Comments for December 11

v.8 - Herein lies the problem so many seem to have - that they do not want to accept God's person, but instead create a 'person' of their own making and ascribe it to Him. We must accept God on His terms, by the revelation of Him from scripture, and not make up what we think He should be like. This is very hard for us and many fail.

And Job continues his words.
13:1-2 He continues with the theme 'I know as much as you all do.'
On the matter of prayer he says that he will speak to God [Job 13:3] but they misrepresent Him [Job 13:7].

v.4 - It seems Job is finally fed up with the advice of his friends which depart so seriously from reality.

13:18 A rash statement from the lips of Job. Was he driven to this comment by the unhelpful nature of the comments of his friends?

13:23 Continuing last year's comment Job rashly asks his friends to be specific about his sins. He is seeking to justify himself.

Job 13:13. In view of the failure of Zophar’s arguments, there is no alternative for Job other than to rebuke him sharply and with a sense of resignation, to take his life in his hand(v.14), and wait upon God so as to plead his cause, even though it meant his death.(v.15)

Bro Cyril Tennant in his book on Job (CMPA 1991), quotes other translations of Job 13:15, which alter the sense from the AV. Rather than showing his trust in God, this verse actually says that Job will continue to put his case, his view of his own situation, even though God killed him.

V.3 Job at this point wishes to plead his cause before God (Job 9:34-35), as he is more and more convinced of the valueless character of his would be "physicians" (Job 16:2).

Vs.1-19 are a continuation of Job's reply to Zophar and his friends; vs.20-28 Job is addressing the LORD. Job has no confidence in his friends' ability to impart either comfort or truth (v.27). He realizes that he must plead his case before the LORD whom he trusts (vs.3,15). He feels sure of his innocence and states this before he approaches the LORD (vs.18,19). Then he asks the LORD for two things: to stop the torment (v.21); and give an opportunity to set the record straight (v.22). Job, driven to uphold his integrity, asks the LORD for an accounting (vs.23-28). He does not consider his request as impudent, but rather as a legitimate enquiry. It seems he understands that the LORD can be approached with frankness (Heb 4:16). However, care should be taken not to use a 'legitimate enquiry' as a forum for self-justification.

13:15  Whatever Job’s problems was he certainly had a faith that God would be fair – but then he seems to slip into thinking that he is justified before God.

13:18  This rash comment contrasts with Job’s own earlier assessment of himself Job 9:2

13:2‘I am not inferior unto you …’ continues Job’s grievance against Zophar which started in Job 12:3. Misunderstanding sours relationships and sows bitterness.

V.4 Job accused his companions of being forgers of lies and physicians of no value (KJV). The phrase Forgers of lies literally means those who stick on patches and twist the truth.  Job is indicating that his companions added things to their arguments so as to justify themselves.  Physicians of no value means that Job's companions were neither able to heal the damaged body nor heal the broken spirit.  In the ancient Near East, wise men asserted their skill in healing. These wise men demonstrated their lack of skill and exposed themselves as a sham. They were comparable to the Pharisees who continually justified their righteousness but demonstrated their hypocrisy. They could heal nobody, either physically or spiritually. And so, when they came up against the most powerful physician of all, they were defeated by His wisdom (Matt 9:11-13).

13:4 Job now defends himself against his friends observing that they are all liars. One would hope that when we try to help our friends that they are not able to accuse us of telling lies about them.

13:7 Job’s friends have at least implied that they are speaking God’s teaching. Now Job accuses his friends of misrepresenting God.

Job 13:1-2 - Job knows these things too (summary of Job 12:7-25).

Job 13:3-6 - Job reproves friends: V3 - "reason" [Heb. "yakach" (3198) means "to be right, to argue, to decide, justify or convict, appoint, argue, chasten, convince, correct(-tion), daysman, dispute, judge, maintain, plead, reason, rebuke, reprove, to prove"]; V5 - "hold your peace" (the wisdom of Job's friends was less wise than silence" - Prov 17:28).

Job 13:7-12 - Job claims his friends misrepresent God. Job 13:7-11 - Job condemns his friends use of deception in wrongly condemning him while showing partiality in claiming to be championing God's cause, God abhors partiality (James 2:1;Lev 19:15;Deut 1:17;10:17;Zeph 3:5) and Job infers God may disprove of their flattering partiality more than his own unvarnished candour; V9 - the implied answers are "no" and "no"; V9-10 - inferred is Job's' friends are misguidedly serving God (Job 11:5-6;John 16:2-3); V10 - "reprove" [Heb. "yakach" (3198)]; V11 - perhaps Zophar is not terrified of God as Job is (Job 7:14;Job 9:34); Job 13:12 - the maxims of Job's friends are worthless.

Job 13:13-16 - Job wants an audience with God as his friends are not helpful. V15 - Job is determined to defend himself - "maintain" [Heb. "yakach" (3198)] is cast back at Job by Eliphaz ["reason" (3198) Job 15:3]; V16 - Job's boldness is born of his trust in God rightly dealing with men.

Job 13:17-19 - Job's confidence in his own case. V18 - Job answers Zophar's (Job 11:2) use of "justified" [Heb. "tsadaq" (6663)].

Job 13:20-28 - Job pleads with God (pretends a meeting was granted). V20 - if two things are granted Job will not hide in guilt as Adam did (Gen 3:8); V21 - (1) end his suffering / withdraw thy hand and (2) stop frightening with terrors; V22 - Job is willing to ask or answer questions (God responds Job 38:3); V23 - all possible variations of sin and related are covered - "iniquities" [Heb. "avon" (5771) means "perversity, moral evil, depravity", etc.], "sins" [Heb. "chattaah" (2403) means "sin, an offence, (sometimes habitual sinfulness)", etc.], "transgression" [Heb. "pesha" (6588) means "rebellion, transgression, a revolt", etc.]; V24 - God's "hiding" from Job refers to Job's fear God doesn't look on him with favour; V25 - Job suggests he is like a leaf or piece of dry stubble and not worth God's attention; V26 - "thou writest" perhaps a metaphor suggesting a judges sentence - Job feels he is perhaps paying for the sins of his youth; V27 - three metaphors suggesting Job is closely guarded - referred to later by Elihu (Job 33:11).

Don't speak for God too loudly

Job's assessment in verses 7-10 is spot on, as the three friends found out in Job 42:7-8 where God says "you have not spoken of Me what is right". This gives us an interesting lesson. When we think someone is speaking against God, we have to be careful not to go overboard in defending Him, even though it might seem the right thing to do:

v7 will you speak wickedly for God?

v8 will you show partiality for Him?

13:3   Whilst in Job 9:14 Job has indicated that it is not possible to reason things out with God now Job is saying that he wants to do just that.

13:5   So once again we see that Job’s friends are unhelpful in their words to him. He would rather that they just stopped speaking.

Justification

Notice that in this stage of the conversation, Job is confessing his sins (v23). He knows God will be his salvation, despite his sin (v16-18):

"He also shall be my salvation: for an hypocrite shall not come before him. Hear diligently my speech, and my declaration with your ears. Behold now, I have ordered my cause; I know that I shall be justified."
 

This is a correct understanding of the nature of God, and the way he offers salvation. Being "justified" means being "made righteous". It recognises that though the subject may not be righteous in themselves, if they have faith in God He has the ability to make them righteous. It is only later, after bombardment by his friends, that Job starts to justify himself to them. Justifying yourself doesn't get you anywhere, as Elihu (Job's advocate) later points out:

"Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God."
Job 32:2 (KJV)
 

13:8  Job continues by actually accusing his friends for arguing against God! By implication Job says that they do not understand what God is doing in Job’s life.

13:27  Whilst Job’s friends did not literally put Job in the stocks their unhelpful word were the equivalent.

13:22 The “leaf” that is blown around is Job. He is here speaking to God about his situation.

13:9     Job has accused his friends of misrepresenting God – verse 7 – now he accuses them of mocking God. He sees them as doing this by the way that they speak to Job. Whether or not they are actually mocking God is not the point. But we can learn that those we are speaking to can take our words as belittling God. We must always ensure that we accurately represent God’s qualities when speaking with others about their circumstances.

13:12   Do we ever enter into a discussion with another in such a way that the person we are talking to feels we are talking down to them? This clearly how Job feels. Not a good basis for trying to help a friend.

13:5   Generally, when speaking with fellow believers we feel the need to respond to things they say. It may be we feel that we have got advice that they should hear. However a wise person will not necessarily say anything. We need to learn how to say a word in season – Isaiah 50:4. The skill is not seen in saying words. Skill is seen in knowing how to say things in such a way that they are helpful and not destructive.

13:21 So Job recognises that his tribulations comes from God. He also considers being “afraid” by implication of God. He did not know what was happening to him or why it was but clearly saw God’s involvement which brought fear into him. And rightly so, it seems. The creator of the universe can do anything, a frightening prospect when one is suffering.

13:21 So Job recognises that his tribulations comes from God. He also considers being “afraid” by implication of God. He did not know what was happening to him or why it was but clearly saw God’s involvement which brought fear into him. And rightly so, it seems. The creator of the universe can do anything, a frightening prospect when one is suffering

12:2-3 Job is making a comparison between himself and his friends. He is saying that he is wiser than they are and therefore their comments are of no value to him. What a situation to get into. The friends that had come to comfort Job are now really alienated from Job. And it was what they said that alienated them. The tongue is indeed an unruly member! 

13:6 It is as if Job is saying that his friends are not listening to what he is saying. This might seem odd as they do often quote back to Job what he has said. The implication is that their comments show they do not understand what Job has been saying.

13:2 Twice in the same response Job makes references to the way his friends denigrated him. The first is in 12:3. Such was the negative impact of their comments on Job. What a sorry state to have created by those who clearly were trying to help!

INFERIOR

Job was beginning to get distressed with the constant attacks from his friends. He said, “What you know, I also know; I am not inferior to you.” (Job 13:2).

Because Job had lost all his wealth, his family and his health, his friends had begun to look down on him as someone who was not as wise or as prestigious as they were. Judging by what they said, we can conclude that they thought themselves better than Job. It was obvious to them that Job was a serious sinner with an even bigger problem of basic honesty. But Job argued back, insisting that “I am not inferior to you.”

Often when we pick an argument, it will be with someone we consider inferior to us in some way. But as Job’s friends should have done, we need to remember that God has made us all. Other people are not inferior to us. Their different circumstances might give them the appearance of being inferior, but their personal circumstances are probably something we will never understand. On the other hand, we might seem inferior to them for some reason. In actual fact, we are all equal – just different.

So let us look up to and respect one another. One day it might be us protesting that “I am not inferior to you.” In the meantime, let’s make sure that no one feels like we treat them as being inferior to us.

v.13 - This is one of 4 passages (the other 3 are Isa.19:16, Jer.50:37, 51:30) where a concept is used which is highly offensive to our 21st century ears. I would be very keen to hear from others how they cope with God using this type of analogy.

3:4 'Because of whoredoms' as the reason for the destruction of Nineveh helps us to realise that Assyria was not overthrown because of the fact that he had taken Israel captive and come against Judah.
Indeed these invasions were at the instigation of Yahweh. Isaiah 10:5 However the Assyrians, rather than recognising that Yahweh had given them the dominion placed their trust in their own gods. 2 Kings 18:30 Isaiah 36:15 This is the 'whoredoms' of Nineveh.
Just like Israel and Judah, they trusted in their own imagination rather than Yahweh. Thus the reason for the taking captive of Israel and punishment of Judah and overthrow of Assyria were for the same reason. A failure to recognise Yahweh as the true God.

v.8 - No is the Greek place Thebes, famed for its many gates and massive population. It was the place where the god Amon was worshipped.

3:10 That lots were cast for the children of the Assyrian matched the way that the Assyrian invasion of Israel had caused the same fate to fall upon the children of the Jews (Joel 3:3)

3:4 Isn't it interesting that a gentile nation was to be punished because of its idolatry - for that is what is implied in 'whoredoms'

In time of war, women (and their children) are the most vulnerable of the population.
It is clear that, even in the 21st. century, largely a woman's lot is not a happy one.  But nothing has changed over history which has catalogued women's relative weakness, vulnerability, and fearfulness.
And so, it is with no surprise that the prophets mention this in their description of fearful nations at war (3:13, Isa 19:16, Jer 50:37, 51:30).
Under Christ, we accept the respect, love, and dignity between genders while deferring to the hierarchical role that Christ has with His ecclesia (Eph 5:22-30).

3 So here we have the 'comfort' of Nahum. He speaks of the overthrow of the Assyrian.

V.14 During this siege we have the exhortations going out to defend herself, she must be prepared. 1)"draw waters" As not to be without water to drink if the Assyrians sieged the fountains. 2) 'Make strong the brick kiln". To have a supply of bricks formed of kiln-burnt clay, to repair the breaches in the ramparts, or to build new fortifications inside when the outer ones are taken by the Assyrians. 

Nineveh, and the Assyrian empire, are to perish. The Lord God of Israel has said so. Mighty nations come and go, but when God speaks against them, there is no hope of survival. Nineveh fell in about 607BC, to a combined assault of Babylonians and Medes. Samaria had been taken captive about 721BC, and then Jerusalem fell to the Babylonians in 587BC. The Medes conquered Babylon in 538BC, and it was within  the first year of Cyrus the Mede that the Jews were allowed to return to Jerusalem.

The destruction of Nineveh is forecast (v.7).  It is compared to the fall of the city of No (Thebes) in Egypt (vs.8-10).  Thebes had been the mighty capital of Upper Egypt for over 1300 years.  She sat securely on the banks of the Nile, just as Nineveh sat on the banks of the Tigris.  Upper Egypt was also secured by its friendly neighbours - Libya (Put and Lubim) to the west and Sudan (Ethiopia) to the south.  But then in 671 BC Egypt was invaded; and in 664 BC Thebes was destroyed.  The invaders were the Assyrians.  The tables turned, when just over 50 years after the decimation of Thebes, Nineveh was destroyed at the hands of the Babylonians and Medes.

3:5 As we saw in chapter 2. The misfortune was God’s doing. It was not the result of a powerful nation coming against them.

3:5 We might have thought that God was only concerned to punish those who were in a covenant relationship with Him. However the way that God pronounces judgements upon Assyria and then executes them indicates that God is not willing to tolerate wickedness in men just because they are not His people.

3:19 Not only was Assyria bruised, it was fractured beyond repair. Nineveh has fallen to rise no more, her mighty men have passed off the scene, never to be numbered among the living. Many oriental cities have risen from their ashes to be rebuilt, but not with Nineveh.

It is prophesied of Nineveh that: thou shalt be hid (v.11).  After its destruction in 612 BC, the site of Nineveh became buried until it was discovered in 1842 AD.  The city was hid for a long time.

3:14-15           It seems ironic that Nahum encourages the Assyrians to prepare for a siege which they would not survive!

The multitude of chariots mentioned in v2-3 is a feature of Assyrian warfare, as we can see in 2Kin 19:20-23. It was these chariots of war that caused Sennacherib to boast against God, and led to God destroying his army (2Kin 19:35-37). When Nineveh was found in 1830, these exact scenes were found displayed on the walls!

Click the following link for an example (v3 horsemen charge with glittering spear ... they stumble over the corpses):

http://books.google.co.uk/books?id=BzsEAAAAYAAJ&dq=eunuch warrior battle nimroud&pg=PA212&ci=107,728,784,715&source=bookclip

3:7 When the nations see Nineveh laid waste they will see God’s hand at work. Now whilst this did not happen when the Assyrian nation was destroyed it certainly will happen when Jesus returns

3:13 In saying that the gates of Nineveh would be wide open the prophet actually describes how the Medes took the city. Whilst the gates were closed the Medes diverted the river that ran through the city gates so the men could walk under the gates,

3:8-10 Nations seem to think of themselves strong and achieve that strength by forming alliances with other nations. But despite her strength and conquests Assyria was no match for God. When He determined that she would fall then the judgement came. Likewise nations today speak swelling words about their capabilities. However they will be brought low when Christ returns. We need to be careful not to be taken in by the swelling words we heard. It is the certain purpose of God that we should place our confidence in.

3:1      Continuing the judgement from the previous chapter God, through Nahum, proceed to list in this chapter the sins of the Assyrians which will bring God’s vengeance against her.

3:2-3   The judgment on Nineveh is overwhelming – just like the Assyrians had been in their warlike oppression of the cities and countries they conquered. 

3:5       In seeing that Assyria was overthrown by God the nations around were to learn that God rules in the kingdoms of me – Dan 4:17

3:15   The use of “eat” “cankerworm” “locusts” is yet another use of words and ideas found in Joel. Here it is Joel 1:4

3:7   So the time was coming when Assyria would no longer be looked to for support by the surrounding nations. The Chaldeans would destroy the seemingly invincible nation of Assyria.

Nah 3:1-4

I am sure these words would fit any of our cities today in the modern world. 

Most commentators speak of a city that is full of lies, deciect, mirder and robbery at all levels, we see these more and more in modern times and not just on the streets but in government!

3:3     The way the Assyrian is seen as dead and lying as corpses on the ground contrasts with the prophet who spoke of their seeming invincibility when they were fist attacking Judah – Joel 2:4-9

3:19 Nineveh had responded to the preaching of Jonah – Jon 3:10 - earlier but now the nation was so far astray and unwilling to repent again that there was “no healing”. There does come a time when God’s patience ends. But the end is determined by the one who God judges. He is willing to forgive when there is repentance

3:7 If Nahum is speaking around the time of the Assyrian invasion of the land of Israel, and in particular when they attacked Jerusalem a prophecy of their fall was most fitting. When the Assyrians surrounded Jerusalem there seemed little change of deliverance. But there was. God fought for Israel. And now the Assyrians are going to not only be unsuccessful in trying to take Jerusalem. They would cease as a nation as well.

3:12 Nineveh doubtless considered herself invincible. However Yahweh’s judgments were to come and she would not be able to withstand them. So Nineveh is likened to the first ripe figs. The reason being that even a gentle shaking of the fig tree would cause those figs to drop off the tree.

When God shakes a nation the results are inevitable. Thankfully there will be a shaking that will remove all transient things so that the eternal will remain (Heb 12:26-27 expounding Hag 2:6)

3:4  Israel was to be a vine to God bringing fruit top His glory – condemned as a marred vine in  2:2 – so the only appropriate description of the nation as “harlot” Israel had forsaken her high calling to satisfy her fleshly desire in serving other gods.

A realisation of our high calling “in Christ” should steer us zway from following anything that is false and does not give God glory.

3  Whilst Assyria took Samaria captive and then sought to capture Hezekiah in Jerusalem, he was eventually judged by Yahweh. Significantly he spoke blasphemy against Yahweh in the letter he sent to Hezekiah  - 2Kin 19:6 - this sealing his fate.

v.4 - There are a number of passages that keep assuring us that we have a place in God's plan, as this one does. We do well to take great comfort from a constant reconsideration of the state of grace to which we are called. Col.1:5, 3:3,4, 2Tim.4:8

1:2 elect ... foreknowledge of God Jews would think of themselves as 'elect' because of their birth. Isaiah 45:4 'Israel mine elect'. Peter is stressing that election in Christ is a consequence of God's calling, not birth.
1:2 sprinkling of the blood. Whilst drawing on the Passover blood the election through blood is presented as relating to the work of Jesus

Doubtless we see many sacrifices under the law of Moses which foreshadowed the sacrifice of Jesus. One that is greatly highlighted in the New Testament is the Passover. Peter quotes two pieces of language to remind his readers of the links

:16 The quotation from Lev 11:44 is simple and straight to the point. Holiness is a requirement because that is how God is. After all we are made in His image (Genesis 1:27)

1:23 'born again' more accurately would be translated 'begotten'. It is the same word as 'begotten' in  1Pet 1:3. The sense is different from Jesus' words (John 3:3,7) Whilst Jesus is talking about something we must do Peter is describing what God has done for us.

V.2 Grace encompasses the concepts of mercy, love, and the forgiveness of sin. Grace is that which God extends to man. Peace, by contrast, is that which the possessor expresses externally to his fellow man. in a sense, the concepts grace and peace relate to each other as cause and effect. That is God's gift of grace results in peace.  

1:13 In saying "gird up the loins of your mind" Peter is quoting the words of Jesus (Luke 12:35) adding the word "mind" to expound the words of Jesus

1:24-25 In these two verses we see a unity of scripture. The readers in the 1st. century received the Old Testament as the Word of God. When the apostles preached the gospel of Jesus to them, they accepted it also as God's Word. For them both the Law and the Prophets, along with Christ's gospel had equal authority and validity. (2Tim 3:16)

1:8 Peter had heard Jesus tell Thomas that those who had ‘not seen’ John 20:29 the risen Jesus will be blessed. Peter is speaking to a group of brethren in this category.

1:12     In saying ‘which things the angels desire to look into’ Peter teaches us that the angels are not all knowing but that their knowledge of the way that things will unfold in the future is limited.

Vs.9,10 The hope in Christ is firmly established in the Old Testament.  Therefore, it is imperative that one reads the whole Bible, not just the New Testament, to understand the Gospel message.

Consider if you were in place of the Jews receiving this letter from Peter. Would you tolerate these insults on your nation, religion, family and your own conduct? 

This goes a long way to explaining why the gospel received such resistance from the Jews. It could only be accepted through extreme humility. Do we have this humility when the Bible tells us something we don't want to hear?

1:10  Notice that the prophets spoke for their own times but their words spoke of our situation as well.

1:14    In saying “fashioning” Peter is using the same word that Paul uses –Rom 12:2 – when speaking about conforming. Paul advises us what we should not conform to. Peter reinforces that teaching.

 1Pet 1:19-20 These verses do not provide any evidence that Jesus existed at or before the time of creation. They show the mercy of God to transgressing humanity (1Pet 1:21) if they respond to Him in faith.

What does it mean? Jesus was “foreordained” (that is, known before hand) “before the foundation of the world” (Greek word for "world" is “kosmos”, meaning, arrangement of the world)? 

When was Jesus was foreknown by God. The saving work of Jesus was pronounced after the fall of Adam and Eve (Gen 3:15) but before the foundation of our world of sin, pain, suffering, toil and death (Gen 3:16-19).

Just as Jesus coming was “foreordained” by God so our “election” was according to the foreknowledge of God” (1Pet 1:2). This of course does not mean we existed in the past.

1Pet 1:5,9.

In v. 5, Peter says that salvation is ready to be revealed in the last time. But in v. 9, a present tense verb is used - "receiving the end of your faith, the salvation of your souls." So how are these statements reconciled? In other words, at what point in time does our salvation come?

All 3 verb tenses are actually used in the New Testament in connection with one's salvation: past, present, and future. Here is the present tense (v. 9) and the future tense (v. 5).

The past tense is used in reference to what Jesus has done for us &/or when a person believes the gospel and is baptized into Christ. 2 Tim. 1:9 is one example -

"(God) whohas saved us and called us to a holy life - not because of anything we have done but because of his own purpose and grace."

Tit. 3:5 is another - "he (God) saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit..."

The present tense (or continuous) besides what Peter says in v. 9, can be seen in Acts 2:47

"...praising God and enjoying the favor of all the people. And the Lord added to their number dailythose who were being saved."

Another is 1 Cor. 1:18 - "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God."

See also 1Cor 15:2; 2Cor 2:15.

The future tense is here in v. 5 and is also found in passages such as Mat. 24:13 -

"But he who stands firm to the end will be saved." (This is identical to Mat. 10:22.)

Also see 1 Cor. 3:15 - "If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames."

Considering this, a better question than the one I posed would be - "at what points in time does our salvation come?" And the Scriptural answer would be - when we believe and are baptized, we are saved from a dark hopeless world and brought into covenant relationship with God and Christ. Then we, through God's help, work out our salvation throughout the rest of our lives (see Phil 2:12,13). And then finally on the great day of judgment, we will receive it in the form of our change in nature to incorruptibility and immortality (see 1Cor 15:53-55).

One other point in connection with v. 9 - an argument could be made that Peter is referring to Jesus himself here ("Jesus" = "God saves") since he is undoubtedly being referred to in the words of v. 8.

The basic idea of my answer is found in a very well written and thought out section of bro. Ron Abel's book Wrested Scriptures. For those who may not have that but have my own Outline of Basic Bible Teachings, it's there too in section 15 - which is liberally borrowed from bro. Abel's book.

1:5     In saying that the believers are ‘kept’ by the power of God Peter echoes Hannah’s words – 1Sam 2:9– where she speaks of God’s care for His children.  We need to realise that God has an interest in the lives of His children.

PETER'S ACTION POINTS #1

The letters of Peter are very practical ones for believers. What I intend to do over the next few entries is to list the instructions for us in the letter. Our job is to put them into practice.

You have been chosen for obedience to Jesus Christ (1Pet 1:2)

Rejoice in salvation. (v.6)

Prepare your minds for action. (v.13)

Be self controlled. (v.13)

Set your hope fully on the grace to be given to you. (v.13)

Be obedient. (v 14)

Do not conform to the evil desires you once had. (v.14)

Be holy in all that you do. (v.15)

Live your lives here in reverent fear. (v.17)

Purify yourself by obeying the truth. (v.22)

Have a sincere love for your brothers. (v.22)

Love one another deeply from the heart. (v.22)

Go over this list of action points again and evaluate which ones you already do, which ones are easier, and which ones are harder. Now select from that list the one that you think is the hardest one to do. Highlight it and write it down somewhere where you will see it regularly. Make that point a matter of special prayer and concentration over the next six weeks or so, until it becomes a habit. In doing this we can become like the person God wants us to be.

1:22   The ‘pure heart’ that the disciples must show reflects Jesus’ own words in Matt 5:8 and also the words of Prov 22:11 (RV margin)          

1Pet 1:24-25

“For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.”

Since the beginning of time, man has tried to vilify, ridicule, criticize, ostracize, restrict, ban the Word of God, and later even destroy the Bible – all to no avail. In A.D. 303, the Roman Emperor Diocletian issued an edict to stop Christians by killing them, destroying the Scriptures, and raze the buildings they worshipped in. Eusebius records that 25 years later, Diocletian’s successor, Constantine, issued another edict ordering the printing of Bibles to be published at the government’s expense.

In A.D. 1778, Voltaire, a Historian, Philosopher and Atheist, boasted that in 100 years Christianity would cease to exist, but within 50 years the Geneva Bible Society used his house and press to publish Bibles.

Robert G. Ingersoll, (1833-1899) an American politician and Agnostic, is quoted as saying, “Within 15 years I’ll have the Bible lodged in a morgue.” He died and laid in a morgue, but the Bible is alive.

I find it interesting how Science, Geology and people of other beliefs, or lack, thereof, have and are still trying to disprove the Bible, yet I hardly hear anyone busying themselves trying to disprove pagan based religious systems. Many people have a vendetta against the Bible often using bandwagon arguments because they are firmly ensconced in their own dogmas. Despite man’s attempts to destroy the Bible, God has preserved His Word through every generation (Psa 12:6-7; 33:11; 100:5; 111:7-8; Isa 40:8; Matt 24:35; Mark 13:31).

So what is God’s Word and in what sense does it endure forever? There was no Bible per se during Old Testament times, though there were some writings like the Pentateuch and a growing selection of the Psalms. The Bible reveals there is no disconnect between God’s Word and God’s action. God’s Word does not come true – it is true (John 17:17. God’s Word is what God says, and what God says God does. We are to trust in God’s faithfulness to His Word toward us and not turn that trust into something that depends on us. In other words, we are to trust in God’s Word as opposed to trusting in our trust in God’s Word. As soon as we trust in our own faithfulness to God, it is trusting in that which fades away. This is the integral part of Peter’s message in quoting Isa 40:6-8.

God extends His faithfulness to those who live a life of obedience (cf. 2Tim 2:11-13). We can be unfaithful denying Him by our very actions if not by our words and God will deny us, but He cannot deny Himself because He is faithfulness (Deut 7:9; 1Cor 1:9). We keep the Word alive by faith and trust in God - His Word dwelling in us richly. There must not be any disconnect between the Word and our actions in relation to the Word. If there is no disconnect, we too shall endure forever.

The following abridged lyrics to a song written by Martin James Smith says it beautifully. “Lord, You have my heart and I will search for Yours, Jesus, take my life and lead me on. Lord, You have my heart and I will search for Yours, let me be to You a sacrifice. And I will praise You, Lord, and I will sing of love come down, and as You show Your face, we’ll see Your glory here…”

1:10     We doubtless see the word “diligently” very often in Scripture and appreciate the need to give careful attention to the things we believe. This word, used in Deut 6:7, is an emphasis that God gives us about how we should attend to His laws. Our approach should not be slipshod, or casual.

PURIFIED

As I was listening to the radio the other day, someone was talking about how quickly bacteria will attack certain foods when it is dropped on the floor. Some foods will almost instantly become filled with bacteria, particularly wet foods dropped onto a smooth lino or tile floor. But others, like biscuits, will take a few minutes for bacteria to move in. They also talked about how to purify your food after you have dropped it, and the best solution they came up with, was to heat it hot to kill the bacteria.

Food and water are not the only things that need purifying. Our old sinful way of life, or minds, habits, and tendencies all have a side to them that is impure in God's eyes. All sin is impure in God's sight. Peter tells us how we can be purified in God's sight.

First it is "with the precious blood of Christ, a lamb without blemish or defect." (1Pet 1:19). Secondly, and at the same time, we obey the truth. (v.22).

We can be made pure. Nothing is too hard for God. We just need to believe that the sacrifice of Jesus can cleanse us from our sins. Then we need to obey what he has told us to do - in particular to love one another.

Just like contaminated food can be purified to be fit to eat, so we can be purified and become fit to be part of God's family.

1:6    Having spoken of the privilege of the high calling of believers Peter is moved to say that we should “rejoice” even though we may be in “heaviness”. He is echoing the sentiments of Paul – 2Cor 4:17 – which contrasts the weight of the glory of God.

1:12       Isn’t it a wonderful privilege that we have been instructed in the things that even the angels did not know before Jesus was born?

1:4     Here and  5:4 Peter speaks of not fading away with respect to our hope – or “crown”. This contrasts with the wrath won by athletes at the Roman games.

1:22    The phrase “pure heart” is seen in Psa 24:4

1:4 the hope we embraced when we got baptised never changes. It does not diminish. However, if we are not careful, the certainty of that hope will diminish over time. The initial enthusiasm at baptism might fade. The antidote is to continually remind ourselves of what God has done for us. This can only be achieved through regular reading and meditating on scripture.

1Pet 1:10-12

“Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify… Unto whom it was revealed, that not unto themselves, but unto us…”

Christ’s disciples were enduring a lot of affliction: some felt the pressures of pagan spouses, pagan employers, pagan acquaintances, and pagan rulers, just as we do today. Peter encourages them and points out the OT prophets were inspired and the words they wrote came directly from God. What the prophets wrote are not subject to private interpretation (2Pet 1:20,21).

Peter points out the prophets searched diligently and that the Spirit of Christ was within them! “All Scripture is given by inspiration of God” (2Tim 3:16). It is not about what Moses wrote, Daniel wrote, Isaiah wrote, Ezekiel wrote, etc., but about what God wrote through human agencies during Old Testament times and now speaks to us through His son (Heb 1:2). They did not understand the specifics of the, who, how, and when, but died in faith believing it (Heb 11:13). What they desired to know and see, which even the angels desired to know, they wrote down for us, and this became fully revealed to the 1^st Century Christ’s disciples by the manifestation of their Saviour (1Pet 1:20). This being the case, Peter points out how much more ought the message of salvation to impact them! The spirit of Christ was in the OT saints, and must also be in the NT saints (Rom 8:9).

Peter stirred their hearts and encouraged them to have that kind of passion to look back at what the prophets wrote for us, and how were encouraged by them. Peter, himself, new his death was drawing near; he wanted to minister to the saints and strengthen them, as most of them would be tortured and killed too. He gives them this triumphant message of hope, their being the chosen, sanctified, sealed, and blessed. This promise of hope is an eternal inheritance, imperishable, undefiled, and will never fade away.

We have this certainty of hope too. We understand what the prophets did not, and Peter’s message to the 1^st Century disciples also applies to us. We listen to the news, which is mostly bad and heartbreaking, but may we be reminded that we too have the message of salvation, and we too must endure to the end (Matt 24:13).

1:2 these believers were foreknown by God. The point being that He always planned that those who would inherit eternal life were “elect” like Paul speaks of election in Rom 11:5-7. The “foreknowledge” is that God knew His plan.

v22. Purity of heart is hard to measure but without it we shall not see God (Matt 5:8). So how do we know that we are at least on the right path to purity. Eze 14:4,5 shows that the opposite of purity is idolatry. How do know what our idols are? Ask your spouse because they know you best. But also look at your diary (time) and your bank statement (money) and your speech (passions).  They betray your true self because we spend our time, money and passions on things that motivate the heart. Are these things mostly given to worthless pursuits? And Peter in v22 also tells us that a person whose heart is pure has a positive passion: "love one another earnestly, from a pure heart".  So the degree to which we passionately love our brothers and sisters is a measure of the purity of our hearts. "By this all people will know that you are my disciples, if you have [earnest] love for one another" (John 13:35)

1:3 The word translated “living” is elsewhere translated “live”. We should never forget that our certain hope of resurrection from the dead is guaranteed by the fact that Jesus is alive now and forever. When questions arise about our faith and hope, rather than speculating about things and debating areas of error simply focus on the fact that Jesus is alive now and that is why we have a certain hope.

1:2  that the believers are “elect” because God knew who he was going to choose is no reason for complacency. Israel were called by God but He rejected those whom He had called when they did not follow His word, did not believe what He had said and did not act upon His word.