might receive in response to godliness but the unpleasant responses of persecution and false accusations. Nevertheless, adversity is the soil in which the gospel thrives. Thus, Peter sets forth our conduct in response to persecution so that the gospel is proclaimed, God is glorified, and we are truly blessed. (2)

Transition
To aid us in our consideration of the “conduct” needed in the midst of suffering, I am going to group my comments around three concepts:

• Avoidable Suffering
• Unavoidable Suffering
• Useful Suffering

Avoidable Suffering (3:13) (3)

“And who is there to harm you if you prove zealous for what is good?”

How does one avoid suffering? Peter begins his major discussion (3:13-5:12) on suffering by insisting that one way of avoiding suffering, in the midst of a hostile environment, is a passionate zeal for what is good. John MacArthur calls this a “passion for goodness.” Peter teaches us that it is very difficult, for most people, to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who do good, who benefit society, who are gracious, who are unselfish, who are kind, who are merciful, who are thoughtful, who are loving, and who are caring. This is seen in verse 13. It's a rhetorical question -- who is there to harm you? The implied answer is no one (or at least very few). It says: "Who is there to harm you if you prove (the verb really translates if you become) ... if you become zealots for what is good?"

Now what does this word "zealot" (zelotes) mean? A zealot is a person with a passion. It is a person with a great ardor for some cause. Peter is saying: "You be a zealot, only you be a zealot for what is good. Be in love with goodness. When it becomes your delight, when it becomes your joy, when it becomes your goal, when the wrong things lose their fascination, when the wrong things lose their power to attract, and you become consumed with doing what is good, the world will find it difficult to persecute you even though the world is hostile.” Bottom line (2): “Obeying God’s Word will spare you much needless suffering.”

Unavoidable Suffering (3:14a)
While obeying God’s Word will spare us much unnecessary suffering, it is no guarantee we will be spared from all suffering. Obeying God’s Word is something like defensive driving. It does not keep one from having an accident, but it may keep us from many accidents. Having established a “good life” as being advisable, Peter continues: (2)

“But even if you should suffer for the sake of righteousness, you are blessed.”

The little phrase "but even if" could be translated "per chance" or "contrary to what is expected." This is an optative verb in the Greek which simply means it is a subjective possibility without a definite time. In other words, there's no certainty of fulfillment but it could happen. (3) Peter wants us to know suffering may come our way even when we are living as God instructs us to live. Indeed, suffering may come our way because we are living godly lives. (2)

A number of evangelical Christians fail to grasp this. They sincerely believe that if they follow the divine principles of Scripture, they can be assured of a happy, trouble-free life (i.e., a life of “prosperity”). Job’s friends made this same error. They assumed Job’s prosperity was the result of his piety. When adversity overtook him, they were certain he had done something wrong. The way back to prosperity was to find the sin in Job’s life and remove it. This was also the view of the scribes and Pharisees in the days of our Lord. They linked material prosperity with spiritual piety. Imagine how shocked they would be to hear the Lord Jesus say: “Blessed (6) are you who are poor … 24a But woe to you who are rich…” (Luke 6:20b, 24a). (2)

This is what John MacArthur calls: "pliability in suffering.” In spite of the general truth of verse 13, there will be times when those who do good suffer. In other words, we have to bend with it, we have to accept it, we have to acknowledge that God is bringing it to pass, or allowing it for our testing, as chapter 4 verse 12 says, in order to perfect us. There will be points at which our society will not tolerate even a good life. They will not tolerate a righteous man or a righteous woman. The very presence of holy virtue will irritate them to the point that they will have to act aggressively against you. But, says Peter, when we suffer for what is right, we are blessed. (3)

Now what does "blessed" mean in this passage? It's not so much the idea of happy, it is not so much the idea of joyful, as it is the idea of privileged or honored. Do you remember what is said of Mary: "Blessed art thou among women?" It didn't necessarily mean "happy." In fact, her heart was pierced with many sorrows. But she was privileged and she was honored. It meant that she was the object of divine favor, divine grace. A special dispensation from God was granted to her to do a unique task and to enjoy extraordinary goodness at the hand of God. And that's exactly what it means here. Even if you should suffer for the sake of righteousness, you're privileged, you are honored. Why? Because you join, as it were, in the sufferings of Christ. You can fellowship in His sufferings, as Philippians 3:10 mentions (see also Matthew 5:10). (3)

We need more Christians who have this “pliability in suffering.” What do I mean? We need to see suffering as a source of blessing and do not compromise with the world. We need to choose not to back track in our faith. We need to avoid trying to eliminate suffering by changing our theology. Like Martin Luther -- who stood before those who would condemn him (the hostile and the religious world) and said: "I can't recant. I cannot. I cannot." – we need to be Christians who are courageous, bold, righteous, holy, and zealous for good. And if we are persecuted, we need to count it joy to suffer for the one who suffered for us. (3)

Useful Suffering (3:14b-16)
We have considered avoidable suffering and unavoidable suffering. Finally, let us consider “useful” suffering. What do I mean by “useful” suffering? Useful suffering is how we should conduct ourselves in the midst of suffering to make our suffering a blessing, both to others and to ourselves. Or stated differently, useful suffering is how the gospel is proclaimed, God is glorified, and we are blessed.

“14b And do not fear their intimidation, and do not be troubled, 15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16 and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame.”

When we pray the Lord's Prayer, the first petition we make is: "Our Father who art in heaven, hallowed be thy name." The first priority in the heart of Jesus is the name of His Father. Likewise, the first priority of the followers of Jesus should be the name of our Lord and Savior. That word "hallow" is the same word that Peter uses in verse 15 of this text when he says: "Sanctify Christ as Lord in your hearts." That is, hallow Christ as Lord in your hearts. (5)

What does it mean to sanctify (hallow) Christ as Lord? It means to regard Him as the holiest being in the universe. It means to regard Him as unique, one of a kind, without peer or rival in purity and goodness. It means to put Him in a category by Himself — the highest place, the greatest value, the most supreme treasure, the greatest admiration, the most cherished prize, the one you esteem and honor and love the most out of all persons and all things in the world. Let this sink in a moment. When you get up in the morning, you need to think: Today, the ultimate purpose of my life is to sanctify (hallow) the name of our Lord and Savior. The main reason I am alive today is to show the value of Jesus to others. (5)

Does sanctifying (hallowing) Christ as Lord have anything to do with the other concerns of this text — not fearing, giving a defense, and keeping a good conscience? Yes, it has everything to do with each concern. The ultimate issue in this text – and in our lives – is sanctifying (hallowing) and honoring Christ as Lord. As such, Peter identifies three specific ways in this passage we can sanctify Christ as Lord in the midst of suffering (5) -- each being in itself, also, being a means of proclaiming the gospel of Jesus Christ.

1. Christ is Sanctified or Valued as Lord by Our Fearlessness
First, Christ is sanctified or valued as Lord by our fearlessness. This can be seen in verses 14-15:

"But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, 15 but sanctify Christ as Lord in your hearts."

The last words of verse 14 and the first few words of verse 15 are a reference to Isaiah 8. In these verses, God warns the prophet Isaiah not to buckle under to the opposition he receives in response to the message God gave him to proclaim. Peter uses these words to remind us that we too should not be frightened or intimidated by the opposition we receive from men. We are to faithfully embrace and proclaim the truths of God’s Word. Peter is concerned that when things get tough, we will be tempted to be silent or to take the edge off our witness. Who should understand this better than Peter who, under pressure, denied being associated with His Lord (see Matthew 26:69-75)? Thus, he now writes that times of persecution are often occasions for bearing witness to the Savior. These are the times we dare not be intimidated so we deny our Lord, remain silent, or dilute the message of the gospel. (2)

How does our fearlessness sanctify Christ as Lord? Fearlessness shows that our hope is unshakable. Fearlessness is a clear testimony that our hope is real. And since Christ is the ground and the goal of our hope, fearlessness sanctifies Him (hallows Him, honors Him) by showing His unique worth and value in our lives. (5)

2. Christ is Sanctified or Valued as Lord by a Well-Defended Hope
Second, Christ is sanctified or valued as Lord by a well-defended hope. Notice verse 15:

"Sanctify Christ as Lord in your hearts, [by] always being ready to make a defense to everyone who asks you to give an account for the hope that is in you."

When he says, "always being ready to make a defense" (the Greek word is apologia from which we get an apology, or an apologetic, a defense of something), you might assume that this is a formal defense in a court somewhere. And by the way, it is so used in 2 Timothy 4:16 where Paul speaks about his formal defense in a courtroom situation (see also Acts 25:16). But you have the same word, apologia, used in Philippians 1:16 apparently in an informal sense. It refers to just being able to give a defense to anyone who asks you, not just a judge or a magistrate or a governor or somebody formally sitting in judgment over you. Furthermore the word "always" indicates that it's not just while you're on some official trial basis, but (always) in all situations you are to be ready to give a defense (not just to a judge or a magistrate) to everyone who asks you. (3)

And what is this defense about? It's a defense to everyone who asks you to give an account for the hope that is in you. What is that? Very simply it’s the Christian faith. The hope that is in you is the Christian faith. It's just another way to identify the Christian faith. In other words, you are to be able to give a rational explanation and defense of why you are a Christian. That's all. The Christian faith or the Christian hope is synonymous really. We see this in Chapter 1 when Peter says: "We have been born again to a living hope through the resurrection of Jesus Christ." There that living hope is tantamount to our living faith or our living the Christian life. So, Peter is simply saying: “Be able to defend your Christianity. Be able to tell people why you believe what you believe. Understand why you believe what you believe and then be able to articulate it.” (3)

And then Peter adds in verse 15: "Yet with gentleness and reverence" (for an interesting take on gentleness and reverence see Vincent Cheung, “Commentary on First Peter”). (7) There is to be a tenderness and a graciousness in our spirit. The word "gentleness" is actually the word for meekness or humility. Power under control is one way that we think about that word. And then the word reverence, teaches us that we are to have a healthy reverence for God, a healthy reverence for truth and even a healthy reverence for the person to whom you speak. (3)

Christ is not honored by groundless hope. If someone says to me: "Why do you hope in Christ for forgiveness and for help and for eternal joy," and I answer, "No good reason, I just grew up this way," Or: "It seems like a good gamble." Or: "Everybody's got a religion, I decided to choose Christianity." If I answer that question in any of these ways, then Christ is not sanctified in my heart. He is not sanctified, hallowed, or honored. He is made to look like a fool. We say He's our hope, but we don't know why He's our hope. If Christ is not sanctified by a groundless hope, how is Christ sanctified or hallowed by a good defense of our hope? When our hope looks strong, Christ the ground and goal of it looks strong. Thus He is sanctified (hallowed, honored) when we show that our hope is unshakable. (5)

3. Christ is Sanctified or Valued as Lord by Our Maintaining a Good Conscience (2)
Finally, Christ is sanctified or valued as Lord by our maintaining a good conscience. Peter writes:

“And keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame” (1 Peter 3:16).

Peter puts his finger on a very important outworking of a clear conscience. He says we are to have a clear conscience so that when we are slandered, those who have spoken evil of us for well-doing will be put to shame. Godly conduct puts sinners to shame. But when godly conduct shames sinners, it often results in persecution. The Christian is tempted to draw back, to modify his conduct to reduce or minimize the persecution he faces. Peter urges us not to violate our conscience by compromising our convictions. Peter well understood what he was saying. How painful the memory of his own denial of the Lord must have been, as he once sought to avoid arrest and punishment by denying he even knew the Lord. Peter was a new man. His conscience had been cleansed. He would (with a few exceptions—see Galatians 2:11-21) no longer compromise to avoid persecution. And he now urges us to do likewise.

Daniel was also a man faithful to his conscience. When he was far from his homeland living as a captive in Babylon, Daniel nevertheless made every effort to live with a clear conscience. When he was given food to eat which would have violated his conscience, Daniel wisely petitioned the one in authority so that he would not defile himself (see Daniel 1). His conduct was such that his jealous peers knew they could only accuse him in some matter related to his personal practice of spiritual piety (see Daniel 6:1-5).

How does this work out practically? I believe a clear conscience gives one a boldness to witness we do not have when we compromise. This is evident in Daniel’s life and in the life and ministry of Paul. When Paul was falsely accused by his Jewish adversaries, he was able to say: “1 “Brethren, I have lived my life with a perfectly good conscience before God up to this day” (Acts 23:1). It is little wonder that Paul’s accusers were greatly upset by such words. Their “religion” did not make such a statement possible. Paul would have us keep our conscience clear, so that our lives will contrast with the sinful ways of the world and our lips will be able to proclaim the good news of the gospel without fear that we are hypocritical in so doing. If we maintain a good conscience, Christ is sanctified (hallowed, honored).

Conclusion (2)
Suffering affords opportunities to bear witness to the lost about our faith in Christ. Our endurance in doing good in the face of persecution demonstrates that we have a hope lost men do not possess. Maintaining a clear conscience when suffering for Christ may provide occasions where we are asked to explain the hope which is ours in Christ. Often, times of suffering are when the church experiences the greatest growth and the blood of the martyrs is seen to be the seed of the church. Thus, this text assures us that suffering for Christ’s sake will lead to opportunities for witnessing. It also teaches us some very important principles concerning evangelism. Allow me to share a few.

1. Witnessing is not an attack waged against an unwilling victim, but an explanation given in response to a request about our hope.
This is not to say we only share our faith when asked, but one finds little support for the forceful style of evangelism more characteristic of those selling aluminum siding or carpet cleaning than of our Lord or His apostles. This is especially important in relation to the principle of submission. Submission is putting the interests and needs of others above our own. Submission in evangelism does not seek to force the gospel on unwilling victims, but to stimulate interest and then respond to it (see also Colossians 4:6).

2. Evangelism is not trying to identify with unbelievers to show them how much like them we are; it is about living a distinctly different life than they live and then explaining why.
Too much of today’s evangelistic effort tries to look and act like the world, trying to make people comfortable with us and our faith. It is the difference between the believer and the unbeliever which is so important, and it must not be compromised by defiling our conscience when opposition to our well-doing arises.

3. If you want an opportunity to witness to your unsaved friends and neighbors, do what Noah did—build an ark.
Obviously we do not need to build a literal “ark” like the one Noah built over 120 years. The ark was but the physical evidence of Noah’s faith and obedience. The ark symbolized his willingness to spend this life in preparation for the next. It served to condemn the sins of the people of his day and to warn them of future judgment. If we did as Peter has instructed — fix our hope completely on the grace to be brought at the revelation of Jesus Christ (1:13) — our neighbors would begin to see the ark in our lives, and we would have many opportunities of explaining our hope. As I read the commands of our Lord in the Gospels, I begin to see that our obedience to them would make us “Noahs” in our own time. The key to evangelism is not some gimmick or slick presentation of a packaged gospel; it is a life that witnesses to our waiting and working for the things not of this world but of the next.

I dare not leave this text before asking you a very direct question: “Are you in the ark, or are you outside the ark? Are you living only for the pleasures of this age and disregarding God and the judgment which awaits you?” The people of Noah’s day were warned of coming judgment by Noah and the building of the ark, but they disobeyed God and disregarded this warning. Both Noah and the people of that age went through the flood. The difference was that Noah and his family were delivered through the flood, inside the ark, while the rest were destroyed by the flood, outside the ark. By God’s design, there is a coming day of judgment when sinners will stand before a Holy God and acknowledge their sin and guilt. And they will bow their knee to Jesus Christ. They will also spend eternity suffering the consequences of their sin in this life. God has provided a solution for man’s sin and a way to escape divine judgment. The only way of escape is Jesus Christ. He took on human flesh, adding sinless humanity to His perfect deity. He suffered and died for sinners, and He was raised from the dead so that men might be justified before God. The wrath of God on sin was outpoured on Him. Those who are in Christ need not suffer God’s wrath, because they have been punished in Christ. Those who lack righteousness need not fear the wrath of God because they are declared righteous, in Christ. And so I ask you very simply, “Are you in Christ, or are you outside Christ? Are you trusting in your righteousness, or in His righteousness?” The difference between those who are saved and those who will suffer eternal torment is the difference between being “in Christ,” by faith, and being apart from Christ. I urge you to acknowledge your sin, your need of salvation, and to trust in the One whom God has sent to deliver you from His wrath — the Lord Jesus Christ.

Endnotes
(1) Robert Rayburn, “A Christian Observed” (1 Peter 3:8-18)
(2) Robert Deffinbaugh, “A New Slant on Suffering” (1 Peter 3:13-4:6)
(3) John MacArthur, “Securities Against a Hostile World” (1 Peter 3:13-17)
(4) Derek Thomas, “A Christian Apologetic” (1 Peter 3:8-17)
(5) John Piper, “Christ is Hallowed in Us When We Hope in Him” (1 Peter 3:13-17)
(6) “Peter uses a different term for blessing here in verse 14 than he employed in verse 9. In verse 14, the term is essentially the same as our Lord used in the Sermon on the Mount as recorded in Matthew 5:3-12 and Luke 6:20-22. In verse 14, Peter underscores his teaching by joining the teaching of Isaiah 8 with that of our Lord in Matthew 5 and Luke 6.” – Robert Deffinbaugh, “A New Slant on Suffering” (1 Peter 3:13-17)
(7) “The rest of verse 15 is frequently cited as a foundational verse for the practice of Christian apologetics, the defense of the faith: "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect." The word translated "answer" (NIV, KJV) or "defense" (NASB, NKJV) is apologia, from which we derived the English word "apologetics." This is to be given in response to the demand for a "reason" (logos), which suggests that the answer or defense would come in the form of a rational argument or discourse. Since the topic concerns "the hope that you have," we understand that Peter is referring to an answer or defense that is both rational and biblical, or Christian. Commentators suggest that by now Peter has broadened the context to include all kinds of unbelievers. Although some of the previous passages deal with our response to public officials and other human authorities, our verse says to Christians, "Always be prepared" to answer "everyone who asks." But this is awfully careless. Everyone should know that "everyone" almost never means everyone! That is, seemingly universal terms like "all" and "every" often occur within contexts that restrict their meanings, so that "all" means all that is within the defined boundaries, and "every" means every one that is within the specified restrictions. With this in mind, the previous passages, at least from 2:13 to 3:6, all deal with submission to human authorities. But lest anyone should say that 3:8-12 has severed the continuity, our verse is itself enclosed by other verses that refer to those who have the power to "harm" (3:13) Christians, the potential to make threats and incite fear (3:14b), and cause them to "suffer" (3:14a and 17). The text continues to say that Christ "died" (3:18) for the unrighteous, that he was "put to death" (3:18), and that he "suffered in his body" (4:1). The "everyone" is no ordinary fellow. The point that we need to make is that this context restricts the words, "But do this with gentleness and respect." The statement has been used to prescribe the proper attitudes, mannerisms, and even the vocabularies that Christians are to use when answering challenges from all kinds of unbelievers. Thus the verse has been reduced to something like, "Always be ready to do apologetics, but do it nicely." However, such an interpretation of the verse would condemn the prophets, the apostles, and even the Lord himself, as there are times when they conducted themselves with anything other than "gentleness and respect" toward the unbelievers, at least as these words are now understood. Rather, they called the disobedient and unbelieving such things as whores, dogs, pigs, foxes, snakes, fools (or morons), hypocrites, wicked men, blind men, dead men, brutes, rubbish, dung, and so on. And do we need to repeat all the negative remarks that Peter himself has made about the unbelievers in this very letter that we are studying? On the other hand, the prophets and apostles usually answered authority figures with gentleness, doubtless "for the Lord's sake" (1 Peter 2:13) and acknowledging the fact that "there is no authority except that which God has established" (Romans 13:1). In one instance, Paul answered his interrogator with some of the harshest words possible, even with a curse, but he softened once he discovered that he was speaking to the high priest: Paul looked straight at the Sanhedrin and said, "My brothers, I have fulfilled my duty to God in all good conscience to this day." At this the high priest Ananias ordered those standing near Paul to strike him in the mouth. Then Paul said to him, "God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!" Those who were standing near Paul said, "You dare to insult God's high priest?" Paul replied, "Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'" (Acts 23:1-5) Thus the strong tendency among apologists and interpreters to universalize 1 Peter 3:15 and condemn those who do not adhere to their standard of "gentleness and respect" is unbiblical (since it removes the words from their context, and distorts and misapplies them) and irreverent (for it indirectly criticizes the prophets, the apostles, and even the Lord). And I say that they use their standard of "gentleness and respect" because, whether in context or out of context, they do not use Scripture itself to define these words, but the non-Christian notion of social propriety. The result is that the unbelievers are controlling how Christians must deal with them. This in turn takes away the sting that is part and parcel of a biblical defense of the faith. It is not that we must be constantly harsh and insulting – that is not the point at all – but we must remain free to display the variety and intensity of expression as prescribed and exhibited by the relevant biblical commands and examples, and as necessitated by our encounters with different types of unbelievers. In any case, Christians should no longer allow teachers of apologetics to get away with the misuse of 1 Peter 3:15.” – Vincent Cheung, “Commentary on First Peter”

Titus II Lesson -- September 6th

2009-09-06T17:24:00.001-05:00

How Shall We Then Live in a Post-Christian Culture
“Submission in the Church”
1 Peter 3:8-12

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, we find ourselves in the third section of 1 Peter -- the submission of believers (2:13-3:12). Derek Thomas writes of this section: “What practical difference does it really make really mean for you to be a Christian? How is your life any different because you profess the name of Jesus Christ than if you didn’t? That’s the issue that Peter is dealing with here in this third section. He wants to say something 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. In four different areas Peter wants to address the issue: ‘What difference does it make that you profess to be a Christian?’” (1) This week we will conclude our study in the section on submission by looking at the obligation of believers to live in churches that are less than ideal.

Introduction (2)
Beginning in 1 Peter 2:13, Peter provides his readers (Christians in the churches of Asia Minor) with special words of guidance, teaching, and encouragement related to submission. In 1 Peter 2:13-17, he addressed Christians as citizens and told us how to relate to those in authority. In 1 Peter 2:18-25, he spoke to servants and told them how to relate to their masters. In 1 Peter 3:1-6, he spoke to Christian wives (of unbelievers) and showed them a way toward winning their husbands. Finally in 1 Peter 3:7, he spoke to husbands about understanding and honoring their wives. In each case, he wants to say something about Christians living in circumstances that are less than ideal. Now in today's text (1 Peter 3:8-12), Peter speaks to us as members of the church. We can see that clearly in verse 8: "To sum up, let all be harmonious . . . etc." The "all" here means "all of you." The issue here is not how to relate to civil authorities, or masters, or unbelieving husbands, or wives. The issue here is how to relate to each other in our life together as Christians – in a healthy small group, in a healthy adult fellowship, and in a healthy church – even when the circumstances are less than ideal.

Text
“To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. For, "Let him who means to love life and see good days refrain his tongue from evil and his lips from speaking guile. And let him turn away from evil and do good; Let him seek peace and pursue it. For the eyes of the Lord are upon the righteous, and his ears attend to their prayer, but the face of the Lord is against those who do evil" (1 Peter 3:8-12).

Transition
In this passage, Peter addresses how we are to operate in community. He describes the spirit with which we ought to live together with five adjectives: "harmonious"; "sympathetic"; "brotherly"; "kindhearted"; and "humble in spirit." This spirit forms the basis of Christian community and shapes Christian conduct toward those in the “church” and toward those in the world. Peter describes that conduct in v. 9: Christians do not repay evil for evil, but love even those who treat them unfairly, poorly, and inconsiderately. Then Peter cites Psalm 34:12-16 to confirm that the Lord takes care of His children who treated unfairly, poorly, and inconsiderately. There is a comfort reserved for those who walk faithfully, who live in consistency with the gospel, who follow in the Savior's footsteps, and (in particular) who use their tongues to bless and not to curse. (3) Let us consider our obligation to live in “churches” that are less than ideal by looking at its character, its conduct, and its confirmation.

Character
Let us look first at the character traits that are to describe us as we live in a “church” that is less than ideal. What are those character traits? (2)

1. First, all of us are to be "harmonious.” That is, having a common mindset. It does not necessarily mean that we will have all the same tastes or gifts or habits. Rather, it means that we will have the same thoughts, assessments, and essentials of life — God, salvation, virtue. Robert Deffinbaugh writes: “Being harmonious does not mean becoming a clone. This does happen in cults, but it is not so in Christianity. In a cult, everyone thinks the same thing — whatever the cult leader teaches. Conformity is the operative principle in cults. Harmony is the operative principle in Christianity. Perhaps the best illustration would be orchestra made up of many different musicians, with a wide variety of instruments, but many different parts to be played even by the same kind of instrument. In a good orchestra, every member plays the same song, and all follow the leadership of one conductor. So it should be in the church. We all have different stations in life, different gifts, different ministries; but we have all embraced the same gospel, trusting in the same Savior, and following His leadership through His Word and His Spirit.” (4)

2. Second, all of us are to be "sympathetic." That is, we are to feel what others feel so that we can respond with sensitivity to the need of others. People who have true "sympathy" generally do not say: "I know how you feel." Why? It is because they know how you feel and they also know how unhelpful it is to hear someone say: "I know how you feel." True sympathy is a fairly quiet, time-intensive, presence-intensive way of being.

3. Third, all of us are to be "brotherly." That is, we don't view each other as strangers, or as mere acquaintances, or as distant relatives. Rather, we view each other as if they are close family. While family members can have some pretty serious squabbles and exchange some very harsh words, only in the rarest cases does a family break up over those differences. How well do 21st century Christians measure up to this trait?

4. Fourth, all of us are to be "kindhearted." Robert Deffinbaugh notes that Peter uses the term to refer to the depth of concern or compassion we should have toward others. If “sympathetic” refers to our commitment to know how others are doing, “kindhearted” refers to our emotional response to the state of others. We see this characteristic very prominently in the life and ministry of our Lord (see Matthew 9:36; 14:14; 15:32; 20:34, etc.). (4)

5. Finally, all of us are to be "humble in spirit." It’s not just that we are to act in the role of a servant, but that inside, with all authenticity, we are to have a lowly spirit. A lowly spirit is quick to recognize our weaknesses and limitations. Yet, it is also quick to recognize strengths and that these have come from God (1 Peter 4:10; 1 Corinthians 4:7; Romans 12:3). As Robert Deffinbaugh notes: “Humility is closely related to submission, and it is essential for true Christian unity (see Philippians 2:1-8).” (4)

Looking at these traits, is there a common characteristic?
Yes, all five are descriptions of what we are on the inside, not primarily how we act. A common mindset, sympathetic in feeling, a family love, kindly disposed in the depths of our innards, humble in spirit. That's an unusual human being. How does one become such an unusual being? Peter states that it is not possible without the miraculous new birth by the mercy of God described in 1 Peter 1:3. It is easy to imagine someone saying: "But Peter that's not the way I am. You're asking me to be something I'm not." He would answer: “If you are born again, if the Spirit of God really dwells in you, if you are the children of God by adoption, if Christ is now your treasure, and God is your hope, then the seed of all these traits is in you, and they will flourish if you go on trusting in God's future grace.” (2)

Conduct (2)
Having considered the character traits that are to describe us as we live in a “church” that is less than ideal, let us now consider our expected conduct when we live in “churches” that are less than ideal. Peter writes: “…not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.”

Because the verse begins by telling Christians how they should respond to evil and insult, some commentators assume that he is now referring to how they should deal with outsiders, or unbelievers. This naïve interpretation is puzzling. Perhaps these commentators attend churches that are far better than those that I have seen, and so they think that Christians do not suffer evil and insult from other believers. That is odd given that the New Testament contains more than a few warnings against jealousy, deception, and infighting among church members (1 Corinthians 1:11, 3:3, 6:6-8; 2 Corinthians 12:20; Galatians 5:15, 26; Ephesians 4:25, 31-32; Colossians 3:8-10; 1 Thessalonians 5:14-15; James 4:1). (Note: Even if Peter is referring to outsiders, his instruction must also apply to conflict among believers.) Some of the cruelest treatments and scathing insults that a believer will receive will come from his Christian brothers and sisters. As such, when assailed by evil and insult, believers are not to respond with more of the same, but with blessing instead. We are to conduct ourselves in a manner that imitates the Lord and pleases the Father. (7)

Why? The answer is given in verse 9: “For you were called for the very purpose that you might inherit a blessing.” Look carefully at verse 9. Does the "calling" in verse 9 refer to our act of blessing those who insult us? Are we called to do this? Or does it refer to our inheriting a blessing? Both are grammatically possible in the Greek. Let me paraphrase it both ways so you can see the choice.
• Does the verse mean: "Bless those who insult you, because you were called to live this way. Fulfill that calling so that you will inherit a blessing"? (i)
• Or does the verse mean: "Bless those who insult you, because you were called to inherit a blessing"? (ii)

Which is Peter saying? I think that Peter intends the first meaning. We are called to bless those who insult us, and by fulfilling that calling, we will inherit a blessing. The reason I think this is correct, is because of the close parallel in 1 Peter 2:21. Verse 20 says that it finds favor with God when we suffer for doing right and endure it patiently. In other words it's good not to return evil for evil or insult for insult, as 3:9 says. Why? Verse 21 gives the reason: "For you have been called for this purpose, since Christ suffered for you." There's the key word "called" and 1 Peter 3:9 unmistakably refers back to verse 21 and says that our calling is not to return evil for evil but to bear it patiently, and, as verse 9 says, to bless those who insult us. If you want to know your calling in life here it is in two texts of 1 Peter (2:21 and 3:9) — to endure unjust suffering patiently and to bless those who do you evil and revile you. That's our calling.
Now some of you are thinking: Isn’t this teaching a theology of “good works”? Absolutely not! Our blessing those who insult us does not earn our “blessing” from God. Peter says in 1:13 that our “blessing” that is coming to us at the revelation of Jesus is grace. Our “blessing” is not a payment for works but due to free grace. Peter says in 1:5 that we are "being protected by the power of God through faith (not works) for the salvation ready to be revealed in the last time." He also says that our “blessing” will be "inherited", not earned (3:9). Our “blessing” is graciously given, not merited. Or in other words, our “blessing” will be graciously inherited by those who are born of God.

And the evidence of being born of God is faith in future grace. And the essence of this faith is that we embrace that promise of our “blessing” as a treasure, and we bank our hope on and satisfaction in it. And the evidence that this is happening in your life is that your life becomes a foretaste of the promised future that you cherish. What do I mean? You will not return evil for evil because the greatest hope of your life is that God will not return evil for evil to you. Rather, you will bless those who insult you because the future blessing that you embrace as your treasure and bank on as your hope and find satisfaction in is precisely that kind of gracious blessing. The evidence that we are born of God and will inherit a future blessing is that our lives become a foretaste of the future we cherish.

Confirmation (6)
Having identified the character traits and conduct of how we are to live in “churches” that are less than ideal, Peter confirms this “calling” by quoting part of Psalm 34. Psalm 34 was probably written by David after he had pretended to be insane and thus was spared from the hand of a heathen king. Remember -- Saul was told he would lose his kingdom. David was the one who would be king in his place. David’s victories in battle were a source of bitter jealousy for Saul. Along with some of his men, David fled for his life to Nob. There he lied to Ahimelech the priest about the reason for his arrival and received some provisions for his escape. Next, David fled to Gath where he sought safety and sanctuary in a foreign land from a heathen king. When some of the king’s servants reminded the king of David’s military might, David was viewed as a serious threat to the kingdom. Upon learning this, David became afraid of the king and saved himself by acting like a lunatic. He went about acting the fool, a disguise which proved successful, for he was allowed to live.

How does this quote “confirm” our calling? What possibly can David say to us who live as “aliens and strangers” in a hostile world? What can he say to us about our conduct when persecution and even death might result from persisting in righteousness? He can say this: “I know what it is like to live as a stranger and alien. I lived this way during the days king Saul sought to kill me. I know what it is like to have God’s promise of blessings to come, and to go about day by day fearing for my very life. I know what it is like to live in a world hostile to me and my destiny when the promise of a future day of blessing seems remote and dubious. But I can say from sad experience that these are the times when righteous living is most apparent. These are the times when our speech and our conduct manifest the character of our Lord. These are the times when we can identify with the rejection and suffering of the Savior.”

And this is precisely why Peter can turn to Psalm 34 for support. Like David of old, we are living as “aliens and strangers” in a hostile world, knowing that in God’s time we shall enter into the blessings He has promised. Like David, we should live in a manner consistent with our future hope. Specifically, rather than seeking to retaliate for the evils men commit against us, we should actively seek to be a blessing to them, trusting God to be faithful to His promises for us.

Conclusion (3)
So there you have it. That is the argument of this passage. He describes the spirit with which we ought to treat fellow believers with five adjectives: "harmonious"; "sympathetic"; "brotherly"; "kindhearted"; and "humble in spirit." It is this spirit that forms the basis of Christian community and shapes Christian conduct toward those in the “church” and toward those in the world. Peter describes that conduct in v. 9: Christians do not repay evil for evil, but love even those who treat them unfairly, poorly, and inconsiderately. Then Peter cites Psalm 34:12-16 to confirm that the Lord takes care of His children who are treated unfairly, poorly, and inconsiderately. That is the argument of this passage and it is an argument we are familiar with. It is made in both the Old and New Testaments and especially in the Lord's own teaching. It is a centerpiece of Christian ethics and of that distinct and unique behavior to which Christians are called. As we have freely received, so we are freely to give. Ho Hum! We've heard that before!

On the contrary, my brothers and sisters, we cannot hear that enough! Why? There are two reasons. First, we tend to domesticate this commandment. We tend to turn this commandment into some bland obligation to be nice to people from time to time and be simply polite. If we do, we have denied the gospel. More than that, we have denied the power of the gospel, which is after all, a message of a great love to those in desperate need; to those who have no claim, no claim whatsoever to that love, yet who might receive it anyway.

There is a second reason that we cannot hear this word enough – we need to recognize how many opportunities there are to be kind and compassionate to those who are unkind to us. We fail to recognize that our “calling” to bless rather than curse is to be the transcript of every day we live in this world. Fulfilling this “calling” is one of the greatest ways that we show our loyalty to Christ, by embodying in our behavior, the principle of His demonstrated grace and mercy to us. Trust me, we will never lack opportunities, brothers and sisters, to practice what Peter preaches here. Indeed, there is enough opportunity in this single fellowship to keep all of us busy, genuinely busy, for the rest of our lives. The kind word, the small gift, the time and effort offered in another's need, the prayers promised and then offered, the failures (of others) overlooked, the willingness to be inconvenienced, unappreciated by someone else -- every day there will be opportunities. You have only to commit yourself in Christ's name to seizing them one by one, day by day, until your entire life is dominated by this one glorious principle: "freely you have received, freely give."

Endnotes
(1) Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”
(2) Adapted from John Piper, “Your Calling is to Bless Believers”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.
(3) Adapted from Robert Rayburn, “Christian Kindness” (1 Peter 3:8-12)
(4) Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(5) This word is transliterated Philadelphia, brotherly love. It surely refers to the love believers should have one to another (Romans 12:9-10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; 2 Peter 1:7). This is the love Jesus required of His disciples (John 13:34-35; 15:11-14). -- Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(6) Adapted from Robert Deffinbaugh, “Summing Up Submission” (1 Peter 3:8-12)
(7) Vincent Cheung, Commentary on First Peter

Titus II Lesson -- August 23rd

2009-08-23T12:10:00.000-05:00

Shall We Then Live in a Post-Christian Culture

“Submission in Marriage” – Part Two

1 Peter 3:7

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, we find ourselves in the third section of 1 Peter -- the submission of believers (2:13-3:12). Derek Thomas writes of this section: “What practical difference does it really make in your life that you are a Christian? What does it really mean for you to be a Christian? How is your life any different because you profess the name of Jesus Christ than if you didn’t? That’s the issue that Peter is dealing with here in this third section. He wants to say something 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. In four different areas Peter wants to address the issue: ‘What difference does it make that you profess to be a Christian?’”[1] This week we will conclude our study of the third area – the need of the believer to be submissive in a marriage that is less than ideal. This week we will look at the obligation of the husband to understand and honor his wife.

Text

“You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered” (1 Peter 3:7).

While there are many translations, I tend to agree with the NASB translation which makes Peter’s two-part instruction clear. First, husbands must take the time and effort to understand their wives. Second, husbands are to honor them due to their being fellow (and equal) heirs of salvation. These two commands are followed by one result: that your prayers will not be hindered. This morning, we will consider these two commands and their result after discussing the context of this verse.

The Context

To truly appreciate the meaning of this verse, we need to consider its context.

1. Historical Context

First, we need to consider its historical context. William Barclay, who writes of marriage as it existed in Peter’s day, helps us appreciate the state of women at the time of Peter’s writing of this epistle.

“In every sphere of ancient civilization, women had no rights at all. Under Jewish law a woman was a thing; she was owned by her husband in exactly the same way as he owned his sheep and his goats; on no account could she leave him, although he could dismiss her at any moment. For a wife to change her religion while her husband did not was unthinkable…In Greek civilization the duty of the woman was ‘to remain indoors and to be obedient to her husband.’ She had no kind of independent existence and no kind of mind of her own, and her husband could divorce her almost at caprice, so long as he returned her dowry…Under Roman law a woman had no rights. In law she remained for ever a child. When she was under her father she was under the father’s power, which gave the father the right even of life and death over her; and when she married she passed equally into the power of her husband. Cato the Censor, the typical ancient Roman, wrote: ‘If you were to catch your wife in an act of infidelity, you can kill her with impunity without a trial.’ …The whole attitude of ancient civilization was that no woman could dare take any decision for herself.”[2]

With this background information, it becomes obvious how radical Peter’s admonition to husbands is. Peter is calling upon Christian husbands to treat their wives as being an “equal”, a fellow heir of the kingdom of heaven. This is very important because many in “Christendom” want to dismiss this (and the passage for wives in 1 Peter 3:1-6) as no longer being relevant. On the contrary, the actual historical context makes the admonition even “more” relevant to 21^st century husbands (and wives).

2. Biblical Context

Beyond the historical context of this verse, it is also important to consider what the Scriptures have to say about the roles of husbands and wives. From the time of creation (Gen. 2), wives were made to be “help mates” for their husbands. Man was created first. Woman was created “out” of man. Even after the Fall (Gen. 3), wives were to submit to men (Eph. 5; 1 Peter 3). This concept of male “headship” is interwoven throughout the Bible itself.

3. Textual Context

Finally, it is important to understand how this passage fits into the textual context of this epistle. There is a key phrase near the beginning of this verse. What is that phrase? The key phrase is: “…in the same way…” What does Peter mean? Just as the example of our Lord is the pattern for slaves and Christian wives, it is also the pattern for Christian husbands. When Peter turns to husbands in verse 7, he simply continues the subject of submission he began in chapter 2 and continues to the end of chapter 3. While submission is not specifically called for here in verse 7, it is clearly required by inference.[3] That is, there's an obligation of submission on the part of the husband. What does it mean for husbands to submit to their wives? John MacArthur writes: “We don't submit to the authority of the wife, we don't submit to the leadership of the wife, to the headship of the wife, but we do submit...listen to this...to the needs of the wife. We subordinate our own little world and our own little agenda to meet the needs of the woman who is our wife (whether or not if she is a Christian).” [4]

Live With Your Wife in an Understanding Way

Now that we have reviewed the context, let us consider the first command – “live with your wives in an understanding way, as with someone weaker, since she is a woman.” To understand this command, we need to answer three questions:

1. What does it mean to “live” with your wives?

When we come to Peter’s words to husbands, there is little common ground between what society expected from Christian husbands and what God required of them. While the men of Peter’s day could rather easily ease out of one marriage and into another (see Matthew 19:3-12), the same was not true for women. There was therefore no need for Peter to command wives to “live” with their husbands as he does husbands to “live” with their wives. So, the command to “live with their wives” is really a short statement of the instruction given by the Lord Himself (as expressed through His apostles). Specifically, the husband is not only NOT to seek an excuse to leave a marriage, he is expected to recognize that he and his wife are no longer two independent people. They are now "one flesh" (Gen 2:21-24; Ephesians 5:31).

2. What does it mean to live with your wives in an “understanding” way?

Peter does not specify exactly what the husbands are to know or understand, but from the immediate and general context, it is likely that he is referring to (1) knowledge[5] of the command of God and (2) understanding of the nature of women (and their own wives in particular). Husbands are to gain a firm grasp of God's command concerning their roles and duties in marriage, and they are to become experts when it comes to their wives – i.e., their personalities, beliefs, needs, desires, talents, strengths, weaknesses, and vulnerabilities. Then, they must make constructive use of this knowledge as they dwell with their wives. God's command in this area is very clear. The analogy in Ephesians 5 is nothing less than graphic (v. 25-33). When it comes to understanding their wives, as the husbands live with them day by day, it is not difficult to learn the most intimate details about them if they will just pay attention.

What are your wife's greatest needs? Ask her. What are her greatest concerns? Ask her. What are her hopes and dreams? Ask her. What new vistas would she like to explore? Ask her, and keep on asking her over the years! Her answers will enable you to understand and care for her more effectively.[6]

3. What does it mean to live with someone “weaker”?

Not only are we to live in an understanding way, we are to live with her “as with a weaker vessel since she is a woman." What does Peter mean by that? Before I answer the question, I want to pass along an observation made by John MacArthur. He notes that “weaker” is a comparative term. What's it compared to? Weak! So don't get, you know, over confident about your great abilities. You're weak, she's weaker.[7] Now, let us return to the question.

What does Peter mean by calling the wife a “weaker vessel”?

Peter does not specify in what sense the wife is the weaker partner. Spiritual inferiority must be ruled out since the next phrase states that Christian wives are "fellow heirs of the grace of life.” Intellectual inferiority must be ruled out since there is no plausible biblical argument that can be made showing that women are inherently less capable than men in learning and thinking. Proverbs 31 also rules out the possibility that women possess less excellence in character (v. 10), skill (v. 13), economic sense (v. 16-18), strength (v. 17), compassion (v. 20), or wisdom (v. 26).

What other options are left?

Robert Deffinbaugh provides what I believe to be the best answer to this question: “It appears that the “weakness” to which Peter refers is not so much a weakness with which a woman is born, but that role or position of weakness to which she submits, in obedience to the Word of God. To be weak is to lack power and prominence. For a woman to submit to her husband, to be silent, and to have a gentle and quiet spirit (as taught in 3:1-6) -- is to be weak in the eyes of the world. As a result, the husband is to honor his wife because she has been divinely appointed (and has willingly submitted) to assume this role as the ‘weaker vessel.’”[8]

Grant Her Honor as a Fellow-Heir of the Grace of Life

Husbands are not only to “live” with their wife in an understanding way, they are to grant their wives honor as a fellow-heir of the grace of life. In other words, although they may be weaker in some sense, they are completely equal to men where it really counts. They are joint heirs in eternal life and the blessings of heaven. They are not hindered by or inferior to their husbands in any way when it comes to growth in knowledge, faith, love, courage, and the various spiritual gifts. They have direct access to God through Jesus Christ without the need for mediation by their husbands. And it is to God to whom they will give their final account.

What does it mean to “honor” your wife?

The noun “honor” is found in 1 Peter 2:7, here in 1 Peter 3:7, and in 2 Peter 1:17. To “honor” someone is to attribute value to them, to esteem them as having value. To dishonor someone is to view them as having little, lesser, or no value (see Matthew 5:22; James 2:1-6). Honor also has to do with importance. Submission is evidenced when we place the interests of another before that of ourselves (see the example of Christ in Philippians 2:3-8).[9]

What does it mean to “honor” your wife as fellow-heir of the grace of life?

Peter is interjecting an eternal perspective into our honor of our wives. Just as Peter has “married” suffering in this world with hope in the next world (1 Peter 1:13; see also 1:3-12, etc.), Peter “marries” the wife’s submission in this world to her hope in the next world (being a fellow-heir of the grace of life). For a short time the wife is subject to her husband in this life. But in eternity it will not be this way at all. For all eternity there will be no distinction between slave and free, rich and poor, male and female. Husbands are to view their marriage with this eternal perspective (see also Matthew 22:29-30).[10]

How then does the husband his wife honor as the weaker vessel?

If the responsibility of the wife is to give priority to her inner beauty rather than to outward adornment, it is the husband’s duty to honor his wife, to promote her well-being, and to praise her efforts. That is, the husband honors his wife as the weaker vessel by seeking to exalt and elevate her. This is clearly seen throughout the Scriptures. In submission to His Father, our Lord sought only to obey and not to promote His own glory but the glory of the Father. The Father is the One who promotes the glory of the Son (see Philippians 2:3-11). The husband of the godly woman of Proverbs is “known in the gates” of the city, because of his wife (31:23). But it certainly seems that he proclaims the praises of his wife in the gates (31:31). In Ephesians 5, the husband is to imitate Christ’s relationship to the church in his relationship to his wife. Christ not only gave Himself sacrificially for the church, but He is actively at work to perfect and beautify His bride (Ephesians 5:25-28a). We as husbands should do the same.[11]

Isn’t submission in a marriage a wonderful thing?

-The wife seeks to glorify her husband, but submits to him. The husband uses his leadership to “glorify” his wife as he exercises leadership over her in a way that sacrifices his personal interests to bring about the best interests of his bride. Here we can see the true spirit of submission. True submission does not exercise strength at the expense of the weak, but rather refrains for the benefit of the weak. In the world, men use their strength to their own advantage and to the disadvantage of the weak. In the Christian faith, the strong employ their strength in such a way as to edify the weak (Romans 15:1; 1 Thessalonians 5:14).[12]

So That Your Prayers May Not Be Hindered

Having considered the two commands, let us now look at their result. The goal of Christ’s suffering was our salvation (1 Peter 2:21-25). The goal of the wife’s submission in suffering is the salvation of her husband (3:1-2). The goal for the Christian husband’s conduct in relation to his wife is unhindered prayer – “…so that your prayers will not be hindered.” Men, I don’t know anything in the Scriptures that should terrify you more than that. You can ransack the Scriptures from Genesis to Revelation and I doubt that you will find anything that will terrify you more than that.

This frightening result also sounds strange to those who conceive of their faith as a strictly individual business. Although the Scripture acknowledges a private aspect of religion, it also affirms a communal dimension of faith. A husband can hardly expect God to hear him while he mistreats his wife or harbors hostility toward her, whom God tells him to love and cherish even to the point of death (Ephesians 5:25). (Note: By the same token, no woman should suppose that she is spiritual or that she has the ear of God when she resents her husband, or if she is not entirely submissive and obedient toward him.) Peter wants us to know that there is a connection between our relationship with God and our relationship with our wives. Be as theologically and morally correct as you like; if you are not being understanding and respectful of your wives -- don’t expect your prayers to go up to God as an acceptable sacrifice.

Conclusion

Let me close by making two related points. Just as the wife's attitude toward the husband should be characterized by submission and obedience, the attitude of the husband toward his wife should be characterized by sacrifice. However, this does not mean that the husbands should always allow their wives to have their way. When it comes to matters of personal comfort and security, husbands should sacrifice his rights for that of their wives. When it comes to spiritual matters, husbands should not yield his rights when their wives are disobedient. The trouble is that many husbands are selfish when they should yield their rights to the wives in love, and they are lenient when they should remain firm against the wives' sinful tendencies. Ephesians 5 does not only teach that the husbands should be sacrificial in their love, but that their love should also be spiritual in focus, just as Christ purifies his church through the word of God.

Likewise wives, we must also be aware of the danger that exists in our culture of abusing Peter’s teaching here. It is one thing for a husband to be a servant to his wife by knowing and ministering to the weaknesses of his wife. It is quite another for her to expect and even demand that he “meet her needs,” as she defines them. Don’t become a female Clint Eastwood, standing with clenched fists and demanding, “Go ahead, meet my needs!”[13]

[1] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”

[2] William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, [rev. ed], 1976. The Daily Study Bible Series, pp. 218-219.

[3] Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

[4] John MacArthur, “How to Win Your Unbelieving Spouse” – 1 Peter 3:1-7

[5] “What does Peter want us to understand by this word “knowledge”? Having looked up every use of this term in the New Testament, I think it is safe to say its primary emphasis is upon that “knowledge” which is from above, knowledge of Christ, the Gospel, and that which God has revealed, especially as it relates to marriage. The principle thrust of Peter’s command to husbands, therefore, is this: Husbands, keep on living with your wives in accordance with that knowledge which you now have as Christians…..Some would favor the view that Peter’s words here refer primarily to the husband’s knowledge of his wife, of her weaknesses, her needs, her uniqueness as a woman and as an individual. While this kind of knowledge is important for the husband to minister to his wife, I do not think Peter’s emphasis lies here. This, in my opinion, is a secondary matter, while biblical knowledge is primary. I therefore seem to differ with Edmund Clowney’s emphasis, but not in a way that rejects the point he makes: “Does Peter mean knowledge of the wife, or knowledge of God and his calling? The close connection with the description of the wife as the weaker partner favors the specific sense: the husband must dwell with his wife as one who knows her needs, who recognizes the delicacy of her nature and feelings. On the other hand, Peter has warned against ‘the evil desires you had when you lived in ignorance’ (1;14). Knowledge of God distinguishes Christian love from pagan lust. That saving knowledge enables the husband to love his wife as Christ loved the church and gave himself for it.” – Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

[6] “Dr. Constable's Notes on 1 Peter”, 2008 Edition, pg. 43.

[7] John MacArthur, “How to Win Your Unbelieving Spouse” – 1 Peter 3:1-7

[8] Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

[9] Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

[10] Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

[11] Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

[12] Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

[13] Robert Deffinbaugh, “The Obligation of Christian Husbands to Their Wives” (1 Peter 3:7); “The Glory of Suffering: A Study of 1 Peter”.

Titus II Lesson -- August 16th

2009-08-17T21:08:00.000-05:00

How Shall We Then Live in a Post-Christian Culture

“Submission in Marriage” – Part One

1 Peter 3:1-6

Context

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, we find ourselves in the third section of 1 Peter -- the submission of believers (2:13-3:12). Derek Thomas writes of this section: “What practical difference does it really make in your life that you are a Christian? What does it really mean for you to be a Christian? How is your life any different because you profess the name of Jesus Christ than if you didn’t? That’s the issue that Peter is dealing with here in this third section. He wants to say something 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. In four different areas Peter wants to address the issue: ‘What difference does it make that you profess to be a Christian?’”[1] For the next two weeks, we will explore the third area – the need of the believer to be submissive in a marriage that is less than ideal. This week we will look at the obligation of the wife to be submissive to her husband. Next week we will look at the obligation of the husband to honor his wife.

Text

“In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior. And let not your adornment be merely external - braiding the hair, and wearing gold jewelry, or putting on dresses; but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands. Thus Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear” (1 Peter 3:1-6).

Introduction

What have you heard said about this passage?

Obtain responses from the class.

Let’s be honest. Peter’s instruction for wives to be submissive to their husbands is totally repugnant to the feminist movement outside the church and it is unpopular to many inside the church. In our culture, most women are demanding that they be treated as equals and they bristle at the mere mention of the word “submit.” Before I describe what submission isn’t and what it is, let us consider the powerful portrait of womanhood that Peter paints for us in this passage. What we will see is the deep, strong roots of womanhood that underlie the fruit of submission. It is these roots that make submission the strong and beautiful thing that it is.

The Roots of Womanhood[2]

1. Hope in God (3:5)

The deepest root of Christian womanhood, mentioned in this text, is hope in God. “Holy women who hoped in God.” A Christian woman does not put her hope in her husband, or in getting a husband. She does not put her hope in her looks. She puts her hope in the promises of God. She is described in Proverbs 31:25: “Strength and dignity are her clothing, and she laughs at the time to come.” She knows the Word, she understands the sovereignty of God, and she knows that He promises to be with her no matter what. This is the deep, unshakable root of Christian womanhood. And Peter makes it explicit in verse 5. He is not talking about just any women. He is talking about “holy” women who hope in God.

2. Fearlessness (3:6)

The next thing to see about Christian womanhood is the fearlessness that this hope in God produces in these women. Notice how Sarah is used as an example in verse 6: “And you have become her children if you do what is right without being frightened by any fear.” Robert Deffinbaugh writes: “Can you imagine leaving your homeland, your family, and all of your friends to go to a place God has not even yet revealed (see Genesis 12:1-3)? How many times did Abraham come to his wife to tell her God had instructed him to do what appeared to be foolish? As far as I can tell, Sarah was never present when God gave Abraham his instructions (except the one time in Genesis 18). It could have been a most terrifying thing to have been married to Abraham and follow him without being frightened by any fear. But Sarah did submit to Abraham, first in her spirit, and then on a day-by-day basis.[3] For this, she became an example of godly submission to all of us.”[4]

A Christian woman does not fear the future. She laughs at the future. Her hope in the invincible sovereignty of God drives out fear. Or to say it more carefully and realistically, the daughters of Sarah fight the anxiety that rises in their hearts. Mature Christian women wage war on fear, and they defeat it with hope in the promises of God. They hope in God. And they triumph over fear.

3. A Focus on Internal Adornment (3:3-4)

And this leads to a third feature of Peter’s portrait of womanhood -- they focus on internal adornment rather than external adornment. First Peter 3:5 begins: “This is how the holy women who hoped in God used to adorn themselves.” This adornment refers back to what is described in verses 3-4: “Do not let your adorning be external — the braiding of hair and the putting on of gold jewelry, or the clothing you wear — but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.” Verse three has been used by various groups to say that women should not wear makeup, jewelry, braided hair, etc. This is a misinterpretation of that verse. For if their interpretation were true, then clothing would also be prohibited![5] What Peter means is this: “Don’t focus your main attention and effort on how you look on the outside. Focus it on the beauty that is inside. Exert more effort and be more concerned with inner beauty than outer beauty.” Dwight Edwards writes: “If you look at a picture and your eyes are drawn to the frame surrounding the picture the artist made a big mistake. The frame of a picture is only there to accent the painting, not take attention away from it. Our body is simply the frame which encloses our soul and spirit, and it is upon our soul and spirit God is trying to portray the image of Christ. Our body and clothing should help in this purpose and not hinder.”[6]

Not only is it wrong for a woman (or a man) to place too high a value on external appearances, it is likewise evil to seek man’s approval rather than to strive to please God. That which pleases God is a “gentle and quiet spirit.” This is hardly the contemporary estimate of the ideal woman. Our culture teaches women to practice assertiveness and aggressiveness and outer beauty, rather than to acquire a gentle and quiet spirit.[7] Least we be confused, he is very specific in verse 4. When a woman puts her hope in God and not her husband and not in her looks, and when she overcomes fear by the promises of God, this will have an effect on her heart: It will give her an inner tranquility. That’s what Peter means in verse 4: “the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.”

4. A Unique Kind of Submissiveness

That leaves one more feature of this portrait of womanhood to see. First, there was hope in God. That leads then to fearlessness in the face of whatever the future may bring. Then that leads to an inner tranquility and meekness. And, finally, that spirit expresses itself in a unique kind of submissiveness to her husband. Notice Verse 1: “Likewise, wives, be subject to your own husbands.” We see this repeated in Verse 5: “This is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands.” A Christian woman willingly submits to her husband.[8]

Transition

That is a very brief look at the portrait of the kind of woman Peter has in mind when he calls a woman to be submissive to her husband. She has unshakable hope in God. She is fearless when facing the future. She has a quiet and gentle spirit. She humbly submits to her husband’s leadership. It is a great sadness that in our modern society — even in the church — the different and complementary roles of biblical headship for the husband and biblical submission for the wife are despised or simply passed over. Some people just write them off as sub-Christian cultural leftovers from the first century. Others distort and misuse them. How often do you hear of wives who are not allowed to do anything without the permission of the husband? That kind of pathological distortion makes it easier for people to dispense with texts like these in the Bible. But the truth of headship and submission is really beautiful. So let’s ponder from this text first what submission is not, and then what it is.

What Submission Isn’t[9]

1. Submission does not mean agreeing with everything your husband says. You can see that in Verse one: she is a Christian and he is not.[10] He has one perspective about ultimate reality. She has another. Peter calls her to be submissive while assuming she will not submit to his view of the most important thing in the world — God. So submission can't mean submitting to agree with all her husband thinks.

2. Submission does not mean leaving your brain or your will at the wedding altar. Submission is not the inability or the unwillingness to think for oneself. Here is a woman who heard the gospel of Jesus Christ. She thought about it. She assessed the truth claims of Jesus. She apprehended (in her heart) the beauty and worth Christ and His work, and she chose Him. Her husband heard it also. Otherwise Peter probably wouldn't say he "disobeyed the word." He has heard the word and he has thought about it. And he has not chosen Christ. She thought for herself and she has chosen Christ. And Peter does not tell her to retreat from that commitment.

3. Submission does not mean avoiding every effort to change a husband. The whole point of this text is to tell a wife how to "win" her husband. Verse one says: "Be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won." If you didn't care about the Biblical context you might say: "Submission has to mean, taking a husband the way he is and not trying to change him." But if you care about the context, you conclude that submission, paradoxically, is a strategy for “changing” him. The goal of this text is to help wives be used to bring about the most profound change in their husbands that can be imagined — the transformation from being a spiritually dead unbeliever to a spiritually alive believer. Submission does not say:"I renounce all efforts to change my husband."

4. Submission does not mean putting the will of the husband before the will of Christ. The text clearly teaches that the wife is a follower of Jesus before and above being a follower of her husband. He is going on the path of unbelief. She does not follow him in that, because she has been called to be a disciple of Jesus. Submission to Jesus relativizes submission to governments (2:13-17), to employers (2:18-25), and to husbands (3:1-6)!

5. Finally submission does not mean that a wife is to act out of fear. Verse 6b says: "You have become [Sarah's] children if you do what is right without being frightened by any fear." In other words, submission is free. It is not coerced by fear. When a Christian woman submits to her husband — whether he is a believer or unbeliever — she does it in freedom, not out of fear.

What Submission Is[11]

If that’s what submission is not, then what is it? John Piper writes: “Submission is:

· The divine calling of a wife to honor and affirm her husband’s leadership and help carry it through according to her gifts.

· It’s the disposition to follow a husband’s authority and an inclination to yield to his leadership.

· It is an attitude that says: ‘I delight for you to take the initiative in our family. I am glad when you take responsibility for things and lead with love. I don’t flourish in the relationship when you are passive and I have to make sure the family works.’”

But submission does not follow a husband into sin. What then does submission say in such a situation? It says: “It grieves me when you venture into sinful acts and want to take me with you. You know I can’t do that. I have no desire to resist you. On the contrary, I flourish most when I can respond joyfully to your lead; but I can’t follow you into sin, as much as I love to honor your leadership in our marriage. Christ is my King.”

The reason I say that submission is a disposition and an inclination to follow a husband’s lead is because there will be times in a Christian marriage when the most submissive wife, with good reason, will hesitate at a husband’s decision. It may look unwise to her. Suppose its Debi and myself. I am about to decide something for the family that looks foolish to her. At that moment, Debi could express her submission like this: “Mark, I know you’ve thought a lot about this, and I love it when you take the initiative to plan for us and take the responsibility like this, but I really don’t have peace about this decision. I think we need to talk about it some more. Could we talk about it later tonight?”

The reason that approach is a kind of biblical submission is: 1) because husbands, unlike Christ, are fallible and ought to admit it; 2) because husbands ought to want their wives to be excited about the family decisions, since Christ wants the church to be excited about following his decisions and not just follow begrudgingly; 3) because the way Debi expressed her misgivings communicated clearly that she endorses my leadership and affirms me in my role as head; and 4) because she has made it clear to me from the beginning of our marriage that if, when we have done all the talking we should, we still disagree, she will defer to her husband’s decision.

Conclusion[12]

In closing, I want to clean up a couple of loose ends and drive home some very specific applications from this text – to both men and women.

1. The Idea of Submission is Not Limited to this Text

The submission of the wife to her husband was established at the time of the creation of man and then at the fall. It is not merely an Old Testament requirement but a New Testament imperative. Paul taught it, and so did Christ. In 1 Peter, the cross is not only an example of submission, it serves as the basis, the means, and the motivation of submission. Peter’s teaching on the submission of the wife to her husband follows immediately upon his teaching of the submission of servants to their masters (“in the same way”). It also follows the example of the ultimate “Suffering Servant,” whose suffering was innocently and silently endured. As our Lord submitted to the will of His Father (see Philippians 2:8), and as slaves are to submit to their masters, wives are to submit as well. Do not think that this verse is a “one off text.”

2. The Idea of Submission Irks the World

Does our culture bristle at this thought? This is just one more way the Christian will stand apart from others and one more reason why our “doing good” will be evil spoken of by unbelievers. Submission to one’s husband is one of the many ways in which the Christian may suffer for the sake of Christ and to the glory of God.

3. The Idea of Submission Does Not Guarantee Happiness

Does submission appear to limit one’s happiness and fulfillment in this life? It may, but the Christian wife has her hope in God, and she willingly accepts suffering in this life assured of the glory to come.

4. The Idea of Submission Runs Counter to Marital Advice Related to Abusive Husbands

When it comes to “abusive” husbands, more often than I wish to admit, I find Christians turning their backs on Peter’s teaching. They believe a wife should not have to put up with an abusive husband. When they do so, they are thinking according to the mold of our culture rather than the mind of Christ. Suppose one of your very good friends confides that her husband is cruel and “abusive” to her. She is a Christian. He is not. She wonders what she should do and asks for your advice. Do you turn to the Bible, or do you give, “your opinion?” And if you turn to the Bible, is this text one of the first you show her? It should be. It calls on the Christian to suffer unjustly, to the glory of God, and for the salvation of those who are lost. Is a “dysfunctional marriage” pleasant? No. Is it an excuse to bail out? Peter gives us the answer, although it is not one we want to hear.

5. The Idea of Submission Runs Counter to Our Culture’s Emphasis on Appearance

This passage cuts to the heart of a growing crisis in America — the disproportionate emphasis on appearance. Peter does not sanction a blatant disregard for good health and caring for one’s body, and neither does Paul (see 1 Timothy 4:7-8). Physical appearance has become the dominant driving force in the lives of many women. I cannot help but think the epidemic of eating disorders is rooted in a failure to understand and apply the principles Peter lays down in this text.

6. The Idea of Submission Challenges the Claim to “Relativize” the Text

We need to recognize how revolutionary Peter's teaching here was. In that world, at that time, women were expected to follow the religious leadership of their husbands. Yet, Peter addresses the women as independent moral agents. Peter addresses women directly, without contemplating the views of their husbands. Notice the dilemma that 1^st Century Christian women faced. The woman who was formerly totally dependent upon her husband is now less so because she is a Christian. She might even be tempted to seek counsel and guidance from Christians rather than to receive direction from her husband. This lack of total dependence upon the husband and the possibility of seeking counsel from others would be very threatening to a non-Christian husband. A wife who did not seek to scrupulously follow Peter’s instructions could make matters even worse. It is no wonder that Peter writes to such women.

7. The Idea of Submission Challenges Our View of Evangelism

Finally, Peter challenges us to think more carefully and precisely about evangelism. We think of evangelism as being virtually synonymous with our speech. We must proclaim the gospel, for men and women are saved only as they hear and respond to the good news of salvation in Christ. Yet, Peter makes it clear that there is a time to be quiet. We do not convert people by wearing down their resistance. We do not convert people by our persuasive powers. Rather, our lives are to be consistent with the gospel we preach. After the lost have heard of Christ, they must see Him in us. That is the connection which Peter makes between the “Suffering Servant” in 1 Peter 2:21-25 and the suffering of His servants in this entire section. It may very well be our suffering rather than our success in speaking which God uses to draw the lost to Himself.

[1] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”

[2] Adapted from John Piper, “The Beautiful Faith of Fearless Submission”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[3] The tense of the word “obeyed” in verse 6 is such that it probably should be rendered “used to obey,” emphasizing the continual obedience of Sarah.

[4] Robert Deffinbaugh, “A Word to Wives” (1 Peter 3:1-6). “The Glory of Suffering: A Study of 1 Peter”.

[5] Dwight Edwards, “1 Peter: The Life That Lasts”

[6] Dwight Edwards, “1 Peter: The Life That Lasts”

[7] Robert Deffinbaugh, “A Word to Wives” (1 Peter 3:1-6). “The Glory of Suffering: A Study of 1 Peter”.

[8] Christian wives are instructed to submit to their own husbands. They are not to submit to another man nor are they instructed to submit themselves to men in general.

[9] Adapted from John Piper, “The Beautiful Faith of Fearless Submission”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[10] From verse 7 in chapter 2, we learn that when Peter speaks of being “disobedient to the word” he means that these husbands are unsaved. They have rejected the gospel. Yet, it would be wrong to state or imply Peter was writing only or even primarily to Christian wives married to unbelieving men. Peter’s instructions to husbands in verse 7 assumes their wives are believers. As in his instructions to slaves, Peter wants to be clear that his instructions apply even to the worst cases. The worst case would be a Christian wife married to an unbelieving husband hostile toward Christianity. If such a person were obligated to follow Peter’s instructions, all other wives would certainly be expected to obey them.

[11] Adapted from John Piper, “The Beautiful Faith of Fearless Submission”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[12] Adapted from Robert Deffinbaugh, “A Word to Wives” (1 Peter 3:1-6). “The Glory of Suffering: A Study of 1 Peter”.

Titus II Lesson -- July 19th

2009-07-29T08:28:00.000-05:00

How Shall We Then Live in a Post-Christian Culture

“Submission in the Workplace”

1 Peter 2:18-25

Context

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, we find ourselves in the third section of 1 Peter -- the submission of believers (2:13-3:12). Derek Thomas writes of this section: “What practical difference does it really make in your life that you are a Christian? What does it really mean for you to be a Christian? How is your life any different because you profess the name of Jesus Christ than if you didn’t? That’s the issue that Peter is dealing with here in this third section. He wants to say something 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. In four different areas Peter wants to address the issue: ‘What difference does it make that you profess to be a Christian?’”1 This week, we explore the second area – the need of the believer to be submissive in a workplace that is less than ideal.

Text

“18 Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19 For this finds favor, if for the sake of conscience toward God a man bears up under sorrows when suffering unjustly. 20 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. 21 For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22 who committed no sin, nor was any deceit found in His mouth; 23 and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24 and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed. 25 For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls” (1 Peter 2:18-25).

Introduction2

Peter is speaking here to slaves. No wonder. Slaves were everywhere in the Roman Empire and in the fledgling Gentile church. In fact, William Barclay estimates that there were nearly 60 million slaves in the Roman Empire.3 They were not only the domestic help and laborers of the empire, they were the clerks, the actors, the musicians, the teachers, the doctors -- the professional people generally. Economically and politically the Roman empire was based on slavery and in some places slaves would outnumber freemen ten to one. It is likely that more of the people in the churches to whom Peter wrote this letter were slaves than were not.

There is no doubt in my mind, that non-Christians (in general) will be disappointed with Peter here, perhaps irritated, perhaps even contemptuous. In our "rights-conscious" age and culture, this is a text that cuts right across the modern world’s conventions, moralisms, and confident sense of right and wrong. And this text surprises and disappoints the believer that Peter does not take a more negative posture toward an institution we find so repulsive. That is all the more so, because we know that slaves then were like slaves of all other times and places.4 They longed for their freedom and for just conditions.

What Peter should have said, both groups think, is something about the equality of all men, of the vicious evil of slavery, or of the natural hope of all slaves for their liberty. Even if in the present circumstances, the slaves to whom Peter was speaking could do nothing about their predicament, surely Peter should have comforted them by emphasizing the injustice of slavery. Though Peter acknowledges the injustice of certain masters and cases in verse 19, he does not, nor does any other biblical writer, take the time to discuss the evil of slavery or even recommend its eventual abolition. Instead, Peter has the temerity to teach, as Paul did, that Christian slaves should cheerfully accept their lot, serve their masters faithfully, even to go the extra mile to demonstrate their faithfulness as workers. (Now, to be sure, the NT also lays Christian masters under strict obligation to treat their slaves with dignity and respect, to treat them as they would desire to be treated themselves. But, that hardly satisfies the modern American reader of the Bible.)

We live in a culture that has been developing over hundreds of years an orthodoxy of the individual, a view of life that stresses the self-realization and personal fulfillment of the individual more than fellowship and self-sacrifice for others. It is, from time to time tempered by impulses that call for very selective subordination of personal interests to the public good (e.g. national health care or gun control). But by and large, our moral vision as a culture still places an emphasis on individual liberty. Whether this revolution of individual emancipation has brought good or evil, happiness or sadness to our culture is another question for another time. What is true is that this concentration on the rights of individuals to live as they please and to pursue their own personal fulfillment and self-realization cannot be found in the Bible. The Bible does present us with many wonderfully fulfilled people, but it did not produce this effect by teaching or emphasizing the importance of self-actualization, of freedom from constraints, or of the terrible injustice of confining human institutions, customs, or moralisms. These happy fulfilled Christians found their life in one way only, by losing it first for Jesus' sake.

In short, Peter is not primarily talking about the nature of slavery and of right social relations here in this passage -- that is not his interest. What he is saying, rather, is that the Christian life is radically unlike the life of unbelief. And nothing points this out more starkly than this counsel to Christian slaves. Peter speaks nothing of the vanilla Christianity that so many in our culture think of when they think of what it means to be a Christian -- go to church, be nice to people, visualize world peace, and, if you screw up in some way, comfort yourself with the fact that you're forgiven. Peter's Christianity is something starkly, bracingly different. That’s what Peter is saying in these verses. There ought to be something radical about it. There ought to be something that changes our perspective about everything because we are Christians. It ought to change the way we think, it ought to change the way we study, it ought to change our desires, our motives, our goals, and our ambitions. It ought to change the way we do our work, the way we live our lives in our marriages, the way we raise our children, and the way we conduct ourselves in society. That’s what Peter is saying -- that being a Christian ought to make a difference. In chapter 2 verse 13 down to verse 17, Peter told us how we ought to live as citizens in a world that is less than ideal. Now in the passage that’s before us this morning, beginning at verse 18, he wants us to think about how we ought to act in a workplace that is less than ideal.5

Transition

To do so, I want to approach this text by looking at three things:

First, I want to consider how this text is relevant to the 21st century believer.
Second, I want to consider three separate arguments that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery.
Finally, I want to consider three specific practical applications that we can take from this text.
21st Century Relevancy6
How is this text relevant to the 21st century believer? It would be very easy to read these words Peter wrote so long ago to a class of people who no longer exist in our nation today and reach the conclusion that this text is not for us. If this is your response, watch out! This lesson is for you! Peter’s words in our text, addressed to slaves, are applicable to every Christian. Let me suggest why this is true.

First, the term Peter uses in our text is not restricted only to slaves nor is this the usual word for slaves. Rather, it is a much less common word which may refer to a broader group.7 Thus, not only slaves but servants are addressed.
Second, many addressed may technically not be slaves, but they are subject to those with virtually unquestioned authority and thus face a condition similar to that of a slave. For example, an armed forces private (the “sergeant” is the “master”), the prison inmate, or one living in the ghetto who, because of his poverty or minority status, believes he has virtually no rights.
Third, verse 19 is expressed generally (“if … a man bears up”). This suggests that the principle being laid down here, while it applies to slaves, also applies to all other saints as well.
Fourth, Peter is instructing the Christian about submission to authority in the context of suffering for the sake of godly conduct. His teaching about slaves and masters is a “worst case scenario.” If Peter’s teaching applies here, as it does, surely it applies in less difficult circumstances as well.

With this perspective in mind, let us therefore approach this text as one which speaks clearly and loudly to each of us, trying to learn the joy and privilege which is ours to suffer as servants of our Lord.

Three Arguments

Next, let’s consider three separate arguments that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery.

Obedience
Peter’s first argument is that of obedience. Or stated differently, the obedience being discussed by slaves to their masters is really that which is being offered to God and for God. Their slavery is only an occasion for their service to God. He speaks in verse 19 of them acting in a certain unusual and unexpected way "because they are conscious of God." And then, in verse 20, he speaks of such behavior -- behavior the world might regard as servile, weak, or simply strange -- as being "commendable before God."8 In essence, obedience of Christian slaves to masters is for the “Lord’s sake.”

The questions that determine the conduct of a genuinely Christian life is not what I want to do, what would bring me pleasure most immediately, or what I think is fair. The question is this and this only: what does God Himself want of me? What does He approve? What will please and honor Him. Non-Christians do not think this way. Survey our culture and you will find hardly anyone making choices for this reason. Whether it is abortion, or sexual purity, or taxes, or divorce, or what a woman should do with her life, or how a man should treat a woman, or how parents should raise their children, or how people should spend their money, or a thousand other things -- the world asks many questions but not the only question the Christians asks -- what would God have me do? A Christian, a true Christian, is someone who consciously lives and breathes and has his or her being in God (see also Luke 6:32-35). As C.S. Lewis famously says it: "I was not born to be free; I was born to adore and obey!"9

Under what conditions are Christian slaves to be obedient? Peter makes it clear that submission is not only required under favorable conditions but in painful and unpleasant circumstances as well. Christian servants are not only to submit to “good and gentle” masters but to those who are “unreasonable” -- even if they may be unfair in their accusations, punishments, or rewards.10

What are the limits to this submission? If the master is asking a slave to do something, if a master or boss is asking you to do something that is clearly in violation of the will of God, of the law of God, the answer is very clear -- you must obey God rather than men.11

Imitation
The second argument that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery, is nothing else but an imitation of the life of Jesus Christ Himself. This is the point of verses 21-25. The only sinless man who ever lived, the One who loved us and gave Himself for us, the One who saved us from sin and death and Hell – this Lord -- suffered unjustly at the hands of many. He was falsely accused throughout His ministry. He was condemned by men at His trial who were eaten up by jealousy of Him. He was cruelly tortured and then crucified though even His judge admitted publicly He had committed no crime. The Lord went to heaven with many wrongs that had been committed against Him unpunished and “unrighted.” Yet, all His life He blessed those who cursed Him. He even loved His enemies to the end: "Father forgive them, for they know not what they do." Is it then too much, to ask the same of those who follow Him, who trust Him as the Son of God, who have received from Him the forgiveness of their sins and a citizenship in heaven? God forbid that any Christian should ever think not.12

Judgment13
The third argument that Peter uses to persuade these Christian slaves that cheerful submission to their masters (even cruel ones) is more important than their own deliverance from slavery, is because it makes perfect sense in view of divine judgment and the certainty of a faithful Christian's eventual judgment. Is this not what Jesus thought? As we read in verse 23, in all of the injustices committed against Him, in all of the terrible sacrifices His calling required Him to make for others: "he entrusted himself to him who judges justly." It does not say that God judges immediately, only justly!

The divine judgment, the reality of it, the certainty of it, Peter says here, is what liberates a Christian to take such chances, to live a life of such daring self-surrender. The wicked will not get away with their wickedness because we bless them and do not curse them. They will one day pay their dues. Justice will one day be served.

Do you remember the Lord's trial, that sham and mockery of a legal proceeding? The witnesses lied about Him, the judges conspired to ensure a guilty verdict, and Jesus Himself -- remained silent. He submitted Himself to His enemies. And what was the result of that? The salvation of men -- your salvation and mine. And what will be the result of your living as He did, of resisting the powerful urge always to vindicate yourself, to serve yourself, to resist and oppose those who, in any way, oppose you? Why, you will be more and more like Jesus Christ Himself.

Practical Application

Let me close with three brief questions whose answers we can apply practically.

Does God will the unjust suffering of his people?
Yes. This text assumes that God sometimes wills for His people to suffer unjustly. We see it in verse 21: "you were called to this." But lest you doubt that, Peter says the same thing more explicitly several other places. For example in 4:19: "Let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right." And again in 3:17: "It is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong." God wills this because He knows the best way for us to bring glory to Him is (sometimes) by miraculously escaping suffering and (more often) by graciously bearing suffering that we do not deserve from men, because we trust in God. God often wills that we suffer unjustly and that we bear it by His grace and for His glory.14 Augustine once said: "When God allows us to suffer it is either to improve our imperfections or to prove our perfections."15

Where is justice for the wrongdoing of abusive masters?
There are two answers. One is: justice is in God at the last day. God will settle all accounts justly. No one will get away with anything. The other answer is that God has given a measure of His authority for retaliation in this age to the state as His minister for keeping order and peace in society. 1 Peter 2:14 says that God ordains kings and governors to "punish evildoers and praise those who do right." So God wills that governments punish those who cause Christians (or anyone else) to suffer unjustly. God's glory shines partly through his dispensing of justice through the state. But it shines much more through the patient, God-centered suffering of His people.16

Is there a difference between disciplinary suffering and undeserved suffering?
Yes. Disciplinary suffering comes as the result of sin in our lives. This is not to say that God is looking over us to punish us each time we commit a sin – but -- "whom the Lord loves he corrects, even as a father does the son in whom he delights" (Prov 3:11,12). Undeserved suffering on the other hand is not the result of sin but of righteousness. God expects us to patiently endure disciplinary suffering, but we can please God greatly by enduring undeserved suffering in a God honoring fashion. This can be seen clearly in this passage where Peter says in verse 20: “. . . but if doing good and suffering you endure it, this is thanksworthy to God."17

It's Official

2009-07-24T22:23:00.001-05:00

It's official. My job search has ended. I have accepted the offer of SVP/CIO with Safety-Kleen Systems, Inc. in Plano, TX. Debi and I are grateful for your prayers and encouragement. I will provide more information later this weekend.

Job Search -- July 16th

2009-07-16T14:26:00.002-05:00

I realized that though I have been updating my job search status on LinkedIn almost on a daily basis, I have not been updating the blog site. Here is where we stand. I have received a written offer from Christopher & Banks in MN. I have completed five sets of interviews with Safety-Kleen (Plano, TX) and hope to receive an offer sometime next week. I continue to be in discussions with Sears Holdings (IL) and may yet go to IL for a final interview next week. Bottom Line: I will choose next week what company I will be going to work for. Stay tuned! We appreciate your prayers for wisdom as we evaluate the various (if others materialize)offers.

Job Search -- June 28th

2009-06-27T16:47:00.002-05:00

This past week marked a turning point in the job search. For the first time, I can see the light at the end of the tunnel (proverbially speaking). I concluded a final set of interviews with a MN-based firm that went very well. I also learned that a final (or nearly final) set of interviews are set up for next Tuesday for a Plano-based company. Finally, I am scheduled on Tuesday for a next to final interview (via phone) for a IL-based company. If the interviews go as well next week as did the MN interviews last week, I expect to be receiving at least one offer the week after July 4th. I will be posting another update next week as I do at the beginning of each month. Your prayers for wisdom and your on-going support are greatly appreciated.