David B. Curtis
David B. Curtis
| Media #1,259 |  |
 |
Good morning, Bereans. We are continuing our study of 1 Peter with verses 13-17 of chapter 3.
Peter has been giving some essential instructions to the believers. His purpose for writing his first letter was to help Christians live godly lives in a hostile world and to know how to handle persecution in a Christ-like way.
A new section begins in 1 Peter at 3:13. After addressing people who were in subordinate positions by advising them not to undermine public order ("be submissive"), the author now turns to encouraging them in their situation. From this point onward, Peter is concerned principally (but not exclusively) with the Christians' response to actual persecution.
Let's face it. When it comes to persecution for our faith, we must admit we are for the most part clueless. I am an American who lives a comfortable life by preaching God's Word. I've never been threatened with imprisonment or torture for my faith. I've never had my property confiscated or my family torn away from me or killed because of my commitment to the gospel. When I read Hebrews 10:34, I'm speechless and in awe.
For you had compassion on those in prison, and you joyfully accepted the plundering of your property, since you knew that you yourselves had a better possession and an abiding one. Hebrews 10:34 ESV
How could they deal with the plundering of their property with joy? They knew they had a better possession. What is that referring to? Heaven. They knew this physical land was not their home.
Persecution wasn't just something they put up with; they actually rejoiced in persecution as the Lord had told them to.
"Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. Matthew 5:11-12 ESV
They rejoiced in persecution because it increased their reward in heaven. Look at something very strange that Paul said about persecution.
Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church, Colossians 1:24 ESV
Does anything in this verse seem strange to you? I think that most would say, that Paul sounds as though he's saying that there were things lacking from the afflictions of Christ?" That is a troubling thought, and we'll get to that here shortly. But what is really strange is what Paul says about suffering. Look at what he says: "I rejoice in my sufferings." Does that seem strange to any of you? It really shouldn't if you are familiar with the New Testament. But from a practical sense, that seems very strange. This verse has something relevant to say to the Church about suffering.
Paul says, "I rejoice in my sufferings for your sake"—this sounds odd to us but Paul is doing exactly what the Lord told us to do. Paul had not personally visited the city of Colossae, but he realized that his imprisonment in Rome, the trials he went through, and all the persecution he suffered were for the benefit of the Body of Christ, and that included the Colossian Christians. They actually were benefitting from his ministry because he even wrote a letter to them from the prison at Rome. We're benefitting from that ministry as well. His suffering was, indeed, on behalf of others.
There is a connection in the New Testament between suffering and joy. That may seem like a contradiction, but that is what the Scriptures teach. Notice what the basis of rejoicing is—our reward in heaven. When we are persecuted, we are to rejoice.
I don't think you could find a greater contrast between the American church of the 21st century and the church of the 1st century then in the area of suffering. As we study the New Testament and examine the attitude and perspective which New Testament believers took toward suffering and persecution, we should be ashamed. I am!
"I am filling up what is lacking in Christ's afflictions." When we first read that statement, it sort of jars us, doesn't it? This phrase has been the subject of much controversy. A statement like this, if taken without the context of the New Testament, could be employed to yield some strange teachings that would undermine the all- sufficiency of the work of Yeshua. Catholics have taken this to mean that there is a treasury, a reservoir of the merits of the saints, that we can draw upon to make us more acceptable to God.
The Roman Catholic Church taught that Yeshua's merit covered sin in a certain sense, but there also was a penalty that you must pay, and God punished you either in this life or in purgatory.
This is salvation by grace plus works, and this is denying the sufficiency of Christ's work. Reconciliation was fully accomplished and provided for in Yeshua the Christ. That is a finished, completed work:
he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. Hebrews 9:12 ESV
The statement, "once for all," demonstrates clearly that this act will not be repeated because it is a special suffering of the Messiah. The work for man's salvation has occurred and been completed. It cannot take place in a similar manner to that which has already transpired.
After all, if there was anything lacking in the provision of the cross, there might be a need for believers who come after Yeshua to suffer as He also suffered in order that they might be made perfect through their own tribulations and through their performing some sort of self-redemption to make up the lack.
It's clear, therefore, that the sufferings of the Messiah are meant to be an event in time and space which satisfied the demands of God the Father to secure a once-and-for-all-time salvation for the people of God. On the cross, sin has been dealt with forever and no suffering is able to pay that price. Full payment is to be found only in Yeshua so that no other person's suffering can be counted as expiatory.
In what sense were Paul's sufferings "filling up that which is lacking in Christ's afflictions?" It was in the sense that Paul was receiving the persecution that was intended for Christ. Yeshua, having ascended to heaven, was out of their reach. But because His enemies had not filled up all the injuries that they wanted to inflict on Him, they turned their hatred onto those who preached the gospel. It was in that sense that Paul filled up what was lacking in Christ's afflictions.
The simplest and most logical explanation stems from the mystical union that exists between Christ and that of His people in the body of Christ (i.e., the church). When believers suffer, Christ suffers with them. Christ's substitutionary sufferings are finished and complete, but His sufferings in and through His people continue. Paul saw the sufferings that he was bearing as the sufferings that were directed toward Christ. Yeshua said to His disciples:
"If the world hates you, know that it has hated me before it hated you. John 15:18 ESV
That's the point. The hatred of the world toward the followers of Christ is because of the hatred of the world toward Christ. His followers are just experiencing what comes from being identified with Him.
If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. John 15:19 ESV
Now we get confused by suffering and think that we must be doing something wrong. We must be too aggressive, we must be. . ." No! It is because we are identified with Christ. That is why the world hates us.
Remember the word that I said to you: 'A servant is not greater than his master.' If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. John 15:20 ESV
See the connection? Those who have rejected Christ will reject His followers. Those who have received Christ will receive His followers.
Whoever hates me hates my Father also. John 15:23 ESV
There is an inseparable link between Christ and His Father and between Christ and His followers.
Paul readily took on the afflictions that were directed towards Christ. Remember when Christ confronted Paul on the Damascus Road as he was in the process of persecuting the church? Did Christ say, "Saul, Saul, why are you persecuting the church?" No. He said, "Saul, Saul, why are you persecuting Me?" Because the church is the body of Christ. Saul, who became the Apostle Paul, was persecuting Christ while he was persecuting the church. There is an inseparable link.
For as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too. 2 Corinthians 1:5 ESV
Paul didn't get mired down in the idea that his sufferings must be the result of his personality or his preaching. No. He said it is because of the attitude of unbelievers toward truth, toward Christ.
Paul saw his afflictions and his sufferings as being directed toward Yeshua the Christ. Let's face it. If Paul hadn't been identified with Yeshua the Christ and the preaching of the gospel, he wouldn't have been imprisoned in Rome, would he? He wouldn't have been beaten times without number. He wouldn't have been stoned. This all had to do with the fact that he was identified with Christ, and the truth that Christ had entrusted to him.
Believer, if we live Christlike lives, the world will persecute us because of its hatred of Christ. We receive the persecution that they intended for Him.
From this point onward, Peter is concerned principally with the Christians' response to actual persecution.
Now who is there to harm you if you are zealous for what is good? 1 Peter 3:13 ESV
This statement carries on what the psalmist said in the quotation just cited.
For the eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil." 1 Peter 3:12 ESV
Now who is there to harm you if you are zealous for what is good? 1 Peter 3:13 ESV
Yahweh watches over the righteous and he attends to their prayers. Therefore, who will harm those who do good? The implication is that God certainly will not, and under normal circumstances, no other person will either.
Now who is there to harm you if you are zealous for what is good? 1 Peter 3:13 ESV
"Who is there to harm you?" is a rhetorical question. The implied answer is "no one." But look at what Paul says to Timothy.
Indeed, all who desire to live a godly life in Christ Yeshua will be persecuted, 2 Timothy 3:12 ESV
I would say that being "zealous for what is good" and "desire to live godly" are the same thing. Why, then, does Paul say that we'll be persecuted while Peter says that we won't. We know that Christ was put to death for doing good, the Apostles were put to death for following Christ's example; and multitudes of Christians since have suffered persecution because they desired to do good. So, the history of the martyrs seems to prove that enemies of the gospel do harm faithful disciples. And the context in 1 Perer 3:14 indicates that suffering for the sake of righteousness would come.
How do we resolve this. There are at least two possible explanations of this apparent paradox. Some explain this by saying that typically those who follow a path of righteousness are not harmed. In other words, a policy of nonresistance disarms the opposition. There may be exceptions, but as a rule, the one who is eager for the right is protected from harm by his very goodness.
Paul seems to imply the opposite of what Timothy stated when he says, "all who desire to live a godly life in Christ Yeshua will be persecuted." It is because of their righteousness that they are being persecuted.
I think that a better explanation is that the worst that the foe can do to a Christian cannot touch their spirit or eternal future. The enemy can injure his body, but he cannot damage his spirit.
"Now who is there to harm you"—the question is rhetorical, implying the answer: "no one." The word "harm" here is kakoō which means "to injure; figuratively to exasperate: - make evil affected, entreat evil, harm, hurt." This same word is used in Acts 18.
And the Lord said to Paul one night in a vision, "Do not be afraid, but go on speaking and do not be silent, for I am with you, and no one will attack you to harm you, for I have many in this city who are my people." Acts 18:9-10 ESV
Paul was in Corinth when the Lord said to him, "no one will attack you to harm you." But look at what Paul says to the Corinthians,
Are they servants of Christ? I am a better one—I am talking like a madman—with far greater labors, far more imprisonments, with countless beatings, and often near death. Five times I received at the hands of the Jews the forty lashes less one. Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers; in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. 2 Corinthians 11:23-27 ESV
Would you say that this was harm?
Peter's question "who is able to harm you" could mean that no one was able to do them any real and essential harm because verse 12 teaches they were under the watchful care of their Father. So, persecution encountered could inflict no real damage. Because of their union with the living Christ, the enemy can only injure the part of their being which is not permanent or eternal.
We know that "all things work together for good for those who love God, for those who are called according to his purpose" How, then, can anything work for your harm if you are the Lord's?
This may be an allusion to Psalm 118.
The LORD is on my side; I will not fear. What can man do to me? Psalm 118:6 ESV
This same truth is expressed in Romans 8.
What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Yeshua is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Romans 8:31-34 ESV
God is for us, so who can harm us? Believers we need to be continually reminded that this world is not their home and the physical is not ultimate reality! We are pilgrims here, just passing through.
"If you are zealous for what is good"—this is a third-class conditional sentence which means potential action. The word "zealous" is from the Greek word zēlōtēs which means "one burning with zeal, a zealot, to be hot." Figuratively, it is to be fervent or to be filled with or controlled by eagerness and ardent interest in pursuit of something. It pertains to a person with a great enthusiasm for some cause.
We may face suffering because of our righteous living. Often sinners feel condemned in the presence of a righteous person, even if the person hasn't said a word about God. Their sin is exposed and their guilty conscience is confronted by the life of the believer.
But even if you should suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled, 1 Peter 3:14 ESV
Verse 13, then, is not a guaranteed promise that if we do good, we won't be persecuted. Yeshua did good and only good and was ultimately killed by a hostile world. But, even if we should suffer for the sake of righteousness, we're blessed.
Peter addresses their fear by alluding to Isa. 8:12.
"Do not call conspiracy all that this people calls conspiracy, and do not fear what they fear, nor be in dread. But the LORD of hosts, him you shall honor as holy. Let him be your fear, and let him be your dread. Isaiah 8:12-13 ESV
Peter's reference to Isaiah is interesting because it helps to explain his reference to fear. Isaiah was telling godly Israelites not to fear the coming Assyrian invasion.
The setting of the Isaiah quotation is significant. Ahaz, king of Judah, faced a crisis because of an impending invasion by the Assyrian army. The kings of Israel and Syria wanted Ahaz to join them in an alliance against the Assyrians, but Ahaz refused. As a result, Israel and Syria threatened to invade Judah.
Behind the scenes, then, Ahaz made an alliance with Assyria. The prophet Isaiah warned him against ungodly alliances, and urged him to trust God alone for deliverance. "Sanctify the Lord of hosts Himself and let Him be your fear and let Him be your dread and fear not their fear." In other words, don't you, king of Judah, be afraid of the Assyrians like the Syrians and the people of Israel are (the Northern Kingdom). Don't "fear their fear" but fear the Lord and set the Lord apart, sanctify Him. That's behind the scenes in Isaiah.
And here, Peter is quoting that and essentially saying, "Do not fear their fear," or as it's translated in the NAS, "Do not fear their intimidation." It could mean the fear that they're being made to fear. In other words, don't fear like they are fearing, like others are fearing. Or, don't fear the intimidation of those who would make you fear. Either way its meaning is don't fear; don't be afraid. And then he says, "Don't be troubled. Don't be shaken, don't be disturbed."
But even if you should suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled, 1 Peter 3:14 ESV
Now, this is a simple verse with simple understanding. He says this, "Should persecution come against you for the sake of righteousness, you are blessed, and God will reward you in eternity." We need to be continually reminded that this world is not our home and the physical is not ultimate reality! We are pilgrims here, just passing through.
"You will be blessed"—this is the Greek word makarios, which means "supremely blest; by extension fortunate, well off." This is the term used in the Beatitudes of Yeshua's Sermon on the Mount. Believers are linked with the Old Covenant prophets as God's light and revelation to a lost world. But often our witness will cause persecution. But whatever harm the people in this world can do to us, that harm is only temporary and cannot affect our eternal destiny
John Bunyan, because of the hostility of his society, was put in prison in Bedford for preaching the gospel. While in prison, he wrote these words: "This prison very sweet to me hath been since I came here and so would also hanging be if Thou didst then appear." He considered it a privilege to suffer, and perhaps even to die because it would bring him to his Lord.
"Have no fear of them, nor be troubled." As we saw, this is from Isaiah 8 ("do not fear what they fear, nor be in dread"). Concerning suffering, Peter taught that in it a believer should not be afraid or frightened. The believer should not fear because God is in control. Understanding the sovereignty of God, we realize that no one can do anything to us apart from God's will. Not violence, nor abuse!
The LORD is on my side; I will not fear. What can man do to me? Psalms 118:6 ESV
An important spiritual principal Peter is teaching is that the fear of Yahweh conquers every other fear.
Polycarp was a bishop at the church of Smyrna from the end of the first century to the middle of the second century. A letter from the church at Smyrna to the churches in the Christian world related that Jews joined with pagans in clamoring that Polycarp should be cast to the lions or burned alive. His whereabouts was betrayed by a slave girl who collapsed under torture. They came and arrested him. Not even the police captain wished to see Polycarp die, and on the brief trip to the city, he pled with the old man: "What harm is it to say, 'Caesar is Lord' and to offer sacrifice and be saved?" But Polycarp was adamant that for him only Yeshua the Christ was Lord. When he entered the arena, the proconsul gave him the choice of cursing the name of Christ and making sacrifice to Caesar or being put to death. Polycarp responded: "Eighty and six years have I served Him and He has done me no wrong. How can I blaspheme my King who saved me?" The proconsul threatened him with burning, and Polycarp replied: "You threaten me with the fire that burns for a time, and is quickly quenched, for you do not know the fire that awaits the wicked in the judgment to come and in everlasting punishment. Why are you waiting? Come, do what you will." As they came to bind him to the stake he requested not to be bound. "Leave me as I am," he said, "for he who gives me power to endure the fire, will grant me to remain in the flames unmoved even without the security you will give by the nails." So, they left him unbound in the flames. Polycarp died as he stood in the flames praying to his Lord.
but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 1 Peter 3:15 ESV
"But in your hearts honor Christ the Lord as holy." This is taken from Isaiah 8:13, cited a moment ago: "But the LORD of hosts, him you shall honor as holy." The significant thing is that Peter replaces "Yahweh of hosts" with "Christ the Lord," thus showing that he believed Yeshua to be one and the same as Yahweh of hosts in Isaiah. He is telling us to fear Christ as Yahweh above and not anyone who threatens to harm us because of our witness.
To honor means to make holy or set apart. It's the same word used in the Lord's Prayer, in which Yeshua said, "Our Father who is in heaven, hallowed be Your name." To hallow God's name means to set it apart as holy, to reverence God above all others.
Sanctifying Christ as Lord in your heart is the alternative to fearing man. You are affirming that the only one I really have to fear, the only one I really have to dread is the Lord. It does not bother me what men may do to me.
That's the intent of Isaiah 8:12-13, and that's the intent of Peter here as well. To honor means to venerate. It means to adore. It means to worship. It means, by implication, to exalt, to magnify, to give the primary place to.
"Always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you." This is one of the most frequently quoted verses from the letter.
The Christian's godly response to suffering will cause the unbeliever to ask certain questions because there will be a quality of life that he has never seen before. When the non-Christian asks us about our hope in Christ, we are to give an answer to him, a defense of our Christian faith.
The word "defense" is from the Greek word apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting. It is the same word used in Luke 12:11-12 when Yeshua told the disciples they will have to defend themselves to rulers/authorities. The same word is also used in Acts 22:1 where Paul gives a formal defense of his belief in Yeshua to the Jewish Sanhedrin and in Acts 25:16 when Paul gives a formal defense of his Christian beliefs to the Roman governor Felix and to King Agrippa of Judea. But in this verse, Peter uses the word in a more general sense—"to anyone who asks you."
I think Peter is saying that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness! Could you share the gospel with someone?
The gospel message is simple: You need to tell people what sin is and what it has done in terms of alienating them from God. People need to know who Christ is and how He bore our sin through His death and resurrection. And they need to know how to accept God's gift of eternal life and forgiveness through faith.
"Yet do it with gentleness and respect." Our defense is not to be done in a rude or disrespectful way, but in a Christian manner, with meekness and fear.
The word gentleness can also be translated "meekness." It is a very difficult word to translate. Sometimes it is translated meekness, gentleness, or even humility. It was used of a wild horse that had been tamed. It means "power under control."
It speaks of a believer who could become mad or angry but instead responds with gentleness, with a tamed tongue and emotions. This word was used of Christ.
The word "respect" is from the Greek word is phobos, which literally means "fear." The English word "phobia" is derived from it. This fear does not involve panic but, rather, the respect and awe we have toward the Lord ("the fear of the Lord)".
having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. 1 Peter 3:16 ESV
There is some confusion as to where this verse starts. The NASB and NKJV start here and UBS4, NRSV, TEV, and NJB start it a phrase earlier: "yet do it with gentleness and respect."
"Having a good conscience." This is the Greek word suneidēsis which means
"co-perception, that is, moral consciousness." This is a present active participle used as an imperative. There is no counterpart to the Greek term "conscience" in the Tanakh.
Let me say a word or two here about conscience. Conscience means co-knowledge. It's that inner voice that tells us how to behave based upon what we have learned. The Webster dictionary says, "Conscience is the sense or consciousness of the moral goodness or blameworthiness of one's own conduct, intentions, or character together with a feeling of obligation to do right or be good. A faculty, power, or principle enjoining good acts."
But do you understand that conscience does not always tell you to do what is right? It tells you to do that which you have been told is right. It tells us how to behave based upon what we have learned. Your conscience may render you guilty when you're really not or judge you to be not guilty when you really are.
For a long time in Paul's life, his conscience was fouled up. His conscience was telling him that what he was doing was right (e.g., killing Christians; trying to stomp out Christianity). Our conscience must be informed by God's Word, or it will be a faulty guide. Paul was acting in good conscience when he persecuted the church, but he was terribly wrong because his conscience was informed more by his Jewish culture than by the Scriptures.
Can we always trust our conscience? Only if it has been programed correctly. It is somewhat like a computer. If you put garbage in, you will get garbage out. This is a good reason for us to spend time in God's Word. It will give our conscience the proper perspective.
Today a Christian may feel guilty because he is not tithing. This is only because he has been taught that he must tithe. But the New Testament nowhere commands the believer to tithe. Tithing is Jewish, not Christian. But if we are taught wrong, we will feel guilty for doing things that are not wrong.
Many people do things that are wrong, but don't feel guilty because they have been taught that they are right. The woman in India who takes her baby and throws it to drown in the Ganges River thinks she is serving her God. She looks at that god as some great fearful ogre who must be appeased.
Our conscience must be programed by the Word of God.
"So that, when you are slandered, those who revile your good behavior in Christ may be put to shame—that word "slandered," interesting Greek word, katalale. It is an onomatopoetic word. That is, it sounds like its meaning. A katalale, blablablablabla. The word "revile" means to threaten, to abuse, to insult, to mistreat.
The words, "put to shame" are from the Greek word kataischuno. It conveys something happening outside of us that lets us down. I think it is better translated "disappointed." The idea is that those who attack your Christian witness will be disappointed by your godly behavior.
For it is better to suffer for doing good, if that should be God's will, than for doing evil. 1 Peter 3:17 ESV
This is very similar to what Peter said in 1 Peter 2.
For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 1 Peter 2:20 ESV
As we have already seen, if we suffer for behaving badly there is no merit in that because we are simply getting our just disserts. But when we suffer for righteousness' sake, that is different because then we reflect that experience of Christ and we stand together with Him in His suffering.
None of us want to suffer. But if we must, may it be for doing good and not for doing evil. Sometimes Christians are obnoxious and offensive and are made to suffer for it. They may wish it were persecution for the sake of the gospel, but really it is simply suffering for doing evil.
"If that should be God's will." Peter is trying to encourage them to accept their suffering because it is "God's will." God is in control even of our enemies.
The reference to "God's will" is a reminder that, contrary to much errant teaching in today's church, it is often our heavenly Father's purpose that we honor him by sustained devotion in the midst of undeserved suffering. God determines whether we suffer or not. But it is up to us how we react to the circumstances God places us in.
When a Christian does suffer for doing good, it is God's will. It is always better that we suffer for good, not deserving it, than to suffer for bad, deserving it. When we suffer and we cannot pinpoint a specific sin, then we can conclude that this suffering is God's will and He has brought it either to glorify Himself or to cause us to grow in Christ. Often God wants us to learn to trust Him alone, and that can only be done as we suffer.
| Continue the Series |