Begin with the End in Mind
1 Peter 1:3-4
“Father, it’s a great joy we have that we know with
certainty that we are in Your family because of faith in Jesus Christ, that it
is by faith alone in Jesus Christ alone that we have eternal salvation, and
that You
have bequeathed
to us an infinite number of blessings that we have on reserve for us in heaven, a host of rewards, possessions that are ours
potentially depending upon our obedience, our walk by the Spirit while we’re
here in this life. Father, we’re thankful that we have Your Word to guide and
direct us. Father, we continue to pray for this nation. There are enemies,
external enemies as well as internal enemies, that
seek to destroy this nation. We stand in the gap with Israel historically. We
have stood for the truth of Your Word historically and yet, both of those situations have eroded gradually through the last
century, and they are in serious threat of being destroyed today. Father, we
need believers to stand in the gap through prayer, to stand in the gap through
whatever action they can take and to make their voice heard and not to just go
along to get along. Father, we need to have courage and strength. We need to
focus on Your Word because the day may come when we are an oppressed and
persecuted minority, and the only thing we will have at that time to strengthen
us is the doctrine in our soul that we take in today. Once the time comes when
we need it, it’s too late to try to get it. We need to get it now. Father, we
pray that You would strengthen us from Your Word as we
study this evening. In Christ’s name. Amen.”
We‘re
continuing our study in 1 Peter 1. Today we’re probably just going to start
looking at verses 3 and 4. I want to do a bit of an overview as well for this
first section, which goes down through verse 12, depending on how some things
are organized and structured. So we’ll do a bit of an overview of this first section, verse 2 through verse
12, wrap up a couple of things in the salutation at the end of verse 2 as we
get ready to go into this next major section.
Like most of you, a couple
of weeks ago we had Resurrection Day and I don’t know how many of you went out
to dinner somewhere afterwards. We went out for an Easter brunch at one of the
local hotels, and it’s usually my procedure when I go to a place like that, or
even when I sit down at a restaurant and take a look at the menu, if I’m going
to have dessert, I make sure I understand I’m going to have dessert and what
it’s going to be because you don’t won’t to make the mistake of eating so much
at your meal that there’s no room for dessert afterwards. Right? You have to
begin with the end of mind.
That’s just a general
principle in life that you always, whenever you start a job or a task or a
responsibility, you need to clearly define what the end game is. In the military, they have ten basic principles for guiding any
operation. The first one is objective – you have to define your
objective. You have to know where you’re headed so that when you get there you
know you’ve arrived. You have to begin with the end in mind, and that’s what
Peter does in this section. He focuses on the end game of the Christian life, and sets that stage. Everything that comes after
this in the epistle relates to that end game, which is our rewards or our inheritance in heaven. That is the end
game, as we’re going to see in our study.
He introduces that as we see
in the salutation, identifying himself as an apostle of Jesus Christ. Then he
names the recipients, to those who are resident aliens in the diaspora. These are the Jews that have been scattered. He’s
writing to Jewish-background believers, to Messianic Jews in the 1st century. He is addressing particular issues
that they have. Even though he is addressing them as Jewish believers, in the
church age with their particular background, they are still part of the Church; so there is an application of what he is saying to all
believers. We must understand that in terms of the original situation and
circumstances, he is addressing Jewish-background believers. So there’s a
certain overtone to some things that he is saying that has a particular
resonance with them because they are heirs of Abraham in more ways than you and
I are. They
are heirs of Abraham as heirs of the Abrahamic covenant, where we are just
spiritual heirs of Abraham because of our faith in the promise of God;
specifically that Jesus Christ is the One who died on the cross for our
sins.
So these terms, PAREPIDEMOS, are pilgrims or resident aliens, as I like to translate
it, of the diaspora in Pontus, Galatia, Cappadocia, Asia, and Bithynia. We’ll look at
that map again in a minute. They’re the choice ones, emphasizing their quality
of their spiritual existence because of their position in Christ, their
possession of imputed righteousness. Three things qualify that. First is the
foreknowledge of God, which means prescience every time it’s used. It has that
idea of knowing something ahead of time. It doesn’t change its meaning just
because God is the subject of the verb. This is a logical flaw that occurs in a
lot of Calvinistic theology. Second,
it’s by means of sanctification by the Holy Spirit. That’s positional
sanctification. We’re choice by that. When we are identified with Christ in His
death, burial, and resurrection; that fits and works together with that
imputation of Christ’s
righteousness. So these are distinct things that happen at the instant of
salvation. They are co-terminus. That means they all happen at the same time or
simultaneously.
Third, it is for a purpose.
We are identified with Christ in His death, burial, and resurrection, and set
apart by the Holy Spirit, for a purpose. That purpose is to execute our
spiritual life, to fulfill that spiritual life, to
work it out to grow to spiritual maturity. As I’ve said many, many times, when
we were kids, we wanted our parents to treat us like adults. We knew that it
was only in adulthood that you really get to experience all the great things in
life. You didn’t want to be treated like a kid any more. When you got to be 8,
9, 10, 11 years old, you would say, “Treat me like I’m older. Don’t treat me
like a kid anymore.”
Most Christians just want to be treated like a kid. They want to stay a baby
and they don’t want to grow up and assume the responsibilities of spiritual maturity,
but that’s where real life begins in the spiritual life – when we hit
spiritual maturity.
We are saved for obedience.
That’s not legalism. Obedience is walking by the Spirit. In churches that
emphasize the grace of God, as Peter says in 5:12 that we’re to stand in the
true grace of God, grace doesn’t mean it’s okay to disobey God. Grace means
that God has a way for us to recover from disobedience, but it doesn’t mean
it’s okay to disobey God. Emphasizing obedience isn’t legalism. I’ve heard a lot
of people say that over the years. When someone comes along and says you need
to pray, you need to do this, you need to do that, all Biblical commands, some
say, “That’s just legalistic.” No, it’s not legalistic. It’s legalistic if
you’re not doing it in the power of the Spirit; but if you’re doing it when
you’re walking by the Spirit, those are the protocols of the spiritual life. We
are saved for the purpose of obedience.
We are saved for good works,
Paul said in Ephesians 2:10 just after he gives that very clear statement of
the nature of salvation. It is by grace through faith that we are saved, not of
works lest any man should boast. Then he turns right around and says that we
are saved for this purpose, for good works. We are saved to walk in those good
works. Sometimes we fail. As I pointed out last time that is what the term sprinkling of the blood of
Christ is related to. In the Old Testament the sprinkling of the sacrifice, the
sprinkling of the blood, was what occurred in ongoing cleansing. When you
sinned and you had to come back to the Temple or the Tabernacle and you were
worshipping, then
there had to be a sin offering or a trespass offering, burnt offering; then the
blood of the lamb or the goat or the bullock or the dove or whatever was sprinkled
or splattered on the altar as a sign of cleansing. This is just imagery for
what we do all the time in terms of confession of sin, 1 John 1:9, and moving
forward.
Then Peter closes this with
his greeting, “Grace
to you and peace be multiplied.” That’s the King James or the New King James. I
would translate it with a “may”. It’s the expression of a wish or a desire on
his part. “May grace and peace be multiplied to you.”
That’s expressing one of his themes in this epistle, that they truly become grace oriented. When he comes to the end of
this epistle, he says, “This true grace in which we stand.” Throughout this
epistle, grace is mentioned 10 times. We’ll see the word “mercy” mentioned in
verse 3, mentioned one time, and
there are other synonyms of grace that are emphasized several times in the
course of this epistle.
This epistle is very much
about grace. In
fact, if you’ve got a Ryrie Study Bible, and you look at the notes there, Ryrie
makes that the theme. I don’t think that’s the theme. I think the theme is what
he expresses in this first opening paragraph. It’s very similar to James. Many
of you have gone through the James series with me. You have an opening
introduction in James that goes from James 1:2 down to about verse 17 or 18.
That’s your introduction. It’s a mirror of the conclusion that comes in at the
end in James 4:13 down through chapter 5. So you have the opening introduction.
Then you have the conclusion
and the body in-between. So the major theme, the major focus of what is said,
is in between your introduction and conclusion. It’s like a sandwich.
I got e-mailed this morning a
list of the ten best burgers in Houston. I like hamburgers! One of them was
from what used
to be Bernie’s Burger Bus, but
now they’ve got their actual location
in Bellaire in what used to be the old triangle. This has got to be the most
decadent burgers I’ve ever seen. Most burgers you have a bun, top and bottom.
For the top bun on this burger you have a grilled cheese sandwich. For the
bottom bun you have a grilled cheese sandwich. So that’s four pieces of bread.
The top two have cheese in the middle. The bottom two have cheese in the
middle, so that goes on top of about three inches of filling in that hamburger.
It’s got to be a walking heart attack.
That’s kind of how an
epistle is structured. Your top bun and your bottom bun is your
introduction and
your conclusion.
In between you have the meat of the epistle, the main
message that’s there. You have a lot of the ideas that are developed, and even
though the words may not necessarily be used in between, the ideas are
there. That’s definitely true with
James. James is all about how to endure testing and how to persevere in times
of testing. When you look at the word HUPOMONE for endurance in the introduction and
conclusion, words like endurance and longsuffering, MAKROTHUMEO are used several times in the introduction
and the conclusion. That tells you what that epistle is all about. It’s unified.
I remember when I was
studying James years ago as a young pastor I started reading through numerous
commentaries. Back then we didn’t have as many as we do today, and they weren’t
always very good. They all looked at James as the New Testament counterpart to Proverbs – that it was really disconnected and was just a lot of
wise sayings, and there was no internal unity. That was completely false. James
has a unity. It’s “Be quick to hear, slow to speak, and slow to anger” and that’s your
outline of the book.
Peter is much the same way.
Peter has a very clear expression of the organization or themes that are going
to be laid out in this epistle. It’s not clear in one verse as succinctly as
James, but it’s the same idea. He emphasizes this. This salutation we have
here, “May grace and peace be multiplied to you” is often glossed over in a lot
of Bible studies. It’s glossed over by a lot of Sunday School
teachers. It’s glossed over by a lot of seminary professors. What you’ll
typically hear is that the standard greeting in the classical world, in the
Greek speaking classical world, was CHARIS meaning grace, grace to you. The standard greeting in the
Jewish community was shalom which is peace. What they’re doing is just
taking the standard greeting of the Greeks and the standard greeting of the
Jews and combining that. It’s not anything more than that.
I don’t think you can say
that about anything in Scripture. Every word, down to the
grammatical forms, is breathed out by God. We have to look at this as
something significant. I believe it’s significant that only grace and peace
come to us from God, and it can be multiplied in our lives if we walk by the
Spirit. If we take in the Word of God, and it maximizes our souls, then we can
experience grace and peace at different levels. A baby believer can have a
measure of grace orientation and happiness and peace and stability as an
infant. As he grows in the grace and the knowledge of our Lord Jesus Christ,
this is going to expand even more over the course of His spiritual growth, over
the course of his spiritual life so grace and peace will be multiplied if, as a
believer, we grow and take in the milk of the Word. [1 Peter 2:2] We are to
desire the milk of the Word that we may grow thereby. It’s very important.
We looked at the three-fold
structure there modifying the noun, which should be choice ones according to
prescience by means of sanctification of the Spirit for the purpose of
obedience and the sprinkling of the blood. Now this is the map where we saw
what is probably the route of the messenger who carried this letter from church
to church: at
Pontus, here in the north, which is just south of the Black Sea; then Galatia,
a large province which extended from the north to the south; then he would
cross over to Cappadocia; and then back to the west, crossing through
southern Galatia and going to Asia, the Roman province of Asia. This
is where Paul established many churches when he was in Ephesus, and he had his
training school there in Ephesus where they sent out young pastors and
missionaries all over Asia to establish churches everywhere, like the seven
churches that are mentioned in the beginning of Revelation. Pergamos,
Thyatira, Sardis, Smyrna,
Philadelphia, Hierapolis, Laodicea
and Colosse. All of these were
started by Paul out of the school of Tyrannus
there in Ephesus. I showed you this map last week. I used it particularly
because it has such bold colors identifying those
different Roman provinces. That helps you to see that.
A lot of the maps just do it
like this, and its rather hard or difficult to make out what the territories
were; but this map was one I had in Logos Bible Software which is a map showing
the diaspora where Jews had settled, if you can read
it, and you probably can’t unless you’re up here on the front row even though I
tried to enlarge it. If I made it any larger, it would just lose focus. The
index for the map says all these cities where there are black dots had a Jewish
population at the time of the Day of Pentecost. That shows you how widely
spread the Jews were in the diaspora. They’re just
scattered all over in all of these major cities. The areas that are marked in red, are Asia, Phrygia, Pontus, Cappadocia, and Pamphylia.
And if you go further to the area off to the east, Mesopotamia, Media, Parthia
and Elam are all in red because these are mentioned in
Acts 2, that there were Jews who had come back to Jerusalem on the Day of
Pentecost. Those places in red indicate locations of Jews who came back to
Jerusalem. Those locations are mentioned in Acts 2. Then you come to North
Africa, Saranac,
Libya, Egypt, and then you have Arabia. That just gives you an understanding of
how widespread the Jewish population was.
Peter is writing to this
group of Jews in the diaspora who were in the area
now known as Turkey. At the end of the epistle he mentions Babylon, which is
located in what is now Iraq…the country formerly known as Iraq. Until things
settle out we don’t know exactly what it’s going to be in the future. Things
are really wild over there right now. Some people don’t like politics. I know
most of you kind of like politics, but a lot of people don’t. They’re just so
busy with their lives, which is great and wonderful;
but we’re living in a very interesting time right now. It’s more interesting
than anything in the last how many years, centuries. We have the breakout of
what some have said is a thirty-year war—some have said a hundred year
war—between the Shiites and the Sunnis. They’re engaged in a nuclear arms
race.
Immediately after the United
States announced this screwball framework for a peace agreement with Iran, that
very night from what I heard, the Saudis made a deal to get some nuclear
missiles, smaller missiles from Pakistan. It’s started. People don’t
understand. This bill that is before Congress right now is so critical, and
this issue is so critical because we are weak. In that vacuum there’s going to be a huge power play between
all kinds of different bad actors on the international scene. All the Arab
countries all
perceive us to be very weak. If we’re not going to stand with them, then they
have to protect themselves. The only way to protect themselves
against a nuclear Iran is to go nuclear themselves.
Aren’t you excited about the
fact that all of these crazy nut jobs who are running
dictatorships in the Middle East are going to be involved in a nuclear arms
race? It’s a great time to be alive! We get to trust God in ways that our
parents never had to deal with. They had just a little something going on in
World War II, but I think this is really going to be a big show. This is going
to be very, very interesting. Anyway, back to Babylon and the ancient world.
That was the largest Jewish community at the time; and of course, Peter was the
apostle to the Jews. He had a ministry there. He had been involved in Babylon,
and he also had a ministry in this particular area.
The other thing that I
talked about is something important to understand as a backdrop to where we’re
headed in this first part of 1 Peter 1; and that is to understand the three
stages of salvation. Some people call them the three tenses of salvation. I
think Earl Radmacher used that phrase: past, present,
and future. Others call it the three phases of salvation. The word salvation is
used three different ways in Scripture, and we have to understand that. Phase 1
or Stage 1 is justification. We believe in Jesus Christ in one instant of time.
At that instant of time we are justified. We receive the imputation of God’s
righteousness, and God declares us just. It just takes a second. On Sunday
morning I talked about what faith is. Faith is the assent to the truth of what
the Bible says. It says, “That’s true.” When you say that’s true, you’ve
believed it. I wonder how many
people who just for a nanosecond, when they heard the gospel, thought, “That
makes sense, but no, I just can’t believe that.” I’m wondering if in that
nanosecond when they said it was true, but then thought they were going to
catch all kinds of grief from their parents, their friends, and they just
couldn’t become a Christian right now, but maybe, in that nanosecond where they
said it was true they secured it. And they’re going to be surprised when they
turn up in heaven that they trusted in Christ for that nanosecond. So, if we believe that it just takes a moment in
time, then it
just takes a moment in time. That
is justification.
Also that is related to
positional sanctification which I talked about last time, where we’re
identified with Christ in His death, burial, and resurrection, and placed in
Christ by the Baptism by the Holy Spirit. At that same time, we are freed from
the eternal penalty of sin.
We still have that nasty sin
nature within us, so Phase 2 starts. After we’re born we have to grow. A lot of
Christians are stillborn and they’re alive, but they never get fed. They never
learn the Word. One of the big problems in lordship salvation is they say that if you’re truly saved, you’re going to
have works that are consistent with your salvation. You’ll know you’re saved by your fruits. The trouble is it takes a long
time. People today have just lost sight of agriculture. It takes a long time for a tree to bear fruit. It takes an
oak tree about seventy years before it produces acorns. I know a lot of
Christians who are oak trees. That’s not a compliment. It’s taken them seventy
years before they see any kind of fruit in their life.
Others are more like tomato
plants. It takes about 90 days and they’re out there rocking and popping. But
it takes time. Growth has to take place before fruit is borne. A lot of folks
confuse growth with fruit. They say, “Well, so-and-so led somebody to the
Lord.” That’s not fruit. That’s part of your spiritual responsibility as you grow in the
Lord. Don’t confuse those things. You have to be fed. That is why Peter
says in 2 Peter 2:2, “Desire the milk of the Word that you can grow thereby.”
You grow by taking in the Word of God. If you haven’t taken in any more of the
Word of God but “Believe on the Lord Jesus Christ and you will be saved”, then
you’re not going to grow. You’re just going to be a little baby in diapers. If
you’re not fed, pretty soon you’re just going to become emaciated and starve to
death. There won’t be any growth, and there won’t be any fruit. Unfortunately
that’s true for a lot of Christians. They never go anywhere after they get born,
and that’s very similar to what Jesus says in the Parable of the Soils in Luke.
You have the second type of soil in which the seed falls on rocky ground, and
it is germinated and sprouts [new life], and then it’s choked out. So there’s
no growth beyond just that initial germination, but that shows there’s new life
there. All that’s necessary is to trust in Christ and you’re regenerated.
So Phase 2 we talk about it
as the spiritual life. This is experiential sanctification in theological
terms. At justification we’re free from the penalty of sin. In the spiritual
life we’re free from the power of sin, Romans 6. We’re learning to walk by the
Spirit and not under the power of the sin nature. No one up until the day of
Pentecost was ever free from the power of sin. Then in ultimate sanctification
we’re glorified. We’re absent from the body, face to face with the Lord. No
more sin nature, and we’re free from the presence of sin. We have to keep those
three things in our minds, especially as we go through this first chapter of 1
Peter.
One of Peter’s favorite
words to use in verses 3 through 12 in the first chapter is salvation. Guess
what? He’s not using the term salvation in this first chapter as a means of
talking about justification. He’s primarily talking about either the whole
package with an emphasis on glorification, or he’s taking specifically about
glorification. If you’re reading justification into the word salvation, then
you’re going to have a problem.
This is always a problem for
American evangelicals because we’re taught over and over and over again that
salvation always means getting into heaven. And yet a lot of times in Scripture
the word SOZO, which means salvation, doesn’t mean getting
into heaven. It means working out our salvation, our Christian life after
salvation, or realizing our glorification.
Let’s just look at this
first section, and we’re going to look at an overview of verses 3–12. Some of you went through the Bible study
methods class I taught a year or so ago. That’s going to come into play here
because I’m trying to implement a few of those principles in the way I’m
teaching this to help you see how to apply some of these things. When you start
off in Bible study methods, you come to a section of Scripture, usually a paragraph
and you study that paragraph to understand what that paragraph is all about,
because sentences make up a paragraph. A paragraph is a collection of sentences
that revolve around the same theme, making one particular point. Each sentence
expresses one major thought.
A compound sentence is where
you take two statements, such as he went to the store, and he bought some milk;
and you conjoin these saying, “he went to the store, and he bought some milk”.
[I just love grammar. Everyone glazes off a little bit. Everyone takes a
vacation. Some of you really need to go to the Bahamas, so this is your
opportunity to go to the beach for a little while.] A complex sentence starts
adding a lot of relative clauses, and purpose clauses, and all kinds of other
stuff to it, which is usually what you find when you’re studying through
Scripture. You take a look at that paragraph which is 1 Peter 1:3–12 and
wonder what in the world Peter is talking about here. What’s his focus?
This is how I’ve summarized
this. He’s saying that living in light of eternity, which is the major theme of
the whole epistle, means we can rejoice in the midst of present fiery trial
because our love for God enables us to focus on the glories to come. Now that’s
an important statement. Don’t just let that fly by you. That is really
important. We can have joy in the midst of the present fiery trial. I know that
every one of us are going through difficult times in one way or another, in one
degree or another. Some folks I know are going through some extremely difficult
and challenging times in their lives. I know some folks who are listening to
this message, and they’re going through just some hellacious challenges right
now. They need to learn how to have joy in the midst of all the chaos and calamity
and everything else that’s going on around them. What enables us to do that is
our realization in our spiritual life of the love that God has for us. That
becomes more real to us than the antagonism, the hostility of people or the
terrible, oppressive circumstances that we may be encountering.
We need to learn to focus on
the glories to come. Now glory is an important term. If you’re reading
through this several times, I would encourage you to highlight words like faith
and salvation, words like believe, words like joy or rejoicing, words like
glory. These words are all used several times; and they tell you that that’s
what the writer is talking about. I’ve highlighted some of these. We’re going
to put a little instructional video up on the Dean Bible Ministries website
before long on how to use a little application called “One Note”. Some people
have Microsoft One Note, and this will give you some ideas of how you can use
that in your own personal Bible study to really bring out and focus on what’s going
on in the text. So I’ve just copied over some of the things I’ve been doing
there and highlighted and boldfaced different words to bring out these terms
that are used again and again. So this is the opening. This is the first
sentence. The first sentence really focuses us on the end game of our
inheritance.
Look at the word hope in
verse 3. Hope is a future concept. It is an expectation of something that will
definitely take place in the future. The word inheritance has to do with our
future possession in heaven. That inheritance is reserved in heaven for you.
Then this term salvation in verse 5 also relates to the idea of glorification
when we are face to face with the Lord. This first section emphasizes a number
of doctrines that come together and are intertwined, such as the doctrine of
regeneration where God has begotten us again to a living hope, that confident
expectation.
Hope for the
Christian isn’t something that is wishful optimism, like “Well, I really hope
it doesn’t rain in the next couple of days because we have a campout planned.”
We’re not sure what’s going to happen and what’s not going to happen. That’s not how the Bible uses the term hope
for the believer. We have a certainty, a conviction, and an absolute knowledge of what will happen. It’s
connected to the Lord Jesus Christ. We have a reference to our inheritance, and
we’re going to see that this relates to what I call the personal sense of our eternal destiny.
We’re focusing on what’s reserved for us in heaven; and we’re living in light
of that. We have to also understand the phases or stages of salvation that
I mentioned earlier.
When we look at these
verses, it begins with a statement of praise, “Blessed be the God and Father of
our Lord Jesus Christ”. As we will see when we see these statements in the Old
Testament and New Testament, the phrase blessed be God
is the idea of praise. In the Greek, the word is EULOGETOS where we get our word eulogy. What do you do
in a eulogy? You praise the person who just died. That’s what this word
means. You’re praising God the Father for something – that He has
begotten us again to a living hope. This is related to inheritance and
salvation; so we have to come through and take a look
at these particular things. We have to understand that there are two aspects to
this inheritance. There’s an aspect that every believer in Christ has in
common. We all have eternal life. We’re all going to get a resurrection body.
We’re all going to have joy. We’re all going to have happiness, and we’re all going
to spend eternity with the Lord. It’s going to be a little different in the
experience of each and every believer depending on the capacity they develop
during this life. There are going to be distinctions based on rewards and based
on the roles and responsibilities God gives us, based on the spiritual
capacities we develop during our times of testing in this life. There are
going to be different levels of fellowship and proximity to the Lord in the Millennial Kingdom and in Eternity. We’re going to have
different roles, different responsibilities,
and different privileges.
Everyone is going to be in
heaven, and everyone is going to have capacity. For example, some people are
going to have a bowl that’s this big, and some people are going to have a bowl
that’s this big; but that bowl is going to be filled with joy and happiness. So
everyone is going to experience it to the fullest, to the degree of their particular capacity. This inheritance is for all who were
justified. In Romans 8:29–30, Paul says “Those who are justified,
these He will also glorify.” In glorification, we learn that we are kept by the
power of God and not by our own power, but by Him.
The next set of verses, I Peter 1:6–9, Peter says, “In this you
greatly rejoice…” Now this is what he comes up later to say, and
that’s really laid out in verse 7. “In this you greatly rejoice that [what you
greatly rejoice in] the genuineness of your faith may be found to praise, honor, and glory at the revelation of Jesus Christ.” That’s
what these four verses are talking about. You can have present time joy because you understand that even though your faith is
tested by fire, it will be found to the praise, honor,
and glory of the Lord Jesus Christ. Then he
goes on to talk about some of the motivational aspects in
that, which is our love for the Lord. And what we receive at the end game
[verse 9] is the salvation of our souls. That’s not talking about getting into
heaven. It’s talking about a lot more than simply getting into heaven. It’s
experiencing the fullness of everything the Lord wants to give us when we get
to heaven. We’re going to go through this in detail when we get there.
We see an
emphasis on problem solving and facing adversity. There are a lot of
similarities between these verses, especially 6 and 7, a lot of language and
vocabulary similarities between this and James 1:2–4, talking about the
fact that we handle adversity by understanding its role and purpose in our
life. It’s not just something that just happens, that somehow God just forgot
to watch over us today. But He allows this in His perfect timing and perfect
planning to come into our lives so that we will learn to walk in dependence
upon Him, and so that we can be conformed to the image of the Lord Jesus
Christ.
Then we come to verses 10
and 11 where Peter goes on to expand this. “Of this salvation…” Here we use the term not
just in terms of justification again, but here he’s probably using the term as
the whole package: phase one, phase two, and phase three, probably with the
focus a little bit more on the end game of this whole process. We might say “of
God’s whole plan of salvation” is the focus of the prophets. We learn that
these Old Testament prophets were curious. They studied what was revealed to
them and what was revealed to others in the hopes of discovering everything
that God was going to do in the future to provide this perfect salvation. We’re
told that they prophesied of the grace that would come to you. They knew about
this. This validates the whole concept of Messianic prophecy in the Old
Testament, that the prophets in the Old Testament were searching for the manner
of time that the Spirit of God who was in them working through divine
revelation. I’ve pointed out numerous times that in the Old Testament, no
believer was indwelt for their spiritual life and
spiritual growth. They were indwelt for responsibilities in relation to
leadership. Kings like Saul and David were given the Holy Spirit to guide and
direct them in their responsibilities as kings. Judges were given the Holy
Spirit to fulfill the mission God gave them as a
judge. Prophets were given the Holy Spirit to enable them to prophesy, write
Scripture, and to copy Scripture, transmit it, and preserve Scripture.
So they’re
searching for what the Spirit of Christ was indicating when He testified
beforehand the sufferings of Christ and the glories that would follow. That is
important because it shows the two-fold aspect. The first aspect is the
suffering, the cross. The second aspect is the glories that would follow. This
emphasizes the first and second comings of Christ. So in terms of the key
doctrines that are being taught in that particular sentence, we have
Messianic prophecy, the First and Second Advents of the Messiah, the Suffering
Messiah, and the Royal Messiah. There are a lot of doctrines that are touched
on in these verses. To really comprehend what Peter is saying here, we have to
relate this to a lot of Scripture.
Then we come to the last
verse, which appears to give us our transition to the next section. It gives
also a hint of additional motivation for the believer: that he
is observed by the angels. He says, “To them [the prophets] it was
revealed that not to themselves but to us they were ministering the things
which now have been reported to you through those who have proclaimed the
gospel to you by the Holy Spirit from heaven, things which angels long to look
into.” Yes, there are “watchers,”
and they are angels. They are watching us because they can learn a lot about
God from watching how God deals with us in our Christian life. We are exhibits
before the angels, both the fallen angels and the elect or holy angels. So in
the last verse we see the role of prophecy, the role of the Holy Spirit and the
role of angelic observation. This gives us a good framework for understanding
these particular verses.
Now let’s go back to just the
first two verses in this section. 1 Peter 1:3–5 is
one sentence in the Greek. This expresses one thought. One of the things I
teach Bible students and pastors is that when you’re doing Bible study and
exegesis and you have a long sentence here, you have to find your main clause.
Your main clause is comprised of your grammatical subject and your verb. That
tells you your subject. It’s always, or 98% of the time, a finite verb. “God,
the Father of our Lord Jesus Christ” is the subject. Then you have a relative
clause that tells us that “He has begotten us again to
a living hope”. That’s what this is all about. God the Father has begotten us
again to a living hope. Everything else just expands or elucidates on those
particular comments.
So that’s the core.
Everything else just fills in the gaps. The best way, really, to approach this
is to start at the end and work our way backwards. Instead of starting in verse
3, we’re going to start in verse 5 and work backwards. This is just setting us
up for when I come back next time and we spend a little more time in our
exegesis. Then we’ll go forward in a normal, verse-by-verse, word-by-word
format. What we see in the last verse in the last part of chapter 5 is that this
salvation is ready to be revealed in the last time. It gives us our timing of
our full realization of our inheritance. It’s going to come when we are at the
last time.
This is a reference to the
Judgment Seat of Christ for Church Age believers. This is referenced in 1
Corinthians 3:12–15. That’s a familiar verse to many of us, that at the
Judgment Seat of Christ it states in verse 13 that each person’s work will
become clear, will be evaluated. Some of that work is, by analogy, going to be burned up. Some of it is not
going to be burned up. The focus of the Judgment Seat of Christ is not to
expose our failures but our successes. It’s not to expose the wood, hay, and
straw but to expose the gold, silver, and precious stones. Everybody has their
whole production of their life. It’s not that it’s literally going to be
burned. That’s just a metaphor used, using the metaphor of the purification of
the refinement of metallic ore as the analogy. What’s left after the refining
process is what is going to last, what has been purified by the removal of that
which was irrelevant. Everyone is going to be saved but some are not going to
have anything left over.
This is important. What do
you want to have revealed at the last time? You want to begin with the end in
mind. When the end comes, and we’re at the Judgment Seat of Christ, do you want to be sitting there looking at a pile of ashes
in the palm of your hand, or do you want there to be something substantive there
by which God is glorified by the work that He has produced in your life? That’s
the issue.
The second thing
that we see here is the certainty of our future salvation at the beginning. “We
are kept by the power of God through faith.” It is the power of God that keeps
us. It’s interesting, if you look at the end of verse 4, we have the phrase,
“reserved in heaven for you”. That uses the top Greek word that I have on this
screen – TEREO, which means to keep or to guard something.
That inheritance is guarded. It is watched over for us in heaven. It’s not going
to disappear. Then a parallel or synonymous term is used: PHROUREO, which indicates that we are guarded by the
power of God. He guards us. God is the One who keeps us. No one can get past
that guard. He preserves us. It’s the power of God, not our power that preserves our salvation. We don’t have to
make sure that we’re going to get there by continuing to be obedient, which is
just works salvation. That’s legalism. So the certainty of our salvation is
guaranteed by the power of God.
This is what we see Jesus
talking about in John 10:28–29 where he says, “I give them eternal life
and they shall never perish.” That’s a dogmatic assertion from the Lord Jesus
Christ. “Neither shall any one snatch them out of My
hand.” The hand is often used in the Old Testament as a metaphor for the
omnipotence of God. The hand of God is the power of God. What Jesus is saying
is that nothing can break My power. It is My power that is keeping you. Then He doubles down on it in
the next verse and says, “My Father who’s given them to Me
is greater than all and no one is able to snatch them out of My Father’s hand.”
It’s a double grip. The Son’s hand which is omnipotent and can’t be broken and
then the Father’s hand wrapped around that and can’t be broken. Our future is
secure.
Then the third thing that we
see is the nature of our inheritance. This takes us back to a concept we
studied in Romans and several other places. (Slide 22). In Romans
8:16–17, we have the phrase “The Spirit Himself bears witness with our
spirit that we are children of God, and if children, then heirs.” This is how
it’s usually punctuated. This whole section is inheritance. “Heirs of God and
joint-heirs with Christ.” Two different kinds of heirships
mentioned there. Normally this is punctuated the way it is on the screen. I
highlighted the commas in red, which you may not be able to see. “If children [comma] then heirs, heirs of Christ and joint heirs
with Christ [comma]” as if those two concepts are synonymous. “If indeed
we suffer with Him.” That “If indeed” clause is related to
both heirs of God and joint-heirs with Christ. That heirship then is
qualified or conditioned with suffering with Him.
Now that’s just a bad way of
punctuating this. There’s no punctuation, you know. You don’t have commas, you don’t have semi-colons, colons, or anything like
that in the Greek. You supply it. Greek didn’t have all those punctuation
marks. You did it through grammar. You could understand what they were talking about
by the way they structured sentences. What we have here is what we have in any
language, a certain level of ambiguity. Here’s an ambiguous sentence in
English. No punctuation. If you put this sentence out as a little pop quiz and say punctuate the sentence,
where do you put two commas? Most women will put them in the same place and
most men will put them in the same place, but men and women do not put them in
the same place. So the first way they do that is this way. This is the way a
woman will usually punctuate it. “A woman, without her, man is nothing.” So the
main thought is that without the woman, man is nothing. Where you put the
commas changes the meaning of the sentence.
Here you have the
way most men will do it. “A woman without her man, is nothing.”
That one comma changes the whole meaning of the sentence. If you put it one
place it means one thing. If you put it another place, it means something else.
If we take out the comma at the end of Christ over here and we move it over
here, right about God, we have
“heirs of God, and joint-heirs of Christ if we suffer with Him”. That means two
types of heirship. Heirs of God, which is true for every
believer, and joint-heirship, which is true only for those who suffer with Him.
Heirs of God are those who
get all the same package. We all get eternal life. We all get a certain measure
of joy, happiness, a resurrection body. We all get
certain things in common. But for those who grow in the grace and knowledge of
our Lord Jesus Christ, and want to be godly as Paul says to Timothy, “Those who
desire to be godly will be persecuted” then those get additional rewards and
inheritance.
Part of our inheritance
starts on the earth, and it has to do with our relationship with God. This will
expand when we’re in heaven. Remember, as we develop fellowship, as we enjoy
fellowship with God, we possess God in a certain way. He becomes our
possession. That is how these verses
are used – not that we own God, but He becomes closer to us, and that
richness of our fellowship develops. We often use the phrase “in fellowship”
just like a static thing. It’s not a static thing. It’s the rich enjoyment of a
relationship. That’s why I much prefer to use the word “enjoying fellowship”.
When we sin, we’re not enjoying anything with God. Then when we confess sin,
then we can enjoy the fellowship with God.
These are some great verses
to learn. Lamentations 3:24. Jeremiah says, “The Lord
is my portion.” He’s my share, like a share in an inheritance. “The Lord is my
portion; therefore I hope in Him.” Notice how he connects hope with
inheritance, just like Peter does. Then we have Psalm 16:5-6, “O Lord, You are
the share of my inheritance and my cup; You maintain
my lot. The lines have fallen on me in pleasant place. Yes I have a good
inheritance.” Psalm 73:25, “Whom have I in heaven but You, Lord, and there is
none upon the earth that I desire but You.” Our
relationship with the Lord and that intimacy with Him is a major part of our
inheritance which begins today in this life and is going to expand when we’re
in heaven, based upon the capacity we develop in this life.
To know Him means to explore
and learn everything we can about Him and to live on the basis of His fullness.
The only way to do that is to know the Word, because He only reveals Himself
specifically to us in terms of His Word.
Another thing we learn about
here that begins in this life, is in Ephesians 1:3, “Blessed be the God and
Father of our Lord Jesus Christ who has blessed us with every spiritual
blessing in the heavenlies in Christ.” It’s already
ours, but He’s not going to let us have it until we develop capacity to enjoy
it and to use it. We need to learn all that God did for us in salvation. We
need to learn
all about redemption, propitiation, reconciliation. We
need to learn all about imputation and justification – all of these
different terms, so that we can truly understand what happens in salvation. When we first trusted Christ we just knew about a molecule of
doctrine, just enough to know how
to be saved. Afterwards, we go back and study to learn about God, the
fall of man, the grace of God. We learn about substitutionary sacrifice. We
learn about expiation.
We learn about atonement. We learn about cleansing. Then we learn about all the
spiritual skills. We learn about confession of sin, walking by the Spirit,
faith-rest drill, grace orientation, doctrinal orientation. We learn how to
focus on the future in terms of our personal sense of eternal destiny. We learn
about our personal love for God and impersonal love for all mankind. We learn
about occupation with Christ and the joy of Christ that is shared with us. All
of those are spiritual skills that we have to maximize, and that takes a lot of
time. We learn from reading the Scripture how God deals with people over
time, and we have example after example after example that we can then take and
apply to circumstances in our own life. That’s what we get from studying much
of the Old Testament.
We learn analogies with the
Old Testament, like just as Israel entered into the land,
they still had to conquer all of it. It didn’t happen just in one day or one
week or one year. They had mopping up operations that went on for year after
year after year.
This is analogous to what is
described in
2 Corinthians 10:5 (Slide 31), that we are to take every thought captive in
obedience to Christ. That’s every single area of intellectual activity between
your ears. Literature,
art, music, engineering, mathematics, science, meteorology, biology, geology; all of these
things are entire disciplines that people spend their entire life learning. You
need to bring every area of thought in each one of those disciplines under the
authority of the Word of God. We can’t do that in ten lifetimes if we’re giving
it maximum effort. Most people don’t even come close to giving it maximum
consideration for two minutes.
Then we learn the
qualities of this inheritance: that it’s incorruptible and undefiled. The first
word indicates that it’s imperishable, immortal, and incorruptible, cannot spoil, cannot ruin, and can’t be corrupted. The second word means it can’t be stained. It’s can’t be defiled. You
can’t express or define the inheritance positively because our vocabulary
fails, so Peter has to define it through negatives. It can’t be defiled. It
can’t be destroyed, and it won’t fade away. It is permanent and it is there
forever.
Then we get back
to the beginning of this statement in verse 3. We’re told that God has begotten
us. He has caused us to be born again to what? A living hope.
That living hope is connected to the inheritance that is developed in verses 4
and 5. It is not a dead hope, like in human viewpoint. It is a living hope.
That concept of living is related to the resurrection of Christ. Once again the
resurrection of Christ is connected to life after justification. So the
resurrection of Christ gives us a focus on the spiritual life that comes as a
result of our regeneration. Once we dwell on all of that, it causes us to do
what? To praise God for what He has done. That’s where Peter starts. “Praise be to the God and Father of our Lord Jesus Christ.” We’ll
start there next Thursday night.
“Father, thank you for this
time we have to get together, study these things, and be challenged by Your plan for our lives. It’s a plan with purpose that has
ramifications down through eternity. It is preparation for our future role and
responsibility in the eternal kingdom. It’s not just taking care of business
today, but it is doing that in light of your plan and purpose for us in the
kingdom and on into eternity. The decisions we make today not only impact today
and tomorrow, but they will, in many cases, reverberate down through the millennia and into eternity. Father, challenge us with
what we’ve studied
that we
might recognize that we are to live today in light of eternity. We’re to begin
with the end in mind. The end game is realizing that full salvation that is
reserved in heaven for us to the maximum that we can enjoy You and enjoy and
experience everything that will be ours in heaven because we’ve developed that
capacity here and now in our life on the earth. We pray this in Christ’s name.
Amen.”