1 Peter 5:1-6, Submission in the Body of Christ

We need to be sure we understand how this passage fits the message of the entire epistle.  First, in v1 Peter ties these words to the life of Christ he wants them to embrace.  Peter is one with them, seeking to live as he has encouraged them to live.

Second, Peter is calling both the elders and the flock to live, not doing the will of the Gentiles but the will of God.  Elders are called to servant-leadership which, as Jesus pointed out, was not the style adopted by the world (Mark 10:42-45).  The flock is called to the same attitude of submission he has stressed throughout the letter (2:13,18; 3:1). We can learn submission in the Church where encouragement and forgiveness abound so we can practice it in the world where we are constantly tested.

Concerning the leadership of the Church note these thoughts.

·        Peter addresses them using three titles for himself.  As a fellow elder he identifies with them.  As a witness of the sufferings of Christ he identifies his apostolic authority.  As a partaker of the glory that will be revealed he identifies himself with all of the flock.

·        Peter uses the three titles for leaders in a local fellowship.  They are elders (v1), emphasizing their spiritual maturity and responsibility to set an example.  They are shepherds (v2, which can be translated “pastors”), a title that related them to Christ as His under-shepherds.  It also speaks of their responsibility to fee the flock with the word of God.  They are overseers (v2) because they watch over the souls of the sheep (Heb. 13:17). 

·        The primary command is shepherd the flock of God which is among you.  There is a wonderful description of what good shepherds do in Ezek. 34:1-6.  They feed the flock, strengthen the weak, heal the sick, bind up the injured, bring back those driven away and seek the lost.  This command is modified by several phrases.

o      Taking the oversight.  Again, this is not administration; it is watching over the flock (Ac. 20:29-31).

o      With a willing attitude, cheerfully and not out of mere duty (1 Tim. 3:1).

o      With a voluntary attitude rather than doing it for the money (Ac. 20:19,33).

o      Not leading by being the boss but by setting the example (1 Tim. 4:15-16).

The primary encouragement for elders is that they should desire to please Christ.  What they may give up in terms of earthly glory will be far exceeded by the glory bestowed by Christ when He appears.

The sheep are called to submission, not only to the leadership (the elders) but a general attitude of submission to all their brothers and sisters (Eph. 5:21 where Paul calls for the same thing).  Humility is the fundamental trait of submission and is tied to one of those universal principles of Scripture.  God exalts the humble and humbles the exalted.  Another way to say this is to quote Prov. 3:34: God resists the proud, but gives grace to the humble.  There is no way to receive grace from God to live our lives from moment to moment if we do not humble ourselves before Him.  But if we do then we know He will exalt us in His time in the way that glorifies Him the most.  We know this, because that is what God always does!

Psalm 58

The Song is somewhat symmetrical.  Consider this outline.

1)    The wickedness of the wicked, v1-5.

a)     In the second person, v1-2.  Perhaps they are silent as an indication of their supposed wisdom and righteousness; but David knows the heart is wicked.

b)    In the third person, v3-5.  All men are born in sin and thus “estranged (from God) from the womb.”  Like a deaf cobra they have no self-restraint.

2)    The judgment of the wicked, v5-11

a)     Desired, sought from God, v6-8.  David asks God to judge the wicked.

b)    Anticipated, expected from God, v9-11.  David has assurance because he knows God.  The time will come when the righteous, who are recipients of the violence of the wicked (v2), will rejoice in God’s righteous judgment.

Consider now the closing verse.  When God finally judges the wicked then the wicked will understand and affirm what they rejected or ignored previously.  They will realize that the righteous, whom they oppressed, are in fact rewarded.  They will recognize their accountability to God!  In other words mankind does not understand what’s really going on.  Man’s wisdom is in fact foolishness (1 Cor. 1:18-21,25; 3:18-21).  Paul referred to human wisdom as the elements of the world or the basic principles of the world (1 Cor. 2:1-5; Gal. 4:3; Col. 2:8,10).

One area where mankind completely misses the mark is in the matter of the judgment of God and the ultimate victory of the righteous.  In the latter times the nation of Israel will be God’s means of teaching men their error.  Consider …

·        Micah 4:11-12: When the nations gather against Israel they will attack with great confidence.  “But they do not know the thoughts of the Lord, nor do they understand His counsel.”  In fact, the gathering of the nations against Israel will be God’s gathering of the nations to judge them.

·        Ezekiel 39:21-29: When Christ returns and the nations are judged then the nations will know what God had been doing with Israel all along (v23).  It was God who gave them into the hands of their enemies, to chasten them.  And furthermore, Israel will understand that God was doing this (v28).  

·        Isa 55:8f: Men don’t understand because God’s ways and thoughts are higher.  

Men laugh at the thought of current events being the outworking of God’s plan to exalt His Son from the throne of David.  People consider nations and dictators and armies to be the movers and shakers of history.  But David rightly understands that the time will come when men will see the truth and say, “Surely there is a reward for the righteous; surely He is God who judges in the earth.” 

May I encourage and warn you with words of Ezekiel given to Israel but appropriate for all to head: “As I live,” says the Lord God, “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.  Turn, turn from your evil ways!  For why should you die, O house of Israel?”

1 Peter 4:12-19, What’s “Normal”

Peter says we should not consider strange the fiery trial which is to try you.  What is he talking about?  It is quite possible Peter is speaking of the coming judgment on Jerusalem and upon Jews generally.  That may be the judgment that begins at the house of God (v17).  But what does the immediate context says about a fiery trial?

·        It is a trial similar to Christ’s suffering (v13) when He bore the sins of the sinner (2:24) to bring the unjust to God (3:18).

·        It is being reproached for the name of Christ (v14), again, as Christ was (2:23).

·        It is suffering as a Christian (v16).  It is something that makes sense for Christians.

If the trials we have seen in 1 Peter are what he has in mind then we are talking about the persecution that comes to God’s people whose conduct is honorable but who are still reviled by the people of the world.  This should NOT be considered strange.

That would be hard enough to think about.  But in addition to that we are told to rejoice as we think about the fiery trial.  Again and again in Scripture joy is combined with suffering (Mt. 5:11-12; Rom. 5:1-5; Phil. 1:12-18; James 1:2-4; 1 Peter 1:6-7).  Let us note the reasons for this from today’s passage.

Ø    Affliction helps develops a closer fellowship with Christ (v13a).  Phil. 3:10f explains this.  Paul’s deepest desire was to know Christ both in terms of His sufferings and His resurrection.  That desire was essential to what he saw as his life plan: to be made conformable to His death so as to attain to His resurrection. Peter says that sharing in Christ’s sufferings will bring more joy when Christ returns.

Ø    Through fiery trials we share in Christ’s glory (v13b).  As Paul said, if we endure, we shall also reign with Him (2 Tim. 2:12a). 

Ø    And we rejoice because we know the Holy Spirit is working (v14).  We know this because we are blessed (i.e. happy), and that happiness can only come through the work of the Spirit.  This is the promise of Christ, that we will have rest (Mt. 11:28).

One thing could keep us from joy in suffering, and that would be if our trial was deserved as happens when we suffer for being evil.  We understand when Peter says don’t suffer as a murderer, thief or evil doer.  But he also says don’t suffer as a busybody in other people’s matters.  How does meddling in other people’s business rank with murder or stealing?  For one thing, all those sins deserve punishment.  None of them are honorable conduct.  But why speak of being a busybody?  Because it is so destructive to the relationship with the people of the world.  No one is interested in asking the reason for the hope of someone who is judgmental, condemning and always trying to correct them with words and emotions rather than by doing good, pursuing peace and thereby blessing those who are evil towards us (3:8-12).  God is first bringing the fiery trial upon His own people to cleanse them so they can be salt and light in the world and cause the Gentiles to glorify Him.  If God does that, you can be sure He will also bring just judgment on the ungodly and sinner.

With all this, and whatever trials we are to face, here is the key to not being ashamed but glorifying God in it all: let us commit our souls to God by doing good.  Let us not seek payback or the lusts of men.  Let us find joy in walking obediently in the trial, trusting in God, our faithful Creator, to glorify Himself through our lives.  Thus we will not only be partakers of Christ’s sufferings; we will be partakers of Christ’s strength and encouragement (Lk. 23:46).

Read 1 Peter 4:1-11, Urgency

Look at 4:1: he who has suffered in the flesh has ceased from sin.  To understand this we need to remember the context.  We were called to live a Christ-like life, a lifestyle that will result in being reviled or defamed by those with whom we used to walk (4:3f).  If we do not suffer in this way we would do well to ask if our life of ease is not because we continue to walk in harmony with the ungodly.  Jesus made it clear that His followers would be treated like He was treated (Jn. 15:18-25).  But if we do suffer we could conclude that we must have some growing likeness to our Lord.  In other words, we are no longer living for the lusts of men, but for the will of God (4:2).

Allowing our trials in the flesh to do their work in us is a matter of urgency.  4:7 says the end of all things is at hand.  This phrase needs to be kept in the context of 4:5 which speaks of people giving an account to God who is ready to judge all mankind.  This judgment is coming soon, a sentiment echoed in Rev. 1:1 (things which must shortly take place) and Rev. 1:3 (the time is near).  Your first thought might be to question how 2000 years plus can refer to something that is at hand.  But of course Peter knows these thoughts and deals with this very question in his second epistle (2 Pt. 3:1-13).  In every age of the Church God’s people have been called on to sense the imminency of our appearance before our Judge.  Not only does this speak of future events; it speaks of the very reality of those events and of our participation in them.

This urgent reality should have a profound effect on the Body of Christ and the involvement of each believer in that Body.

·        4:7: We each must be faithful in prayer, being serious about it and on the alert in our prayers.  This is not a joking matter.  It is by prayer that God is brought into the situations of concern in our homes and our local church.

·        4:8-9: Peter returns to the command he gave earlier (1:22).  Fervent love for brothers and sisters keeps us from getting hung up on each other’s faults; by love a multitude of sins are covered over which is a very wise way to live (Prov. 10:12).  This love is not a mere feeling; it is expressed especially in joyful hospitality.

·        4:10-11: Each believer has been given grace (a gift) from God to dispense to the Body.  The urgency (the end of all things is at hand) indicates we will give account for our use of these resources (parable of the talents, Matt. 25:14-30).  Some gifts (e.g. prophecy, teaching, comfort) involve speaking and those with these gifts should understand God must speak through them.  Other gifts involve serving (e.g. service, giving, leading) and must be done, not in our own strength, but with the ability which God supplies.  If we serve in these ways then God is glorified through the people who belong to Jesus.  Further, if we serve in these ways our brothers and sisters are benefited, being encouraged to have good conduct in this world.

The local church is a powerful tool in the Lord’s hands to enable us to be having your conduct honorable among the Gentiles so that they might come to glorify God in the day of visitation (2:12).  Let us pray seriously, love fervently and serve faithfully.

Read 1 Peter 3:17-4:6, Unjust Suffering (2)

By His suffering Christ became the provider of salvation.  What is meant by the spirits in prison and the reference to Noah in v19-22?  There are two primary views.

·        It may mean that Jesus, as God, preached in the days of Noah (through Noah) to those now in Hades (prison) because of their disobedience.  This view fits best with 4:6 (preaching the gospel to the dead which Christ did through Noah).

·        Or it may be that Jesus at His death descended to Hades (as did the righteous and the unrighteous who died before the cross) and there He announced His provision.  This view fits the immediate context which speaks of His death and resurrection, making it natural to speak of the time in between.  This would also fit with Eph. 4:7-10 that speaks of His leading the faithful souls out of Hades into Heaven.

The eight souls were, of course, Noah, his wife, three sons and their wives.  The ark is pictures God’s plan of salvation.  Saving faith in Noah’s day meant getting on board the ark; saving faith today is in Christ who saves from judgment.  As the water saved Noah so the baptism waters save us.  Be very careful.  It is not the external effect of the waters of baptism that save us; it is the testimony of a good conscience, the fact that we have expressed our faith in Christ as He commanded (Mt. 28:19f).  Salvation is never by a work we perform; it is always by faith in the resurrected Christ who is in heaven at God’s right hand ruling over the heavenly angels, authorities and powers.  Christ alone is the sole object of saving faith.

We have seen the purpose for Christ’s suffering.  What about ours?  You cannot come to grips with the answer to that question unless you arm yourselves also with the same mind.  Remember: Christ called us to follow Him.  This call went out when He was on His way to Jerusalem to be crucified.  Thus He told His disciples and He tells us: if we are going to follow Him we must deny ourselves and take up our own cross!  In the matter of unjust suffering we must have a mind that does not despise the chastening of the Lord (Heb. 12:5-8).  We must see His love, not hatred.

What is the goal of our suffering?  The first goal is personal: suffering is the type of situation that produces holiness.  We will more and more cease from sin, no longer living for the lusts of men but for the will of God!  But note again, as our context demands.  This personal benefit also benefits the lustful people around us.  The change in our lives from the will of the Gentiles to the will of God will catch the attention of those who know us.  First they will wonder why we don’t do what they do and they will be offended, even speaking evil of us.  But the testimony of the believer’s life will be a gospel message and that gospel message has two possible effects on the people of this world: it will either judge them as guilty before God or it will be the light in darkness that will bring them to faith in Christ and the gift of eternal life.

Have we armed ourselves with the mind of Christ who left the glory of heaven to be the bond slave who would suffer unto death, even death on a cross (Phil. 2:5-9)?

Read 1 Peter 3:17-4:6, Unjust Suffering (1)

This is a poor chapter division as 3:17-22 and 4:1-6 fit together and in fact depend on each other for a full thought.  Both 3:17 and 4:2-3 speak of suffering according to the will of God.  3:18 speaks of Jesus’ suffering in the flesh but living by the Spirit while 4:6 speaks of believers being judged by men in the flesh but living according to God in the spirit.  The first paragraph (3:17-22) shows us God’s will in the unjust suffering of Jesus; the second of God’s will in the unjust suffering of the believer.

Remember the context of 1 Peter at this point.  We have been shown the kind of life that can have a positive effect on unbelievers (2:12,20; 3:1, 13-16).  This context is important given the fact that many self-acclaimed preachers of the gospel stumble over the very thought that it would ever be “God’s will” that His children suffer and suffer unjustly.  They often muse about the idea of a God so mean as to plan for His Son to suffer terribly as Christ did.  They deny the doctrine of penal substitution, that the Son of God suffered in our place, taking upon Himself the wrath of His Father.

Look at the opening of v18: Christ also suffered once for sins, the just for the unjust.  Three assumptions are tucked into that statement.  First, Christ suffered terribly; the gospel record makes this clear.  Second, He had no sin (2 Cor. 5:21; 1 Pt. 2:21-22); He was just in the fullest sense of the word.  And third, He died for those who did have sin, the unjust.  Read Isaiah 53 again if you must.  All this is true.  For whatever reason He suffered we must accept this: it was the Just for the unjust.

The purpose is clearly stated: that He might bring us to God.  Our situation was hopeless.  We must understand this fact.  Our sins separated us from God and we could never “undo” sin!  We needed a holy sacrifice, a lamb without blemish.  There was and is no other possibility but that God Himself would have to be directly involved in providing such a payment for our sin.  And by grace He did!  Yes, it pleased the Father to do this (Col. 1:19-23)!

The last line of v18 tells the extent of Jesus’ unjust suffering.  In the flesh is Biblical terminology indicating Christ’s humanity (cf. Rom. 1:2; John 1:14; 1 Tim. 3:16 etc.).  The Christ died fully as humans die.  The body ceased to function.  The soul separated from the body and continued to exist apart from the body.  In the Spirit provides a translation question.  The NKJV and NIV have by the Spirit as if Jesus’ resurrection was by the Holy Spirit.  This would be the only place it is so stated.  The Holy Spirit would then be the means by which Jesus preached to the spirits in prison (v19).  The NASV has in the spirit, saying Jesus was made alive in His spirit (cf. Jn. 10:17-18) and as God the Son would have preached to the spirits in prison.  If we understand in the flesh then this latter view makes more sense, in the spirit.  The point is that Jesus suffered as much as a man can suffer: He suffered until He died!

Remember the context.  Jesus suffered to bring sinners to God.  This pleases God so He is willing to take the sinner’s judgment.  That is the ultimate in unjust suffering.

Merry Christmas from Job 26

The OT speaks frequently of the greatness of God.  Sometimes the pictures used by those great men are worth our meditation.  For example, Nahum 1:3 says, the clouds are the dust of His feet.  What a great thought when we look up at the clouds, to be reminded of the transcendent God Almighty whose greatness is just beginning on the other side of the clouds.

In Job, one of Job’s friends, Bildad, described God’s greatness (Job 25).  He did it, in essence, by reducing man to smallness, referring to humans as maggots or worms.  In the context his real purpose was not so much to exalt God as to reduce Job to finally admitting his sufferings were all his fault.

Job responded in the next chapter with a magnificent description of the greatness of God.  His view of God is actually enhanced by his view of what God has created.  In wonderful word-photos he calls to mind some of the magnificent things that catch our attention.  He binds up the water in His thick clouds, Yet the clouds are not broken under it (v8).  He drew a circular horizon on the face of the waters, At the boundary of light and darkness (v10).  He stirs up the sea with His power, And by His understanding He breaks up ^[c]the storm (v12; think of Jesus quieting the storms on Galilee).

But here’s the one that really grabs my attention.  Indeed these are the mere edges of His ways, And how small a whisper we hear of Him! But the thunder of His power who can understand (v14)? Job understands that his view of God’s greatness will always be short-sighted, only the beginning.

It’s Christmas time, and God’s whispering is fully evident in the story.  God spoke through what He considered a whisper.  He spoke through a baby, born in an insignificant city, in a tiny nation controlled by the Romans, born to an obscure couple through what would be considered a questionable conception, born and laid in a manger, announced not to the “movers and shakers” of the region but to shepherds, and then presented at the temple with the peace offering of the poor.  Those are all God-whispers.  Nothing the people of earth would consider earth-shaking!  And yet it was the greatest shout in all of history.

·        The Child was Immanuel, God in the flesh (Jn. 1:14).

·        Insignificant Bethlehem was proof of His Messianic identity (Mic. 5:2).

·        The obscure couple were of David’s lineage; He was David’s Son (Lk. 1:32).

·        The One with questionable conception was God’s Son, the Heir of all things (Lk. 1:32; Heb. 1:2).

·        The One in the manger was our sympathetic High Priest, who was tested as we are, in all points (Heb. 4:14-16).

·        The One announced to shepherds was Israel’s shepherd (Ezek. 34:30-31), the door of the sheep (Jn. 10:9), our Good Shepherd (Jn. 10:11), and the Lamb of God (Jn . 1:29), our Passover Lamb (1 Cor. 5:7).

·        The Child from poverty was the Savior who became poor that through His poverty we might become rich (2 Cor. 8:9).

Do you remember Elijah in the day when he ran scared from Jezebel?  God came and spoke to the great prophet.  But He didn’t speak through the mighty wind, the earthquake or the fire.  He spoke through a still small voice (1 Ki. 19:11-12).  Are we listening to Bethlehem’s whisper?

Read 1 Peter 3:13-17; John 5:31-47, Explaining Hope (3)

Today’s passage from John shows Jesus explaining hope by the answer from Scripture.  He is the central figure in our hope, of course.  So what He does with the Jews is to use those Scriptures to demonstrate the validity of His claims.  This is a method that is useful with those who will read the Bible and have some inclination to trust the Bible as true.  Jesus makes five arguments, calling on five witnesses.

·        Witness #1, 5:31-35: John the Baptist.  John was a prophet (preacher) who was respected by all the people.  Even the religious leaders could not speak against John.  And John’s sole purpose was to prepared the way for Christ.  He was meant to be a witness that Jesus was the Christ and he was a trusted voice for the people.

·        Witness #2, 5:36: His miracles.  Again, Jesus’ miracles were intended to be a testimony to His being the Christ.  When Jesus performed miracles, unlike some who claim miraculous powers today, His miracles were verifiable.  He was very public and performed these signs in the presence of His enemies as well as friends.  People who didn’t believe in Him were often the subjects of His miracles.  The Apostle John chose miracles to tell about that were pictures of the gospel, encouragements to believe in Christ (John 20:35). 

·        Witness #3, 5:37-38: His Father in heaven.  On three occasions God the Father spoke from heaven in support of His Son (Matt. 3:17, Jesus’ baptism; Mt. 17:5: in the presence of three disciples at the transfiguration; Jn. 12:28, before a crowd at the end of Jesus’ earthly ministry).  Jesus specifically said on the third occasion that hearing God’s voice from heaven was for their sake (Jn. 12:30).  This is a testimony to the character and ministry of Jesus as the Messiah.

·        Witness #4, 5:39: Scripture (the Old Testament).  Jesus said the OT spoke about Him.  In other words He was the fulfillment of prophecies made by the prophets.  These are a powerful testimony as to the truth of Jesus’ claims.  When you read the Gospel of Matthew you see repeatedly this thought, that such and such an event occurred in order to fulfill the word of God in the OT (e.g. 1:22f; 2:5f,13-15ff,23).

·        Witness #5, 5:45-47: Moses (an important figure for the Jews).  Finally Jesus pointed to a specific prophets, Moses.  Moses is a significant figure, certainly for the Jews, but for anyone who is interested in what the Bible says.  He is the human author of the first five books, the Pentateuch.  He was the giver of the Law.  He give Israel great pictures of the Messiah in Gen. 3:15 (that He would be of the seed of a woman), Exodus 12 (that He would be the Passover Lamb, the unblemished Lamb of God) and Deut. 18:15 (that He would be the greatest of the prophets).

This approach to giving a reason for our hope has great value because it encourages those who are searching to go to the Bible.  We should be ready to help an unsaved person to open a Bible and read it in search of the Savior, our Hope.  We have seen this to be quite effective and encourage you to use it.

Psalm 57 (1 Samuel 22:1-5)

Can you think of a time in your life when you realized that a problem you were facing, and hoping would be dealt with quickly, was in fact going to continue to be part of your daily life for some time to come?  Perhaps, let’s say, you were being harassed by someone at your job-site.  You dealt with the issue through proper means and thought you had it worked out.  But now you find out upper management has reversed the decision of the Human Relations department and you are being required to continue working with this difficult person.

Now imagine that your problem is not simply a difficult relationship.  In fact your “problem person” is out to kill you.  This is the situation with David.  He has had to run from King Saul.  He had thought he could find safety among the Philistines (1 Samuel 21:10-15; cf. Day 41 on Psalm 56).  But that turned out to be a treacherous situation so he has not fled to the Judean desert, to the “cave of Adullam.”  It now hits him that he is going to be running for his life for some time to come.  This isn’t going to end soon.

When our test moves from a “test of faith” to a “test of faithfulness” we are faced with new or increased temptations.  The thought of taking a shortcut, one involving immorality or disobedience to the will of God, becomes stronger.  Perhaps for that reason David is yet again before his God to plead for mercy.

·        The plea: for mercy, v1-3.

·        The problem: he is among lions, v4.

·        The prayer: be exalted, O God, v5.

·        The prediction: they will receive recompense, v6.

·        The praise: for mercy, v7-10.

·        The prayer: be exalted, O God, v11.

Verse 1 in some ways summarizes the entire Psalm.  He needs a refuge until the calamities pass by.  David’s problem is going to go on longer than expected.

Did you see Who it is David calls on for help?  It is God who performs for me.

Notice that the prayer he prays while in trouble (v5) is the same as the prayer he prays as he anticipates God’s deliverance (v11).  That is because the prayer is certain to be answered by God.  David prays that God will glorify Himself.  That is always proper!

Many who read this are familiar with an often sung worship chorus that sets the words of this Psalm to music.  As David does here, perhaps it would be to the strengthening of our faith by singing those words to the Lord regularly as we pour out our hearts to Him.  If that is your heart then you will be set for a rough road, no matter how long the journey.

Be exalted, O God, above the heavens;

Let your glory be above all the earth.