1 Peter (written)

Monday, 2 December 2019

For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. 1 Peter 4:3

Peter now expands on his previous thought concerning no longer living for the lusts of the flesh, and instead living for the will of God. There is a difference between some Greek manuscripts which say either “you” or “we.” The NKJV is based on the manuscript which says “we,” as if Peter is including himself. Either way, he notes what the state was in the past by saying, “For we have spent enough of our past lifetime in doing the will of the Gentiles.”

The word “will” here is a preset and fully resolved plan. It identifies the will or intent of someone. The will of the Gentiles is how they lived their lives. It is how anyone without law would act, and yet the law did not even change Israel’s conduct.

In other words, and Peter is writing to a Jewish audience, their behavior was that of following after the nations. The law was given to keep Israel from such things, but Israel failed to pay heed. Instead, they lived as immorally as the Gentiles did. But that time is now past for those who have come to Christ. Instead of such a life, they are called to holiness and to living for God.

To ensure that they understood their previous character, and what it involved, he next gives a list of those things they participated in. In doing so, he uses the standard way of identifying how one lives by saying, “when we walked.” It is a common expression signifying daily conduct. As one walks, their carriage is identifiable. Even from a long distance off, a person can be identified simply by the way he walks. And so, to say that one walks in a certain way identifies their moral character.

Peter next lists the walk of his fellow Jewish believers, showing them that their conduct under the law did not match what the law demanded of them. First, he mentions, “in lewdness.” Strong’s identifies the meaning as “outrageous conduct, conduct showing to public decency, a wanton violence.”

Next, he says, “lusts.” The word signifies an inordinate desire for something. It is an attitude where one is highly focused on something, but it can – at times – identify something in a positive light, such as earnestly desiring that which is good (see Luke 22:15).

Peter then mentions “drunkenness.” This is the only time the word is seen in Scripture. It signifies excessive drinking or debauchery. It does not speak of someone who moderately drinks alcohol, but rather someone who abuses it.

Next, he says, “revelries.” This signifies drunken feasts which included sexual immorality, carousing and wild partying, and etc. After this, he adds in “drinking parties.” It is another word unique in Scripture which signifies drinking and carousing.

Peter then finishes with “and abominable idolatries.” The word “abominable” signifies that which is criminal or lawless. Acts 10:28 translates it as “unlawful.” It is that which is unacceptable. The word “idolatries” is used by Paul three times, and this is now its final use in Scripture. It signifies idol service or image worship.

Peter has said that all of these were practiced by his audience. It does not necessarily mean each had participated in all of them. Rather, as a general rule, his Jewish audience followed the same despicable practices that the Gentiles had followed.

Peter may have been thinking of the words of Jesus which are recorded in Mark 7 –

“For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, ²² thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. ²³ All these evil things come from within and defile a man.” Mark 7:21-23

Jesus spoke of the source of such things, thus showing that a change had to take place in a person in order for his heart to be converted. It is Christ who makes that possible. The law is insufficient to do so, and – as Paul notes – it highlights these things in man.

Life application: In context, this is referring to why we should live holy lives, because Christ suffered to put sin to death in us. Because He did, we should be willing to suffer as well. The reason is that all people – Jew and Gentile – have participated in the very things which led to His cross.

Even when we were living in this fashion, Christ was willing to give His own life to buy us back from there.

Anything which brings about sin also necessitates judgment. The cross is sufficient to cover all of it though. Because it is, and because of God’s great mercy which is displayed in it, we can now see why Peter calls us to accept suffering as well, and to also live in the will of God. These things should stem naturally from a grateful heart. Those who accept Jesus as Lord and don’t have this attitude demonstrate an ingratitude that will be regretted throughout the ages.

Such is the case of those being addressed in 1 Corinthians. In that epistle, Paul writes to a congregation full of confused, self-serving, and argumentative people. Throughout the letter, Paul directs them to Jesus and His work. Likewise, Peter directs us to Him as well. One day – be it soon or down the road a bit – we will face Jesus. At that time, how many of us will be ashamed at the lack of attention we paid to His calling? Let us strive now to live for Him!

Lord God, grant us the will, desire, and ability to serve You in holiness. May we even be willing to suffer for Your sake if that is what is necessary. Whatever will bring You the most honor, may that be the desire of our hearts. We truly do wish to glorify You, O Lord. Amen.

Sunday, 1 December 2019

…that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God. 1 Peter 4:2

Speaking of the one who emulates the mind of Christ, Peter just said, “for he who has suffered in the flesh has ceased from sin.” He now gives the reason for this by saying, “that he no longer should live the rest of his time.”

Here, Peter uses two words which are unique in Scripture. The first is bioó, or “to live.” It signifies the spending of one’s time. In other words, it doesn’t simply mean the state of living, but the act of living. One can live for baseball. One can live for fishing. Peter says that the one who is of the same mind as Christ will not spend his time living in the flesh.

The second unique word Peter uses is epiloipos, or “rest of his time.” It signifies that which remains. HELPS Word Studies says of it, “This intensified term (used only in 1 Pet 4:2) stresses the profound, eternal results that build on each decision (action), in every scene of life.”

If one is in Christ, and pursues the mind of Christ, he will consider his state and act in a manner which is appropriate to the life he has set his mind to. It will not be “in the flesh.”

Interestingly, Peter had just said in the previous verse that “Christ suffered for us in the flesh.” Christ assumed a truly human nature and suffered in it for us. But for those who are in Adam, this human nature, this flesh, is earthly and morally corrupt. Christ, whose Father is God did not inherit Adam’s sin-nature. His flesh was human, but not morally corrupt. Peter contrasts Christ’s flesh to the general state of man by saying that believers should no longer life “in the flesh.” He obviously means that we are not to live in the morally corrupt earthly flesh, but to live in a state of spiritual holiness.

From there, he then describes exactly this by describing the flesh as “for the lusts of men.” The words here bear a close resemblance to that stated by John in his epistle –

“But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: ¹³ who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:12, 13

What God intends for us is not what men lust after. And what the will of the flesh sees as good is not what the Spirit of God wills for. There is to be an attaching of our lives to God through Christ, and we are to pursue that will which God seeks for His redeemed. This is explicitly stated by Peter with the words, “but for the will of God.”

The will of God is what the Spirit of God wills, and it is what the mind of Christ wills. There is a complete harmony within the Godhead concerning will, purpose, and intent. The three bear the same purpose and goal at all times, and at no time is there division in the mind of God. Only the roles within the Godhead in performing the will of God is unique to the individual member.

Peter is making an argument similar to the one made by Paul in Romans 6:1-4. Notice the similarity in the following verses to what Peter is saying –

“What shall we say then? Shall we continue in sin that grace may abound? ² Certainly not! How shall we who died to sin live any longer in it? ³ Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? ⁴ Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.”

It is certainly right and fitting that both men discuss the same issue in a similar way. Should only one account have been recorded, misinterpretation of these verses would be even easier than they are. Already people fail to understand the significance of baptism and how it is applied in this epistle by Peter. There is also a misreading of what it means to live holy lives, and there is also a misunderstanding about the eternal state of man – all because people grab single verses and run with them rather than taking all things in context and comparing Scripture with Scripture.

Life application: The Bible is not as complicated as many people make it, but it is very detailed. With teachers (or in our own studies) skipping around and picking and choosing verses, we can easily be led down the wrong path. For now, just know that we are to put away the life of flesh and live for God. This is our calling to holiness through Jesus. Although we cannot attain sinless perfection in this life, it should always be our goal to live in a manner which shuns fleshly lusts and strives for holy living.

Lord God, You have given us the pattern by which we should live. We certainly fail You often and often slide backward. But Lord, give us spiritual traction so that we may press onward towards the life of holiness that You have called us to. May You be the One who is glorified as we pursue You every step of the way. Amen.

Saturday, 30 November 2019

Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, 1 Peter 4:1

The words “for us” are not in all Greek manuscripts and are debatable, but the point is made either way – Christ suffered, and His suffering was not for His own misdeeds, but for those of others. Peter notes that Christ’s suffering was “in the flesh.”

The word “flesh” is generally a negative word, signifying the carnal moral nature. But this is not always the case. It simply speaks of the physical body of humans which – because we are fallen – is closely connected with the fallen morality which accompanies the physical flesh. In the case of Christ, no negative undertones are implied. It simply means that He suffered in His physical human body.

This thought was especially highlighted in verse 3:18 –

“For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit.”

Based on this, Peter now says, “arm yourselves also with the same mind.” The word Peter uses, and which is translated as “arm yourselves,” is found only here, but it conveys an idea which is seen in Paul’s writings several times. The idea is that believers are to carry the same purposeful intent as Christ did. Just as He was willing to suffer in order to bring about a good end, so should we willfully intend to do likewise.

With that expressed, Peter then explains why this should be the case. It is because “he who has suffered in the flesh has ceased from sin.” Peter’s notion of Christ having suffered is inclusive of His death. Because of this, his words mirror the thought of Paul in Romans 6 –

“For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, ⁶ knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin.” Romans 6:5, 6

Because Christ suffered (inclusive of His death), and because that suffering and death was on our behalf, we have died with Christ. He has freed us from this body of death and given us freedom to live for God. This is a theological truth which lives in us right now. We died with Christ, and thus law has no mastery over us. Paul says that it is by law that we have a knowledge of sin. But we are no longer under law; we are under grace. As this is true, we are free to be obedient to a new Master, the Lord. As Albert Barnes says of this, “…there is such a union between Christ and the believer that his death on the cross secured the death of the believer to the world.”

As this is so, we are to arm ourselves with that same mind, being resolute in our intent to live as Christ lived. His suffering for us is to lead to our obedience to living for Him.

Life application:  Some of the points which were made in the previous chapter have led us to where we are now in Chapter 4. A quick synopsis of them will help remind us of what led us to this point –

1) We are to be compassionate towards, and good to, others. We are to bless them even when they persecute us.
2) This will bring a blessing upon us because the Lord is attentive to the righteous deeds of His people.
3) We are to give a defense of why we have the sure hope of our faith, but we are to do it in a gentle and meek way.
4) Through our display, and especially when it involves suffering, those who persecute us will be ashamed.
5) This pattern was set by Christ at the cross and is what brought us to God; this pattern worked in us and can be expected to have the same result in others.
6) This was seen in Noah before the flood – to a world abounding in wickedness – in order to make known the righteousness of God. So, we in this wicked world have the same pattern to follow.
7) Despite our actions, only a few may be saved – just as only eight came through the flood – but those eight became the type of how we also are saved and brought to righteousness, sealed with the Holy Spirit in baptism.
8) The resurrection is our assurance that we are on the right path and that we have the power of Christ behind us.

Because of all this, we should “arm ourselves with the same mind” as Christ. He suffered in His flesh to save us from sin. Arming ourselves with this mind is to act in the same way, even in suffering, to bring others out of sin. By failing to do this, our actions indicate that we feel others are less deserving of what was of infinite value to us. Let us never make that error, but instead let us hold others, even those who persecute us, with the same high value as God did when He sent Jesus to call them to righteousness.

Lord, it certainly is hard to look at the world around us and not feel angry at the sin and perversion going on. But we too once walked in that way so let us not forget the depths from which we were called. You saved us despite our actions, and You can save them as well. May You use our faithful testimony to bring others to righteousness. Amen.

Friday, 29 November 2019

…who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him. 1 Peter 3:22

Peter has been speaking of suffering as Christ did, and yet maintaining a “good conscience” towards God in the process (see verses 3:16 & 3:21). It is seen that Noah preached faithfully to those of the world who are now in prison (meaning now consigned to their fate in the prison of death). His words fell on deaf ears because when the time for the flood came, the Lord only saved him, his wife, his three sons, and their three wives.

All of the rest of the world was destroyed in the flood. Noah’s time of suffering for the gospel (the anticipation of Messiah and the life that should be lived in accord with that promise) was rewarded with life. That is what our “good conscience” towards God is being equated to. Peter finished the previous verse with the thought that this is certain, and it is “through the resurrection of Jesus Christ.”

Noah was carried through the purging waters. The same waters that brought death to the world could not harm him. Likewise, the suffering we can expect cannot overcome us because Christ has already gone before us and prevailed. The resurrection proves this to us. Peter’s thoughts have been focused on one overarching thought all the way through, even since verse 11 of the previous chapter.

There, he wrote about being spoken against as evildoers. After that, he wrote about submission to those around us – governments, masters, wives, husbands, and one another. He then went into greater detail concerning suffering for righteousness sake. All of this time, the same main thought has been conveyed – we are to accept suffering when it means keeping a “good conscience” towards God. Whatever happens here is subservient to that thought because Christ has already prevailed over this world.

It is through His resurrection that we have this surety. And based on His resurrection there is now a new order of things – even if in this earth it continues to seem otherwise. Our hope is not in this world, and our suffering will have an end. In the meantime, there is a purpose for it. And it does not go unnoticed by the Lord “who has gone into heaven.”

Christ didn’t just resurrect, but He also ascended. He was found approved by God, raised, and then exalted to heaven itself. Peter then says that, there in heaven Christ, “is at the right hand of God.” As always, this is not speaking of a physical location, as if God has a hand. Rather, the right hand signifies the position of authority, power, and rule. In other words, Christ is given all authority, all power, and complete rule of all things.

There in heaven, even “angels and authorities and powers have been made subject to Him.” All of that which is created, even the non-tangible things such as angels (which are spirits), and powers are in subjection to Christ.

Peter’s words concerning this authority are intended to remind his reader that their current state, whether being spoken against as evildoers, being mistreated by a master, being unloved by a husband, suffering harm while doing good, or for any other reason, is not out of the control or notice of Christ Jesus. If our conscience is good towards God, meaning if we are right with Christ, nothing that can happen can harm us. Even if the entire world is flooded with water and all life on it is purged, we will be safely carried through the deluge.

With this in mind, Peter will begin Chapter 4 with a continued explanation of how we can apply the example of Christ’s sufferings to our own lives. But without showing us that Christ has prevailed over all of these things, asking people who are already suffering to be willing to continue suffering would be a big pill to swallow.

Life application: The resurrection of Jesus means that He had prevailed over death. Now He has ascended to heaven and is at the right hand of God.

Peter confirms what Jesus said in Matthew 28:18 when He proclaimed, “All authority has been given to Me in heaven and on earth.” Peter details this authority as being over angels and authorities and powers. This is a way of saying, “everything.” All authority at every level is subject to the rule of Jesus.

When nations descend into turmoil and chaos seems to be the only result of what’s going on around us; when news services can’t discern what will happen next and they speculate over the fate of gas prices, economies, or people groups; when leaders fall and other more wicked leaders rise to power – all of these things are already known to God and are under the complete control of Jesus.

If you are stressing over current conditions in the world, if your investments seem to be precariously close to disappearing, or if you can’t find an intelligent soul to ease your mind over the turmoil, then remember to simply trust in Jesus and His perfect plan. Either He is in control and Lord over all, or He’s not. If you claim He is, then be at peace. Things are perfect and coming to their completion. He sends you shalom from the right hand of God on high.

Whew! Just when we think the world is coming unglued, we can turn back to Your word and remember that everything is happening just as it should. Israel will be safe, God’s people – the church – will be raptured, and eternity is going to be perfect. What worry should we have? None! Praise be to God…no worries at all. Amen.

Thursday, 28 November 2019

There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, 1 Peter 3:21

Peter just referred to “the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.” He says that this is an “antitype.” The Greek word, antitupos, is found only here and in Hebrews 9:24. In this case, it refers to something which is represented by a symbol.

The ark of the covenant, for example, is a type which anticipates the Person of Jesus Christ. He, then, is the Antitype. Peter is saying that what happened to Noah and his family in the ark was given by God as a type of that “which now saves us.”

In other words, the process of salvation was being hinted at in the flood narrative, just as it is in many other shadowy pictures from the Old Testament Scriptures. The account of Noah is the type; “baptism” is the antitype.

This is now the last time that the word baptisma, or “baptism,” is used in Scripture. It comes from baptizó, the act of baptizing. The idea of baptism means “fully wet” or “submerged.” The reason it is not translated as such, but is rather transliterated, is surely because the practice of infant sprinkling became an accepted practice as the church got corrupted. When the Bible was translated into English, all kinds of theological quarreling would have arisen if the word was properly translated. To avoid this, the word (which conveys the idea of full submersion) was simply transliterated.

However, it is not the act of water baptism that Peter is now referring to. Rather, he explains – very clearly so that the point is not missed – that this “baptism” is “not the removal of the filth of the flesh.”

In other words, he is referring to the baptism of the Holy Spirit, not water baptism. Water baptism, which would wash the flesh, is given to simply picture what occurs in the life of the believer. It is an “after the fact” public proclamation of a change that took place in a person. Further, it is an act of obedience to the command of the Lord. But it is not what is being referred to now by Peter.

What occurred in the flood of Noah is that a family was brought through the waters of purification. The filth of the world was purged away in the destruction of the flood, but the man of righteousness and his family were carried through that cleansing flood and brought into a new world.

Here, Peter uses a word, rhupos, which is translated as “filth,” and which is found only here in Scripture. It speaks of a state of being unclean which results from doing that which is morally improper. It is unacceptable conduct based on a moral dirtiness. The world, which had become morally perverse, was washed away and its “filth” was purged.

Peter says that this moral filth of the flesh (as if it could be washed away with mere water) is not what he is speaking of for the believer. Rather, the baptism which saves is “the answer of a good conscience toward God.”

Here is another word used for the last time in Scripture, suneidésis, or “conscience.” It is a word used frequently by Paul that signifies, “properly, joint-knowing, i.e. conscience which joins moral and spiritual consciousness as part of being created in the divine image. Accordingly, all people have this God-given capacity to know right from wrong because each is a free moral agent” (HELPS Word Studies).

This “conscience” is described by Peter with a word unique in Scripture. It is an eperótéma – a demand, a question. The conscience, in essence, demands of God, “Am I right before you?” One can have a seared conscience and not care. Or one can have a conscience which is aware of the Creator and always looking to be pleasing to Him.

In the flood of Noah, there were two actions going in opposite directions. There was Noah, the preacher of righteousness being saved, and there was the world of filth and moral depravity which was purged. Noah did not purge the world of its filth, the flood – sent forth from God – did. Noah’s salvation came through his conscience towards God. His conduct “demanded” or “questioned” of God, and God responded. “Is my conscience concerning You appropriate?” “Yes, I have found it acceptable.”

The act of water baptism, that of being “fully submerged,” pictures a theological truth. Nobody is “partly cleansed of the impurity of the world. Rather, they are fully cleansed. In this, they are set apart from the world which will be purged of its filth. The idea is that there is salvation and there is condemnation. These are the only two states which exist.

Peter then finishes the thought concerning that which saves. It is “through the resurrection of Jesus Christ.” In other words, these words are tied to “which saves” in the first clause. The baptism is a result of the resurrection of Christ, but only in that there is the conscience which accepts that premise.

As man is a free moral agent, and as his conscience must work out an acceptable faith in the work of Christ – a work which culminated in His resurrection – then it shows that man is not regenerated in order to believe as Calvinism states. Rather, man’s free will must actively reason out his state before God, see that he is lost in a world of filth (meaning moral unrighteousness), and come into the Ark of Safety which is the Person and work of Christ, and thus be saved.

The faith in Christ leads to the “baptism” which is the demand, or question put forth: “Am I right before God?” God’s answer is, “Yes.” It is Christ which allows this to occur.

Here, Peter makes the connection between baptism and the flood of Noah where eight people were saved through the water. Paul makes a similar connection in 1 Corinthians 10 where those who went through the Red Sea were all “baptized into Moses in the cloud and in the sea.” Like Paul, though, Peter says that it isn’t the water which saves. Rather, the baptism of the Holy Spirit is what sanctifies. The filth of the world is purged away because the righteousness of Christ is imputed to the one who believes.

The point of the entire passage is that Noah remained righteous and he was saved because of his good conscience towards God. The waters of the flood washed away the filth, but Noah survived the ordeal in his being carried through the flood. This was his answer because of his good conscience towards God. And, it is also applicable to us, as evidenced by the resurrection of Jesus Christ.

Life application: Too often people focus on the externals, but they fail to complete the verse or paragraph to see that what is being said is exactly the opposite of what they originally thought. Thus, the entire context is necessary to understand the meaning. Jesus said in Mark 16:16 –

“He who believes and is baptized will be saved; but he who does not believe will be condemned.”

The words, “he who believes and is baptized,” leads some to believe that water baptism is somehow required for salvation, but this is not what is meant. Rather, the baptism of the Holy Spirit is what is being referred to. There is an a/b connection being made –

1) a (belief) and b (baptism) = salvation
2) no a (belief) = no salvation
Therefore, b (baptism) is a result of a (belief). One occurs based on the other.

Paul says that the moment a person believes, he receives the deposit of the Holy Spirit. This is the “baptism” being referred to here. It is the “baptism of the Holy Spirit.” The words of Mark 16:16 show this. “He who believes and is baptized” is a united event – when you believe, you receive.

Salvation comes from trusting in Jesus Christ and His resurrection (see Romans 10:9), and it is the “answer of a good conscience toward God.” Too often denominations separate these actions or mandate what is simply not implied (such as water baptism) because of a confused understanding of these passages.

Remember that 1) salvation comes from calling on Jesus; 2) the moment you call on Jesus you are sealed or “baptized” with the Holy Spirit; and 3) repeated filling of the Holy Spirit comes with obedience, prayer, living a holy life, and etc.

Thank You Lord for the simplicity of Your gospel. Thank You that we are saved by grace through faith and that, the moment we believe, we are eternally sealed with Your Holy Spirit. What a wonderfully glorious God You are to lavish such favor upon us. Thank You Lord for the blessings found in Christ. Amen.