1 Peter (Written)

Tuesday, 8 October 2019

He indeed was foreordained before the foundation of the world, but was manifest in these last times for you… 1 Peter 1:20

Peter makes a statement now which confirms what he said earlier in verses 1:10-12. There he mentioned the prophets who spoke of the coming Christ – what He would do, who He would minister to, etc. Even though their writings were veiled to them, their words showed that what occurred in Christ was not merely chance or happenstance, but rather it was intentionally designed and spoken of in advance. And so, he says, “He was foreordained.”

The correct translation is “He was foreknown.” The idea of His being foreordained is also taught in Scripture. For example, prophecies about Him speak of His crucifixion. This means that it was certainly foreordained. It was something that was planned in advance to occur. That is not what Peter is speaking of here. Rather, he is referring to knowledge concerning the works of Christ, as noted above (what He would do, who He would minister to, etc.).

The difference is important to show that God not only planned for His advent and work in advance, but that the knowledge of this was also provided in advance. This is then to support our faith in the occurrence. It is good to have faith in something, but without a reasonable basis for that faith, there is nothing to actually support it. But in the next verse, this is what Peter will state concerning what the foreknowledge of Christ was for – believing God and having properly directed faith and hope in Him.

Peter then says that this foreknowledge was “before the foundation of the world.” Everything about what Christ would do was foreknown. The plan was determined before the first particle of mass was created or the first tick of the cosmic clock began. God would be in Christ, reconciling the world to Himself, and the entire plan was foreknown, to the minutest detail. The fact that Lot would sleep with both of his daughters, and then the descendants of both of those unions would lead to Christ, was known.

The union of Boaz and Ruth, and all of the details of how that would come to pass, was known to God. And, and that union was a part of the unfolding genealogy which led to Christ as well. Everything that went into the human lineage of Jesus was carefully determined and was foreknown. And with that knowledge came the record of those particular stories and the utterances of the prophets. All of these records were given to solidify, in the hearts and minds of the people, that Christ Jesus is truly the center of God’s redemptive plans, and – therefore – our faith in Him is firm and sure.

Peter then says, “but was manifest in these last times for you.” Here a change in the tense of the verbs occurs. The word signifying “foreknown” is a perfect participle (having been foreknown). It is a complete thought that was known and remains known from before creation even to the present time. The idea here, though not identical, is similar to the words of Hebrews 13:8 which says, “Jesus Christ is the same yesterday, today, and forever.” The two ideas harmonize in the fact that what was known about Jesus is revealed in Jesus. He has been foreknown, and in Him there is no change.

The second verb, which is translated as “was manifest,” is in the aorist tense. What occurred happened at a specific moment in time. This is what the prophets (mentioned above) searched diligently to know. They understood that the divine hand of inspiration which was upon them spoke of something specific, and that it certainly would come to pass. But as Peter said then, “To them it was revealed that, not to themselves, but to us they were ministering.” This is what he says again here. Their words which spoke of Christ were for our benefit, and then Christ was made manifest – as they prophesied – for us.

The idea of “these last times” speaks of the current dispensation. The time of the law had passed, and the age of grace began. It is an indeterminate amount of time which will end according to God’s pre-ordained plan for the ages. Until then, believers in Christ are living in what is referred to here as “these last times.” As Peter is speaking to the Jewish believers specifically, the idea of the last times includes the understanding of their Messiah at both the beginning and the ending of the current time, just before the millennial kingdom. Because of this, “these last times” certainly include the final seven years that comprise the tribulation period which comes just prior to the millennium. Peter will complete this thought in the next verse.

Life application: Genesis 1:1 says, “In the beginning God created the heavens and the earth.” There was a point when time began, before which it didn’t exist. Einstein realized this when he postulated the Theory of Relativity. This means that the incarnation and work of Jesus Christ was determined before time itself. This isn’t a misreading of one verse either. Revelation 13:8 repeats this amazing concept –

“All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world.”

This verse is speaking of unbelievers who have rejected the “Lamb slain from the foundation of the world.” Instead, they turn to the antichrist in worship and adoration. The point not to miss from Peter’s words though is that Jesus Christ, God incarnate, was destined for the horrors of the cross before time, space, or matter existed. The mind of God, which is infinite in knowledge, saw our sin and rebellion, and purposed that instead of us being cast into hell, He would accept the punishment in the body of Jesus.

The next time you determine to click on a porn site for a peek, steal a pack of gum for a kick, lie to your boss about why you came to work late – or a zillion other sins of the flesh – remember that Jesus’ suffering came about because of our rebellion and it came at a point when the matter which comprises our physical bodies had not yet been created. We are accountable to the One who spoke us into existence. Remember this and be holy, even as He is holy.

Amazing love – that You, O God, could look through the immense continuum of time to the moment we would live, and seeing all of our sins, You would still allow us to be born and live. We have rebelled, we have turned from You, we have done wickedly, and yet You still loved us enough to send Jesus to die for the sins we have committed. And You sent Him even before we had done these things. What amazing love! What amazing grace! Thank You for our Lord Jesus. Amen.

Monday, 7 October 2019

…but with the precious blood of Christ, as of a lamb without blemish and without spot. 1 Peter 1:19

Peter now continues on with his words which began in verse 1:17. Taken together, they read –

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; ¹⁸ knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, ¹⁹ but with the precious blood of Christ, as of a lamb without blemish and without spot.”

As noted in verse 17, Peter said that the Father judges without partiality, and so believers are to conduct themselves in this walk of life “in fear.” That is the main idea of the words he continues to express. The fact that He judges without partiality may actually make some boastful. “See, I’m not as bad as these other people. If God judges impartially, I must be on the plus side of things.” Others may not see their particular failings and sins as offensive, and so they continue on in them.

However, when we stand back and look at the standard, we can then (hopefully) truly learn to live out our lives “in fear.” This is because we were “not redeemed with corruptible things.” Rather, we were redeemed “with the precious blood of Christ.”

In these words, the word “Christ” comes in the emphatic position at the end of the sentence. It might more appropriately be translated as, “…by the precious blood, as of a lamb, without blemish and without spot, Christ.” Or it might have a further emphasis by saying, “…by the precious blood, as of a lamb, without blemish and without spot, even the blood of Christ.”

A payment was made for our sins. And it wasn’t just a payment of something temporary and quickly worn away like gold or silver. Instead, it was paid with Christ’s precious blood – meaning His death. James has already written that “whoever shall keep the whole law, and yet stumble in one point, he is guilty of all” (James 2:9). Because of this, we cannot compare the number or magnitude of our sins to those of others. Whatever sin we have committed, no matter how small, it would have resulted in the need for Christ’s death. An infinite price was paid for our finite, seemingly insignificant (to us), sins. God Himself united with humanity in order to pay this terrible price.

As this is the standard, and as the Father is said to judge “without partiality,” it can now be understood why we are to walk our lives “in fear.” What we may so smugly brush off as a casual thing, is something that not only will be judged, but it must be judged. And it will be judged for what it is, something which necessitated the high cost of our redemption – Christ’s blood. And to further solidify this in the minds of his readers, Peter adds in, “as of a lamb without blemish and without spot.”

The symbolism takes us back to the sacrifices of the Old Testament, including both the Passover and those other sacrifices also required under the Mosaic Law. The lambs used were in their first year, signifying innocence. They were without spot and without blemish signifying purity and perfection. The Hebrew word is tamim. It signifies complete, sound, blameless, perfect, and so on.

Peter’s point is that Christ’s perfection was used to redeem us in our imperfect state. Nothing else would suffice, and our flippant attitude concerning sin after our redemption is an affront to God. The redemption is accomplished, the atonement has been effected, and our salvation is secure, but our rewards and losses are to be based on the holy standard – the Lamb of God who died for the sins of the world. What we may think of as a quick and painless trial before God will be one which will lay bare every part of who we are and what we have done in and for the sake of Christ. With such a high standard set before us, let us remember to walk “in fear” all of our days – to the glory of God.

As a side note to this redemption: What hyperdispensationalism teaches is that there is one thing going on for Jews and one thing going on for Gentiles. They will claim that a gospel which Peter explains here in his epistle is directed to the Jews and what Paul says is a different gospel directed to the Gentiles. That is heresy, and – in the case of this Lamb of redemption – proven false by Paul’s own words –

“For indeed Christ, our Passover, was sacrificed for us.” 1 Corinthians 5:6

The Lamb for the redemption of the Jews is the same Lamb of redemption for the Gentiles. Stay away from false teachers who espouse the damning heresy of hyperdispensationalism. There is one gospel message to the Jew and to the Gentile. There is one redemption, one atonement, and one fulfillment of the law in order to bring us into one New Covenant. The Gentiles are now partakers in the Commonwealth of Israel.

Life application: Peter contrasts the useless things of the world (including silver and gold) with that which is of infinite value, “the precious blood of Christ.” The most purifying substance in the universe is this blood. It represents

The infinite love of God.

The perfect grace of God.

The pure mercy of God.

The supreme righteousness of God.

The satisfied justice of God.

The inestimable holiness of God.

The kept promises of God.

Jesus Christ, represented here by an innocent lamb that is completely free from spot or blemish, was sacrificed on our behalf. Our moral corruption; our heaped-up sins; our wayward thoughts, words, actions, and inactions – all of these – were laid upon Him at the altar of sacrifice which is the cross of Calvary. And all of God’s divine and eternal attributes were reconciled in Him to us by His death. If you want to know the cost of your sins, look to the cross.

The blood of Jesus Christ, which represents His death for your sin, is that cost. But there is good news in His crucifixion. By calling on Him: 1) You can now be reconciled to God; 2) All sins – past, present, and future are forgiven; and 3) You have a certain hope of eternal life because of His resurrection. Death could not hold Him, and He promises the same to you! He rose again by the power of the Eternal God. Jesus has prevailed; Jesus is Lord!

Lord, may we never boast in gold or silver. May we never look with prideful satisfaction upon a good-paying job or a large home. May we never trust in anything so temporary or trivial. Instead, may we trust in the glory of the cross and in the perfect blood which restores us to You. Glory to God in the highest! Jesus is Lord! Amen.

Sunday, 6 October 2019

…knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 1 Peter 1:18

Evaluations of this verse tend to miss the point of what Peter is conveying. The focus is normally on the idea of being holy, and of living a holy life. This was stated in verse 1:16. It is true that those who are in Christ are to live holy, but that is not actually what Peter is focusing on. The next verse, verse 1:17, focused on judgment and living our lives in fear.

As noted, this is not a fear of condemnation, but a fear of the judgment for reward and loss at the Bema Seat of Christ. Though condemnation is not a consideration, there is still judgment ahead, and for this, we are to fear. The Father will judge without partiality, and He will do so as Peter said, “according to each one’s own work.” Because of this, he said we are to fear while we stay here in this life.

Understanding that, we can then insert the thought of living in a holy manner. If we fear, we will do what will keep us from the effects of the fiery judgment we would expect to face. With this in mind, we can better understand Peter’s thought concerning fear and why he is focusing on it. And so, he says, “knowing that you were not redeemed with corruptible things.”

The word translated as “redeemed” is found only here and in Luke 24:21 and Titus 2:14. It signifies to release by paying a ransom. It gives the idea of restoring something back to its rightful owner, having been rescued from an alien possessor. Man originally belonged to the Lord God. He was taken over by the works of the devil (1 John 3:8), and he fell under the devil’s control. However, for those who are in Christ, they have been rescued from this alien possessor.

This thought alone speaks of eternal salvation. We were lost, we were bought back, and we now belong to the Lord God once again. There is no provision in Scripture that speaks of how that reacquired state could somehow be lost a second time. The transfer is made, and it is effective for all time. In Peter’s words, he also states that the redemption is not with corruptible things. It is with something incorruptible, and thus it can never be diminished again. The incorruptible nature of that which effected the purchase likewise speaks of an eternal salvation.

Peter then speaks of that which is corruptible in order to set up a contrast to that which is incorruptible. The corruptible things he chooses are “silver and gold.” The things that man tends to put the highest value on are those things which can buy other things. Here, the “silver and gold” are described in words which signify pieces of money. This isn’t just silver or gold, but it is silver or gold which is fashioned into that which is then used for currency. It has the power and the right to be used to make purchases, including the redemption of slaves, for example. But it is still corruptible. It can erode, be divided, be melted down, be lost, and etc.

Because it is corruptible, it cannot be fully trusted. There is a chance that it has eroded to the point where it is not heavy enough when placed on the scales. It may be a false coin, which is a lesser metal merely covered with silver or gold. The fast fingers of the cheating seller may swap out the money handed to him with a forged coin. The value may change on the commodities market, and so the coin may suddenly be reduced in value. And so on.

However, none of this will be the case with what was used to purchase God’s people, as Peter says, “from your aimless conduct.” The word translated as “aimless” gives the sense of something which is vain, unreal, ineffectual, and so on. It can even mean “godless.” There is no true purpose behind the manner of life which the believer was redeemed from. And more, Peter shows the true futility of this life by saying that it was “received by tradition from your fathers.”

This is a rather clumsy translation. The Greek word is patroparadotos. This is the only time it is seen in Scripture. It signifies something which is handed down from one’s fathers. In other words, the very manner of life which man lives in is not only vain, but it is an inheritance, meaning that those who came before also possessed the same vain existence. This is true even if they were redeemed. In other words, the concept of original sin is seen in what Peter is referring to.

A person is either in Adam and thus he belongs to the devil, or he is in Christ and redeemed. However, the children of a redeemed person are not automatically redeemed. The manner of life that they receive is that of the father’s original nature, which was unredeemed. Redemption, therefore, is not an inherited trait, but rather condemnation is (see John 3:18). This must be the case, because Peter speaks of the redemption of those he is writing to. This would not be necessary if their state was already acceptable to God.

Understanding Peter’s words so far, the question as to why they now are referring to the concept of fear of judgment, rather than some other main subject has not yet been explained. That must wait until his thought is finished. Coming soon to a Bible verse evaluation near you.

Life application: The manner of life for man is one of futility because man is born under the authority and control of the devil. However, this can be changed. Christ has made it possible. For those who have come to Christ, they are given a new nature and an eternal hope. But those same redeemed people have an obligation to share their hope with the next generation, and indeed with all people.

What type of tradition will you hand down to your children? What type of legacy will you leave behind for others to see and evaluate? You are still in the fallen world, and you are still in a fallen body. Will you live out your life as if that was all there was of your life, or will you live out your life as if a real change has taken place which transcends the fallen world and the fallen body in which you live? Be sure to let Christ shine through you for all the world to see.

Lord, we know that we are accountable to You for our doctrine. Therefore, please provide us with wise teachers who can properly instruct us, the desire to learn Your word on our own, and – above all –filling us with Your Spirit to guide us and enlighten us to the truth of Your word. This we pray in Jesus’ name. Amen.

Saturday, 5 October 2019

And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; 1 Peter 1:17

In the previous paragraph, Peter spoke of being prepared for the coming of Christ, keeping free from the stain of this world. He then explained why this should be by citing Leviticus 11:44 – “Be holy, for I am holy.” As the character of the Lord God does not change, He expects us to emulate Him – whether under law or under grace. With that in mind, he now reveals why this is necessary for us. To do so, he begins with, “And if you call on the Father.”

The translation is not acceptable. There is no “the” before “Father” in the original. It should read, “and if you call on Him as Father.” The reason is that anyone can call on the Father – whether in Christ or not. The difference is that it is Jesus who brings us into the Father/Son relationship (as will be noted in verse 19). For those not in Christ, they are not recognized as sons through faith. Further, the words are connected to the idea of Him as Judge. As Vincent’s Word Studies says, “the point being that God is to be invoked, not only as Father, but as Judge.”

Understanding this slight, but important change, we can understand Peter’s words clearly. We have called on God as Father because we have come to Him through Christ. However, how was that accomplished? It was through His death. There was judgment on sin involved in Christ’s work. Can we expect anything less after coming to Christ? No! And so, Peter says, “who without partiality judges.”

There must be judgment rendered for not being holy, even after calling on Christ. He died for our sins, and the expectation is that we will live in holiness because of what He did for us. If we fail to do this, judgment must (not “might” or “may”) come about. One cannot violate the holiness of God in their conduct and come away free from judgment. And this judgment is without partiality.

As Peter himself said in Acts 10:34, “In truth I perceive that God shows no partiality.” God has one standard which must be met for Jew and for Gentile, and He will ensure that each deed is evaluated without bias and in a perfectly fair manner. As Peter says, it will be “according to each one’s work.”

This is exactly what Paul speaks of in both 1 and 2 Corinthians concerning our judgment. In 1 Corinthians 3:12-15, he says –

“Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, ¹³ each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. ¹⁴ If anyone’s work which he has built on it endures, he will receive a reward. ¹⁵ If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.”

And again, in 2 Corinthians 5:10, 11, Paul says –

“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. ¹¹ Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.”

The message of both Paul and Peter is consistent, and it is one which shows that what is coming should be considered by each of us as we walk in this current body. As Peter admonishes his audience, so “conduct yourselves through the time of your stay here in fear.”

The word Peter uses for “stay” is found only elsewhere in Acts 13:17. It indicates sojourning in a strange land. The idea is that we are no longer of this world, even though we live in this world. This is not to be taken to the ridiculous extreme that many take it to. Some close themselves off in monasteries. Some refuse to serve in the military of whatever country they reside in. Some will not vote in the elections of the land in which they live. And so on.

The problem with this logic is that they are still in this world. They are still eating food which comes from the ground, and they are still being protected by whatever government of the land in which they dwell. They still pay taxes (you bet they do!), and they still benefit from the roads and other infrastructure of the land. The idea of sojourning is that we are to live in this world, but not to conform to its morals. We are to be a part of whatever situation we are in without violating the holy standard, which Peter cited in the previous verse, and as he explicitly states again in this verse when he says, “conduct yourselves.”

He is tying the “be holy” of the previous verse to “in fear” from this verse. When we fail to walk as we should, we should fear. However, and as Paul made perfectly clear in the verses from 1 and 2 Corinthians cited above, this is a fear concerning judgment which is not for condemnation, but for rewards. It is that of rewards and losses only.

Life application: In this verse from Peter, we see two obvious overlaps in the duties of the Godhead. Compare what it says with these two verses –

“For ‘whoever calls on the name of the Lord shall be saved.’” Romans 10:13

“For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord.” 1 Corinthians 4:4

When we call on Jesus, we call on God, who is the Lord (Yehovah of the Old Testament); when we call on the Father, we call on God. Likewise, the authority for judgment rests with Jesus, and yet the authority for judgment rests with the Father. Everything must be taken in context, but it is obvious that God the Father is revealed to us in God the Son.

Note that judgment is “according to each one’s work.” Salvation is eternal, and it is from the first moment. However, our judgment will be based on the work we do after that moment. This then is not a judgment for condemnation, but for reward. If you desire a greater heavenly reward, then you need to “conduct yourselves throughout the time of your stay here in fear.”

Further, this is not a fear of condemnation, but a reverent fear. God is ever-present with us, and we simply cannot hide our wicked actions. Instead, we need to fear that they will be exposed, and loss will result. As it says in Acts 17:28, “…in Him we live and move and have our being.” Let us act as if we really believe it – in reverence, in holiness, and in gratitude for all good things. Remember what is promised for those whose works are acceptable!

Lord, it is so easy to get distracted and forget that You are right here with us. When we do, of course, we fail You and we act in ways that aren’t as holy as they should be. For this, we are sorry. We ask that You give us the wisdom to know Your word, to act in accord with it, and to be filled with Your Spirit in order to remind us of our obligations to You. Help us in this, O God. Amen.

Friday, 4 October 2019

… because it is written, “Be holy, for I am holy.” 1 Peter 1:16

This is cited by Peter from Leviticus 11:44. It reflects God’s expectation for His people, both of Israel under the Old Covenant, and for those who come to Christ under the new covenant. Though Peter is writing to Jews, because he is the apostle to the circumcision, this is no different than what Paul writes to the Gentiles as the apostle to the uncircumcised. Two of many examples from him are –

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, ⁴ just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love.” Ephesians 1:3, 4

“Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” 2 Corinthians 7:1

The Lord expects the same holy conduct at all times from His people, because such conduct reflects His holy nature. Time and again in Leviticus, the idea of holiness is presented. Their conduct under the law was expected to conform to the law in order for them to reflect His holiness. But the reason for it was because the conduct of the people from which they were called (meaning the world at large) did not reflect what He expected. This is seen, for example, in Leviticus 20:26 –

“And you shall be holy to Me, for I the Lord am holy, and have separated you from the peoples, that you should be Mine.”

Now, Christ has called not only Jews, but all people into His new covenant. This is by drawing them from out of the world. The Jews were called out from the law which only highlighted their sin, and the Gentiles are called out from the unholy conduct of being aligned with the world and against God. Together, all are called to a new type of holiness, which is sanctification by the Spirit and through right conduct before God.

Life application: A couple of great points come from today’s short verse –

1) Peter is quoting Leviticus 11:44. There are other times in the Bible where this same general thought is mentioned. Scripture quoting Scripture is one way the Bible validates itself internally. Things are proclaimed and then they happen; things are stated and then they’re re-quoted elsewhere; someone claims to be a prophet and Jesus confirms that status. These and many other such occurrences validate the authority of other books, other people, and other concepts within the framework of the Bible.

2) God is making an absolute statement about Himself – a statement that can be inferred from simply thinking about the nature of God, even without the Bible. In other words, the Bible not only validates itself internally, but in a host of other ways, including when discussing the nature of God. Unlike the Koran or other religious texts from religions around the world, only the Bible fully reveals and confirms the nature of God. We are left with an absolutely sure word concerning His nature. He has revealed Himself to us in a way we can understand.

3) We are to reflect God’s image. He is holy and we are to act accordingly. He is full of grace and we are to likewise be graceful. He is filled with mercy and therefore we need to exercise mercy. The same is true with truthfulness, love, righteousness, justice, etc. God expects us to live in a way that reflects His nature. When we deviate from that, we isolate ourselves from His goodness and are left with only a fearful expectation of judgment. Let us always attempt to live our lives in a way which reflects God’s infinite qualities, even if we fall short of demonstrating them perfectly.

Heavenly Father, You have asked us to be holy because You are holy. That can be rather difficult for us at times. We each fail You when we fail to be forgiving, truthful, or to act in any other way that should reflect Your glory. Forgive us of our weaknesses, and fill us with Your Spirit, so that we can correct this. In Jesus’ name we pray, Amen.