1–2 Peter and Jude (Redesign) E-Book

David R. Helm

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Preaching the Word
• Sprache: Englisch

Seitenzahl: 748

Veröffentlichungsjahr: 2015

Beschreibung

Everyone experiences trials at some points in their lives. But the Bible is clear that Christians have nothing to fear in the long run in light of God's sovereignty and love for his people. In this stirring exposition of 1 and 2 Peter and Jude, pastor David Helm explores these three New Testament letters in depth, reminding readers that suffering precedes future glories for anyone who claims Christ as Lord and Savior. An ideal resource for pastors and teachers looking to connect the Bible's message to the everyday lives of Christians, this commentary touches on a number of important themes, such as finding encouragement in Christ, avoiding false teaching, what it means to contend for the faith, and how to finish life well. Part of the Preaching the Word commentary series.

Leseprobe

(((PREACHING the WORD)))

1–2 PETER AND JUDE

SHARING CHRIST’S SUFFERINGS

DAVID R. HELM

R. Kent HughesSeries Editor

1–2 Peter and Jude

Copyright © 2008 by The Charles Simeon Trust

Published by Crossway1300 Crescent StreetWheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise, without the prior permission of the publisher, except as provided by USA copyright law.

Cover design: Jon McGrath, Simplicated Studio

Cover image: Adam Greene, illustrator

First printing 2008

Reprinted with new cover 2015

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible: English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked KJV are from the King James Version of the Bible.

All emphases in Scripture quotations have been added by the author.

Hardcover ISBN: 978-1-4335-5016-4ePub ISBN: 978-1-4335-5019-5PDF ISBN: 978-1-4335-5017-1Mobipocket ISBN: 978-1-4335-5018-8

Library of Congress Cataloging-in-Publication Data

Helm, David R., 1961–

1 and 2 Peter and Jude : sharing Christ’s sufferings / David R. Helm; R. Kent Hughes, general editor.

     p. cm. — (Preaching the word)

Includes bibliographical references and index.

ISBN-13: 978-1-58134-960-3 (hc)

1. Bible. N.T. Peter—Commentaries. 2. Bible. N.T. Jude—Commentaries. I. Hughes, R. Kent. II. Title. III. Title: First and Second Peter and Jude. IV. Series.

BS2795.53.H45          2008

227'.92077—dc22                              2007031316

Crossway is a publishing ministry of Good News Publishers.

From 1–2 Peter:

In thanksgiving to God for my dad, Richard Helm, who models gospel stability and who along with my mom taught me true grace and the importance of finishing well.

From Jude:

In memory of my father-in-law, Theophilus Schmid, a faithful husband and a man of few words, whose charge to me remains an encouragement: “Contend for the faith.”

Contents

Cover PageTitle PageCopyrightDedicationA Word to Those Who Preach the WordAcknowledgments1 PETER  1   Reading 1 Peter  2   A Letter to Elect Exiles (1:1, 2)  3   Salvation’s Future Goal (1:3–5)  4   Salvation’s Present Trials (1:6–9)  5   Salvation’s Past Glories (1:10–12)  6   A Settled Hope (1:13–21)  7   A Sincere Love (1:22—2:3)  8   A Spiritual House (2:4–10)  9   Good Deeds (2:11, 12)10 Honorable Living (2:13–25)11 Internal Adornment (3:1–7)12 Encouragement to Continue (3:8–17)13 Encouragement in Christ’s Victory (3:18–22)14 Embrace Your Calling to Suffer in the World (4:1–6)15 Embrace Your Calling in the Church (4:7–11)16 Glory, Suffering, and Judgment (4:12–19)17 An Exhortation to Elders (5:1–5)18 True Grace and Eternal Glory (5:6–14)2 PETER19 Reading 2 Peter20 This Letter and the Life Experience of Peter (1:1, 2)21 Our Faith Must Grow (1:3–11)22 Final Words on Matters of First Importance (1:12–15)23 Following in the Apostolic Way (1:16–21)24 Portraits of Failing Faith (2:1–10a)25 Preachers Who Forsake the Faith (2:10b–22)26 A Reminder on the Return of Christ (3:1–7)27 Reasons for a Delay in Christ’s Return (3:8–10)28 What to Do While Waiting (3:11–16)29 A Faith That Finishes (3:17, 18)JUDE30 Reading Jude31 Letter from the Ancient Jewish World (1, 2)32 Contending for This Noble Faith (3, 4)33 The Past Becomes the Present (5–10)34 The Making of Midrash (11–16)35 Contending for the Faith: The Calling We Keep (17–21)36 Contending for the Faith: The Commitments We Make (20, 21)37 Contending for the Faith: The Conduct We Embrace (22, 23)38 An Exalted Ending (24, 25)NotesScripture IndexGeneral IndexIndex of Sermon Illustrations

A Word to Those Who Preach the Word

There are times when I am preaching that I have especially sensed the pleasure of God. I usually become aware of it through the unnatural silence. The ever-present coughing ceases, and the pews stop creaking, bringing an almost physical quiet to the sanctuary—through which my words sail like arrows. I experience a heightened eloquence, so that the cadence and volume of my voice intensify the truth I am preaching.

There is nothing quite like it—the Holy Spirit filling one’s sails, the sense of his pleasure, and the awareness that something is happening among one’s hearers. This experience is, of course, not unique, for thousands of preachers have similar experiences, even greater ones.

What has happened when this takes place? How do we account for this sense of his smile? The answer for me has come from the ancient rhetorical categories of logos, ethos, and pathos.

The first reason for his smile is the logos—in terms of preaching, God’s Word. This means that as we stand before God’s people to proclaim his Word, we have done our homework. We have exegeted the passage, mined the significance of its words in their context, and applied sound hermeneutical principles in interpreting the text so that we understand what its words meant to its hearers. And it means that we have labored long until we can express in a sentence what the theme of the text is—so that our outline springs from the text. Then our preparation will be such that as we preach, we will not be preaching our own thoughts about God’s Word, but God’s actual Word, his logos. This is fundamental to pleasing him in preaching.

The second element in knowing God’s smile in preaching is ethos—what you are as a person. There is a danger endemic to preaching, which is having your hands and heart cauterized by holy things. Phillips Brooks illustrated it by the analogy of a train conductor who comes to believe that he has been to the places he announces because of his long and loud heralding of them. And that is why Brooks insisted that preaching must be “the bringing of truth through personality.” Though we can never perfectly embody the truth we preach, we must be subject to it, long for it, and make it as much a part of our ethos as possible. As the Puritan William Ames said, “Next to the Scriptures, nothing makes a sermon more to pierce, than when it comes out of the inward affection of the heart without any affectation.” When a preacher’s ethos backs up his logos, there will be the pleasure of God.

Last, there is pathos—personal passion and conviction. David Hume, the Scottish philosopher and skeptic, was once challenged as he was seen going to hear George Whitefield preach: “I thought you do not believe in the gospel.” Hume replied, “I don’t, but he does.” Just so! When a preacher believes what he preaches, there will be passion. And this belief and requisite passion will know the smile of God.

The pleasure of God is a matter of logos (the Word), ethos (what you are), and pathos (your passion). As you preach the Word may you experience his smile—the Holy Spirit in your sails!

R. Kent ­Hughes

Wheaton, Illinois

Acknowledgments

I am grateful to Crossway Books, especially Lane Dennis, for his vision and long-standing commitment to bring sermonic material into printed form. Further, I am indebted to Kent Hughes for the opportunity to contribute this volume to his Preaching the Word series. Having collaborated in gospel ministry with Kent in one way or another for over twenty years, I know firsthand his aim for this series. On more than one occasion while laboring over the task of turning my preaching into something that might be readable as well, I have wondered just how he did this for all those years! And while at times I felt as if I were “going to work in another man’s boots,” I trust that this volume will both meet his standards and feed his soul.

To the two congregations who first heard these chapters as sermons, Holy Trinity Church in Hyde Park and Chicago Business Focus, my continuing gratitude. For your salvation I labor, and in your love for Christ I am constantly refreshed. I would be remiss if I did not thank Ted Griffin at Crossway Books for his careful editing of the text of this book. To my colleague at the Charles Simeon Trust, Robert Kinney, whose attention to the manuscript ensured proper form and accurate footnotes, my appreciation for your shared commitment to biblical exposition. In addition, thanks to my good gospel friends Jim and Sue Bowen for providing the ideal place to escape when I needed to write.

Lastly, to Lisa, you have my constant love. You know me best, and yet you encourage and support me better than anyone. In printing these manuscripts, may God alone receive all the praise and glory that is due his name. And may those who read this volume be strengthened in Christ to continue following in the obedient way of grace.

1 PETER

1

Reading 1 Peter

LIFE IS DIFFICULT. But this harsh truth has not always been understood by those following Jesus Christ. Many Christians today have trouble sorting out the complexity of their identity and calling in Christ. They were reared to believe that a Christian should only experience the joys of being one of God’s elect. They have been taught nothing of our exilic state. With three simple words in the opening of this letter, Peter gives us the biblical corrective—a profound clue for finding life’s true horizon. We are the “elect exiles of the dispersion” (1:1).

How did this phrase come to describe the true state of Christians in every age? “According to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood” (1:2). Our soul rises in praise and falls in sorrow on the same afternoon “according to the foreknowledge of God the Father.” We are God’s beloved, and yet we are carried off into exile like Daniel of old “in the sanctification of the Spirit.” We remain on the outside of the world in which we live “for obedience to Jesus Christ.” And we are all these things as a fragrant offering in Christ’s “blood.” According to Peter, we owe our full identity as “elect exiles” to the mysterious plan of God.

Throughout the Scriptures, the way up comes by going down; restoration comes after trials (5:10). It is this inversion in attaining glory that marks Peter’s theme throughout this letter. Christians’ future inheritance and exaltation—our eternal share in the glory of Christ—will be awarded to us on the day of his appearing (1:13; 2:12; 4:13; 5:1, 4, 10). But that promised day only comes after this brief season of present-day sufferings. For suffering always precedes subsequent glories. As it was for God’s Son, so it will be for all of us who are in him.

This bringing together of two seemingly incompatible truths—our status in Christ and our sufferings on earth—is how Peter’s letter begins (1:1, 2). And in the body of the letter these incompatible ideas are continually joined to one another. In 1:3–12 we see that an eternal inheritance is linked to various trials. In other words, salvation’s future goal (vv. 3–5) is built upon the present trials (vv. 6–9) as well as the past glories (vv. 10–12).

Beginning with verse 13, Peter begins to establish answers to some pending questions. In light of these present trials, how are Christians supposed to bear witness to Christ’s glory? How are we to live in this wilderness world? Peter’s prescriptive answer centers on the Christian’s conduct (v. 15). The word translated “conduct” in this verse is used only twenty-four times in the entire New Testament. And yet nearly half of those come from Peter. He uses it eleven times (see 1:15, 17, 18; 2:12; 3:1, 2, 16; 2 Peter 2:7, 18; 3:11). In essence, Peter’s strategy for Christian conduct, rooted in a settled hope, comes from a focus on:

• Sanctification (1:13–21)

• A sincere love for others both in and out of the church (1:22—2:12)

• Submission to unjust leaders out of a love for Christ (2:13—3:7)

• A willingness to suffer (3:8—4:6), and

• Service to God’s new family (4:7—5:14)

These are the elements of Christian conduct.

Peter goes on to develop this theme of Christian identity and conduct in light of a settled hope. Reaching a turning point in 2:11, 12, we find a concise exhortation to live lives worthy of our unique calling. Examples of what this looks like abound (2:13, 18; 3:1). And in case Peter’s early readers have trouble grasping this gracious truth, he will go so far as to argue that Jesus Christ was the supreme example of this teaching (2:21–25). Aware of the high demands this will place upon his readers, Peter encourages them by setting forward the exilic-like wandering years of King David, the anointed one who suffered, in an effort to help them press on (3:9–17). Finally, in 3:18–22, he returns to Christ and grounds the irony of his divine logic in the demonstration of Christ’s ultimate vindication as proof of our future hope and present calling (4:19).

In these later chapters Peter continues to encourage his readers with the example of Christ overcoming extraordinary trials. He concludes by making an appeal to the elders specifically (5:1–5) and then to everyone more generally (5:6–14) to fulfill their unique callings in humility and grace. The divine principle of “true grace” (5:12) is this: God has established our salvation, given us our identity, confirmed our present-day calling, and secured our future inheritance by means of an inverted irony—namely, the death, resurrection, and ascension of Christ. Therefore, just as the exaltation of Jesus followed a season of humiliation, so too our share in his eternal glory will appear after we have learned to follow in his true and gracious ways.

Peter, an apostle of Jesus Christ, To those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.

1:1, 2

2

A Letter to Elect Exiles

1 PETER 1:1, 2

IF YOU WERE TO WALK home with me from work, you would travel a few short blocks—down an alley, through an iron gate, and up seven or eight stairs to a landing. Then, with a turn of the key and a push of a door, you would find yourself in one of Chicago’s throwback, turn-of-the-century, southside six-flats, standing in my kitchen. Once the door was shut behind us (no small task given the number of shoes that seem to collect there), you would see me greet Lisa and the kids, and then, on a normal day, you would hear me ask, “Any good mail?”

Two things constitute a “good mail” day in the Helm household. First, good mail is that which comes from a friend or family member. No bills! And second, good mail means that the note was not only handwritten but written well. Well, although you didn’t walk home with me, you have nevertheless found your way to this book; you have come in through the door, so to speak, and have gotten yourself situated. And, yes, it is a very good mail day.

The Author

A letter has arrived, and it is from one of the members of God’s family. According to verse 1 it claims Peter, the great and gregarious follower of Jesus, as its author. It is signed “Peter, an apostle of Jesus Christ.” Later on, as if to leave no doubt as to his identity, the writer confirms himself as Peter the Apostle by stating, “I exhort the elders among you, as a . . . witness of the sufferings of Christ” (5:1). So, from the opening words to the final chapter internal testimony supports the notion that the letter we are studying is from none other than Peter, a disciple of Jesus, an elder in the early church, an apostle, and a witness of the death and resurrection of Jesus.

Of course, there are, and forever will be, melancholy Eeyores standing around, many who are prepared to pour rain on a good mail day. When it comes to reading 1 Peter, learned detractors intrude into our kitchen and say, “Are you so sure, simpleminded pastor? Is the letter actually from the hand of Peter? After all, it might not be, you know. In fact, many of us don’t believe in the notion of Petrine authorship. For proof we make our appeal to your own criteria on what constitutes a good mail day. This letter is simply too well written to come from Peter the Apostle.”

So we arrive, even before we begin, at a contemporary charge against this piece of divine mail. There is nothing to be gained by hiding this from you. A veritable gaggle of scholars feel that the Greek used in this letter is too elevated for Peter—the vocabulary too rich and uncommon—the engaging rhetorical flow too far above the intellectual capacity of an uneducated first-century fisherman like Peter. Our very own Eeyores shake their heads from side to side as if to say, “I am so sorry to disappoint you, but this letter was written later in time. It comes from the hand of one well acquainted with the literary tools necessary for this kind of ascendant discourse.” To support their claim, they appeal to Acts 4 where Peter is referred to as an “uneducated [and] common” man.1

The effect, of course, is devastating. Our initial excitement over a good mail day begins falling to the ground like a balloon losing the air that once kept it afloat. Well, don’t be overly discouraged just yet. There is a great irony in the charge, and like a knife, it cuts both ways.

Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. (Acts 4:13)

The charge that Peter and John were “uneducated, common men” can certainly be perceived as a derogatory one. Yet, and this is important, these words were not used by the biblical scholars of Peter’s day to level a negative verdict on whether or not the man standing before them was actually Peter the Apostle. Rather, these precise terms were the only ones available to adequately express their astonished surprise at the superior ability and elevated style of this man, Peter. In other words, these men were amazed that one so ordinary could also be one so well-spoken.

Now, with that knowledge in place, the irony of the contemporary charge leveled against apostolic authorship for our letter is unmasked. If the terms uneducated and common were the ones employed by the elite of Peter’s day to support—not to deny—his person, then certainly the pundits of our day should be willing to consider that this same Peter could possess the ability to write well. In fact, if we are honest, all of us should be willing to admit that someone who is so well-spoken might also have the capability of becoming so well-written.

And what is it that makes good writing? Well, C. S. Lewis, in correspondence with a young American girl on June 26, 1956, wrote:

What really matters is:

Always try to use the language so as to make quite clear what you mean, and make sure your sentence couldn’t mean anything else.

Always prefer the plain direct word to the long vague one. Don’t “implement” promises, but “keep” them.

Never use abstract nouns when concrete ones will do. If you mean “more people died,” don’t say “mortality rose.”

Don’t use adjectives which merely tell us how you want us to feel about the thing you are describing. I mean, instead of telling us a thing was “terrible,” describe it in such a way that we’ll be terrified. Don’t say it was “delightful,” make us say “delightful” when we’ve read the description. You see, all those words, (horrifying, wonderful, hideous, exquisite) are only saying to your readers “please will you do my job for me.”

Don’t use words too big for the subject. Don’t say “infinitely” when you really mean “very”; otherwise you’ll have no word left when you want to talk about something really infinite.2

Isn’t that great? Good writing, after all, is clear, simple, and direct. It contains what Lewis called “concrete” nouns. As we make our way through this letter, we will see Peter put all of Lewis’s dictums into practice. This letter is good because it is clear, simple, direct.

The Audience

Peter doesn’t waste any time in utilizing concrete nouns to identify the ones to whom he is writing. In verse 1 he writes:

To those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia.

He uses three strong nouns to describe his audience: “elect exiles of the dispersion.” In time you will see that these three words function as floor joists to the book. They undergird and support everything Peter wants to say. Like flowers in a garden, the ideas and concepts hidden in these strong nouns will open in full bloom. In fact, one could argue that everything in 1 Peter flows from the force of these three simple words.

The Elect

The word translated “elect” simply means “chosen.” Throughout the Bible chosen is the intimate term most often used to speak of those whom God loves. To grasp the relational intimacy behind the term, consider the exalted picture Ezekiel paints when speaking of God’s electing choice of Israel:

And as for your birth, on the day you were born your cord was not cut, nor were you washed with water to cleanse you, nor rubbed with salt, nor wrapped in swaddling cloths. No eye pitied you, to do any of these things to you out of compassion for you, but you were cast out on the open field, for you were abhorred, on the day that you were born. And when I passed by you and saw you wallowing in your blood, I said to you in your blood, ‘Live!’ I said to you in your blood, ‘Live!’ I made you flourish like a plant of the field. And you grew up and became tall and arrived at full adornment. Your breasts were formed, and your hair had grown; yet you were naked and bare.

When I passed by you again and saw you, behold, you were at the age for love, and I spread the corner of my garment over you and covered your nakedness; I made my vow to you and entered into a covenant with you, declares the Lord GOD, and you became mine. Then I bathed you with water and washed off your blood from you and anointed you with oil. I clothed you also with embroidered cloth and shod you with fine leather. I wrapped you in fine linen and covered you with silk. And I adorned you with ornaments and put bracelets on your wrists and a chain on your neck. And I put a ring on your nose and earrings in your ears and a beautiful crown on your head. Thus you were adorned with gold and silver, and your clothing was of fine linen and silk and embroidered cloth. You ate fine flour and honey and oil. You grew exceedingly beautiful and advanced to royalty. And your renown went forth among the nations because of your beauty, for it was perfect through the splendor that I had bestowed on you, declares the Lord GOD. (16:4–14)

What a special picture describing God’s electing love! Israel became God’s chosen. They were his elect. Although born helpless and vulnerable, they were given life through God’s electing love. Do you see the comfort associated with this word elect? The term elect is meant to encourage the church. It is to remind the people of God of his great love. It is not a term to be waved in front of those who don’t yet know God.3 It should be used to bring comfort for those in the faith. Peter intended to assure his early dispersed readers of God’s steadfast love. And certainly they would have basked in the reassuring strength of the word.

Exiles of the Dispersion

We have already seen that the term elect, in all its grandeur, was given to the entire household of Israel. Unfortunately, history shows that Israel began to presume upon God’s good grace. As special objects of his love, they believed they would always know his goodness. Over time their familiarity with God worked against them. They felt that they were entitled to the good life even when their affections for God fell off. Presumptuous sin became the unfortunate companion of God’s elect. During the days of the kings, they turned away from God and forfeited the glory of his approval. As a result, the great nation was carried off into exile; they were dispersed by God. The term exiles of the dispersion was now, for the first time, joined to the term elect. In Shakespeare’s Henry VI we read of the tragedy of glory dispersed.

Glory is like a circle in the water,

Which never ceaseth to enlarge itself

Till by broad spreading it disperse to naught.

With Henry’s death the English circle ends;

Dispersed are the glories it included.4

Israel knew something of lost glory. They knew, all too well, that the term elect does at times stand beside the phrase exiles of the dispersion—beloved by God, yet seemingly left alone in the world. In this letter Peter does not hesitate to place these terms alongside one another to identify his readers. They are called the “elect exiles of the dispersion.” How strange. One would have thought that putting these words together would be like mixing oil with water. Yet for Peter, it is no trouble at all.

There is one major difference, however, in the way Peter uses the terms. As the letter unfolds, it will become clear to us that Peter believes that his readers are exiles of a different sort. Their exilic identity has nothing to do with ancient Israel’s sin—or their own. Their exilic state is not the result of disobedience to God. In fact, all the evidence in the letter demonstrates that they were living faithful and fruitful lives in obedience to Christ (1:2). For Peter then—and this is most important—the phrase “exiles of the dispersion” depicts the normative state of any follower of Jesus, so long as he or she remains in this world.5

In this sense Peter’s early readers were not very different from you and me. They were men and women who had come into a relationship with God through faith in Christ and as such remained on the outside of everything in this world. C. S. Lewis stated the normative condition of the Christian as elect exiles this way:

At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the splendors we see. But all of the leaves of the New Testament are rustling with the rumor that it will not always be so. Some day, God willing, we shall get in.6

So we have established this much: we have a lot in common with Peter’s first readers. In Christ we are God’s chosen, his elect in all the earth. And yet we are living our lives out in a complex and often confusing context. We are capable of waking up each morning in joyful praise and going to bed dejected in spirit.

Toni Morrison closes her gripping novel Sula with an emotional scene depicting both love and loss. Two women, Sula and Nel, had been friends. But now Sula has passed away, and Nel is forced to come to grips with her equal sense of loss and feeling alone in the world.

Suddenly Nel stopped. Her eye twitched and burned a little.

“Sula?” She whispered, gazing at the tops of trees.

“Sula?” Leaves stirred; mud shifted; there was the smell of overripe green things. A soft ball of fur broke and scattered like dandelion spores in the breeze . . . the loss pressed down on her chest and came up into her throat. “We was girls together,” she said as though explaining something.

“O Lord, Sula,” she cried, “girl, girl, girlgirlgirl.”

It was a fine cry—loud and long—but it had no bottom and it had no top, just circles and circles of sorrow.7

Who doesn’t know that wrenching sense of isolation and sorrow? In getting to know Peter’s audience, know this—they were men and women of faith who knew it too. They knew what it was to have “a fine cry—loud and long,” one without bottom or top, “just circles and circles of sorrow.”

An Opening Word of Encouragement

Many Christians today have trouble sorting out the complexity of their identity in Christ. They were reared to believe that a Christian should only experience the joys of being one of God’s elect. They have been taught nothing of our exilic state. With three simple words in the opening of this letter, Peter has given us the biblical corrective. We are “the elect exiles of the dispersion.”

How did this phrase come to describe the true state of Christians in every age? Peter tells us.

According to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood. (v. 2)

Our soul rises in praise and falls in sorrow on the same afternoon “according to the foreknowledge of God the Father.” We became God’s beloved and yet are carried off into exile like Daniel of old “in the sanctification of the Spirit.” We remain on the outside of the world in which we live “for obedience to Jesus Christ.” And we are all these things as a fragrant offering in Christ’s blood.

According to Peter, we owe our full identity as elect exiles to the mysterious plan of God. It is no accident that the three concrete nouns Peter used to identify his readers in verse 1 are followed by three descriptive phrases explaining how this came to be. To ensure that his readers don’t misunderstand him, Peter plants his thoughts in the soil of a Trinitarian formula.

• “According to the foreknowledge of God the Father,

• in the sanctification of the Spirit,

• for obedience to Jesus Christ and for sprinkling with his blood.”

In the strongest way possible, Peter has told us: The Lord God, the Creator of the heavens and the earth, is behind all of this. The hidden counsel of the Eternal Trinity has planned for us to be known as his “elect exiles.” And he has done all of this through the sprinkling of the blood of Jesus. So take heart. Be encouraged. Christians are those who are chosen by God and called to live in this world. There is something in this letter for every Christian. This is a fine mail day. As you read on, Peter’s desire is that you would experience God’s grace and know his peace. In fact, verse 2 says that he wants them to be yours in abundance (“May grace and peace be multiplied to you”).

Dear Father, Son, and Holy Spirit, we thank you for this letter of 1 Peter. We thank you for clarifying our identity in this world. We praise you that you have called us for obedience to Jesus Christ. May his eternal glory be ever before us. May his season of earthly humiliation guide us. And may his vindication inspire us to press on through this wilderness world. It is in Jesus’ name that we pray. Amen.

Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.

1:3–5

3

Salvation’s Future Goal

1 PETER 1:3–5

EARLY IN THE TWENTIETH CENTURY there was a young Welsh boy by the name of Jones. In search of a better education, his parents sent him away to boarding school—far from home. Years later the boy, Martyn, would reflect on his experience:

I must add that I suffered at that time from a—sickness—which has remained with me all along life’s path—and that was hiraeth [the Welsh word for longing or homesickness].—Hiraeth is an awful thing, as also is the feeling of loneliness, of being destitute and unhappy which stem from it. It is difficult to define hiraeth, but to me it means the consciousness of [a person] being out of his home area and that which is dear to him.—My three years at [boarding school] were very unhappy and that was only because of this longing. I had bosom companions there—and I enjoyed the lessons . . . but! I remember as if it were yesterday sitting in [church on Sunday night when I had come home for the weekend] and suddenly being hit by the thought—“This time tomorrow night I shall be in my lodgings [at school]”—and all at once I would be down in the depths.1

Every Christian experiences something analogous to what Jones called hiraeth. In fact, hiraeth might be the perfect word to describe the spiritual constitution of Peter’s early readers. The metaphor in the opening verse that likened them to “elect exiles of the dispersion” gave us a hint of this very thing. For everyone unfamiliar with Old Testament history, the “elect exiles of the dispersion” were by nature a scattered and conflicted people. As God’s elect they wrestled with what it meant to be the object of his affections, yet seemingly abandoned to out-of-the-way places. As exiles they struggled with questions of cultural engagement—of what it meant to conduct themselves as God’s people living under an ungodly rule.

At this point in our study it is not beyond reach to surmise that Peter takes up his pen to take on questions brought on by hiraeth—“the consciousness of [a person] being out of his home area and that which is dear to him.”

Peter’s Introduction

In this light I simply love how Peter chooses to begin his letter.

Blessed be the God and Father of our Lord Jesus Christ! (v. 3a)

Significantly, before Peter does anything else, he rises to pronounce a blessing on God. Notice: he doesn’t immediately write about difficult circumstances—there will be time enough for that. Neither is he compelled to begin by telling them how to conduct themselves while living in an evil world—evidently there will be enough time for that later on as well. What he does is this: he calls upon his readers to make a decided and determined prayer of praise. We know this because Jewish prayers most often opened with the time-honored word blessed. In particular, “Blessed be God.”

Peter’s introductory prayer of praise sounds strikingly close to the ancient Hebrew prayer called Shemoneh ‘Esreh—The Eighteen Blessings. The Eighteen Blessings were recited three times each day in the synagogue, and each one ended with the refrain, “Blessed be Thou, O Lord.” Just imagine the words “Blessed be Thou, O Lord” cascading no fewer than fifty-four times a day from the house of God.

In our text Peter calls upon his early readers, wherever they may be, to stand and praise God—to bless God, as it were, with eighteen blessings. The subtle aim beneath Peter’s choice of opening words would not have been lost on his first readers. Peter knows that when their echoes of blessing are made in response to his call, their hearts and minds will be transported across the rugged terrain that separates them from their spiritual homeland. This word, “blessed,” alone has the strength to bring them in spirit to Jerusalem and to the temple. And thus with one phrase, even a single word, Peter gathers a distant and scattered people on his wings and in mutual prayer carries them all the way to the throne room of Heaven.

What an encouragement this introductory call must have been to Peter’s first readers. While they may have been tucked away in remote, out-of-the way places, they have now been reminded that with a decided and determined prayer they can stand in the presence of all that is dear to them. And so can you! When you bless God in Christ, you come home. You enter into his very presence. And as we see next, when weary followers of Jesus begin blessing and praising God, encouragement is sure to follow.

Words of Inspiration and Hope

Peter writes:

According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead. (v. 3b)

This next sentence is meant to move the affections of the readers to ascendant heights. With the words “he has caused us to be born again to a living hope,” Peter soars high above all the difficult circumstances of life. It is as if by verse 3 Peter is flying at an altitude of 30,000 feet and is encouraging those of us yet stationed on the ground. He reminds us that our ability to arrive safely at God’s home is rooted in God’s mercy and is grounded in one great truth—we are “born again to a living hope through the resurrection of Jesus Christ from the dead.”

The remedy for humanity’s hiraeth—the soul’s homesickness—is found only in the resurrection of Jesus from the dead. Jesus, the elect and chosen one of God who voluntarily left his home and descended to an exilic-like existence on this earth, has returned to Heaven. It is through his resurrection from the dead and his ascension into Heaven that we who go by his name have been “born again to a living hope.”

The idea of finding the cure for your spiritually homesick soul in the resurrection of Jesus from the dead may be an entirely new thought for you. You have felt the homesickness of soul that accompanies every person. You have sensed that you were born for a purpose but are not quite sure you will discover it in this world. Peter would urge you to consider Jesus and his resurrection. Could it be that he willingly bore the weight of your separation from your Father in Heaven, your hiraeth, on the cross? If so, hope abounds.

Do you see what Peter has done in these few short verses? He has moved his readers from the hiraeth of exile (v. 1) to the hope of an eternal inheritance (vv. 3, 4). And he has done so by the power of the resurrection of Jesus from the dead. In showing the activity of God in the past, he helped his early readers regain hope for the future.

An Eternal Inheritance

What is the “living hope” to which we have been “born again” going to look like? Verse 4 reads: “to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you.”

Our hope consists of the “inheritance” that is being “kept” for us “in heaven.” Evidently Peter finds it difficult to find words that do justice in capturing the greatness of this future inheritance. In describing it, he can do no better than use three words that tell us what it is not.

• “imperishable”

• “undefiled”

• “unfading”

These three words are put forward by way of contrast, to help us get our minds around the magnitude of our inheritance. These words are not merely synonyms. Peter is not some long-winded preacher who has hit upon identical terms and piles them on top of one another for rhetorical effect. Rather, each word has a distinct meaning, and each is specially chosen. Further, each one comes with a nuanced purpose.

• “Imperishable” means “not able to be destroyed.”

• “Undefiled” means “not polluted.”

• “Unfading” means “not subject to decay.”

Such is Peter’s way of describing the Christian’s inheritance. He can’t tell us very much about what it will be like, but he helps us, nonetheless, by revealing what it is not like.

Imperishable

Given the apparent transience of the human condition and the seeming permanence of creation, it is good to be reminded that we shall outlive it all in a place that can never be destroyed. Robert Louis Stevenson’s poem “When the Stars Are Gone” states it well:

The stars shine over the mountains,

The stars shine over the sea,

The stars look up to the mighty God,

The stars look down on me;

The stars shall last for a million years,

A million years and a day,

But God and I will live and love

When the stars have passed away.2

Undefiled

From our vantage point it is hard to even imagine a world undefiled by sin. A world without locks or alarms. Cities where keys would be unnecessary, for theft is obsolete. A world where every woman sleeps without fear, every man is honorable, and every child is cherished. No jails. No need for police. No sin—none at all. When speaking of the next world, Peter says that it will be without stain or blemish. It will not be morally compromised or sinfully polluted. It will never be defiled. It will be unlike anything we have ever known!

This present world is fallen and defiled. Our hearts are corrupt and deceitful. Our hands are stained with the indelible ink of pride. We are all, to some degree, like Shakespeare’s Macbeth. In the classic midnight scene, murderous Lady Macbeth is found out by the doctor and woman in waiting. The two had been standing in the shadows in hopes of observing Lady Macbeth sleepwalking and talking in the pitch of night. And on the third night their hopes are realized. Lady Macbeth enters, and the woman in waiting whispers to the doctor:

Woman: Lo you! Here she comes. This is her very guise; and, upon my life, fast asleep. Observe her: stand close.

Doctor: You see, her eyes are open.

Woman: Ay, but their sense are shut.

Doctor: What is it she does now? Look, how she rubs her hands.

Woman: It is an accustom’d action with her, to seem thus washing her hands. I have known her continue in this a quarter of an hour.

Lady Macbeth: Yet here’s a spot.

Doctor: Hark! She speaks. I will set down what comes from her, to satisfy my remembrance the more strongly.

Lady Macbeth: Out, damned spot! Out, I say! . . . Hell is murky.—Fie, my Lord, fie! . . . who would have thought the old man to have had so much blood in him?

Doctor: Do you mark that?

Lady Macbeth: . . . What, will these hands ne’er be clean? . . . Here’s the smell of blood still: all the perfumes of Arabia will not sweeten this little hand. Oh! oh! oh! . . . Wash your hands, put on your nightgown; look not so pale—I tell you yet again, Banquo’s buried; he cannot come out on’s grave. . . . To bed, to bed: there’s knocking at the gate. Come, come, come, come, give me your hand. What’s done cannot be undone. To bed, to bed, to bed. [Exit]

Doctor: Will she now go to bed?

Woman: Directly.

Doctor: Foul whisp’rings are abroad. Unnatural deeds do breed unnatural troubles: infected minds to their deaf pillows will discharge their secrets.3

This is the defilement our world knows. We know it all too well. In an age of existentialism, French playwright Jean-Paul Sartre gave us another picture of this world’s moral and ethical pollution. In 1948 he came out with his play Dirty Hands. In this play, a man named Hugo emerges as an idealist—a man who refused to dirty his hands in political backroom deals. Hoederer, however, the antagonist, functions as the pragmatist. He would strike any kind of a deal if it would keep him at the center of influence. Not surprisingly, the two clashed over how to use power:

Hugo: For years you will have to cheat, trick, and maneuver; we’ll go from compromise to compromise. . . . We shall be contaminated, weakened, disoriented. . . . I beg you: don’t sacrifice it with your hands. . . .

Hoederer: But we have always told lies, just like any other party. . . . I’ll lie when I must.

Hugo: All means are not good. . . .

Hoederer: How you cling to your purity, young man! How afraid you are to soil your hands! All right, stay pure. . . . Do nothing. Remain motionless, arms at your sides, wearing kid gloves. Well, I have dirty hands. Right up to the elbows. I’ve plunged them in filth and blood.4

By the end, surprisingly, it will be the idealist, the pure-minded Hugo, who takes the life of Hoederer in cold-blooded murder. The point Sartre was making is unmistakable. We are all defiled, polluted. Every one of us is contaminated. No one is pure. No one is clean. The world is filled with people who have dirty hands.

In contrast, Peter tells us that our inheritance is unlike the world we live in. It is unlike the world we know. In the book of Revelation we get a glimpse as to why this is and how this can be so. In Revelation 5 John is shown a vision of our future home where no one is worthy to take the scrolls of God’s good plan for our inheritance and bring it to completion. So discouraging was this fact that John wept over humanity’s universal unworthiness. But then one does at last come forward. It is none other than Jesus, the Christ, the Lamb of God, who comes to the rescue of a polluted, defiled, and unworthy world. He alone is pure. His character alone is spotless and without blemish. Jesus, the undefiled! Through him alone are we able to enter into God’s presence and receive an inheritance as glorious as the one Peter calls “undefiled.”

Unfading

Peter next describes our inheritance as “unfading”—that which is not subject to fading or decay. Having come to middle age, I am learning that the human body fades. Presently mine is falling fast into a state of decay. Gravity is taking over. My skin is no longer taut. The inevitable descent toward the earth from which it came is noticeably underway.

In contrast, the inheritance toward which Christians are said to be moving is said to be “unfading.” It will never be subject to decay. What good news! When our own bodies, long since expired, are reunited with Christ on that final day, we will be made incorruptible forevermore, restored, new, complete. This is the inheritance that awaits all who are in Christ.

An Invincible Power

Peter closes his look into salvation’s future by assuring us that what God has promised rests secure.

. . . who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. (v. 5)

This inheritance is said to be “kept in heaven” for us even as we are being “guarded” through faith for a salvation that will be “revealed in the last time.” Doesn’t that just sound almost too wonderful? This great promise is being kept for us through God’s eternal power. And all of it will be revealed in its fullness on the day that Jesus returns!

Can you imagine the effect these words had upon Peter’s first readers? The dispersed and small Sunday gatherings of Christians in what is now modern-day northern Turkey and elsewhere were a spiritually tired lot. Through the preaching of the gospel they had come to know God’s favor. But for some time now they had found life difficult. They were filled with a sense that perhaps God had forgotten about them. They were in the throes of hiraeth. And knowing their discouragement, Peter writes of their future salvation. He fills them afresh with hope.

Within the first five verses he has set them on their feet and told them what they need to do. They need to rise up and bless God (v. 3). They need to pull again on the anchor of their living hope—namely, the resurrection of Jesus from the dead (v. 3). They need to be reminded that the inheritance they are going to receive is so extraordinary that there are not words to describe it (v. 4). Peter can only tell them that it will never be destroyed, it will never be polluted, it will never be subject to decay. Finally, Peter affirms that this great future is kept for us by the power of God. Nothing on earth can shake it loose from those who are in Christ (v. 5).

Our Heavenly Father, blessed is your name! The inheritance you have planned astounds us. Help us, even before we receive it in full, to live lives that are undefiled. It is in your Spirit and the power of the resurrection of Jesus from the dead that we place our hope. Amen.

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls.

1:6–9

4

Salvation’s Present Trials

1 PETER 1:6–9

THE CELEBRATED POET William Blake is buried in London’s famous Bunhill Cemetery. Close by are the graves of other luminaries such as John Bunyan, Susannah Wesley, John Owen, and Daniel Dafoe. A friend who was present with Blake on the day of his death wrote that he died

in a most glorious manner. . . . He said he was going to that country he had all his life wished to see & expressed himself happy hoping for salvation through Jesus Christ—Just before he died his countenance became fair—His eyes brighten’d and he burst out in singing of the things he saw in heaven.1

What an exalted exit from life’s stage. Imagine bursting forth in joyful song as the fullness of salvation approaches. For William Blake, the “living hope” described in Peter’s opening verses as “imperishable, undefiled, and unfading” on that day became his own enduring and unending inheritance.

Yet, in life Blake experienced difficulty as well. He was acquainted with more than the joyful prospect of an eternal inheritance. He had firsthand knowledge that the road to Heaven is marked out by earthly sorrow. It was Blake who penned:

Joy and woe are woven fine,

A clothing for the soul divine,

Under every grief and pine

Runs a joy with silken twine.

It is right it should be so;

Man was made for joy and woe;

And when this we rightly know,

Through the world we safely go.2

“Joy and woe are woven fine.” How true. And yet somehow suffering still catches us by surprise. That God’s elect, his chosen and beloved, should experience trials and the weight of exile is perplexing. In some measure, Peter is writing to remind us of this very thing. He now asks his readers to consider salvation’s future glory (1:3–5) in light of present-day adversity (1:6–9).

Therefore, the verses before us (6–9) lend balance to the Christian’s delightful anticipation of Heaven (vv. 3–5). We are reminded that the inheritance will not be won without enduring myriad difficulties first. To put it differently, after bursting forth in a joyful song on Heaven (vv. 3–6a), Peter now turns to compose a sonnet uniting woe to joy (vv. 6b–9). To use his exact vocabulary: “rejoice” is coupled to “grieved by various trials.” In full, verse 6 reads:

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials.

Various Trials

Getting a precise handle on what Peter means by “various trials” is important. After all, the entire letter is ensconced in this theme. Clarity on Peter’s intended use, however, has kept more than one commentator awake at night.3 And yet progress can be made. The word trials has a rich biblical history, and it can have an especially wide meaning. The phrase has more elasticity in it than one might at first expect.

Hebrews 3:7, 8

In the book of Hebrews we read:

Today, if you hear his voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness.

The writer of Hebrews is quoting from a time in Israel’s history when God’s people were without a home in the world. They were wanderers, sojourners—exiles if you will—people trying to make their way through the wilderness of life. As such, they were marked by a lack of position, power, and provision. They were without human protection and awoke every day to the reality that their life lacked permanence of any kind.

These are the kinds of trials Peter’s readers were experiencing as well. They knew a thing or two about being exiles—strangers, sojourners in a foreign land (1:1; 2:11). They were familiar with navigating life without position, power, or any sense of political permanence (2:13–17).

Luke 8:13

Luke uses the term trials with even greater particularity. In the Parable of the Sower, Jesus said:

And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away.

Two observations help us get a sense of the word Peter is using in our text. First, like Peter, Luke uses it in close proximity to the word “joy.” In Luke’s Gospel, however, instead of joy and trials being united in the heart and mind of those who finish well, they are wedded in the soul of those who fall away. The initial joy of Christian faith abates in some and, sadly, is spoken of as being altogether lost when encountering life’s trials. What a warning! Enduring during trials is an important indicator of our true status in Christ. The second observation we can make from Luke’s use of the term, and more importantly for our understanding of Peter, is his connection between trials and verbal and physical persecution. In fact, in Matthew’s parallel telling of this parable, the term trial refers specifically to the kinds of tribulation or persecution that arise “on account of the word ” (13:21). Young followers find this kind of early verbal assault on their faith difficult to endure. As we work our way through 1 Peter, the same connection is going to be made. Peter gives examples of trials that refer to verbal and physical abuse on account of the Word (see 2:12, 18–20, 23; 3:16; 4:1–6 [esp. v. 4], 12–14).

Galatians 4:13, 14

A third use of the term trials in the New Testament can be found in Paul’s letter to the church at Galatia. There we read:

You know it was because of a bodily ailment that I preached the gospel to you at first, and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus.

Galatia was one of the geographic regions Paul covered on his first missionary journey, and it was while there that he was dragged out of the city, stoned, and left for dead. Paul survived the ordeal, but he was left bloodied, disfigured, and in great pain. Seeing him in that state proved to be a great trial for the saints.

In this instance, the term trial is used in reference to the angst suffered by those Christians whose loved ones are undergoing physical suffering and pain. This trial was also the lot of some of Peter’s readers (2:18–20).

Matthew 26:41

The final use we turn to for our purposes here is found in Matthew 26:41. At this point in the narrative, Jesus is in the Garden of Gethsemane, and the author of our letter, Peter, is with him. On this night, the intensity of the conflict between Jesus and the devil was so severe that elsewhere we are told that Jesus began to sweat blood (see Luke 22:44). Meanwhile, as Jesus battled against his own trials and temptations to flee from the cross, Peter and the others slept. Jesus awakened them and then said to Peter:

So, could you not watch with me one hour? Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak. (Matthew 26:40, 41)

The word translated “temptation” is the same word Peter uses in the text before us. Various trials can refer to direct attacks from the evil one. Strikingly, later in Peter’s letter we will find him making use of this very imagery and language:

Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. (5:8, 9)

So there you have it. Peter’s use of the words “various trials” matches exactly the wide-ranging use of the term elsewhere in the New Testament. As a result we can say a few things about what Peter means by “various trials.” He is not speaking here of a localized trial or a season of suffering. Rather, he means:

• There will be seasons in life when you will lack provision, power, position, protection, and a sense of permanence.

• At times you will become the recipient of verbal or physical persecutions that arise on account of the Word.

• This includes the pain experienced by those who have loved ones whose bodies appear to be wasting away before their very eyes.

• This includes the dark moments in life when we are asked to fend off the prowling attacks of Satan.

These difficulties may be temporal, occasional, and spasmodic (after all, 1:6 adds, “if necessary”), but in the end Peter wants his readers to know that for anyone who takes up with Jesus, trials of some size and stripe are inevitable. We must go through the waters of tribulation if we are to arrive at our rightful inheritance, for wandering and woe are the earthly lots of any who desire to enter into an eternal rest characterized by joy.

What Purpose Do Trials Serve?

Trials Prove the Genuineness of Our Faith

Hearing that Heaven’s joys are intertwined with earthly trials—and this by divine design—must have raised many questions in the minds of early followers of Jesus—questions like, “What function do trials serve?” or “What ultimate purposes will trials accomplish?” From our text it appears that Peter intends to provide an answer. No sooner does he connect joy to woe than he begins explaining the purpose of life’s trials.

. . . so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. (1:7)