CRAVE the WORD!!!! – Part 2
1 Peter 2:1–3
Opening Prayer
ŅFather, we are grateful that You
are the God of history, that You are the Creator God who oversees the affairs
of men. You have given us freedom, freedom to make right choices and freedom to
make wrong choices. Because of AdamÕs sin we are corrupt. We are in need of
grace and we continue to see the world that has rebelled against You
deteriorate into greater and greater chaos, disorder, and violence.
Father, tonight we recognize the
horrible situation that has taken place in France. Once again it is an attack
by Islamist supremacist individuals attacking innocent people. Father, we pray
that You would open the eyes of world leaders, open the eyes of our president,
open the eyes of our political leaders to the real danger here.
We are at war and have been at
war, not of our choosing, but a war that has been brought to us for well over
15, almost 20 years, going back to several attacks in the 1990s. Awaken us as a
people. Take the blinders off their eyes.
Father, we pray that we might use
this in grace and in kindness to present the gospel to people desperately in
need of truth so that we may help them to understand things the way you have
described them in Thy Word and that You might use us consistently to be
faithful lights to this wicked and perverse generation.
Father, we also remember Dick
MillsÕ family, that you would comfort them and for Andy as he prepares for the
message Saturday. We pray it will be one that makes the gospel clear to those
who are present.
Father, we pray for us tonight as
we study Your Word, that we might be challenged, strengthened, and encouraged
by this study. We pray in ChristÕs name. Amen.Ó
We are in 1 Peter, chapter two and
IÕm going to briefly review what I covered last time to set the context, the
focal point of 1 Peter 2:1–3 is the command to desire the Word. I think
that unfortunately by the way itÕs translated by putting this clause at the
beginning of this sentence, this comparative phrase, rather, Ņas newborn
babesÓ; it takes away the punch of the imperative word here, which is to desire
the Word.
ThatÕs what the command is. ThatÕs
what weÕre going to talk about. WeÕve looked at the background here in terms of
the introduction. ItÕs written to Jewish-background believers in Asia Minor;
what is now Turkey.
In 1 Peter 1:3–12 we have an
introduction that focuses our attention upon problems, persecution, adversity,
and difficulty. I believe that itÕs primarily related to Jewish believers who
are now being opposed by the Jewish community out of which theyÕve come. They
are struggling with two areas of opposition, one from the Jewish community that
has rejected Jesus Christ as Messiah, and the Gentile pagan community that is not
interested in Jesus as Messiah.
So in those verses is the
introduction of the idea of standing firm in the midst of trials with a focus
on the future, living today in the light of eternity.
The first major division of the
epistle goes from 1 Peter 1:13–2:12 and there are a variety of these
imperatives that IÕve pointed out over the last few weeks. The basic idea is to
stand in the hope of our calling, standing in grace by girding up the loins of
our mind.
The focus is on our thinking. IÕm
going to emphasize that again because as we get into the first three verses of
chapter 2 it takes us right back to the importance of thinking. We live in an
era today when itÕs sad that the outside world focuses on new forms of
mysticism, subjectivism, and emotionalism. All of this is related to a shift
away from a belief in objective truth. It impacts every area of life and every
area of thinking.
As believers we canÕt use the
thinking of the world as a criterion. We go to so many churches today and what
we find in these churches is a lot of just emotion for the sake of emotion.
Worship is defined as emotion. A
personÕs fellowship with God is evaluated in terms of how they feel. Again and
again, itÕs how they feel and not how they think. Yet the Scripture focuses on
thinking.
We see these commands. The first
command is in 1 Peter 1:13–14, rest your hope fully on the grace brought
to you through sober thinking, objective thinking, and thinking on the Word of
God.
Second, they were to set
themselves apart to the service of God in every area of their life. ŅBe holy for I am
holy,Ó 1 Peter 1:15–16.
The next command was to conduct
your lives in fearful respect of God so it focuses on conduct. Again and again,
even the first two points focus on conduct. This is a major word and a major
idea throughout this epistle. As Christians it is about how we live.
We have forgiveness. We can
confess sin, but the bottom line, as weÕll see tonight, is related to how we
live our lives.
WeÕre to love one another with
integrity, 1 Peter 1:22–25. ThatÕs the main command there.
Look at how this is structured
based on the imperative mood verbs and that gives us the talking points Peter
is working through here.
Then, after 1 Peter 1:22–25,
the next command is the one we have here in 1 Peter 2:1, to Ņcrave the milk
of the Word.Ó
Then thereÕs going to be sort of a
parenthetical section from 1 Peter 2:4–9 that weÕll need to spend a lot
of time working our way through. ItÕs a very important section.
Then thereÕs a conclusion in 1
Peter 2:11–12 that we are to have honorable conduct. Again, this is that
weÕre to conduct ourselves in this way. Again, that comes back to the primary
focus of this section.
So in summary we could say that
based on the end of chapter one that this imperishable seed, the message of the
gospel of grace, resulted in regeneration. This new life of a spiritual infant
must be nourished by the Word of God in order to grow. ThatÕs where we are in
these three verses.
LetÕs begin then by looking at the
first three verses of chapter 2. Let me read them for you. ŅTherefore, laying aside all malice, all
deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the
pure milk of the word, that you may grow thereby, if indeed you have tasted
that the Lord is gracious.Ó
As we look at these verses we have
to make some initial observations. Actually these first three verses are some
of my favorite verses for a lot of different reasons, but itÕs a great summary
focus, especially verse 2, on the importance of the Word of God to grow.
ItÕs not entertainment. ItÕs not
fellowship. ItÕs not music. ItÕs not worship. Again and again in Scripture it
is the Word of God that nourishes us, that sanctifies us, that strengthens us,
and that builds us up. We saw that last time as I took us through Psalm 119 and
pointed out a number of the important words.
ItÕs 176 verses that focus on the
Word of God. ItÕs interesting that at the very end, as I pointed out, the last
verse has a plea that God will forgive the psalmist. It takes us back to the
importance that we experience forgiveness for our sins, not just at salvation
but ongoing as part of the spiritual life. YouÕll see how this plays.
The interesting thing about these
three verses is that if you read them in various English translations, you get
different ideas. The first verse says, ŅTherefore, laying aside all malice ÉÓ ThatÕs
not a bad translation, but the participial translation of the verb there is
correct, but in English the grammar doesnÕt function quite the same way as it
does in the Greek.
We lose the thrust of what this
means and, in fact, in many commentaries they translate it not totally
inaccurately as a command to lay aside, to get rid of, or to quit doing
something as they get a little bit more of a paraphrase. It does have an
imperatival or command sense to it, which it picks up from the main verb.
ItÕs kind of an unusual
construction in Greek and if you donÕt catch it, you miss a vital, vital point.
The first thing we ought to observe is that the first three verses of this
chapter are one sentence in the original. ThatÕs means that itÕs one primary
thought.
When I teach Bible Study Methods I
try to get people to think in terms of the sentence structure. A lot of times
in the Greek youÕll have a sentence that may be five, seven, nine, thirteen, or
seventeen verses long. Paul especially has these really long constructions. He
has compound, complex sentences within compound, complex sentences almost.
In English theyÕll often break
these up into eight, ten, or twelve sentences, but if we think just about
writing and just about language, a sentence is the basic unit of thought. Even
if itÕs a compound, complex sentence, itÕs still expressing one basic thought,
or it may have two main independent clauses linked together that are brought
together by the writer to express one thought.
If we break it into two, three, or
four sentences, what weÕre basically doing is breaking it down into three or
four thoughts. That may cause us to miss the main point and to major on things
that are secondary. Not that theyÕre not important, but theyÕre secondary to
the primary idea.
ItÕs important to recognize and
when I teach this, especially to pastors, whether you can read Greek or not,
you can look at a Greek text in Logos or some other tool. You donÕt have to be
able to read a single word to be able to count the periods. So you look at a
Greek text and youÕre looking at ten verses and you count three periods that
tells you there are three sentences in the Greek.
In English you may see eight
periods. That will tell you right away that the English text has broken these
sentences up. The reason IÕm saying that is when you look at this particular
sentence thereÕs an initial participial clause in verse one. Then you have your
primary independent clause in verse two, which is to desire the pure milk of
the Word. Then you have a conditional clause in verse three that is modifying
what is said in verse two.
The main idea here that we need to
focus on is Peter saying to Ņdesire the pure milk of the WordÓ. ThatÕs what he wants us to
focus on. ThatÕs the main thought here. ItÕs a command to desire.
He gives us a great illustration
of what this word desire or crave means. ItÕs like a hungry baby. We all know
what hungry babies do when they want to be fed. They go take a nap, right? They
scream and they cry and they make a big fuss because they want you to feed
them.
The problem is we have a lot of
Christians today who make a fuss about the fact that theyÕre being starved to death.
I think the reason is because theyÕve been on a forced fast so long that
theyÕve lost their appetite. I know if you ever go on a fast, a long fast,
after about the first twenty-four to forty-eight hours you lose your appetite.
ItÕs not until you get well past
that 40th day that your appetite comes back because now itÕs life
threatening. As long as youÕre drinking lots of water and hydrating, anyone can
go 40 days without food. The fact that the Lord fasted for 40 days and 40 nights
is a miracle?
It may be a miracle to you and me,
but any of us can do that. It doesnÕt take GodÕs power to do that. The point
that IÕm making is that if we donÕt get fed, eventually you wonÕt have an
appetite. You donÕt desire the Word.
Babies need to let the shepherds know
they need to be fed.
The first idea is focusing on what
is the main idea, the main thought in these three verses.
The second point I want to make is
an initial observation that the first verse begins with a ŅthereforeÓ. If
youÕve been around here for any length of time you know that I like to say that
when you see a ŅthereforeÓ you have to look to see what it is there for.
This is drawing a conclusion but
is it drawing a conclusion from everything said in 1 Peter 1:13–25? Verse
13 started with ŅthereforeÓ. Is it drawing us therefore from just the previous
verses of 22 to 25?
Let me suggest that this is
probably drawing a conclusion from 1 Peter 1:22–25 and remember, verses
24 and half of 25 are a quote from the Old Testament. So the main idea thatÕs
been stated in the previous section had to do with purifying souls at the
beginning of verse 22.
I translated 1 Peter 1:22 this
way, ŅSince
you have purified ÉÓ ŅPurifiedÓ is a Greek word thatÕs in the perfect
tense. ThatÕs really important for understanding whatÕs being said here. The
perfect tense indicates a past-completed action, not just a past action or an
action that occurred in the past and itÕs still going on today. ItÕs a past-completed
action. The focus in this verse is on the completeness of the action.
What Peter is saying here is that
youÕve already had this purification. ItÕs already completed. So I would take
that to be our positional sanctification that took place at the instant of
salvation, our positional cleansing. They did that by obeying the truth and
that truth is defined later in verse 25 as the gospel that was preached to
them.
They obeyed the truth through the
Spirit and what heÕs saying is that since or because youÕve done this in the
past, now you have to love the brethren.
ŅBecause youÕve been born again,Ó and there again itÕs talking about
regeneration in phase one, Ņnot of corruptible seed but incorruptible, through the Word of God
which lives and abides forever.Ó
So he emphasizes this past-completed
action and just to remind everyone, we have what we call the Three Stages of
Salvation or three tenses of salvation. Phase One is justification, which takes
place in an instant of time when we believe the gospel, when we believe that
Jesus Christ died as our substitute, died for our sins, and by faith alone in
Him, trust in Him alone, we have eternal life.
Right after that, at that instant,
weÕre justified, weÕre declared righteous, and we are born again. We become a
new creature in Christ. Right after that, just like when a newborn baby is
born, immediately there is a need for nutrition and growth.
ItÕs not the same thing as birth.
Feeding the baby to grow isnÕt the same as birthing the baby–even if you
ŅdonÕt know nothing about birthing babies.Ó TheyÕre different.
So justification takes place at
Phase One. The spiritual life is Phase Two and the last phase is glorification.
The Bible uses the word ŅsavedÓ to describe each one. At Phase One weÕre saved
from the penalty of sin. During Phase Two weÕre saved from the present power of
sin. And in Phase Three we are saved from the presence of sin.
We often refer to that first
category as positional salvation or positional sanctification where we are
positionally new creatures in Christ, positionally set apart to Him, and
positionally sanctified. ThatÕs different from the second stage which is being
experientially sanctified, where weÕre growing and becoming set apart unto God
for service as we spiritually grow.
I think itÕs important, then, that
when we look at 1 Peter 2:1 and Peter says ŅthereforeÓ heÕs going back to this
concept in verses 22 and 23 that we have been born again, and itÕs a completed
action, and that we have been purified, completed action.
In experience, itÕs not complete.
So he says ŅthereforeÓ because positional truth is real, we must go on to
experiential reality, which has to do with the sin in our life that
consistently plagues us.
ThatÕs the second point. The first
point of observation was that these sentences focus on one thought: that we are
to crave the Word of God so we can grow. Second, the verse draws a conclusion
from 1 Peter 1:22–25 which focus on Phase One and says that therefore we
must go on into spiritual advance and deal with the sin in our lives. WeÕre
positionally sanctified but not experientially sanctified.
The third thing is that we have to
understand some things about this verb to Ņlay asideÓ. Some translations, such
as the ESV, translate this as a command. Technically itÕs not, itÕs a participle.
I know, getting into grammar
drives some people nuts, but grammar helps us understand exactly what is being
said here. This is really important. This is an adverbial participle, which means it
says something about the main verb. ItÕs related to the main verb, which is to
desire or crave the Word.
When we look at it, at the word APOTITHEMI, it is
an aorist passive participle. That may not mean a lot to us because aorist
tense is not part of the English language. Aorist, basically, is a simple past
kind of a tense in the Greek. What weÕre going to see is that when you have an
aorist participle under certain conditions which precedes an imperative verb,
it fits a rarely identified category of syntax from the Greek. It really helps
us understand what is going on.
First, though, we have to just
understand the verb. APOTITHEMI means to take something off. If someone comes into
your house in the winter and youÕre going to tell him or her to take off his or
her coat, youÕre going to use that verb, to take off your coat, to take off
your jacket, or to take off your sweater and to come inside and relax a little.
ItÕs a word thatÕs used to take
something off or to put something away. ItÕs also used in a metaphorical sense
to remove dirt from the body. When we talk about removing dirt from the body it
brings into mind this idea of cleansing. The backdrop of this word is
cleansing.
When I mention the word cleansing
to this congregation we all ought to be thinking immediately about 1 John 1:9, ŅIf we confess
our sins, God is faithful and just to forgive us our sins and to cleanse us
from all unrighteousness.Ó ItÕs that experiential cleansing thatÕs related
to on-going spiritual growth.
This word is used in a number of interesting
passages. Before we get there, though, because it precedes an imperative verb,
which is desire, it does pick up an imperatival sense. What weÕll see is that
in this kind of grammar construction, the imperatival idea in this participle
is secondary and takes a back seat to the main imperative.
When you translate it as an
imperative in English, it looks like verse one is the main imperative and verse
two is the secondary idea. We lose the thrust. In the Greek weÕre seeing here
the participle used this way is stating the pre-condition for being able to
fulfill the imperative. ItÕs the pre-requisite. What you have to do before you
can do the imperative. It does have a sense of that imperatival idea.
The next two verses do not have
this kind of grammar, but they do use this word, which helps us to see what
this word means. In Romans 13:12 Paul says, ŅThe night is far spent, the day is at hand.Ó
HeÕs talking about the fact that now weÕre in the Church Age and this
illumination of the gospel is grace and we understand it and weÕre saved. Then
he says, ŅTherefore,
let us cast off [APOTITHEMI, remove, cast off, or put off] the works of darkness, and put on the armor
of light.Ó
In that context this is not a
one-shot deal. We donÕt just stand up one day and say, ŅIÕm going walk down the
aisle and raise my hand and yield to the Spirit, then boom, IÕve taken off the
works of darkness and put on the armor of light.Ó
We know that is a process that
takes all of our life. ItÕs the process of growing spiritually and
experientially being sanctified or set apart for the Lord.
WeÕre to cast off or put off or
remove the works of darkness and put on the armor of light. What that means is
that we have to change the way we think and the way we live. IÕve known a lot
of Christians most of my life and IÕve been in a lot of different churches.
IÕve been in Bible churches and strong-Bible teaching churches. IÕve been in
weak Bible churches. IÕve been in Baptist churches. I even went to a
Presbyterian church for a short time.
One of the problems we have across
the board is Christians who spend a lot of time talking about grace and
learning about grace. In some cases they have a lot of people who are just glad
they get to confess their sin because they never quite seem to change the way
they think and live, but theyÕre confessing it every thirty seconds.
If we think about what Jesus says
in John 15 where the command is Ņto abide in ChristÓ, which means to stay or
remain, that is like saying, ŅStay inside the house. Inside the house is where
thereÕs light and warmth and fellowship with God. Outside the house is
darkness. Cold. Unbelievers are out there.Ó
What a lot of believers have is a
revolving door at the front door that has 1 John 1:9 written on it. All they do
is go around and around and around through that revolving door. They think
because they keep doing that theyÕre going somewhere. They may have taken their
10,000 steps that day but they havenÕt gone anywhere forward. TheyÕre just
going around and around in a circle.
What the Scripture says is that
growth takes place by walking by the Spirit, not walking by 1 John 1:9, not
walking by confession. ItÕs getting inside the house and spending time and
dependence upon the Holy Spirit, abiding with Christ, and letting the Word
change us.
When we sin weÕre outside the
front door and we have to get back in. We just need to stay in the house. When
youÕre a baby believer you canÕt figure out how to get out of the revolving
door. When youÕve been around for five or ten years you need to figure out how
to get out of that revolving door and stay in the house and abide in Christ.
ThatÕs what this is saying. The
works of darkness is a term for sin. We need to cast that off. Sin should not
characterize our thinking or characterize our lives. What should characterize
our lives are those things related to the armor of God, related to truth, and
all of that under the metaphor of light.
Another word that uses that same
language, APOTITHEMI is Colossians 3:8, ŅBut now you also, put them all aside.Ó
He uses this word APOTITHEMI as an imperative. So take them all off. As an aorist
imperative, what that means in terms of grammar is that this is a priority. A
present imperative would be understood as something that is a standard
operating procedure. ItÕs not that it is a standard operating procedure. Paul
is using it because theyÕre not doing it and he wants to make it a priority.
They need to put these things
aside: anger, wrath, and malice. IsnÕt that verse somewhere? Yes, in 1 Peter
2:1 it says therefore putting aside or laying aside all malice. Notice it
doesnÕt say some malice. WeÕll get to that in a minute.
Laying aside all malice. Paul says
to put them all aside—anger, wrath, malice, slander, and abusive speech
from your mouth. Interesting. Slander and abusive speech are both parts of sins
of the tongue and in our passage; the last thing that Peter lists is evil
speaking—broad categories covering the sins of the tongue, gossip, slander,
lying, and all kinds of abusive speech. ThatÕs Colossians 3:8. It helps us
understand what this word means. It means to remove this sin so it doesnÕt
characterize your life.
LetÕs talk about the grammar a minute.
This is whatÕs fun, because it reinforces a doctrine weÕve learned again and
again and some people think is wrong for us. They say this idea that youÕre in
and out of fellowship is wrong. YouÕre always in fellowship.
Some people say that this idea
that there are those who abide and those who donÕt abide [this is from a study
Bible, by the way] this is just an elitist idea, that some Christians are elite
and abide and some Christians donÕt. ItÕs a total misunderstanding of the
concept.
What we see here is a grammatical
structure that fits the pattern of what is called a participle of attendant circumstance.
What that basically means is that this participle is connected and says
something in addition to the circumstances necessary to fulfill the command.
ThatÕs breaking down the language
a little bit. A participle of attendant circumstance is not something that I
know is a user-friendly term for most people. What you have in Dan WallaceÕs
grammar are basically five things to look for in the context.
The tense of the participle is
usually in the aorist tense. The tense of the main verb is usually aorist but
it can be present. The mood of the main verb is usually imperative. The
participle comes before the main verb—both in word order and in time of
event. ThereÕs usually a very close proximity. The last point is that attendant
circumstances participles occur frequently in narrative literature,
infrequently elsewhere. ItÕs not common in epistolary literature, but itÕs
still there.
So this fits all of these
particular things. This is from Dan WallaceÕs Greek Grammar Beyond the Basics, page
642. This helps us to look at this and say that this is a really interesting
type of construction because this is not one that is highlighted. I read
probably ten or twelve commentaries, not just on this passage but other
passages IÕm going to show you in just a minute.
Not one of them, no IÕll take that
back, maybe one of them identified it as an attendant circumstance, but didnÕt
tell the reader what that meant or why it was important. I try not to throw out
grammar just to show off and say, ŅHey, I know Greek grammar.Ó ThereÕs
sometimes when the Greek grammar really does bring out a point and this is one
of those.
We look at this and it has this
idea that you first have to lay aside your sins before you can desire the milk
of the Word. What do we always say? Before you can study the Word you have to
confess your sins. You have to get back in fellowship. You have to be cleansed.
ThatÕs the idea here.
HeÕs not saying just confess it or
he could have said confess it. HeÕs talking about the ultimate goal to the
believer is not just to confess sin and get back in fellowship, but over the
course of time we should find ourselves sinning less. WeÕll never be perfect.
We may sin less in terms of committing 10,000 sins today. I have improved. I
only commit 8,000. ThatÕs a huge improvement.
I remember hearing a testimony
from a Dallas cowboy football player who had been saved for two years. He said
that before he was saved he ran around with a lot of women and probably went to
bed with over six hundred women a year. He said, ŅNow IÕm growing in grace.
ItÕs really hard. IÕve had sexual relations with sixty women this year.Ó
A lot of people are going to look
at this and say, ŅSixty women! ThatÕs terrible.Ó
ThatÕs a 90% improvement. This guy
is going in the right direction. If we change to a different sin that people
donÕt get so shocked about and say, ŅWell, I gossiped six hundred times the
year I was saved, but now I only gossiped sixty times.Ó YouÕd say, ŅWell,
thatÕs a great improvement.Ó
WeÕre going to look at some sin
like adultery, or sexual immorality or homosexuality and weÕre going to say
that itÕs all or nothing. ThatÕs judgmental and itÕs not understanding the
realities of spiritual growth. We donÕt grow in huge leaps and bounds. ItÕs not
a one-shot decision. We struggle with sin and we struggle with the areas of
weakness in our sin nature.
What Peter is saying here is that
we have to Ņlay asideÓ. We start with confession and when we confess weÕre
cleansed. The slate is wiped clean at that point and as long as we donÕt sin
weÕre in right relationship with the Lord when weÕre not committing any of
these sins.
Eventually we will sin and weÕll
be out of fellowship. Then we confess and weÕre back. Confession isnÕt a
license to sin but the liberty to get back in fellowship.
ThatÕs what we see here. A
participle of attendant circumstance does a couple of things. This is also a summary
in quotes from what Dan Wallace says. He says, ŅThe participle has something of
an ingressive
force to it.Ó That means you begin to do this, you start doing it. ŅIt is often
used to introduce a new action or a shift in the narrative.Ó
I think thatÕs important because
in 1 Peter 2:1 thereÕs a shift in PeterÕs thinking and what heÕs starting to
talk about. It introduces a new action because heÕs been talking about certain
things up to this point and now heÕs shifting gears. HeÕs getting ready to end this
section and heÕs going to shift into a totally different secondary idea in 1
Peter 2:4–10 and then heÕll conclude.
Now heÕs focusing on desiring the
Word because thatÕs how you grow. How are you going to fulfill these other
commands that heÕs emphasized already? The command to rest your hope fully on the
grace of God; the command Ņbe holy for I am holyÓ; the
command to live your life in fear of the Lord, and the idea of growing and
conducting yourselves in the right way. All of those down to loving your
brethren require the Word of God to grow.
ThatÕs what heÕs talking about
here.
So the first thing this participle
does is it shows an introduction and a shift in the narrative. Second, it says:
ŅThe participle is a prerequisite to the action of the main verb.Ó A
prerequisite means you canÕt desire the Word and grow unless first you deal
with sin.
The emphasis is really on the
action of the main verb, but it requires something ahead of time. LetÕs think
about this for just a minute. ŅLay aside all malice.Ó It doesnÕt say some malice. It doesnÕt say
most of your malice. It says all malice.
All deceit. There is no ŅallÓ in
front of hypocrisy and envy. I think thatÕs because those words tie together
with deceit, different aspects of deceit. WeÕll talk about those words in a
minute. All evil speaking. Three ŅallsÓ are in that passage.
None of us can do that. We canÕt
say, ŅIÕm going to go out of here and IÕm going to remove all of this from my
life.Ó A one-shot decision like the old sawdust trail at tent revivals where
they had sawdust on the floor. Someone walked the aisle and came forward and
they called it walking the sawdust trail. ItÕs a one-shot decision.
ThatÕs not what this is talking
about. ThatÕs not reality. We canÕt make a one-shot decision. Just quit doing
this. ItÕs not going to happen. We have to confess it first. For a short while
weÕre cleansed and weÕre in fellowship, maybe three or four seconds for some
people. As you grow maybe itÕs three or four minutes, maybe longer, and you
mature.
Before you can desire the Word,
you need to remember what David said in the Psalms. ŅIf I regard iniquity in my heart, the Lord
will not hear.Ó
ThereÕs no fellowship. ŅHow shall a
young man cleanse his way?Ó We read that last week in Psalm 119. ŅHow shall a
young man cleanse his way? By taking heed thereto according to Your Word.Ó ItÕs
related to cleansing. You have to be in a cleansed state.
We have this aorist participle for
Ņlaying asideÓ. APOTITHEMI is an aorist participle and an aorist participle always
precedes the action in an aorist imperative. Sometimes itÕs simultaneous in the
past but usually precedes. So when you have this fitting those qualifications,
a participle of attendant circumstance is when the participle comes first
before the main verb. The participle is in the aorist. The main verb is usually
in the aorist. The main verb is an imperative. Now all of these fit here.
Now we have some other similar passages,
passages that are difficult for people to deal with sometimes. James 1:21 says:
ŅTherefore lay aside [translated like
an imperative when itÕs an aorist participle] all filthiness.Ó ThatÕs from the New
King James. The New King James is a little bit of improvement over the old King
James which said Ņsuperfluity
of naughtinessÓ, thatÕs the excess of wickedness. ItÕs interesting that
word for wickedness is similar to the word we have here for malice.
ItÕs the same idea. ŅLay aside all
filthiness and receive with meekness or humility the implanted Word.Ó
WhatÕs the command? Receive the implanted Word. ItÕs the same thing that Peter
is saying, desire for the milk of the Word. That command is preceded by the
fact that weÕve got to get cleansed. WeÕve got to take off that dirty robe.
YouÕve got to be washed by confession and cleansed from experiential sin so you
can grow.
ŅReceive with meekness the
implanted Word which is able to save your souls.Ó ThatÕs not talking about
getting into heaven. SOZO can be used for justification, but in many places it
refers to spiritual life, like Ņworking out your salvationÓ, Paul says, Ņwith fear and tremblingÓ.
Saving the life. ThatÕs what James
is talking about, how you can get through trials and tribulations [the same
thing Peter is talking about in 1 Peter].
Ephesians 4:25 says to put away
lying. ŅLet
each of you speak truth.Ó ThatÕs the imperative. Before you can speak the
truth youÕve got to ditch the lies. ThatÕs the prerequisite. ItÕs the same
idea. You see this many times.
Hebrews 12:1 says to Ņlay aside every
weight and the sin which so easily ensnares us.Ó WeÕve got to ditch the sin
that holds us back before we can start running. All of these are expressing
basically the same idea weÕve taught for years, confession of sins. We have to
get back in fellowship and walk by the Spirit before we can go forward, before
we can take in the Word, before we can grow spiritually.
Now letÕs just think a few minutes
about these sins that are listed here. A couple of observations. As I pointed
out already you have three times when the word ŅallÓ is used here. If we have
to desire the sincere milk of the Word and we have to lay aside ALL malice and ALL evil speaking
and ALL
deceit, then we might as well just close our Bibles and go home because weÕll
never get there.
ItÕs got to be talking about
something more than just not doing these things. ThatÕs a definite part of it.
It starts with confession because thatÕs what cleanses us. That first word
malice is the Greek word KAKIA, which means evil or bad or destructive or damaging.
ItÕs just a general word.
All of these are general words. We
could subdivide them into many different categories and examples, but this is
doing anything that is generally evil or bad, anything that is wrong.
So laying aside all wrongdoing. We
could translate it that way. We canÕt do that in a natural, pull-ourselves-up-by-our-bootstraps
kind of way. We can only do that if we confess sin and weÕre cleansed by God
the Holy Spirit.
The second word is DOLOS, all deceit.
This is the idea of committing fraud or living a life that is filled with
pretense or deceit or corruption or dissimulation—all of these various
words. Often these words are found together: malice and deceit. KAKIA and DOLOS are found
together.
Passages like Romans 1:29. Notice
these sin lists. ŅBeing
filled with all unrighteousnesses, [pagan unbelievers], sexual
immorality, wickedness, covetousness, maliciousness [KAKIA]; full of envy,
murder, strife, and deceit [DOLOS].Ó
1 Corinthians 14:20, Paul says, ŅBrethren, do not
be children in understanding; however in malice [KAKIA] be babes, but in understanding [a thought word,
not a feeling word, knowing the Word, learning the milk of the Word and knowing
what it says], in
understanding be mature.Ó
Ephesians 4:31, again Paul says, ŅLet all
bitterness, wrath, anger, clamor, and evil speaking be put away from you, with
all malice.Ó
These are character qualities that
should not characterize a believer. We have this word ŅmaliceÓ in that list.
James 1:21 has that word ŅwickednessÓ—Ņsetting aside all filthiness and overflow
of wickedness.Ó
Malice is anything that is unjust,
destructive, damaging of people, or evil. ItÕs a broad, general word covering a
multitude of sins. One commentator in the Word Biblical Commentary states, ŅKAKIA could be
summarized as ŌmischiefÕ or Ōbad blood,Õ the nursing and acting out of grudges
against particular people, or against society as a whole.Ó
I think that may be a nuance here
thatÕs important, because if weÕre right that these are Jewish-background believers
that are being persecuted and ridiculed by the Jewish community, like they
treated Paul, then they could react in grudges, they could react in malicious
ways, they could react with sins of the tongue. These are the kind of things
that would be covered in this verse.
DonÕt let this characterize you.
Take this off.
Jesus talked about Nathaniel in
John 1:47 and said, ŅHe was an Israelite in whom there was no guile or deceit.Ó ThereÕs
no fraud, guile, pretense. He wasnÕt self-serving. ThatÕs the idea there in
that second word DOLOS.
The next word says to put aside
all malice, deceit, and then hypocrisy. This is from the Greek HUPOKRISIS, which
has a root in Greek drama of putting on a mask so that youÕre acting like
someone else that this mask portrays rather than yourself. It comes to refer to
deceit or deceitfulness, duplicity, falsity, insincerity, pharisaism. ItÕs
intentionally doing one thing deceptively in order to mask what youÕre going in
some other area.
Jesus said in Matthew 23:28 as He
is condemning, ŅEven
so you also outwardly appear righteous to men.Ó ThatÕs the Pharisees. On
the outside theyÕre praying seven times a day. TheyÕre giving alms to the poor.
TheyÕre giving all these different things, but on the inside Jesus said they
were like whitewashed sepulchers. TheyÕre full of hypocrisy and lawlessness.
The next word we have linked
together with hypocrisy and deceit is envy, the Greek word PHTHONOS. It
basically means the same as our English word envy, to desire what someone else
has. ItÕs in that list of sins in Romans 1:29 and in the list of the works of
the flesh in Galatians 5:21. It continues to be a sin. ItÕs wanting what other
people have, desiring what other people have, and thinking that what they have
is what we should have in order to be happy.
Then the last thing thatÕs
mentioned again modified by the adjective ŅallÓ is all evil speaking. This word
is listed in another of those sin lists in 2 Corinthians 12:20. Now these sin
lists are important. TheyÕre not exhaustive, but they give us an idea of the
type of character and character qualities that should not characterize a
believer but often characterize the unbeliever.
Not all unbelievers are like this.
There are a lot of moral unbelievers. That doesnÕt mean they stay there.
TheyÕre operating on the flesh.
We get to 1 Peter 2:2 and weÕre
told to desire the pure milk of the word. It has the idea there of the genuine
or mature milk of the Word of God. WeÕre to do it like a newborn baby. Babies
demand to be fed. ThatÕs what should happen in a lot of churches. People should
demand to be fed, over and over and over again.
ŅFeed us. Feed us.Ó ThatÕs what
the pastor should do, but in most churches today the pastor is like a CEO. HeÕs the
manager. HeÕs the facilitator. HeÕs not the teacher. HeÕs going to delegate.
Most models today—very
popular for big churches—are where the pastor speaks once a week. HeÕs
the motivator. He spends all week working on a twenty-minute message. No wonder
theyÕre so good rhetorically. But they donÕt teach anything.
If theyÕre good, theyÕre going to
be able to turn out something that wows people and stimulates them. Many
unbelievers even spot some of these pastors of these mega churches; such as a
good friend I have who is about as agnostic and secular Jew as you could find. She
sees the faults. She says she studied psychology all her life.
She mentioned some well-known
pastor here in town on TV all the time. She said that all heÕs doing is giving
a motivational speech. ItÕs just pure psychology. She said she could understand
why I say that itÕs not biblical. ThatÕs from the mouth of someone who is
spiritually dead and doesnÕt have a clue about anything going on in the Bible.
She can spot it, but look how many
Christians are deceived by that. See, weÕre to desire the milk of the Word.
Here thereÕs not a contrast between milk and meat like you have over in Romans
14. Here itÕs just using the milk as the focal point of nourishment. We are to
be nourished. ThatÕs what nourishes believers.
ItÕs not music; itÕs not emotion;
itÕs not fellowship; itÕs not prayer; itÕs the Word of God. All of those things
can be a by-product. The early church in Acts 2:42, what did they do? They
devoted themselves to the teaching of the apostles. ThatÕs the first thing.
They were devoted to teaching.
If youÕre devoted to teaching,
whatÕs the flip side of that? YouÕre devoted to learning. You want to learn the
Word. IÕve been in a lot of churches where thatÕs not why people are there. They
donÕt want to learn the Word.
The word thatÕs used for Word here
is an unusual word. ItÕs not LOGOS, which can refer to the written Word. ItÕs
not RHEMA,
which was used at the end there in 1 Peter 1:25, which often emphasizes the
spoken word.
ItÕs the word LOGIKOS, which is
the same word thatÕs used in Romans 12:1 when Paul says that we are to renew
our mind, that we are to be transformed by the renewing of our mind and not be
conformed to the world. It says, ŅPresent yourself a living sacrifice to God which
is your reasonable [or your rational, or your LOGIKON] service.Ó ThatÕs what weÕre to do. ThatÕs the
idea there.
This has to do and pertains to
reason and therefore, reasonable and rational speech as rational expression. ItÕs
talking about the idea of learning the Word that is spoken or taught. The focus
here isnÕt on reading your Bible, which you should be doing. IÕm always pleased
by the people I run into who have made it six months reading through their
Bible. TheyÕre going to make it and read it through in a year, following the
schedule we put up.
But this is the word that is
related to its verbal, rational expression, or the fact that itÕs being taught.
This is an unusual word and actually few people have taken the time to drill
down on this. Few commentaries and people that look at it end up going in this
direction.
ItÕs that you may grow thereby, AUXANO, which means
to grow, to mature, and to develop.
This is used in Colossians
1:9–10. LetÕs get the context in verse 9, Paul says, ŅFor this reason, since the day we heard it,
do not cease to pray for you, and to ask ÉÓ This is what you should be
praying for me. You should be praying it for each other in the congregation. ŅThat you may be
filled with the knowledge of His will in all wisdom and spiritual
understanding.Ó
It just doesnÕt come because God
is going to sort of scatter pixie dust on top of you and suddenly youÕre going
to have spiritual wisdom and understanding. It comes from studying the Word,
being in Bible class, learning, thinking, reviewing your notes—and all of
this is important.
ItÕs for a purpose, ŅThat you may
walk worthy of the Lord, fully pleasing Him being fruitful in every good work
and increasing ÉÓ The word there is AUXANO, to grow in the knowledge of God. ItÕs not
just sort of a disjointed intellectual activity. It builds our relationship
with God. We come to know Him personally where He has a vital role in our life.
ItÕs the same idea Jesus expresses
in His High Priestly prayer when He prays to God, ŅSanctify them by Your truth. Your Word is
truth.Ó [John 17:17] ThatÕs what Jesus is praying here, asking that we be
sanctified by the truth. Not by fellowship. Not by music, or all these other
things.
The last phrase in 1 Peter 2:3 is ŅIf indeed you
have tasted that the Lord is gracious.Ó ThatÕs the foundation again. It
goes back to regeneration. The ŅifÓ there is a 1st class condition,
which means that this condition is assumed to be true. It assumes that they
have tasted that the Lord is gracious.
Now what does this mean? This
isnÕt tasting like you go someplace and go to a wine tasting, where you just
have a little bit of this and a little bit of that. You just get a sense of the
flavor.
When we first moved to Connecticut
and we were living in a little sort of duplex type of situation in Baltic,
Connecticut. We had a lot of time on our hands. When you donÕt have to take
care of a house, you have a lot of time on your hands.
We took off about the third week
we were there and we went over to Newport, Rhode Island just to see what was
there. They were having a big festival there, a seafood festival. One of the
events they had was a clam chowder tasting. So you would go from restaurant to
restaurant. They had about thirty-five restaurants there. So you would go and
they would give you a little bitty paper cup with probably less than an ounce
of clam chowder. You would just get a little taste of it. After youÕve done
that thirty-five times, youÕve had about somewhere about 20 ounces of clam
chowder and youÕre pretty full.
This idea here isnÕt just tasting
to get your taste buds stimulated a little bit where you get a little familiar
with it. ItÕs the Greek word GEUOMAI, which means to fully experience
something.
ItÕs used in Hebrews 2:9, ŅBut we see
Jesus, who was made a little lower than the angels, for the suffering of death
crowned with glory and honor, that He, by the grace of God, might taste death.Ó
He didnÕt just get a little hint of what death was like. He fully and totally
died physically. He experienced full death.
ThatÕs the idea of GEUOMAI. So if you
tasted that the Lord is gracious É When did they experience the grace of God?
When they believed that Jesus died for their sins and that by His death alone,
which is a free gift of God, they had eternal life.
ThatÕs the foundation. Peter is
saying that if youÕre really saved, if youÕre regenerate, then youÕve been
positionally cleansed, so now you need to start the growth process. You need to
take in the Word of God, but thereÕs a prerequisite to taking in the Word. You
need to confess sin. You need to be able to take off this sin. You go out and walk
the streets of the world and you get all this garbage on you. You need to take
it off so you can have fellowship with God and you can grow and move from
walking in darkness to walking in the light.
It begins with confession but it
continues by taking these characteristics of sin, by the power of God the Holy
Spirit as we walk by the Spirit, out of our life so that they donÕt
characterize our life any more.
Now once Peter says this, then
heÕs going to shift gears in 1 Peter 1:4. IÕm telling you IÕve been beating my
brains out. Jim Myers came over the other day. We talked about this for about
three or four hours. We both spent hours, days, talking about this next
section. I donÕt know if weÕve come to a firm conclusion yet, but thereÕs a lot
of confusion and little light about this.
I think we got close. At least we
figured out which direction we probably ought to go to understand it a little
better. I pray the Lord will give me some clear insight by next week. Either
that or weÕll come together, fold our hands in prayer, and have fellowship.
Closing Prayer
ŅFather, thank You for this time
together and this time in Your Word so we can learn what it means to be
cleansed, to grow, to remove sin from our lives, starting with confession, and
then the application of Your Word. We know the primary element of growth is
Your Word.
Again and again, itÕs Your Word
that matures us and itÕs Your Word by which we grow. And itÕs the Word as itÕs
expressed and taught rationally and logically so that we can understand it and
apply it in our lives.
Father, we pray that we will focus
more and more on Your Word. In ChristÕs name, Amen.Ó