1 Peter (written)

Monday, 23 September 2019

…who are kept by the power of God through faith for salvation ready to be revealed in the last time. 1 Peter 1:5

Peter continues his marvelous words which highlight the doctrine of eternal security. All three verses of this thought should be cited to see this –

“Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, ⁴ to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, ⁵ who are kept by the power of God through faith for salvation ready to be revealed in the last time.”

Finishing this magnificent thought here, Peter says (based on the inheritance which is reserved in heaven for us) that we “are kept by the power of God.” The word “kept” speaks of a military guard. This is its last of four uses in the New Testament. We are being kept and guarded as if by a military sentinel. In other words, God is personally watching over us concerning our inheritance.

Neither our salvation, nor our continued salvation (which is the basis for our inheritance), is not contingent on what we do, but rather on what Christ has done (Ephesians 2:8, 9 e.g.), and what God continues to do. He has granted us salvation, He has sealed us with a guarantee, and He is keeping us by His power and for His glory. As the scholar Bengel says, “As the inheritance hath been preserved, so are the heirs guarded; neither shall it fail them, nor they it.” Peter’s words speak of surety.

Peter continues with “through faith.” It is debated if this means “faith in Christ for salvation” or “continued faith in Christ for salvation.” The answer is found in the citation of Ephesians 2:8, 9 above. We are saved by grace through faith. It is an act of faith which occurred, and that one-time act has brought us to salvation. At that moment, we were sealed for the inheritance (Ephesians 1:13, 14). It is a one-time, and for all time, act of faith.

This is confirmed in the tense of the Greek word translated as “kept.” It is a present participle which signifies a continuous process of guarding our salvation for the inheritance. It is not by us, but by God. If it were up to us to keep our salvation, it would mean that it was never of grace through faith, and it is a certain fact that our salvation would be lost. Peter’s words speak of surety.

Peter next says that this being kept by God through faith is “for salvation.” Peter will speak of the salvation again in verses 9 and 10 of this chapter, and also of our redemption in verse 18. Those will come with a note of assurance, not as a dubious or tenuous possession. It is no different here. The grant is through (dia) faith for (eis) salvation. It is not “in hopes of salvation,” but “for salvation.” Peter’s words speak of surety.

He then finishes with, “ready to be revealed in the last time.” The word speaks of being prepared. It is not ready as in anticipation, such as, “I am so excited about Jesus’ coming.” Rather it is ready in accomplishment, “I have been prepared (by God) for Jesus’ coming because God has sealed me with His Holy Spirit.” The words speak of everything accomplished and set for the act because all of the preparations which were necessary for it to come about have been done. Peter’s words speak of surety.

Reviewing these past three verses in individual thoughts, each one shouts out the doctrine of eternal security –

1) We have obtained mercy.
2) We have been begotten.
3) We have a living hope.
4) Our hope is through the resurrection of Jesus Christ from the dead.
5) We have an inheritance which:

1. a) is incorruptible and undefiled.
2. b) will not fade away.
3. c) is reserved in heaven for us.

6) We are kept by the power of God through faith.
7) God is keeping us “for salvation.”
8) Everything for our salvation is prepared (accomplished) and will be revealed at the time appointed by God.

Life application: It is by grace, through the faith we professed in Jesus Christ in the power of His resurrection that saved us, and it is that same act of faith that keeps us for the coming salvation – the redemption of our bodies. Those who teach that a person can lose his salvation are not very good scholars. Their theology is lacking, and their doctrine is one of bondage, not of freedom in Christ. Keep away from such truly terrible teachers and plainly poor preachers.

Thank You, O God, for the wonderful, beautiful promise of eternal life – free from pain and trial and trouble and sin. Instead, we will have a body which is fitting to be in Your glorious presence and a desire to please You forever. What a great and glorious hope we have! Thank You! Thank You! In Jesus’ name… Thank You! Amen.

Sunday, 22 September 2019

…to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, 1 Peter 1:4

Peter just spoke of “a living hope.” He now describes what that hope is, beginning with, “to an inheritance.” The word is one commonly used by Paul to speak of that which awaits those who are in Christ. The idea of an inheritance is one which belongs to a family member. Thus, believers are sons through adoption.

And further, there is no earthly distinction which precludes receiving the inheritance. One can be a slave or free, a male or a female, a Jew or a Gentile, etc. in this life, and yet be an adopted child of God awaiting the inheritance in the next. Paul makes that perfectly clear in his epistles. There is one and the same gospel with one and the same inheritance for all.

Peter then continues by describing this inheritance as “incorruptible and undefiled and that does not fade away.” The idea of it being incorruptible is that it is imperishable. It cannot decay, erode away, or cease to continue because of a breakdown due to either external or internal faults. The inheritance is obtained, and nothing can cause it to perish. Peter’s use of the word, because he is speaking of a future hope not yet received, is one of a guarantee of salvation.

The idea of it being undefiled is that of something that is unstained. The word was used in Hebrews 7:26 and 13:4; James 1:27; and now here it is used for the last time. There is no taint or contamination in the inheritance. One can think of the pristine perfection of Eden before the fall. It is one which speaks of a joy of existence which cannot truly be imagined by us at this time.

The idea of an inheritance which “does not fade away” is that of it being perpetual in nature. In the Greek, the word is an adjective, and thus it is “unfading.” What will be received, this living hope, is eternal in nature and it will never diminish as the ages pass. It speaks of the unceasing glory of the Creator being revealed forever and ever.

Peter says that this inheritance, this living hope, is “reserved in heaven for you.” The verb is a perfect participle – “which has been reserved.” Thus, the deal is done upon belief in Christ. From that point, the inheritance is kept for that person. Again, it looks to the doctrine of eternal salvation. It is unthinkable that God would keep something for someone, promising that it is so, just to remove that thing based on the individual’s performance. That is not – nor was it ever – a gift of grace. If one must merit, or continue to merit, the inheritance, then it is not of grace but of works.

But the inheritance is set, and it is a heavenly one. People may debate what “heavens” means until the day the inheritance is received, but one thing is certain concerning it – it is not an inheritance which bears any resemblance to the life and sphere in which we now exist. What Adam and Eve had is certainly comparable to what we will receive, but for us, it will be received with the knowledge that it can never be lost again, and that it was obtained for us by the Lord Jesus Christ. Thus, the inheritance is one which will forever result in man glorifying God for what He has done.

Life application: Right now we suffer through backaches, financial difficulties, troubled relationships, etc. But what is coming will be eternal in nature. Paul speaks about this in 1 Corinthians 15:53 –

“For this corruptible must put on incorruption, and this mortal must put on immortality.”

Not only will we put on immortality, but it will be in an undefiled state; we will live in complete holiness, and the stain of sin will be gone forever. Our state of sanctification leads to this state of glorification which is the living hope we possess.

The downside of this process is that all who fail to come to Jesus Christ will never receive the promise. They will remain in a state of eternal corruption, and the prospect of heaven will be forever removed from them. We need to understand that for human beings it is “the devil by default.” A change in the settings is needed in order to share in the promise of unfading glory. Citing Paul again, we read this in Acts 26:18,

 “… to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.”

Make sure you don’t keep the good news of Jesus Christ a secret. Without Him, hell awaits.

O God, give us the strong and urgent desire to proclaim Jesus’ wonderful works to the people around us. Certainly, it is our duty to do so. And so, take away any timidity or reticence to speak out so that we will be bold in our faith! May we be competent messengers of Your precious gospel. To Your glory alone! Amen.

Saturday, 21 September 2019

Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, 1 Peter 1:3

Peter, having completed his introductory greetings, now begins the main section of his epistle. The first word he uses, translated as “blessed,” is eulogétos. In the New Testament, it is a word reserved only for exalting God. Its most basic meaning would be “worthy of praise.” Using this word of praiseworthy acknowledgment, he then describes the “who” and “why” he chose this word by stating, “Blessed be the God and Father of our Lord Jesus Christ.”

The true God is always worthy of praise, but Peter ties the basis for his praise directly into the fact that God is the Father of Jesus the Messiah. The sons of Korah said –

“Great is the Lord, and greatly to be praised
In the city of our God,
In His holy mountain.” Psalm 48:1

The sons of Korah praised God, who is the Lord (meaning Jehovah). Peter’s praise of God is directed to Him based on His position as God who is the Father of Jesus. In other words, there is a special praising of God for this particular aspect of Him. At times, God is praised for what He has created. At times, God is praised for His deliverance. And, at times, God is praised for His loving care of His people. Peter’s praise of God at this time is because of the relationship of God the Father to His Son, Jesus.

The importance of this is seen in comparing Peter’s words to those of, for example, David. In 1 Chronicles 29, he writes –

“Blessed are You, Lord God of Israel, our Father, forever and ever.” 1 Chronicles 29:10

Instead of noting Him as the Father of the children of Israel, Peter shows that Christ is the fulfillment of what Israel was intended to bring forth – the Messiah. In the coming of Jesus, the truest sense of the Father/Son relationship is seen.

Peter next says, “who according to His abundant mercy.” There is an expectation of mercy from God (according to) which Israel depended upon. They were a wayward people, stiff-necked and deserving of His wrath. This is made painfully clear in Scripture, but they understood that God had and would preserve them because of this attribute of His. The abundant mercy of God is exactly spoken of in Numbers 14:18, and it is referred to in the psalms, such as in Psalm 86 –

“For You, Lord, are good, and ready to forgive,
And abundant in mercy to all those who call upon You.” Psalm 86:5

Understanding this attribute of God, Peter says that through it God “has begotten us again.” The word is an aorist participle and should be translated as “begat.” It is an event which occurred at one point for all time.

Further, the word here is unique to Peter, and was probably coined by him. It is only seen here and in verse 1:23. Peter is saying that through the abundant mercy of God, which is found in Jesus Christ, God has given His people a new birth. It is what Jesus referred to in John 3 when He spoke to Nicodemus about being born again. That conversion which Jesus spoke of is possible because of what God has done in Christ.

It is the same concept as that spoken of by Paul several times where he says that those in Christ are new creatures (for example 2 Corinthians 5:7) who are regenerated through what God has done in Him. Peter says that this act of being born again brings those so begotten “to a living hope.”

The idea is that of expectancy. Man is destined to die, but in Christ, there is the expectation of life. Even if the body dies, because of what God has done in Christ, there is the surety that something beyond this existence which is active, vibrant, and alive will come about for God’s people. It is reminiscent of the very hope Job spoke of –

“For I know that my Redeemer lives,
And He shall stand at last on the earth;
²⁶ And after my skin is destroyed, this I know,
That in my flesh I shall see God,
²⁷ Whom I shall see for myself,
And my eyes shall behold, and not another.
How my heart yearns within me!” Job 19:25-27

This hope that Job was sure to come about is the hope which Peter claims has come because of Jesus. It is “a living hope through the resurrection of Jesus Christ from the dead.” God the Father sent His Son into the world to live the life which Adam failed to live. Death entered through Adam because sin came through Adam. And as all are in Adam, all sinned. But because Jesus did not sin, he offers the hope of life.

Having died without sin, His death was not for Himself, but for His people. Thus, death could not hold Him (Acts 2:24), and the resurrection from the dead was the only possible outcome for Him. However, as He died for those who had sinned, their sins which were paid for through His death, are atoned for. This is how man is begotten of God. In Christ, new life in Christ is realized. The sin and death of Adam is removed, once and forever.

This is the hope of the resurrection. It is God’s way of reconciling the world to Himself. As it deals with sin in man, and as sin in man is what separates man from God, then it becomes apparent that only those who are in Christ will be saved. It is a theological calculation. Just as 1 + 1 will always equal 2, man in Christ will always equal salvation. However, just as 1 + 0 always equals 1, unregenerate man without Christ will always remain unregenerate.

Life application: Paul wrote out words which give a sentiment similar to what Peter says in this verse. In 1 Corinthians 15:19, he says –

 “If in this life only we have hope in Christ, we are of all men the most pitiable.”

What Peter speaks of here, and what Paul speaks of there, isn’t some ethereal or intangible thought about what may be coming after death. Nor is it a hope lacking certainty for which we must be pitied. Instead, it is a sure promise from God who cannot lie. Our hope is a living hope.

Think on the utter futility of life if Jesus never came? People would be hoping for an eternity of peace that would be completely out of reach. In our natural selves, we are sold out to sin which separates us from any chance of seeing the face of God. However, because of Jesus who came, we have an undeserved chance at restoration and eternal joy.

Today as you head out, look around you and determine that you won’t keep this living hope a secret. Step up and take the opportunity to tell others about Jesus. The world is in desperate need of hearing about the surety of God’s promise. If God was able to change you and call you from darkness, don’t you think He is also able to use you to be an instrument of getting His word out to others? To do anything less than spread the good news is to hide the very words which will either save them or condemn them. Spread the word today – we have a living hope.

Yes God! You chose us for salvation, and this means You chose us to be instruments of Your word. Let us not only enjoy the benefit of eternal life, but also give us the opportunity and ability to tell others about it as well. This we pray that You will be glorified in them on the great Day when You come for Your people. Amen.

Friday, 20 September 2019

…elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ:
Grace to you and peace be multiplied. 1 Peter 1:2

The word here, elect, signifies that Peter is speaking to believing Jews, not merely all Jews. This will continue to be seen in the remaining clauses of this verse as well. It signifies a truly chosen group. It comes from the Greek word, eklektos, which shows the obvious connection to our modern word.

The word covers various aspects of humanity. The Hebrew race was chosen to represent the Lord, particular people within the race were chosen for various appointments, the Messiah was selected by God out of humanity, and those of faith in Messiah are elect. Each instance bears its own significance.

As noted in the previous verse, the word should be united with the word pilgrims – the elect pilgrims. Peter is writing to those Jews of the Dispersion who are believers in Christ. He then notes that they are elect “according to the foreknowledge of God the Father.”

God the Father did not arbitrarily select people for coming to Christ. He also did not choose at some point to regenerate some and pass over others. Rather, God the Father knew, in advance, who would come to Him through Christ. However, it must be understood that foreknowledge does not negate free will in man.

A person may know that if he leaves $10.00 on the mantle that his son will steal it, but this does not mean that the son does not have the choice to do the act. The foreknowledge is simply His knowing what will occur, but the guilt of a sinful action cannot be imputed to Him. And the reciprocal is true as well. The voluntary choosing of believing in Christ is left up to the individual.

The word “foreknowledge,” or prognósis in the Greek, is where our modern word prognosis comes from. This is its second and last use in Scripture. It does signify a previous determination which is in accord with His grand plan. The individual choices within His plan are known to Him, and occur as He knew they would, but they are still individual choices.

Next, Peter brings in the third member of the Trinity by saying, “in sanctification of the Spirit.” This is the act of the Spirit in setting someone apart as holy. It is the same thought given by Paul, for example, in 2 Thessalonians –

“But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, ¹⁴ to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.” 2 Thessalonians 2:13, 14

This occurs when a person believes the gospel message. At that time, the Spirit seals that person for salvation as a guarantee (Ephesians 1:13, 14). Thus, that person is considered holy and set apart to God. Peter then explains further by saying, “for obedience and sprinkling of the blood of Jesus Christ.”

Here, the word “for” is used in an after the fact sense. The idea is “unto,” or “that you may obey.” Christ died and shed His blood to provide a sprinkling of His blood upon them. The Greek word is rhantismos, and it is used only here and in Hebrews 12:24. It signifies sprinkling for purification.

This is a rite which was accomplished under the Old Covenant in Numbers 19 which was to purify a person from the taint of death. The person was (and we are) passively sprinkled as the work is accomplished upon us. We receive Christ, and the work of Christ is imputed to us, and the sanctification of the Spirit is worked upon us.

As all people are born in sin, all people are born spiritually dead. The sprinkling of Christ is what purifies the believer from this taint of death, and the Holy Spirit then sanctifies that person as holy – all in accord with the foreknowledge of God the Father.

Vincent’s Word Studies asks the reader to stop and “Note the three prepositions: according to (κατά) the foreknowledge; in (ἐν) sanctification; unto (εἰς) obedience. The ground, sphere, and end of spiritual sanctification.” As one can see, Peter’s words here cover roles of all three members of the Triune God.

To understand this right of sprinkling and the marvelous pictures of Christ and His work that they reveal, one can go back to watch these two sermons on YouTube –

https://www.youtube.com/watch?v=_ppV8LWVd1g
https://www.youtube.com/watch?v=GV6akYVhOjE&t=5s

After this short theologically packed description of those he is addressing, Peter then says, “Grace to you and peace be multiplied.” Grace is unmerited favor; it cannot be earned. This is a common greeting among the Greek people. Peace, however, is a common greeting among the Hebrew people. In their language, the word is shalom. The idea of shalom is more than a greeting for calm or quiet, but is rather a state of wholeness and completion in all ways.

Peter unites the two terms. The audience is those of the Dispersion, and they would be fully aware of both terms and how they were applied in the common language spoken where they were. This extending of grace and peace is seen in Paul’s epistles as well. In their words, the common order is “grace” and then “peace.” Grace precedes peace because only after receiving the grace of God can a person experience the peace of God.

Life application: There is a lot of theology contained in Peter’s words of this verse. A recap of election here may help bring to remembrance the importance of the doctrine. He says that those he mentioned in verse 1 are “elect according to the foreknowledge of God the Father.” Paul also speaks of election in Romans 9 and 11 (and elsewhere). As noted, it is a concept which indicates that even before creation God knew who would be saved. There are different views on this, e.g. –

1) God knew what choice would be made by those who received Him;
2) God chose the elect and the elect have no choice in the matter.

Proponents of either view have verses which they use to justify their stand, but salvation is clearly described as a “gift” many times in Scripture. If something is forced, it is not a gift; a gift must be received. Further, to say God actively chose only some while actively passing others violates the precept that God “desires all men to be saved and to come to the knowledge of the truth.” (1 Timothy 2:4).

Think on these things. Understand that God has a plan, it is being worked out in the stream of time which He created, and that plan includes our voluntary choice to receive or reject Jesus Christ.

Lord God, thank You for the gift of Jesus. Thank You also for the wonderful gift of being sanctified by Your Holy Spirit. We look to You in adoration for what You have done for us that we could never have accomplished on our own. It took the sprinkling of the precious blood of Jesus to cleanse us from our defilement. Thank You for this gift! Amen.

Thursday, 19 September 2019

Peter, an apostle of Jesus Christ,
To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1 Peter 1:1

Peter begins his epistle in a manner similar to Paul. Neither uses their given name (Simon or Saul). The name Peter (Petros – Rock, or the Aramaic Cephas) was given to Peter by Christ Jesus in Matthew 16 –

“When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, ‘Who do men say that I, the Son of Man, am?’
¹⁴ So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.”
¹⁵ He said to them, “But who do you say that I am?”
¹⁶ Simon Peter answered and said, “You are the Christ, the Son of the living God.”
¹⁷ Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. ¹⁸ And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. ¹⁹ And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Matthew 16:13-19

Peter made the proclamation that Jesus is the Christ. In return, Jesus stated that Simon was Peter, the Rock. He then said, “and on this rock I will build my church.” As a point of theology, Jesus called him Peter (Petros), a masculine noun. He then said that “on this rock (petra)” He would build His church. The noun is feminine. Thus, Jesus was not saying that the rock on which He would build the church is Peter. Rather, it was on the proclamation that Peter made – “You are the Christ, the Son of the living God.” The Roman Catholic claim that Peter was their first Pope based on this exchange is thus shown to be false.

Peter next says, “an apostle of Jesus Christ.” This is unlike Paul who, in his initial greetings, always added in a qualifier, such as “a bondservant of Jesus Christ, called to be an apostle,” “called to be an apostle of Jesus Christ by the will of God,” and so on. Peter, however, simply states the fact that he is an apostle. He was one of the original twelve that were called, and the name and title speak for themselves. Whenever the apostles are listed in the gospel records, Peter is always listed first, and Judas the betrayer is always listed last.

Peter then says, “to the pilgrims of the Dispersion.” What should follow immediately after that are the continued words of verse 2. Here are the two options –

1) To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, ² elect according to the foreknowledge of God the Father… (KJV et al.)

2) Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia… (ERV et al)

The importance of joining “elect” to “sojourners of the Dispersion” is that not all of the Dispersion are elect. Only those in Christ Jesus are. The Greek is specific to show this. By incorrectly separating these, one could also incorrectly assume that all in the Dispersion are elect.

This word, Dispersion, is referenced in John 7:35 and James 1:1. The idea of the Dispersion of the Jews is also alluded to in Acts 2. Based on the context, those accounts can speak of all Jews, regardless of their having received Christ or not. Peter’s words are to those who have received Christ. Any other Jews of the Dispersion who read this epistle would be incidental, not actual addressees.

Peter then states where in the Dispersion he is writing to with, “in Pontus, Galatia, Cappadocia, Asia, and Bithynia.” The term “pilgrim” signifies “residing in a strange country,” and thus a stranger or sojourner. In other words, they are not in the land of Israel, and are thus out of their homeland. But more, these are believers in Christ, and so even in the land of Israel, they are sojourners in the same sense as were the fathers whose true home is in a restored, heavenly paradise.

These locations had believing Jews in them. Their faith probably came in several ways. One is that of the scattering of believers after the martyrdom of Stephen. That began in Acts 11 as believing Jews began to spread out. Paul’s missionary journeys also always went to the Jews first where quite often some would believe. Further, Aquila and Priscilla carried the message with them, as is seen in Acts. Slowly but surely, the message extended out so that by this time (mid to late 60s) there was a solid group of believing Jews.

Vincent’s Word Studies notes –

“Of all the catholic epistles, Peter’s alone puts forward his apostleship in the introduction. He is addressing churches with which he had no immediate connection, and which were distinctively Pauline. Hence, he appeals to his apostleship in explanation of his writing to them, and as his warrant for taking Paul’s place.”

This seems correct, but the important thing to understand is that Peter is addressing Jews (the pilgrims of the Dispersion). Paul’s apostleship was to the Jew first, but specifically to the Gentiles. Peter’s is solely to the Jews. This is explicitly stated in Galatians 2 –

“But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter ⁸ (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles).” Galatians 2:7, 8

Life application: After this opening verse, it is exciting to think on the wonders that lay ahead in the next 104 days of study. Set your mind now on continuing through with this study to the end. Make it a part of your daily life so that you will be built up and edified each day in an analysis of the word. Let us take time now to pray and ask for both wisdom and discernment as we move ahead –

Glorious and Almighty Heavenly Father, thank You so much for the opportunity to look into the pages of the Bible. Though it was transmitted through fallible men who made mistakes throughout the journeys of their lives, You still worked through them, breathing out Your precious word. Help us to be wise and discerning as we look into Your perfect word, understanding that You are the Author through their inspired writings. Amen.