He thought for a moment, and as I usually do, not being able to wait, I blurted out the answer, “There are two things in common across all of these ministries. First, each of them is filled with people almost all of whom are under the age of 30. Second, none of these groups is encumbered with a history with traditions.”

He immediately agreed with the first, but was unsure about what I meant about traditions, so I explained, “when I say they don’t have a history with traditions, I generally mean that they don’t come to the church with a preconceived notion of what the church should look like and how the church should act based upon how they have seen other churches do things.” After explaining, he stated that he basically agreed.

Now, I believe these common traits among these flourishing ministries are important for one very basic reason. The age and the lack of a history with traditions makes them more willing to accept change. Yep, I said it, change. For some reason we (being either those who grew up in the church and/or people over 35) have a serious and ministry hindering aversion to change.  We dislike it. In fact, I would argue that we bow up against it like a tom cat cornered by a dog.

Change by itself is not necessarily good.  God by definition does not change. His character is the antithesis of change.  However, we (individual nor corporately) are God.  We do see God use change for positive ends.  Christ became something which He was not before when he became flesh (John 1:14), so in a manner of speaking He changed. Therefore, change is not necessarily bad either.

The issue is not necessarily the change, but the purpose for the change.  By definition, nothing can grow without change.  Whether that growth is deeper, or taller, or wider, or any other-er, to grow is to change.  Unfortunately, we too often insist that growth can or must occur apart from change because change is uncomfortable. It is inconvenient. It is painful.  No argument from me there.  Read about what Christ gave up to come to earth in the form of man and we see that change can be all of these things.  However, change is  often necessary.

Obviously we should not change for change’s sake. BUT, why do we refuse to change for Christ’s sake?  We should evaluate and determine when and how to change. We hold onto tradition and endure the uncomfortable task of defending the traditions we have turned into sacred cows. Instead, we should be considering whether those sacred cows should be sacrificed on the altar.  We need to be able to put everything on the alter, holding nothing back. Nothing is exempt from potential change. Why? So that we become more effective and efficient in making disciples, for God’s glory, not our comfort. What cow’s do you need to sacrifice? Are you willing to lay it all on the alter?

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There are numerous words which are translated as liberty or freedom in both the Old and New Testaments.  There is not one word, in either Hebrew or Greek, which is solely translated as just liberty or just freedom. Even if we look at how the various translations use the words, there seems to be little to no consistency with how the words are translated.  In many cases, the actual meaning of the Greek or Hebrew words is a wide area, reduced confinement, right, authority or something similar; the idea of freedom or liberty in their meanings is derived.  There are just a few primary words (ἐλευθερίᾳ – freedom or liberty; דְּרוֹר – liberty or purity; חֻפְשָׁה – Liberty from slavery or freedom), which actually mean liberty or freedom; and, their tanslation from the original language into the English has no consistency as to whether liberty or freedom is used. So this begs the question, is there a difference in the meanings of the english words liberty and freedom?

Merriam-Webster defines freedom as the absence of necessity, coercion, or constraint in choice or action. Liberty is defined as freedom from arbitrary or despotic control.  Based upon this, there is a substantive difference between freedom and liberty and it is defined by a specific limit.   That limit is imposed as the line of arbitrariness or despotism with liberty.  This limit does not seem to exist with the definition of freedom. So, freedom seems to be the absence of any external control over the individual (and his free will), whereas liberty seems to be only the absence of arbitrary or despotic control over the same. As far as the Constitution is concerned, the mere fact that it is a document outlining governmental control over the people (and other states), would seem to necesitate the use of liberty and NOT freedom. It makes perfect sense that the framers would seems to want to limit the level of control by government and keep it from being arbitrary or despotic, while still allowing for some form of just control.  However, the Constitution is not scripture and only holds sway over the believer in so far as it is in concert with God’s will and character. So, what does scriture say about a believer’s life? Is ther a limited control which is espoused, or no control at all?

While there are obviously many examples from scripture of submission to authority, perhaps the most directly impactful is 1 Peter 2:13-17.

^{English Standard Version}

¹³Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, ¹⁴or to governors as sent by him to punish those who do evil and to praise those who do good. ¹⁵For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. ¹⁶Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. ¹⁷Honor everyone. Love the brotherhood. Fear God. Honor the emperor.

 ^{King James Version}

¹³Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; ¹⁴Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. ¹⁵For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: ¹⁶As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. ¹⁷Honour all men. Love the brotherhood. Fear God. Honour the king.

Regardless of translation, there is a command which begins this passage – Submit (be subject).  Above all else, while there is absolute freedom in Christ, the christian realizes that freedom is to be willingly surrendered for liberty, and the recognition of authority to which he submits himself. In this passage, Peter instructs the believer to be subject to every human institution/ordinance.  In the Greek, this literally means every created thing, all of creation (κτίσις).  As Chrsitians, we are subject to all; we are to be lowest and last, even submitting to government authority (regardless of its injustice or arbitrariness). We see that this is for God’s sake and not our own, for ultimately, in submitting to these lesser authorities, we will be justified not by our own righteousness, but by the righteousness of God; thereby, silencing those who are foolish (i.e. non-believers cf.Ps. 14:1; 53:1). So where then is Christian liberty?

Liberty exists, according to the New Testament, not in self-determination or self-control but in the attoning act of Christ which liberates man from the arbitrary and despotic rule of sin (rom. 6:18-23; Jn. 8:31-36), from the Law (Rom. 7:3ff; 8:2; Gal. 2:4; 4:21-31; 5:1, 13) and from death  (rom. 6:21ff; 8:21). It is to liberty which Christ has made us free (Gal.5:1). Liberty in Christ then is not to be found in the manifestation of perfect self-control, but in a life radically sacrificed for others. Ultimately, none of this comes through surrender to man or his institutions, but through surrender to the only perfectly un-arbitrary and perfectly just authority of God in Christ Jesus.  The limit of liberty comes perfectly in a surrendered life that gives all glory to God at the expense of freedom in ourselves and results in discipleship of others.

Is there a substantive difference between freedom and liberty? absolutely. Does it matter which word was used in the Constitution? Not insofar as, Christians should not be looking to human institutions for freedom, but to Christ for liberty.

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As I come to the Lord’s Supper table this morning, I am reminded that there are only two commands that believers are given which Jesus also did, that we are to do: Baptism and the Lord’s Supper.  Both of these are acts of obedience, testaments to the new life of the believer and obvious outward signs of a claim to discipleship.  The question I have of myself this morning is, “am I really following Christ on His terms or mine?”

I read Luke 9:23, and it reminds me of three truths that I really find hard to swallow.  First, to be a true follower of Christ, I must live a life of self denial.  Not that there are things which I must necessarily give up, but that if He calls me to give up anything, then His will be done.  Its about what He wants; what He is like; how He would live.

Second, I must live a life of humility.  There was nothing more humiliating in the Roman world than death on a cross.  The Romans had intentionally made this form of execution as humiliating, painful, and lasting as they could. I am to crucify the prideful self and life in abject poverty when it comes to pride.

Finally, I am to simplyand faithfully live a life of obedience.  Followship is all about obedience.  Sin is its antithesis.  Therefore, I need to be in constant confession and repentence over sin, seeking to make my life look more like Christ’s. 

As I approach the table this morning, I am examining my life to see how it measures up…and it doesn’t but I confess and repent and I thank God for His grace and mercy.

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Luke tells us (14:33) that if we are not willing to denounce everything we have (family, friends, possessions, even our own will), that we cannot be disciples of Christ. There is more to discipleship than commitment to church attendance, to ministry, to worship or events/programming.  The decision for real descipleship is much more demanding…total abandonment of ourselves.

Earlier in his book (9:57-62), Luke tells us of three men who come to Jesus seeking discipleship. In this pericope, the demands that Jesus makes upon each of these men seems not only harsh, but selfish and unloving. However, what Jesus is saying is that we (I) offer nothing to the Kingdom, and anything other than absolute abandonment and surrender to His will is insufficient.  He tells the first man that discipleship means no place to lay his head (our loss of  physical provision or comfort).  He tells the second man that he must give up all earthly obligations, including those the world deems most important, our obligations to loved ones, and that instead our sole obligation is the propogation of the Kingdom (our only mission). Finally, He tells the third man tha he will have to place all of his devotion to what is ahead leaving all (people, things, places) of the past behind (our undivided hearts).

So, if I (we) really believe scritpture is true, then I (we) must necessarily apply this. I ask my self is comfort more important than the cross of Christ ( Matt. 16:24, Mrk. 8:34, Luke 9:23); is maintenance of my will and stuff more important than His Mission (Matt. 28:19, Mrk. 16:15); is my heart ready for full devotion to him (Deut. 6:5, Matt. 22:37, Mrk. 12:30, Luke 10:27), or am I holding on to myself. If I truly believe scripture then I am going to have to seek abandoment under God’s terms, not my own…

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Unfortunately, this results in the church catering to that mindset.  The goal of the church, and in many cases her vocational ministers, seems to be to make ‘doing church” as easy as possible for people, including ourselves most of the time. We conduct ministry beliving that if we can make attending church, working in a program or doing missions easy, then they will be somehow “easily” transformed as if by some sort of weird osmosis.  Unfortunately, this doesn’t happen and the world around us takes advantage of that fact. 

In John 17:18-21  Jesus says, “18 “If the world hates you, know that it has hated me before it hated you. 19 If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But all these things they will do to you on account of my name, because they do not know him who sent me.”

This is not an easy situation in which believers find themselves.  However, if we will follow Jesus orginal call of “Follow Me,” then we can perhaps use His ways to overcome the world instead of our own.  But, what does that really look like?  Investment, investment, investment.

Jesus did not say “Follow Me,” and then immediately expect the disciples to be ready to go.  Instead, He spent many hours over three years investing in the lives of 11 men (there were 12, but you know what happened to Judas).  During this time, He ate with them, walked with them, laughed with them, cried with them, chastised them, showed them love and how to love others.  He even washed their nasty feet.  It was three years of almost constant partnership (and companionship) with the world’s most perfect role model before these eleven were given responsibility in ministry, missions, worship, or any other church function. It is important to notice that in Matthew 28 and Mark 16 where the great commission is given, only the eleven are present.  There were many who knew Jesus, but in whom He had not invested the time. None of those were present. Why would we expect to do any less…?

The implications are really that for us, the church, the called of God, the elect to be doing what God intends us to do, we must put forth a major investment.  We must invest time in personal relationships that result in discipleship.  In fact, apart from this type of investment, no discipleship really takes place.  If we can do that, replicate the investment that Christ made in the eleven (especially in our men), then the church can begin to look like the early church, where, without a youth ministry or a children’s ministry or even a building, the Kingdom of God was multiplied daily.  If we look at the return, the investment is truly worth it.

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If we look at the first call of the disciples, we see some very interesting things.  In fact, we see two things  that every believer must necessarily understand if he wants to begin the journey of discipleship appropriately.  First, as we look at the words of Jesus in Matt. 4:19 and Mark 1:17, we read, “Follow Me, and I will make you become fishers of men.”  A simple statement, but one with profound implications if when we understand it properly.  For many, discipleship is ultimately about becoming “fishers of men.”  Therein lies a problem.  Jesus only command in the statement is to follow him.  If we do that, then He will make us fishers.  Unlike our society, where every journey is solely focused on the outcome, Jesus call to us is to focus on faithfulness, to obedience to what He has called us, and He will take care of the outcome.

Second, for some reason the American Christianity has made discipleship about us.  Christ says that is that farthest thing from the truth.  If it were about us, it would be cheap and easy.  However, as we continue to read Jesus’ call of the disciples, we see that real discipleship requires radical abandonment. In Matt. 4:22, the disciples give up their nets, their boat, and their father to follow Christ.  Mark 1:20 add to that list their servants.  Luke 5:11 states that they gave up “everything.”  Further, they did so immediately.  They did not have time to think it over, or consider the cost.  Jesus said, “follow me,” and the disciples took whatever steps were necessary to do just that.

Where are you today?  Are you on a fishing expedition, using your own ability to try and make an impact, or have you decided to abandon everything to simply be obedient, leaving the results for Christ?

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Many talk about the cost that is paid by the disciple for discipleship.  We can see hardship and poverty and even death (all but one of the eleven original disciples were martyred), but we do not ever hear being discussed is the cost for the discipler.  When Jesus called the twelve (early in the gospels), he did not reveal his ultimate plan for them (to make more disciples) for he knew the price of discipleship had not yet been paid by Him. You may assume that I am talking about the crucifiction.  Yes, this was necessary, but ultimately the cost was time; lots of time.

Jesus spent more time with the disciples than with all other people combined in the three years that he was on the Earth.  Why? Because he knew that the true cost of discipleship was time invested in relationships to learn truth.  Jesus spent time building relationships with these men, because he knew that they had to “know” him before they could “go” for him. It was not until the end of His earthly ministry that He finally revealed that what he had done with them, He know wanted them to repeat, all over the world (Matt. 28:16-20).  Please do not miss the fact that Jesus did not directly give this message to all who at some point had followed him, but only to the eleven who remained, and even some of those did not believe.

IF the church is to be what Christ intended it to be, then Men, we must be willing to spend the time in discipleship; relationship building, Christ glorifying, apart-from-the-world sanctifying, all-over-the-world impacting discipleship. The cost is high.  In fact, it is much higher than those without a relationship with Christ will be willing to pay. So the question is…are you willing?

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This is what I have found so far.  If we look at where Christ spent the preponderance of his time it was with men in discipleship.  It wasn’t in worship.  It wasn’t in healing or miracles, and it wasn’t in social ministry and outreach (i.e. feeding, clothing, or ministering to the poor, or inviting people to church).  All of these things are important.  Christ did them and the church must as well.  However, when we look at the time spent, Christ was focused on discipling men for ministry.  In fact, one purpose of the Word (written or incarnate) is to prepare the man of God for every good work (2 Tim 3:16-17).

What does this mean?  It means the church must be focused on discipling men. This does not mean that the church should stop discipling women, youth or children, but it does mean that we have to be intentional about growing men who have an ever closer walk with their savior and are more equipped each day to do “good work.” Discipleship is the means by which all other functions of the church happen naturally.  Apart from discipleship, the functions of worship, fellowship, ministry and missions are less natural, less joyful and far more difficult than Christ intended.

The consequences? If the church doesn’t work to disciple men intentionally, not only the church, but families suffer.  When one reads the book of acts, whole families were saved by God through their spiritual leaders (the men).  The church was grown (both in number and in depth) through the discipleship of men.  When Christ ascended into heaven, he left the leadership of His ministry in the hands of those with whom He spent the most time… If we do not return to an intent to disciple men, we can and perhaps will have a loving body that helps to grow women and children, but we won’t have the church in her full splendor, the way God intended her to be.

And who is at fault…her men…

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Psalm 35:1 Contend, O Lord, with those who contend with me;
fight against those who fight against me!
2 Take hold of shield and buckler
and rise for my help!
3 Draw the spear and javelin [1]
against my pursuers!
Say to my soul,
“I am your salvation!”

4 Let them be put to shame and dishonor
who seek after my life!
Let them be turned back and disappointed
who devise evil against me!
5 Let them be like chaff before the wind,
with the angel of the Lord driving them away!
6 Let their way be dark and slippery,
with the angel of the Lord pursuing them!

7 For without cause they hid their net for me;
without cause they dug a pit for my life. [2]
8 Let destruction come upon him when he does not know it!
And let the net that he hid ensnare him;
let him fall into it—to his destruction!

9 Then my soul will rejoice in the Lord,
exulting in his salvation.
10 All my bones shall say,
“O Lord, who is like you,
delivering the poor
from him who is too strong for him,
the poor and needy from him who robs him?”

11 Malicious [3] witnesses rise up;
they ask me of things that I do not know.
12 They repay me evil for good;
my soul is bereft. [4]
13 But I, when they were sick—
I wore sackcloth;
I afflicted myself with fasting;
I prayed with head bowed [5] on my chest.
14 I went about as though I grieved for my friend or my brother;
as one who laments his mother,
I bowed down in mourning.

15 But at my stumbling they rejoiced and gathered;
they gathered together against me;
wretches whom I did not know
tore at me without ceasing;
16 like profane mockers at a feast, [6]
they gnash at me with their teeth.

17 How long, O Lord, will you look on?
Rescue me from their destruction,
my precious life from the lions!
18 I will thank you in the great congregation;
in the mighty throng I will praise you.

19 Let not those rejoice over me
who are wrongfully my foes,
and let not those wink the eye
who hate me without cause.
20 For they do not speak peace,
but against those who are quiet in the land
they devise words of deceit.
21 They open wide their mouths against me;
they say, “Aha, Aha!
Our eyes have seen it!”

22 You have seen, O Lord; be not silent!
O Lord, be not far from me!
23 Awake and rouse yourself for my vindication,
for my cause, my God and my Lord!
24 Vindicate me, O Lord, my God,
according to your righteousness,
and let them not rejoice over me!
25 Let them not say in their hearts,
“Aha, our heart’s desire!”
Let them not say, “We have swallowed him up.”

26 Let them be put to shame and disappointed altogether
who rejoice at my calamity!
Let them be clothed with shame and dishonor
who magnify themselves against me!

27 Let those who delight in my righteousness
shout for joy and be glad
and say evermore,
“Great is the Lord,
who delights in the welfare of his servant!”
28 Then my tongue shall tell of your righteousness
and of your praise all the day long.

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Peter continues his discussion of holiness in the believer’s life in the first three verses of chapter two.  Here, he describes three steps necessary for pursuing holiness (and he gives them in reverse order). In the order that they must happen, they are: know Christ as personal Lord and Savior (verse 3); pursue knowledge of Christ and his character through His word (verse 2); and, cast off worldly characteristics (like malice, deceit, hypocrisy, envy and slander – verse 1).

It is important to understand that having the saving relationship with Christ is the critical first step to, not the result of, a life of holiness.  We will not and cannot pursue holiness apart from saving faith.  We may occasionally do what others see as good things, but even then we will do them for the wrong reasons. Besides, this is not a pursuit of right actions, holiness is a life lived as a result of a changed character, and that character change can only come from the blood of Christ and the indwelling of the Holy Spirit.

So, once one is saved, what is the next step?  The next step is a life filled with longing to know more about Christ.  We are called as Christians to be more Christ-like in our characters and we cannot do that if we do know His character. Our source for this knowledge is his Word. We are to seek to answer life’s questions as we study the Word and see how Christ’s character would deal with life’s situations. Sometimes, unfortunately, we do not look or if we do, we do not like what we see and we choose to ignore His revelation.  This is when we get into trouble.

The last step Peter gives to us is the shedding of worldly characteristics.  He lists malice, deceit, hypocrisy, envy and slander specifically, but this is not an all encompassing list.  What is important is that these things are all at odds with Christ’s character. They hurt others and are ego-centric rather than Christo-centric.  We also must cast them off entirely, not occasionally or mostly.  Holiness doesn’t happen just most of the time.

Will we sometimes fail? Of course, but that should not prevent us from earnestly striving from making in happen.  That is how we glorify God: lives spent in the pursuit of holiness.

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The earthly goal of a life of holiness is love, for God and for one another, just as Christ loved (Jn 13:34; 15:5, 17; 1 Jn 3:23; 2 Jn 1:5).  This is possible only with a pure heart and a life lived in holiness.  The problem is we cannot do this on our own.  If we attempt to, we do so “in the flesh.”  But the flesh is temporary, it is weak, it will not be able to sustain, it will fail.

So, if we must live a life of holiness to fulfill Christ’s commands to love (love God and love one another), but of our own this is impossible, how do we faithfully do as Christ commands?  The answer is His Word. We live only through the imperishable, living and abiding word of God. Obedience to God’s word results in a purified soul for a sincere brotherly love.

The problem is that sometimes (too often) we do not live according to His word, but according to a poorly preached word corrupted by man. This word will never sustain. It will never purify.  It will only lead to destruction of the flesh, by the flesh.  Instead, we are to live according to the original “good news that was preached to us.” This means that we simply preach and live according to scripture, within it proper context, and without addition or subtraction.  The God who has given His word to us, will be strong enough to ensure that his word is sufficient for everything that he wills to accomplish.

Are you committed to His word, just as He has given it? Do you live with it as the sole authority in your live?  If you will, He provides through it all the sustenance we need to live holy lives regardless of circumstance.  Praise God for His word and its sustaining power.

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8:1 O Lord, our Lord,
how majestic is your name in all the earth!
You have set your glory above the heavens.
2 Out of the mouth of babies and infants,
you have established strength because of your foes,
to still the enemy and the avenger.

3 When I look at your heavens, the work of your fingers,
the moon and the stars, which you have set in place,
4 what is man that you are mindful of him,
and the son of man that you care for him?

5 Yet you have made him a little lower than the heavenly beings [2]
and crowned him with glory and honor.
6 You have given him dominion over the works of your hands;
you have put all things under his feet,
7 all sheep and oxen,
and also the beasts of the field,
8 the birds of the heavens, and the fish of the sea,
whatever passes along the paths of the seas.

9 O Lord, our Lord,
how majestic is your name in all the earth!

- ’nuff said

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Persistence is tough.  So many things can derail us from our objectives and goals and the longer it takes to achieve any given goal, the harder it seems to be to stick to it.  However, how we view the motivation for achieving the goal often goes a long way to keeping us on task.  If the source of our motivation is valuable (say like our spouse or our children) then we are far more likely to push through the difficult to reach our intended goal.

Peter tells us here that our goal is to persist in holiness until the coming of Jesus in the end.  He then tells us, that if we understand our motivation properly, we CAN persist ‘til the end. Peter points out three things. First, that God is just and he will judge us according to our deeds.  Because we are saved, we know that that judgment will not be concerning our salvation, but we will still be judged by God. This truth should cause us some fear and trepidation.  Ask anyone who has ever been in a scary situation, fear can motivate.  However, our fear should not be directed toward God, but toward the fact that we are strangers in this land and our poor conduct may lead us back to the “futile ways of our forefathers.”

Second, we are to understand how precious our relationship with Jesus is.  His blood which purchased us is more precious than silver or gold.  Many today do not fully understand this statement because we do not use silver or gold as a means of daily trade. Instead, maybe it would be better understood that Christ’s blood is more precious than all of the money we will ever amass and all of the people we could ever love. When we have this understanding, then our relationship with Him will be sufficient to keep us on task.  After all, because of that relationship we are indwelt by the divine Spirit of God, the source of all the power we will ever need. 

Finally, we should be motivated by the truth that our holiness glorifies God.  This is one of the ways we can see the end times now.  When we live in such a way as to bring glory to God in our daily life, we get ever so slight a glimpse of what it will be like in heaven.  Of course, God’s glory will be magnified infinitely in heaven over what it is here on earth, but we can still see some of His glory today.

Persist in holy living, not because God will punish us if we don’t, but because Jesus died so we could live holy lives. Persist in holy living because it protects us from the destructive lifestyle of this world. Persist in holy living because it glorifies our God.

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When we really want to accomplish something, really want it to be a priority, humans are astonishingly able to focus on the required task.  Here Peter calls Christians to make just such a commitment to and priority of a holy character.

The phrase translated “preparing your minds for action” should literally be understood to gird up the loins of one’s mind.  This does not make much sense to the modern reader, but in the ancient near east, where the clothing of the day was a long robe-like garment, it was necessary to lift up the lower part of the garment, and tie it up with a belt about the waist in order to be able to move quickly.  Those living among the Greeks of that day would have understood the metaphor clearly. Practically, this meant the believer was to pull his thoughts together for action and not allow anything to hinder his mind as he put them to work for God. It was a call to focus and priority.

Peter makes this call not to piety or religious living, but to holy character. He points out that the goal is unlike the character of our birth (i.e. our former ignorance).  So, while our conduct should be holy, it is not merely holy in or by itself.  Peter states that we are to be holy as God is holy.  God is not holy because his actions are holy; his actions are holy because He is holy.  Likewise, the holiness of our actions is not dependent upon the character of the action, but upon the character of the actor. So Peter’s call is to the pursuit of holy character resulting in holy action.

Of ourselves we are impotent to fulfill such a pursuit.  However, because of the grace which has been given to us by Christ, we can place our hope in the assurance that Christ will fulfill His promises in the end.  This means that He will be faithful to complete the work in us which He began at our salvation. In fact, He has already made perfect those who are pursuing holiness through a relationship with Him.

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 22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; 24 for

 “All flesh is like grass
and all its glory like the flower of grass.
The grass withers,
and the flower falls,
25 but the word of the Lord remains forever.”

And this word is the good news that was preached to you. (ESV)

Salvation leads to believer’s holy conduct (1:13-25)

1. Believers should make holiness a priority (1:13-16)
2. Believers should be wary of conduct until the Day of Judgment (1:17-21)
3. Believers should love one another and rely in the power of the Word (1:22-25)

1:13 “Gird your mind” literally means to gird up the loins of one’s mind.  This does not make much sense to the modern reader, but in the ancient near east, where the clothing of the day was a long robe-like garment, it was necessary to lift up the lower part of the garment, and tie it up with a belt about the waist in order to be able to move quickly.  Those living among the Greeks of that day would have understood the metaphor clearly.[1] Practically, this meant the believer was to pull his thoughts together for action and not allow anything to hinder his mind as he put them to work for God.

1:20 Christ is modified by “foreknown from the foundation of the world” (proegnwsmenon men pro katabolev kosmon).  In this case foreknown relates the noun it modifies (Christos) to a pre-creation time, when only God was (cf. Mt. 13:35; 25:34; Lk. 11:50; Rev.13:18; 17:8).  It is also modified by the clause “manifest in the last of the ages,” (panerwthentos de ep’ eschaton twn chronwn) which presupposes Christ’s role as redeemer and eludes to His end time manifestation as the redeemer, bookending humanity with the eternal nature of Christ.[2]

[2] John H. Elliot, 1Peter: A New Translation with Introduction and Commentary Vol. 37b of The Anchor Bible, (London: Yale University Press, 2000), 377.

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 Salvation by grace is not a new theme. It is not a back-up plan because the law was insufficient.  It was not to correct a mistake with God’s planning or provision.  It has always and only been God’s plan for a lost and dying humanity.  Peter tells us that God revealed this plan (through an eternal Christ) even in the Old Testament.  He shared grace to with the prophets, who had trouble understanding, but had no trouble accepting it as God’s divine will.

They knew of the Suffering Servant, of the Man of Sorrows, of the one crushed for our transgressions, who would heal us by His stripes. They also know of the glory this would bring to the God of Abraham, Isaac and Jacob. The prophets were so amazed at the grace God was going to offer, that although they could not yet comprehend the mechanism, they searched and inquired carefully to try to comprehend it.  This inquiry served not just themselves, but the church and ultimately all of mankind as the grace of God was being revealed through God’s word (written) given to the prophets but eventually through the Word incarnate.

This revelation of grace was so humbling and so against the just nature of God that it seems to continue to confound men. Even the angels long to look at it. They do not understand it and they will not experience it (those angels who have not fallen don’t need it, and those who have fallen will not receive it). The question is have you experienced it? Will you experience it?

Each sinner who accepts this salvation by grace adds to the glory of God in the growth of His church. This is the chief purpose of each of us, to glorify God.  Every saint added is more glory that the Father receives, not because we are saved, but because He has saved us. Soli Deo Gloria…

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 Peter shifts slightly in his description of the church to one which is distinguished not by it faith but by what that faith produces.  Peter is likely writing to believers around AD 64.  This date is important because it marks the Neroan persecution of believers.  Many were already beginning to feel the effects of being part of a not only a limited, but also illegal community in the Roman Empire. Persecution, its surety and how believers are uniquely equipped to handle it, is a significant theme in Peter’s writing.

Peter does not deny that persecution would come.  Instead, he points to the one thing that the believers have in common (Jesus Christ) and how they rejoice in their faith in Him in spite of the fact that persecution will come. He acknowledges that the trials will be tough and that believers will be “grieved” as a result. He promises that this will strengthen their faith and even prove it.

Today we may be facing more persecution than ever before.  Unfortunately, sometimes the threat is as much internal as external. A creeping in of heresy and no biblical standard for church membership has filled the church with unregenerate souls pretending to be Christian. Many of these “christians” pose a greater threat and a more real persecution to believers than they have or will ever face.  Fortunately, Peter’s promise still rings true: “Though you do not now see Him (Christ), you believe in Him and rejoice with joy that is inexpressible and filled with glory, ⁹ obtaining the outcome of your faith, the salvation of your souls.”

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 God in his infinite wisdom, power and grace provides three things to believers that cause Peter to rejoice. First, as Peter explains, God has saved man from death through a new birth. The benefit of this is in a new hope through the resurrection of Jesus Christ from the dead.  God demonstrated His power over death, resulting in believer knowing that He is more than capable of saving them from death.  God is sufficient in his capability.

Second, God has saved man to an inheritance that is imperishable, undefiled and unfading. This salvation is to an inheritance that does not change.  Once promised by God and received by man, man is secure in the truth that he shall receive that inheritance. He even keeps this inheritance in an unchanging and imperishable place…heaven.  Like God who is perfect and eternal , His inheritance to believers is as well.

Finally, God has saved man under His protection.  Those who have been saved have God’s power guarding them through faith to protect them until they receive their inheritance in a perfected salvation and glory in heaven. What man could not do for himself, God has done as an undeserved gift, and He has protected that gift for believers into all eternity. Nothing can strip that from believers, God will be faithful just as He said. Believers are secure in their salvation. Blessed be the God and Father of our Lord Jesus Christ!

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1. Hope and joy through God’s promise of heavenly reward (1:3-5)
2. Rejoicing and Faith in spite of trails (1:6-9)
3. The witness of salvation by Prophets and angels (1:10-12)

1:3-12 Inheritance (klaronomia) is used in the LXX to describe portions of land in Canaan allotted to each of the tribes as the fulfillment of the promise made to Abraham (cf. Num. 18:20-24; Jos. 13:32-33)[1] or for Christians it refers to one’s Kingdom Share (cf. Gal. 3:18; Eph. 1:14, 18; 5:5; Col. 3:24; Heb. 9:15).[2]

Three words are used to describe and qualify the inheritance that Christians will receive.  First, imperishable (aphtharton) refers to freedom from death and decay. Second, incorruptible (amianton) refers to freedom from uncleanliness or moral impurity. Finally, unfading (amaranton) refers to freedom from natural ravages of time.[3]

“Reserved in heaven” (tetaramenan en ouranois) means that the inheritance is secured with God (physically) and safe from the damage and decay which would occur in a sinful world (cf. Mt. 5:12; 6:19-20).  The use by Peter of the Perfect Passive Participle tetaramenan indicates that God has already completed the action.  In other words, the believer’s inheritance is already awaiting him in heaven.[4]

1:5 Like the inheritance, those who are saved and alive on Earth are being guarded by God, who is in heaven while they await their liberation from Earth.[5]

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In his first letter, Peter writes to a select community.  He is not writing to the world, but only to a certain group of people.  Those people, “the elect exiles of the dispersion,” were likely of families taken from Israel and scattered generations earlier.  However, now these people are the Church.  Not all of the exiles were included int he church, or Peter would simply have called them exiles, but only those who by God’s election and according to His divine foreknowledge had placed their faith in the same sender the Peter served as a messenger. This sender is  Jesus Christ.

Today, many have forgotten that the Church is an exclusive, select community.  It is not open for everyone.  That’s right, not everyone can be part of the Church. Only those saved by grace, who have a relationship, a surrendered life in Jesus Christ are part of the Church. Most of the social clubs in society have more strenuous entrance requirements. 

They also have more requirements to remain in the club.  The Church has forgottent that there are responsibilities that come with membership. Here, Peter states taht those who are elect are in the sanctification of the spirit and obedience to Jesus Christ.  They are to be growing more Christlike, and living lives which are obedient to the Word. Social clubs hold their members accountible for attendance and for productive memebrship. The chruch seems to be happy just to have people darken their door, and they are so desparate to keep anyone, that they expect noone to really fulfill the obligations of membership.

May grace and peace be multiplied to you.  This really means nothing outside a relationship with Christ.  It also should remind us that the Church should be filled with graceful and peaceful people; who, having a relationship with Christ, desire to see His Bride return to purity and devotion to the Bridegroom.

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Diaspora is an English transliteration of the Greek term diasporas which means dispersion.  It can be a technical term dealing with the dispersion of the Israelites among the gentiles or heathen nations, and was commonly used in the Septuagint (LXX) and related Israelite extra canonical literature, especially in the inter-Testamental period (~400 B.C. – A.D. 0), as a result of war, exile, etc. (cf. Jn. 7:35; Js. 1:1).[1] However, it is used here as a metaphorical scattered existence in the world for believers in contrast with being gathered to a heavenly home.

1:2 The use of the term “elect” (eklektos), meaning the chosen, is a common new testament term for Christians collectively, not with a particular reference to God’s act of choosing them, but with their present historical existence and final vindication.  It is tied to the Old Testament (OT) designation of Israel as the chosen people of God (e.g. 1 Chr. 16:13; Ps. 105:6; Isa. 65:9, 15, 23) or of the righteous of Israel who will be protected and vindicated in the last days (cf. Ex. 19:3-8).[2] However do not underestimate that in all cases, God is implied as the selecting agent.

Foreknowledge (kataprognosin) implies more than knowing a fact, and includes a “fatherly and personal knowledge” of His people.[3]

[2] J. Ramsey Michaels, 1 Peter, Vol. 49 of The Word Biblical Commentary, ed. by John D.W. Watts, (Nashville: Thomas Nelson, 1988), 7.

[3] Wayne Grudem, 1 Peter: An Introduction and Commentary. Vol. 17 of Tyndale New Testament Commentaries, (Grand Rapids: Wm. B. Eerdmans Publishing Company, 2007), 24-30.

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While there were a number of documents in circulation during the first century, the certainty of Petrine authorship is almost universal for several reasons. The letter has a striking resemblance to Peter’s messages contained in the book of Acts (Acts 4:10, 11; 10:34).  The author claims to have been an eye witness of the sufferings of Christ (5:1). Finally, it contains language reminiscent of Christ’s teachings to which Peter was a first-hand witness (1 Pet. 4:14; 5:5, 7, 8).[3] 

The only real objection to Peter as author revolves around the question of Peter’s ability to write in classical Greek.  Peter was an unlearned fisherman (Acts 4:13) and many argue likely illiterate and unable to read or write classical Greek.  This argument is insufficient for two reasons. First, “unlearned” does not mean illiterate, but lacking in formal rabbinical (theological) training.  Second, by the author’s own attestation, he wrote the letter “by Silvanus,” who may have performed the duties as amanuensis and aided with syntax and grammar.[4] There are also arguments that internal evidence dates the book to after Peter’s death, that it is too Pauline to have been written by Peter and the book is not familiar enough with the events of Jesus life.[5]

1 Peter is one of seven general letters and is addressed to the “dispersed” in five Roman provinces in Asia Minor (Pontus, Galatia, Cappadocia, Asia, and Bithynia).  Its task is to encourage readers in churches in these provinces and equip them to withstand persecution. Because of this theme, because of the association of Babylon with Rome, and other external evidence it s believed that the letter was written shortly before the outbreak of the Neronian persecution in A.D. 64.[6]

Peter’s expressed purpose in writing is for believer to stand victoriously in the grace of Jesus Christ without losing hope, without becoming bitter, while trusting in their Lord, and while expecting his imminent return.[7]  The goal of this lifestyle, especially under duress, would allow believers to evangelize this hostile world, and bring glory to god.  

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It is amazing to me how people take partial information and jump into the frayed attack against God’s church.  Disgruntled people with personal agendas(and sometimes personal hatred) propogate partial truths and even outright lies in order to get what they want. This feeds the frenzy of others who have similar (albeit ususally not related) agendas and who because of only partial information are ignorant of the circumstances into which they throw themselves. The result is a worldly attack, outside of scripture upon the men and women of God who work to live their lives according to scripture alone.

Peter reminds us that when we come under personal attack we are not to defend ourselves, but we are to be subject to every human institution.  Another way to say this is do not attack the world as it attacks you, even though we have the freedom to do so.  Instead, simply do what is right and God will take care of the rest.  He doesn’t want us defending ourselves, and He doesn’t need us to defend him.

The question then is, “what is right?”  The answer is simple; the discerment is not.  That which is right action is always and only the will of God.  This is a very Sunday School answer I admit, and it sounds overly simplistic, but it is perhaps the most humbling and difficult task a Christian must do when the Christian, the ministry or the church is under attack. However, through surrender and determined pursuit of God, that will can and will be known.  It is given to us in scripture and will be confirmed by prayer, Godly counsel, and properly understod circumstances, all given and orchestrated by a sovereign and almighty God.

The most difficult truth is that sometimes the right action is to do nothing more than pray.  Overtly, this may even appear as complete inaction, and will be humbling to carryout.  However, it is only when we are truly doing what God has willed that he promises the ignorance of foolish people will be silenced. 

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We do not belong in this world. Our days here are numbered, and there are many perils which face the Christian. I am not speaking about the average church goer. No, I am speaking about the follower of Christ. Many things this world offers which seem to lead us down the right paths, but which turn out to be fleshly desires, because they are not honorable, and the do not lead people to glorify God. As a result scoffers and so called Christians will attack us.

Christ follower these attacks will be directed toward you as you attempt to avoid the desires of this world. It’s not a question of if, but when. The only remedy is to simply turn to Christ, living a life that glorifies God the father and and is usable by the Holy Spirit to draw more people to him. The days of strife are not over and we cannot forget we are merely foreigners here. Glorify God with your life and point people to Jesus.

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149:1 Praise the Lord!
Sing to the Lord a new song,
his praise in the assembly of the godly!
2 Let Israel be glad in his Maker;
let the children of Zion rejoice in their King!
3 Let them praise his name with dancing,
making melody to him with tambourine and lyre!
4 For the Lord takes pleasure in his people;
he adorns the humble with salvation.
5 Let the godly exult in glory;
let them sing for joy on their beds.
6 Let the high praises of God be in their throats
and two-edged swords in their hands,
7 to execute vengeance on the nations
and punishments on the peoples,
8 to bind their kings with chains
and their nobles with fetters of iron,
9 to execute on them the judgment written!
This is honor for all his godly ones.
Praise the Lord!

 I hope that you have had a wonderful year and are excitedly expecting the New Year as I write this Christmas Eve.  However, I know that many have had a year filled with trials and testing.  As I read this Psalm, I cannot help but remember the trials and testing of Israel over the generations, yet, here the Psalmist proclaims a new song of praise to be sung unto the Lord.

 Regardless of the trials you face and how dark times may occasionally seem, each day is a new day. Each day is a reason for celebration.  Why, because Jesus ultimately is victorious. He has already won victory over our enemies, over the apostate nations, over everything including death. In that victory, He does not promise that we shall always be comfortable or that life will be easy; quite the opposite.  However, He does promise that He will work out all things for the good of those who love Him and are called to His purpose.  Now that is a reason for praise and Honor.

So, as we enter into the new year, remember to:

 Praise the Lord!
Sing to the Lord a new song,
his praise in the assembly of the godly!
Praise the Lord!

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