Sins of the Tongue; The Goodness of God
1 Peter 3:10–14
I’ve already heard a couple of rumbles about the fact that tonight we’re
going be looking at the sins of the tongue, something that’s convicting for
every one of us; nobody escapes. We will come back to James 3 as we study this.
James says, “For we all stumble in
many things. If anyone does not stumble in word, he is a perfect man
[mature man, actually], able also to
bridle the whole body.” Then in verse five he says, “Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!”
So we can light up the world with the sins of the tongue, and we need to be
aware of that.
Now, we are in 1 Peter, so turn in your Bibles to 1 Peter chapter 3. I
just want to kind of review the context a little bit as we go through the
context here, setting things up for the new paragraph that we’re going to begin
this evening, starting in verse 13 through 17. We won’t get very far, and we’ll
probably be in this paragraph for a while because of some of the things that are there.
Back in 2:17, Paul gave four imperatives, “Honor all people. Love the brotherhood. Fear God. Honor the King.”
Then that’s followed by a series of participles that are translated as
imperatives, because they do pick up that idea. But they are really participles
that tell us how to do what we’re supposed to do. “Servants, you do this by
being submissive to your masters, wives by being submissive to your husbands,
and husbands by dwelling with your wives with understanding.” And all of this
relates to that basic command.
Then, starting in verses 8 through 12, he sort of brought that to a
conclusion where he says, “Finally, all of you be
united.” The importance of the unity in the body of Christ—not
at the expense of doctrine, but on the basis of doctrine. “Doctrine”
means not only the theology that’s there, but teaching
us what to think, how to think, and how to live.
“Finally, all of you be united
[of one mind], having compassion for one
another; love as brothers [brotherly love], be tenderhearted, be humble.” “Courteous,” as I pointed out, is a
poor translation.
Then it gets specific, “Not returning evil for evil or reviling for
reviling.” That introduces the idea of retaliation through verbal sins—striking
back verbally when someone has done something or said something to us. We
talked about this a little bit in our study of the Psalm the other night in
Samuel; this was a situation David was in, because those in Gath who had jailed
him were reviling him, rebuking him.
It’s interesting. As we look at Psalm 56, then at Psalm 57, a couple of
other Psalms, all are related to this period in David’s life, and they all
reference sins of the tongue and how he has to respond to that, because he is
being verbally abused so much by his enemies, those who are outside of
Israel—the Philistines, as well as those who are inside Israel—Saul, Saul’s
army, and Saul’s minions. It even erupts, as will see later on, into a civil
war in Israel after Saul dies. So there’s some
extremely intense passions that are being stirred up in Israel in those who are
on Saul side and those who are on David’s side.
So that’s one reason that Peter quotes here from Psalm 34. “For he who would love life and see good days
…” We studied this last time. He gives an admonition, “If you would love
life. If you want to have quality of life. If you want
to have quality life throughout your days, refrain your tongue from evil, and
your lips from speaking deceit.”
This is why I am focusing on this. We didn’t get time to conclude with a
review of the doctrine of the sins of the tongue last week.
I am starting with that this time. We’re looking at what the Bible
teaches us to remind us of the sins of the tongue. I don’t think I’ve taught
through a doctrine of the sins of the tongue like this in quite some time—if
ever. We’ve talked about it. Every now and then I hear rumors. I haven’t in a
while, but every now and then somebody gets up enough courage to say, “Well, we
may have a problem with a couple of people. There is some gossip going on in
the congregation—there’s this or that.” And that’s always something that needs
to be quashed.
It happens in every group for good reasons and bad reasons. And it
happens inadvertently sometimes. But we are all guilty of this, and we have to
be aware of it.
Let’s start off by talking about a definition. It’s a sin; so we have to
understand what a sin is. A lot of people don’t understand what sins are any
more. I think everybody here has a pretty good idea, but there are many people
who don’t. They think of a sin only in terms of large mega categories of
sin—such as murder, adultery, usually socially unacceptable things. Today they
may classify that as anything in terms of feminism, in terms of “green”
philosophy and environmentalism, in terms of political positions.
Just like in the 19th century;
certain social things were the major sins. They thought, “If we could just get
past those social sins, we could bring in utopia.” Of course, the lead sin was
slavery.
But it was followed by temperance. There was already a movement by the
1830s to prohibit alcohol. Temperance was just a huge thing in the 19th
century. You had women’s suffrage. You had child labor and one or two other
things. What was becoming liberal congregations and liberal Christianity at
that time—that’s how they would define sin; that’s not how the Bible defines
sin.
The Bible defines sin as any thought any word, or any deed or act that
violates the character of God. There’s an absolute standard that’s universal
that’s outside of human experience that sets that standard, that sets the norm
for what is a sin.
It’s always measured against the character of God. He doesn’t have some
sort of external character or external quality that He’s adhering to. He is the quality; He is the character; He is
the standard, as we will see.
Sin is defined as missing the mark. The Hebrew word CHATA
means to miss the mark. Another word that’s used is usually translated, “a
transgression,” which means to violate a standard; and that standard is always
God’s character—what God defines in terms of right and wrong.
Now one way that’s expressed is the Mosaic Law in the Old Testament, but
that was designed as really a political document, a constitution for this new
nation Israel. So it is an expression of God’s character with reference to how
a country should govern itself.
There is a lot in there that talks about certain kinds of sins, but that
doesn’t make them sins. In the 10 Commandments you have, “Thou shall not murder.” Murder was wrong long before you had the 10
Commandments; murder was a violation of God standard from the very beginning
when Cain murdered Abel. It was a sin. It didn’t become a sin after that; it
already was a sin because you have an eternal standard existing in God’s
character.
Lewis Sperry Chafer said, “Sin is that which proves unlike the character
of God.” In other words, anything that violates the character of God is a sin.
A couple of other statements in Scripture add a different nuance to
that. One is Romans 14:23, “Whatever is
not from faith is sin.” And I think in that verse it’s not talking about
the subjective aspect of faith—that is, everything that is not from belief is
sin. I think that that would certainly fall within that framework, but faith is
also used many times in an objective
way to talk about what we believe or the body of doctrine that is taught in the
Scripture. So whatever is not on the basis of the Bible is sin.
Hebrews 11:6 says, “But without faith it is impossible to please Him [God].” And again
the word for faith as it used in Hebrews 11 has that idea of what has been
taught and is believed; so it’s talking about that body of beliefs that are
encapsulated and revealed in the Scripture.
When we talk about sin, the second thing I want to talk about is the
source of sin. We use the diagram for the sin nature, and it’s sometimes
referred to in the New Testament as the flesh. Understanding the sin nature is
really helpful to understand a lot of behavior, especially if you’re a parent.
You just really comprehend the sin nature diagram, and you’re going to see a
lot of things that are going on with your own kids and watch their
little sin natures develop.
If you’re a good parent, and you’re analyzing those kids when they’re
growing up in terms the sin nature, then you’re not going to be caught by
surprise when they hit adolescence. Because you’re going to see things—just
hints—when they’re little that start to explode when they hit adolescence.
At the very core of the sin nature is arrogance. The orientation of
everyone’s sin nature is always the self; we’re self-absorbed. “It’s all about
me.” That’s the starting point. That’s what is encapsulated in Lucifer five “I
wills” in Isaiah 14:12-14. Five times he said, “I will.” “I will ascend to the mount. I will rise above the clouds of heaven,”
which is a reference to God. “I will be like the Most High.” I’ve just mention
three of them; his five statements there all encapsulate this idea, “I will, I
will, I will.” That’s at the core of sin: It’s our will instead of God’s will.
It’s a rejection of God’s character. This is arrogance.
Arrogance creates a vacuum in the soul, because arrogance is
self-destructive and something has to fill that which has been destroyed. It’s
great to picture the sin nature as a black hole; it just sucks in everything
and destroys it.
So we have arrogance and it produces a lust pattern, because we want to get things that will make us have
meaning and value and significance in life. We lust for the details of
life—looking at all kinds of created things as a way to fulfill these lusts and
thinking that that will give us happiness. It can be everything from power
lust, approbation lust where we want recognition, approval from other people.
Power lust, we want to control things, we’re control freaks. If you think
you’re a control freak, then you’ve got a problem with power lust.
You’ve got problems with sexual lust, problems with chemical lust. You
can take anything! You’ve got problems with food lust. We have problems with
just anything. Competition, winning—all of that’s related to power and other
things. Money, the things that money can buy. All of
that represents those lust patterns.
Lust patterns are at the center. Because of lust, we’re going to either
operate at the top—in terms of our area of strength. It is where we do good
things. We want people to think highly of us, so we do good things for purely
selfish reasons. Until you become a believer, that’s all you can do. You have
no other nature other than the sin nature. So all you can do—all the good that
anybody does—that’s not a believer is all motivated by something related to
arrogance and self.
When that is threatened, we often react in areas of personal sin—that’s
the area of weakness. Personal sins, as we see, come in three categories:
mental attitude sins, verbal sins, and overt sins. Those are often related to
various trends that we all have. We all have tendencies to either move in the
direction of some sort of overt morality … We’re very concerned about not doing
things wrong, and so that is asceticism and legalism. And this is the Pharisees.
So you can be very religious, and you’re not a believer, you’re not applying
doctrine; religion, though, gives you structure, gives you a sense of control
in your life, you like the patterns of morality, but it’s a moral degeneracy. This
is exemplified by the Pharisees.
Then there’s the opposite trend which is
towards licentiousness, that there just aren’t any standards. And I think that
this can express itself politically. I already knew this, but it just been
brought out more; you’ve probably seen the same thing in a lot of the things
that are going on politically. I noticed, about several of the executive orders
that President Trump has signed in the last four or five days, that he was
reversing executive orders from President Obama, but legal precedents were
being given for Trump’s executive orders. For example, I saw one today that was
related to immigration, and the executive action was completely in line with
two different laws that were passed by Congress in the early 90s.
So that executive order isn’t just some sort of reaction to what
President Obama did; it was emphasizing a return to what was already in federal
law, to enforce federal law. And many of the things that he wants to do with
immigration and several other things are simply enforcing the laws that are on
the books. That is the opposite of licentiousness and antinomianism.
What we’ve seen, when the president just establishes executive orders
that violate laws that have been passed by Congress and signed by former
presidents, that’s antinomianism. And that is a violation; somebody just wants
to reject the law. So that’s the idea in licentiousness; it’s “I just want to
do what I want to do and I’ll figure out some way to justify it.” It’s a
violation of any kind of standards, and that leads to what we normally think of
as degeneracy in terms of some sort of immoral degeneracy. But the sins of the
tongue can be connected to all of these as we connect overt sins and mental
attitude sins.
In this chart, what I’m trying to show here is the dynamics of the sin
nature. So we have the sin nature down here at the bottom, and what it’s
producing in the area of weakness are sins in these three areas. I put mental
attitude sins at the bottom. Actually, sins of the tongue you could even say is one form of overt sins; it’s something that is external;
it’s not internal. But you have mental attitude sins that produce overt sins
and sins of the tongue. These are always manifestations of something that’s
going on inside the soul, inside our thinking, and what drives most mental
attitude sins is anxiety and fear.
I think that fear is the core emotional sin of the sin nature. When God
went to walk in the garden with Adam and Eve, He said, “Where are you?” Adam
said, “We’re here. We heard the sound of you in the garden. We were afraid.”
That’s sort of the base emotion; everything flows out of that fear. Later on in
1 John, John says, “Perfect love casts
out fear.” We think of hate as the opposite of love, but John puts fear as
the opposite of love.
That fear is that which motivates hatred, and the whole panorama of
mental attitude sins. So we have anxiety, fear, worry, insecurity,
uncertainties, jealousy, envy, anger, resentment; all
these things can be going on inside of our soul. As a result of the mental
attitude sins, then we strike out—either in overt sins or we strike out in
verbal sins.
Verbal sins include gossip, where we are talking about situations and
people and we’re not part of the problem or part of the solution. We are
talking about something that is really none of our business.
Maligning is when we’re running down somebody elsewhere; we’re judging
them, and we’re not in a position to be their judge. Judging is not evaluating;
that’s an important distinction that most people miss. Scripture says, “Judge not, that you be not judged.” And
in judging, that’s when we are putting ourselves in the place of God and
evaluating a person in terms of, in effect, “Are they in fellowship? Are they
doing the right thing? Are they doing the wrong thing?”
But we are told to evaluate people all the time. There standards that
are given for a pastor, for a deacon. In order for a church to call a pastor,
they have to evaluate that individual to determine if he meets the criteria.
That’s not judging; that’s evaluating. There many different ways in Scripture
that it’s legitimate to evaluate people, but it’s not legitimate to condemn them and judge them harshly for different
things. That’s maligning.
Lashing out in anger, as a result of anger, we just yell at somebody, we
scream at somebody, we verbally abuse them—that’s part of verbal sins. Slander
also—running them down through verbal sins. We have bitter words, angry words, things like that, that cut people and hurt people and harm
people. And this is what James warns against because he uses the analogy of a
forest fire. It’s the spark that can create a huge conflagration, because we
can’t take those words back once they’re said.
Then, on the other hand, it produces overt sins. But all of these fit
together in a kind of matrix that creates its own misery for others as well as
self-induced misery.
Psalm 59:12 says, “For the sin of their mouth and the words of their lips, let them even
be taken in their pride.” Notice how it connects those verbal sins to
mental attitude sins of arrogance. “And
for the cursing and lying which they speak.” Again, connecting those verbal
sins to arrogance.
Proverbs 8:13, “The fear of the
Lord is to hate evil; Pride and arrogance and the evil way and the perverse
mouth I hate.” So again, this emphasis on the sins of the
tongue and lack of control of the mouth. Verbal sins are motivated by
this oscillation, I think, between self-righteous arrogance, where we’re more
aggressive, and self-pity, where we get caught up in emotional sins and we just
feel bad about ourselves and have a little pity party. So that’s all part of
that.
What also happens is that you get into a variety of other sins. The
first point had to do with definition. Second had to do with understanding the
source of all sin, but especially verbal sins, sins from the sin nature. And
then the third is just to review some of the warnings that we have in Scripture
about the sins of the tongue.
Exodus 22:28, “You shall not revile God, nor curse a ruler of your
people.” Now just think about that a minute. You have
two areas there. Not reviling God—shaking your fist, getting angry at God,
accusing God of bringing about harsh situations or terrible situations in life.
Nor curse a ruler of your people—that’s a president, that’s a member of
Congress. Okay? We’ll move on to the next one.
“Keep your tongue from evil, and
your lips from speaking deceit.” So that has to do with personal volition.
We are in control, and so that’s addressed to our volition.
Psalm 52:2-3, “Your tongue devises
destruction, like a sharp razor.” A tongue cuts sharply. We’ll see this
coming up very soon in our study of Psalm 52; this is coming next Tuesday. “You love evil more than good, lying rather
than speaking righteousness.” So there’s the contrast—lying versus speaking
righteousness.
“You love all devouring words.”
This is the evil person. “You love all
devouring words, you deceitful tongue.” So it just characterizes the evil
person as being controlled by his deceitful tongue.
Then we have Psalm 64:3-5, also talking about the destructive nature of
the tongue. And it’s compared to a sword that is being sharpened, because they
can cut, and they can pierce, and they can hurt, and they can destroy. Psalm
64:3, “Who sharpen their tongue like a
sword, and bend their bows to shoot their arrows—bitter words, That they may
shoot in secret at the blameless; Suddenly they shoot at him and do not fear.”
So this is the enemy that he’s characterizing, using his words as a weapon to
destroy somebody. This is what happens when we slander somebody; this is what
happens when we get involved in all sorts of things, from ridicule to just
gossip.
Verse 5, “They encourage
themselves in an evil matter; They talk of laying
snares.” That’s when we get a group together in sins of the tongue and
conspire.
Proverbs 4:24 gives the solution. “Put away from you a deceitful mouth, And put perverse lips far from you.”
Out of the seven worst sins that are described in Proverbs 6:16, “These six things the Lord hates, Yes, seven
are an abomination to Him.” That doesn’t mean that there are six and then
there’s one more; it’s a Hebrew way of speaking to emphasize the seven. “Five
things are bad; six are worse”; no—all six are worse. Okay? It’s just a way of
emphasizing and a poetic way of saying, “These seven things are an abomination
to God.”
Notice, you have a lying tongue, a false witness who speaks lies, and
someone who sows discord among the brethren. So three of the seven are sins of
the tongue.
When I was in my first church, I had a secretary who was a terrible
gossip. She didn’t like the pastor very much, and she gossiped a lot. And there
were two or three other older women who were her cronies. And this really went
back through two or three different pastors. They created more havoc in that
church and disrupted it; it eventually led to my leaving and the church
splitting—all because of their gossip and the way that they told lies, and the
way that they ran down and slandered the pastor.
That was a horrible thing. I was so glad that was my first church and
not my last church, because as a young pastor, you need to go through those
fiery trials when you’re young; they shape your character, teach you some hard
lessons, but that will last you the rest of your life. If you end your ministry
like that, then it’s a miserable thing.
Flattery is also a problem. Proverbs 29:5, “A man who flatters his neighbor …” He just tells them good things
to build them up, but on the other hand, he is trying to trap him and create
some other problem. So it’s pictured that way. “A man who flatters his neighbor spreads a net for his feet.” He is
trying to create a problem there.
1 Timothy 5:13 is a warning. It says, “And besides they learn to be idle.” This
is a problem with women in the church at that point. It applies to men, too; he
is just addressing it to women. “And
besides they learn to be idle, wandering about from house to house, and not
only idle but also gossips and busybodies, saying things which they ought not.”
Other people have a right to privacy and not have you talk about their things,
and so that can cause problems.
It happens in the church. It happens in any group. It happens at your
office. One of the great problems in many corporations is the office gossip.
And that needs to be shut down as quickly as possible. Proverbs 16:28, “A perverse man sows strife.” That’s what
it does—it creates divisions and strife, and that, of course, is a work of the
sin nature and the flesh in Galatians 5:19-21. “A whisperer separates the best of friends.”
Proverbs 10:19 is another one. “In the multitude of words sin is not lacking.”
So there needs to be control on the mouth. Proverbs 12:18, “There is one who speaks like the piercings
of a sword, but the tongue of the wise promotes health.” That’s the
contrast—the antithetical parallelism in Proverbs. If you’re gossip or
slanderer, you seek bitter things that hurt people, but a wise person promotes
health, promotes peace between people. Proverbs 12:19, “The truthful lip shall be established forever, but a lying tongue is
but for a moment.”
Then back to where we started in James chapter 3. You might want to turn
to James; it’s just one book to the left from Peter; just go back three or four
pages and you’re in James 3. Here, in verse five, James describes the tongue.
He says, “The tongue is a little member.”
It doesn’t seem like much, just a small muscle in the mouth, but, of course,
he’s using the word “tongue” metaphorically to stand for what it produces—the
words that come out of the mouth. And it can create a huge fire.
Verse 6, “And the tongue is a
fire, a world of iniquity. The tongue is so set among our members that it
defiles the whole body.” This is why we have to control it—it is
self-destructive. Even if we’re articulating gossip or slander about somebody
else, it can come back and kill us; it’s self-destructive eventually.
So James says, “The tongue is so
set among our members that it defiles the whole body, and sets on fire the
course of nature; and it is set on fire by hell. For every kind of beast and
bird, of reptile and creature of the sea, is tamed and has been tamed by
mankind. But no man can tame the tongue. It is an unruly evil, full of deadly
poison.” Self-discipline, apart from the Spirit of God, is no help. Only
through the Spirit of God can we resolve that.
Now, he comes back to this issue with the sins of the tongue in chapter
4, verse 11. And there he says, “Do not
speak evil of one another, brethren.” So he’s talking there within the
church, within the body of believers.
“Do not speak evil of one another,
brethren. He who speaks evil of a brother and judges his brother…” That is,
another Christian. And judging a brother, as I said earlier, is condemning
them, evaluating them, putting yourself in the place of God to judge and
evaluate their conduct, their actions, as if you were God Himself.
If you speak evil of a brother and judge your brother, you speak evil of
the law and you’re judging the law. You’re basically saying, “God’s Word is
irrelevant.” You’re also sitting in judgment against the Word of God and its
prohibition of gossip and judging.
“But if you judge the law, you are
not a doer of the law…” What that means is you are not applying the law,
but you are judging the law. You’re in violation of what James covers in the
first part of the book—that is, that we are to be appliers of the Word and not
simply hearers only.
James 5:9; he returns back to this. This is a great verse for many of
us. “Do not grumble against one another,
brethren, lest you be condemned. Behold, the Judge is standing at the door!”
So that, too, is a tough warning.
In Philippians we have another great verse that talks about whining.
Actually, it’s not translated that way; it is translated “grumbling and
complaining.” Philippians 2:14, “Do all
things.” Notice—how many things? All things. Not some things; all things.
“Do all things without complaining
and disputing,” as it’s translated in the New King James Version. Why? “That you may become blameless and harmless.”
What he’s describing there is maturity. “Do
all things without complaining and disputing”; those are sins of the
tongue.
“That you may become blameless and
harmless, children of God without fault in the midst of a crooked and perverse
generation, among whom you shine as lights in the world.” So what is that
talking about? That’s talking about our overt witness to unbelievers, to the
unbelieving culture around us. Part of our witness is that we are not going to
fall into the trap. When they’re complaining, griping, moaning, and whining
about things, we are going to say, That’s not helpful
to my witness. That’s not going to help me shine as a light in the midst of
this crooked and perverse generation.” So we are to be reflecting the glory of
God through our speech, and that’s what that’s talking about.
Let’s go back to Peter just a minute. Where we’re headed here after he’s
talked about these other things, quoting from Psalm 34, he’s going to come into
the next paragraph and talk about suffering unjustly—a clear situation when
people will gripe and complain, thinking it’s justified because we’re being
persecuted, we’re being attacked by unbelievers, maltreated and accused of
things that are unjust—and how we handle that without grumbling or complaining
is what Paul says. Peter says that how we handle that is going to create an
environment where people will say, “Why are you different?” It’s a witness of
the life that catches people’s attention. So that in verse 15 we’re told, “Always be ready to give a defense [a
reasoned or rational explanation] to
everyone who asks you a reason for the hope that is in you.”
So I’m connecting those two passages. If we are complaining and
grumbling we’re not shining as lights. If we’re not shining as lights in the
midst of a wicked and perverse generation, there is no evidence of the hope—the
personal sense of our eternal destiny—that we have. If there is no evidence of
hope, then nobody is going to ask us, “How come you’re
different, and why do you have this hope?”
So, grumbling and complaining is just pulling the pin on a grenade that
blows up our witness and our spiritual life—and nobody’s going to see a
difference. Everybody complains—that’s the problem; Christians shouldn’t,
because we have a different standard and a different framework. With that, we
conclude our study on the sins of the tongue.
Let’s move forward into the next paragraph, starting in verse 13. This
is a new section and in this new paragraph the focus is on unjust suffering.
That continues to be the focus down through the end of chapter 4. We’ve already
introduced it to a small degree in the transition coming out of the discussion
on honoring people, loving the brotherhood, fearing God, and honoring the king.
And now Peter really hones in on this. I want to read the whole paragraph to
you, and we will see the emphasis here.
It says, “And who is he who will
harm you if you become followers of what is good?” “If you’re doing the
right thing, who’s going to hurt you?” But even if you should suffer
for righteousness’ sake. That’s the theme in this section,
“Suffering for righteousness’ sake.”
“But even if you should
suffer for righteousness’ sake, you are blessed.”
And then he quotes from Isaiah. “And do
not be afraid of their threats, nor be troubled. But sanctify the Lord God in
your hearts, and always be ready to give a defense to everyone who asks you a
reason for the hope that is in you, with meekness and fear; having a good
conscience, that when they defame you [there’s a sin of the tongue].”
“When they defame you” is a synonym for being reviled. “When they defame you as evildoers.” When
they accuse you of being evil, of being the destructive element in society, of being
self-righteous. And when it comes to many different contemporary social issues,
there are people who are politically correct and they will accuse Christians of
all kinds of things.
When they accuse you of these things and call you an evildoer, “Those who revile your good conduct in Christ
may be ashamed.” It doesn’t say they will be, but they might be if you are
doing the right thing. It reminds me of the proverb that says that if someone
is doing you harm, doing you ill, treating you badly, then treat them in grace
and it will be like heaping coals of fire on their head.
So verse 16 says that we are to do right so that they might be ashamed.
Not that that is our goal or objective—to shame them, but our goal and
objective is to be a witness for the Lord Jesus Christ. And then there’s a
reiteration of the theme here, “For it is
better, if it is the will of God, to suffer for doing good than for doing
evil.”
So we look at this and emphasize a few things. We’ve got two or three
different “if clauses.” I missed the one down in verse 17, so some conditional
clauses to look at. But the thing I want you to look at is an emphasis on
“good” verse 13, “good” verse 16, in contrast to the evildoers; and then, verse
17, “doing good rather than doing evil.”
So there’s this contrast, and right in the middle of the paragraph we
have this very well-known, often quoted verse. Verse
15, “But sanctify the Lord God in your
hearts, and always be ready to give a [APOLOGIA in
the Greek],” meaning an apologetic, which literally means “a reasoned defense.”
Give a well thought out answer is what that means.
A well-thought-out answer or explanation “to everyone who asks you a reason for the hope that is in you, with
meekness and fear.” We’ll look at this in quite a bit of detail. At the
very least that means to be able to explain to somebody why you believe the
gospel, why you think the gospel is true, and to be able to answer any
questions and objections they might have, or at least try to point them in the
right direction.
So the word there is a very important word in the Scripture, and we’re
going to have to take some time to study that. But notice,
Peter doesn’t give us a lot of wiggle room. He says to always be ready—not sometimes, not when we’re in a good mood. I
don’t know about you, but the opportunities that I’ve had to do this usually
don’t come when it’s convenient for me. I know that’s probably never happen to
y’all.
The one time I really wanted to get involved in a good witnessing
situation was in the late 80s. I was pastoring in
Irving, Texas, and they were having a debate that was going to be filmed for
the John Ankerberg Show. Tommy Ice was debating Gary DeMar and another Christian Reconstructionist.
Tommy Ice and Dave Hunt were debating two Christian Reconstructionists.
Harry Leafe was up in Dallas, and they were staying
with me. We were all in the house and we were just getting ready to go out the
back door, which was where the garage was located, when the doorbell rang and
it was two Jehovah’s Witnesses. Dave Hunt had written a book on Jehovah’s
Witnesses, we had all this firepower, and there was no opportunity whatsoever.
I would’ve loved to have been able to just watch and see the interaction of
these guys in that kind of a situation, but it didn’t happen.
All right. Well, let’s get into this paragraph. Verse 13, “And who is he who will harm you if you
become followers of what is good?” Peter is asking a rhetorical question.
This is a question that is designed to get the hearer to think about the answer.
It’s not that he’s expecting an answer, but one that is designed to get the
reader, or the listener, to think about, “Well, exactly who is it that would get angry with me, that would come
after me, if I was doing what is good?”
So what does it mean here? I think we need to work on the translation
just a little bit. “And who is he who
will harm you?” This is the Greek word KAKOO, the verb, which
means literally, “to do evil.” So it has that idea to do evil, or in some
cases, to create harm or physical suffering.
It’s usually contrasted with the word that we’ll see next, which is the
word AGATHOS, which is the word “good.” If there’s a contrast, these are the words
that are contrasted. So here it’s talking about something evil or bad in the
sense of misfortune or suffering, because later on in the context he’s going to
talk about suffering for doing good, which could involve physical suffering,
financial suffering, emotional suffering. So that’s what is understood by
“harm.”
Then the “if ” there; I have a three superscript there, indicating it’s
a third-class condition, meaning, “maybe you will, maybe you won’t.” First
class condition would be, and they definitely were, assuming it to be true.
Second-class condition would be assuming it wasn’t true, but a third class
condition sort of expresses that it could go either way.
“If you become followers of
what is good.” Now
what we need to look at here is a little bit more about the word good, but I
want to talk about that word “followers” just a minute. There is a textual
problem here. And the textual problem is that in the Greek text, the word in
the critical addition, the UBS text, which is not the Majority Text, it has
the word “followers” but it means “zealous.” And it has that idea of being
passionate about something. “If you become passionate for what is good”;
following that which is good. The Textus Receptus and the Majority
Text have the word MIMĒTAI, which means, “to be imitators of that which is good.” Now those are
similar ideas. I think “imitators” is the better reading, because of the way
the manuscript evidence is laid out. “Imitators of what is
good.”
So we are to imitate the good. Where do we get this idea of “the good”?
Well, that comes from God. The word AGATHOS is a word that emphasizes a good of intrinsic
value.
In the New International
Dictionary of New Testament Theology, the writer says, in regard to how AGATHOS is
used translating the Old Testament word tov, “In the Old Testament the concept of the good is indissolubly
linked with personal faith in God.” Because the concept of
the good is integrally related to the character of God.
He says, “An idea of the good, freed from the concept of God as personal
…” That is, just an autonomous idea of the good as it was often used in
philosophy at the time, talking about the existence of the “higher good” and
just some sort of abstract concept.
He is saying, “An idea of the good, freed from the concept of God as
personal—comparable with the ideas in Greek and Hellenistic thought—is
inconceivable.” In other words, biblically speaking, “good” is grounded in the
character of God. “Good” is not an abstract concept that God that God aligns
to; “good”is defined by the very character of God.
What I want to do tonight is just begin this by looking at the doctrine
of the goodness of God. Now when I put up a typical essence box, we have 10
different characteristics we usually talk about defining God, goodness is not one of them. That is
because goodness is really composed of several of these attributes of
God—specifically, His righteousness, His justice, and His love.
Psalm 33:5 says, “He loves righteousness and justice. The earth is full of the goodness
of the Lord.” Now think about that verse just a little bit. “The earth is full of the goodness of the
Lord.” Now, if the earth is full of the goodness of the Lord, can you go
out and see the goodness of God? Not
really. What we see is what the goodness of God, as His character, has provided
for us.
Here the goodness of God, the cause is put for the effect, and we see
the blessing of God in many things. So it is good that God has given us the
flowers in the spring to see, and the beauties of the mountains, and the
beauties of the trees, the beauties of His creation. That’s a product of the
goodness of God; that’s a product of His character. So we are going to see that
phrase used as the cause for the effect
several times in Scripture.
Another verse is Psalm 31:19, “Oh,
how great is Your goodness.” Now it is using it in
a more literal sense related to the actual character of God, “How great is Your
goodness, which You have laid up for those who fear You, which You have
prepared for those who trust in You.” In other words, God’s goodness is
going to provide certain things that are laid up—blessings that are laid up—for
those who fear God and for those who trust in Him.
“Oh, how great is Your goodness, which You have laid up [prepared] for those who fear You [trust in You], which You have prepared for those who trust
in You in the presence of the sons of men!”
This takes us to a reminder of the essence of God, that God is
sovereign. He is righteousness, He is justice, and He is love; and those three
I have underlined, because I think these are like the basic elements. Like you
have your basic colors, yellow and red and blue. These are like primary colors,
and they mix together and they produce goodness.
So you have that, and eternal life, omniscience. He is omnipotent,
veracity, and immutable. We look at this, and these characteristics of
God—primarily righteousness, justice, and love—come together and become the
goodness of God. And that’s the introduction. Rather than getting into it—I’ve
got about 10 points on this—we’ll wait and come back to get into it next time.
That just orients us to where were headed.