10/10/14

From Jim McGuiggan... Interpreting the Story


Interpreting the Story
Saying that we should learn how to read the "Story" already implies things. Some don't see the Bible as "Story". Some see it as a "guide to living". Some see it as a "devotional guide to make us more spiritual". Some read it as a "repository of promises". Some read it as an "authoritative guide to God's will," which expresses itself in commands and "principles". It would be hard to deny that elements of truth adhere to these views; anyway, who'd want to deny it? But if the Bible is more the development of the Story of God and his relationship to the human family, if it is more an historical telling of what God has done, is doing and will do in and through the human family then we should read it that way.

There's no doubt that the initiative in the entire biblical witness is with God but there's no doubt either than much of the Bible is a narrative telling how God's people responded to his self-disclosure and creative engagement in the life of humanity.

Maybe we should read the Bible asking how we should live as God's people. I'm sure everybody would agree to that—and should. But it implies a prior question and the answer to that question determines how we should live as God's people. The prior question (in one form or another) has to be: What kind of God is the God whose people we are?

That question has implications of profound importance. For example, it implies that there is one God whose people we are and that that God is unchanging in his character and purposes. If it's true that God is one and that his character and purposes are unchanging then it would follow that any change in his dealings with us would mean that he changes in order to remain the same. That is, he might introduce covenants and later remove them, place people in places of authority and later remove them, act this way in a particular situation and act differently later in a very similar situation. I mean to say that whatever the changes in his behaviour they cannot mean that his character is changing with the circumstances. To maintain his character and his overarching purpose he may act in different ways depending on the circumstances.

Because they care for them, parents might have a lights out at 8 p.m. policy for their young children. For the very same reason those parents will change the "lights out rule" when their children are older. The rules change so that the parents can remain the same toward the children. Click here to see a lengthy development of this point.

God's commandments profile his character and nurture his purposes and I would think that we're not to focus on the commandments as though they were ends in themselves. Commandments are not given for us to ignore and much less to break—they're to be obeyed; but it would be possible to obey commandments (at the societal, home and religious levels) without a relationship of devotion existing between those that obey and the one(s) issuing the commands.

A child may obey a father out of prudence or fear and not because he/she cares for or even respects the parent. The same could be true of societal and religious laws. There's little point in thinking that simply obeying the commands is the ideal—it certainly isn't; and if God is our Heavenly Father then it certainly wouldn't be what he desires. He wouldn't think that we honour him by deliberately defying his commands. He would think we dishonour him if we were to do that but he would surely hold that heartless obedience is legalism or a disguise for something worse. The Heavenly Father seeks the response that comes from his child. This is demonstrated in Jesus Christ whose obedience took the form of a devoted Son. His obedience did not exist simply in the specific actions of his life; he came into the world as a Son, a child of the Holy Father, and offered the obedience of a son. The actions and speech and attitudes were in keeping with his relationship; his righteousness was relational fidelity and not simply the correct legal response to commandments.

What God seeks will show itself in commandment-keeping but it will not be confined to that. If our commandment-keeping is to be like Christ's it will rise out of the child/parent relationship. Let me say it again, it's no accident that Jesus came as a child of the Father rather than some legal representative or special envoy or some such thing, as distinct from a Son. He came as a Son (a child of the Father) to profile what was to be offered to the Holy Father.

So when we ask how we are to live as the people of God I would suppose we should not be talking simply about obedience but the obedience that accords with a child/parent relationship. The obedience of a citizen to society's laws is not of the same nature as the obedience of a devoted child to a devoted parent.

If the above has merit and we are to obey as devoted children who call upon a Holy Father then our way of reading scripture should be undertaken in that light.

Some Prominent Theories of Predestination Considered by Garry K. Brantley, M.A., M.Div.

http://apologeticspress.org/APContent.aspx?category=11&article=281

Some Prominent Theories of Predestination Considered

by  Garry K. Brantley, M.A., M.Div.

For centuries, the concept of predestination has been the catalyst for much theological debate. Primarily, there are two biblically based points around which the controversy revolves: the sovereignty of God, and the free choice of human beings. On the one hand, the Bible unequivocally proclaims that God is the incontestable, sovereign Lord of the Universe (see Isaiah 40:21-23). On the other hand, it just as strongly presents the concept of humankind’s freedom (cf. Joshua 24:15; Isaiah 7:16; Matthew 11:28; 23:37; Revelation 22:17).
These two doctrinal strands form the theological Gordian knot of predestination that has attracted, and continues to attract, the curiosity of Bible students. While these two cords prove to be intertwined into a complex knot, simply cutting it in Alexandrian fashion is unacceptable, since each theological thread forming the configuration is fastened to strong, biblical clasps.
Valiant attempts to unravel the knot have been made by theologians through the centuries, resulting in various predestinarian theories. The three classical interpretations of biblical predestination, which span the theological spectrum, are: double predestination, universalism, and Pelagianism.
Double predestination. Double predestination holds that God decreed from eternity, and for the manifestation of His glory, that some people and angels are predestined to everlasting life, while others are foreordained to eternal damnation. From this perspective, predestination is “double” in that it is both positive and negative; God predetermines the eternal destinies of both the righteous and the unrighteous. This solution, however, isolates and focuses on the theological thread of God’s sovereignty, while ignoring (or not fully grasping) the cord of humankind’s freedom. Nor does it take into full consideration the gracious character of the God revealed in the Bible Who desires the salvation of every human being (cf. Ephesians 1:3-11 and 2 Peter 3:9).
Universalism. Unlike double predestination, which acknowledges the eternal demise of certain people, universalism argues that God, consistent with, and prompted by, His absolute benevolence, has chosen all to receive salvation and has rejected none. As with double predestination, this approach similarly emphasizes the sovereignty of God and does not fully wrestle with the biblical concept of human free choice. The Bible is clear that God desires a reciprocal relationship between Him and humankind, which introduces the element of a volitional human response to God’s invitation to fellowship. Unlike double predestination, universalism emphasizes God’s love over His sense of justice. Yet, while the Bible declares God’s desire for the salvation of all humanity, it also proclaims with equal weight and clarity that not all shall be saved eternally (cf., Matthew 7:13-14, 25:31-46, and 2 Thessalonians 1:6-12).
Pelagianism. Named after the fourth-century British monk, Pelagius, who developed this predestinarian theory, Pelagianism embraces fully and optimistically the volitional capabilities of human beings (see Schaff, 1910, 3:790-794). There are two expressions of this theory: the extreme or “pure” form, and the moderate or “semi” position (Guthrie, 1993, pp. 126-131). On the one hand, extreme pelagianism holds that God has given humankind laws and commandments. When we exercise our elective freedom and choose to obey those rules perfectly, God saves us. Though it recognizes humanity’s freedom to choose, this redemptive theory ultimately makes one’s salvation contingent on his or her good works. On the other hand, semi-Pelagianism acknowledges that salvation is by grace, but suggests that humans must exercise their volitional freedom to accept this divine gift.
These classical predestinarian theories demonstrate the centuries-long struggle with this biblical concept. While it is helpful to consider what has been said about this doctrine, the Scriptures—not the flawed theories of uninspired people—must have the final word. In this connection, there are several biblical truths that must be held in tension, and not ignored, if we are to come to some understanding of predestination. First, we must take into consideration the totality of biblical information regarding the character of God. Emphasizing certain preferred divine qualities over attributes that are not as personally palatable results in a distorted portrait of God that inevitably influences one’s theological position. For any predestinarian theory to be biblically viable, it must include the facts that God’s righteousness and justice are equally as real and absolute as His love, mercy, and grace (see Exodus 34:6-7).
Second, the nature of human beings as revealed in the Bible must also be a part of the predestinarian equation. Despite the fact that our sin-filled world has exerted such a deleterious influence on human beings so that “all have sinned” (Romans 3:23), the Bible holds us accountable for our sinful actions (Romans 1:18-20). This fact, coupled with the universal call of Christ to “come” to Him (cf. Matthew 11:28-30; Revelation 22:17), indicates the biblical position of humans’ freedom to choose. Hence, though it is an admittedly difficult task, any predestinarian theory must balance delicately the concepts of God’s sovereignty and humankind’s freedom of choice. Any approach that tends to exalt one of these features above the other will result in a scripturally skewed position.

REFERENCES

Guthrie, Shirley (1993), Christian Doctrine (Louisville, KY: Westminster/John Knox).
Schaff, Philip (1910), History of the Christian Church (Grand Rapids, MI: Eerdmans).

From Mark Copeland... Persevering Through Persecution (1 Peter 4:12-19)

                      "THE FIRST EPISTLE OF PETER"

               Persevering Through Persecution (4:12-19)

INTRODUCTION

1. We have observed in our study of 1st Peter that the original
   recipients of this epistle were undergoing "various trials" - 1 Pe 1:6

2. In an earlier lesson, "Preparing For Persecution" (1Pe 3:13-18),
   we saw where Peter gave instructions on how they (and we) should
   prepare themselves for hard times

3. Now in 4:12-19, Peter continues to discuss persecution, but with a
   slightly different slant

4. The slant is that he now mentions things that relate to "Persevering
   Through Persecution", not just preparing for it

[While we might not ever endure "physical" persecution, it is unlikely
that we will escape occasional "verbal" or "social" persecution.

Therefore, what Peter has to say can be of great benefit to help us
persevere in such circumstances.  For example, we should...]

I. EXPECT PERSECUTION (12)

   A. IT IS NOT UNUSUAL...
      1. A point Peter stresses twice in this verse
         a. "do not think it strange"
         b. "as though some strange thing happened to you"
      2. It is something other Christians were experiencing at that
         time as well - 1Pe 5:9
      3. Jesus warned His disciples of hard times to come - Jn 15:18-21
      4. Why does God allow such things to happen?  Read on...

   B. "FIERY TRIALS" SERVE TO TRY ONE'S FAITH...
      1. Just as gold is tested by fire, so our faith is tested by
         persecution - cf. 1Pe 1:6-7
      2. This is why God allows the devil to bring such persecution
         (remember Job?)
      3. But just as God blessed Job after his trials, so He will bless
         us! - cf. 1Pe 5:10

[As someone has said, "First comes the cross, then comes the crown."
So don't be surprised if you find yourself facing ridicule, ostracism,
even physical persecution for the cause of Christ. (cf. Ac 14:22; 2 Ti
3:12).  Should it come, what then...?]

II. REJOICE IN PERSECUTION (13-14)

   A. THE CALL TO REJOICE IS NOTHING NEW...
      1. Jesus taught it in His sermon on the mount - Mt 5:11-12
      2. Paul found reason to "glory in tribulations" - Ro 5:3-5
      3. And James taught that trials ought to be an occasion for joy
         - Jm 1:2-4

   B. WHY REJOICE IN PERSECUTION?
      1. As explained by Jesus...
         a. "for great is your reward in heaven"
         b. "for so they persecuted the prophets who were before you"
      2. As explained by Paul...
         a. "tribulation produces perseverance"
         b. Which in turn produces "character, and character, hope"
      3. As explained by James...
         a. "the testing of your faith produces patience"
         b. And patience can help one be "perfect and complete, lacking
            nothing"

   C. PETER OFFERS THREE REASONS TO REJOICE IN PERSECUTION...
      1. It means glory in the future...
         a. "when His glory is revealed, you may also be glad with
            exceeding joy"
         b. This will occur at His second coming - cf. 2Th 1:10-12
      2. It means blessing in the present...
         a. "blessed are you, for the Spirit of glory and of God rests
            upon you"
         b. A reference to the Holy Spirit, and possibly alluding to
            that blessing...
            1) Described by Jesus in Lk 12:11-12; 21:12-15
            2) Exemplified in the case of Stephen - Ac 7:54-60
         c. Such a blessing might have limited application to the
            special circumstances of the first century, but God's grace
            will still provide whatever we need to endure trials - cf.
            1Co 10:13
      3. It means Christ is glorified...
         a. "on your part He is glorified"
         b. When we endure persecution through the strength Jesus gives
            us, we make manifest the "life" (power) of Jesus - cf. 2 Co 4:7-11
         c. And so by our conduct we can bring glory to Christ (God)
            - cf. 1Pe 2:12

[We have every reason, then, to rejoice in times of persecution.  But
for us to make the most of such situations, we need not only to
"rejoice", but also to "reflect".  I.e., use the time to...]

III. EXAMINE YOUR LIFE (15-18)

   A. IF WE MUST SUFFER, MAKE IT WORTHWHILE...
      1. Make sure it is not for reasons listed by Peter...
         a. E.g., as a murderer, a thief, an evildoer
         b. Or for doing what often brings unnecessary suffering to the
            church:  "as a busybody in other people's matters"
      2. Make sure it is because we are Christians...
         a. In which have an opportunity to glorify God
         b. In which we can demonstrate the grace He gives us to endure
            it

   B. CONSIDER THE CONSEQUENCES OF NOT REMAINING FAITHFUL...
      1. God allows persecution of the righteous because it serves as
         one way to judge "the house of God" (i.e., God's family, the
         church) - 1Pe 4:17
      2. As Paul wrote, it is "evidence of the righteous judgment of
         God, that you may be counted worthy of the kingdom of God, for
         which you also suffer" - 2Th 1:4-5
      3. If God is willing to so "judge" His own faithful children,
         what about those who are disobedient?  As Peter asks:
         a. "What will be the end of those who do not obey the gospel
            of God?"
         b. "Where will the ungodly and the sinner appear?"
      4. Paul provides the answer, in 2Th 1:6-9...
         a. Those God will "repay with tribulation"
         b. Jesus will come "in flaming fire taking vengeance on those
            who do not know God, and on those who do not obey the
            gospel of our Lord Jesus Christ"
         c. Yes, they "shall be punished with everlasting destruction"

[In view of the coming Judgment of God, of which the persecution of the
saved is only a precursor, use times of persecution to reflect and make
sure of our standing before God.

Finally, you can be successful in "Persevering Through Persecution" if
you will...]

IV. COMMIT YOURSELF TO GOD (19)

   A. "HOW" TO COMMIT YOURSELF TO GOD...
      1. By doing good, no matter the circumstances
         a. Whatever evil is done to you, respond by doing good - cf.
            Lk 6:27-28
         b. Remember the example of Jesus (Lk 23:34) and Stephen (Ac 7:59-60)
      2. Don't let persecution be an excuse for misconduct

   B. "WHY" TO COMMIT YOURSELF TO GOD...
      1. Because God is a "faithful Creator"
      2. As "Creator", He has the power to do what is right in the end
      3. As "faithful" (trustworthy), He can be trusted to do what is
         right in the end

CONCLUSION

1. Certainly we should hope and pray that we never have to endure the
   sort of persecution experienced by the early Christians

2. But if we do, will we be prepared?  We can be, if we take to heart
   the words of the apostle Peter as found in his epistle!

As for being prepared, have you yet "obeyed" the gospel?

Some may think it odd that the gospel is to be "obeyed", and not just
"believed"; but both Peter and Paul warn of the end of those "who do
not obey the gospel" (1Pe 4:19; 2Th 1:8).

How does one obey the gospel? - cf. Mk 16:15-16

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Living In The End Times (1 Peter 4:7-11)

                      "THE FIRST EPISTLE OF PETER"

                    Living In The End Times (4:7-11)

INTRODUCTION

1. In 1Pe 4:2, Peter wrote concerning the Christian that...

   "...he should no longer live the rest of his time in the flesh for
   the lusts of men, but for the will of God."

2. As an impetus to live out one's time in the flesh for the will of 
   God, one should remember that we are living in the "end times" - 
   cf. 1Pe 4:7a ("But the end of all things is at hand;")

3. It might be that Peter actually had reference in this text to the 
   destruction of Jerusalem
   a. Which was the end of the temple, the Levitical priesthood, and of
      the Jewish economy
   b. As MacKnight points out in his commentary:  "This epistle being 
      written A.D.67, about a year after the war with the Romans began,
      which ended in the destruction of Jerusalem and of the Jewish 
      state, Peter, who had heard his Master's prophecy concerning 
      these events, and concerning the signs of their approach, had 
      good reason to say, that they had approached."

4. But whether Peter has in mind the destruction of Jerusalem, or the 
   Lord's second coming, we can still say "the end of all things is at 
   hand"...
   a. For even if the Lord Himself does not return for another two 
      thousand years, the time is not long when we who are alive today 
      will be "in the flesh" no more
   b. With every passing day, "our salvation is nearer than when we 
      first believed", and the "end" draws ever closer

5. How then should we live out the rest of our time, living as we do in
   the "end times"?

[Verses 7-11 provide guidance to "Living In The End Times" and we
notice right away that it should involve...]

I. PRAYER THAT IS SERIOUS AND ALERT (7)

   A. PETER STRESSES SERIOUSNESS THROUGHOUT HIS EPISTLE...
      1. The word here is sophroneo {so-fron-eh'-o}, which means...
         a. To be in one's right mind
         b. To exercise self control
            1) to put a moderate estimate upon one's self, think of 
               one's self soberly
            2) to curb one's passions
      2. Words closely related to this are found in 1Pe 1:13; 5:8
         (the word "sober")

   B. THIS QUALITY IS NEEDED ESPECIALLY IN OUR PRAYERS...
      1. Otherwise we cannot pray as we ought - cf. Ep 6:18
      2. That is, with praying that is "watchful" - cf. Lk 21:34-36

[Serious, watchful praying is necessary, therefore, or we might not be
ready for that which will come.  As we continue in our text, we see 
that "Living In The End Times" also calls for a...]

II. LOVE THAT IS FERVENT & FORGIVING (8)

   A. THIS IS THE SECOND TIME PETER COMMANDS "FERVENT LOVE"...
      1. The first time was in 1Pe 1:22
      2. Where we defined "fervent" as "constant" or "earnest"
      3. Here Peter tells us to make such "fervent love" the number one
         priority ("above all things have fervent love...")
         a. This is reminiscent of Paul's words in Col 3:14
         b. And perhaps a reflection of Jesus' words in Mt 22:36-40

   B. THE NEED FOR SUCH "FERVENT LOVE" IS SEEN IN ITS POWER TO 
      FORGIVE...
      1. "for love will cover a multitude of sins"
      2. This appears to be a reference to Pr 10:12 ("love covers 
         all sins")
      3. To "cover sin" does not mean to ignore it, but as used by 
         James it suggests "fervent love" does what is necessary to 
         restore and forgive the sinner - cf. Jm 5:19-20

[As the "time of the end" draws near, and the Day of Judgment looms 
closer, how important it is that we have the kind of love for one 
another which will encourage us all to get rid of sin in our lives!

As a further expression of "fervent love for one another", "Living In 
The End Times" will also involve...]

III. HOSPITALITY THAT IS GRACIOUS (9)

   A. THIS IS AN UNUSUAL USE OF THE WORD "HOSPITALITY"...
      1. For the word is philoxenos {fil-ox'-en-os}
         a. It literally means "love of strangers" and is normally used
            in reference to kindness to those we don't know
         b. But here Peter applies it to our love towards brethren
      2. But if we are to show kindness to those we don't know, how 
         much more towards those who are "of the household of faith", 
         our own brethren! - cf. Ga 6:10

   B. THE NEED FOR HOSPITALITY...
      1. There is always a need, as our love for one another is a sign 
         of true discipleship - cf. Jn 13:34-35
      2. But there may be a special need as "the end draws near"
         a. Several passages suggest that persecution of the saints 
            will increase before Christ returns (so I understand Re 20:
            7-9)
         b. In any period of persecution, when some Christians lose all
            they have, other Christians need to be ready to provide for
            their needs - cf. Mt 25:35-40

   C. FOR IT TO BE TRUE HOSPITALITY, IT MUST BE "WITHOUT GRUMBLING"...
      1. If one shows kindness with a begrudging spirit, can it be said
         they truly have a love of strangers (or brethren)?
      2. Only by placing a higher premium on our brethren than we do on
         our possessions can we show hospitality without grumbling

[Finally, in keeping with our Lord's charge to "Do business till I 
come" (Lk 19:13), "Living In The End Times" requires that we 
offer...]

IV. SERVICE THAT GLORIFIES GOD (10-11)

   A. EACH PERSON CAN PERFORM A VALUABLE SERVICE...
      1. By the grace of God, which is "manifold"  (multi-faceted), 
         there are various ways one can serve God
      2. And each of us are to be "good stewards" (accountable 
         servants) of whatever gifts or abilities we may have
      3. Even as Paul wrote to the brethren at Rome in Ro 12:3-8

   B. WITH TWO EXAMPLES, PETER ILLUSTRATES THE KIND OF SERVICE THAT
      GLORIFIES GOD...
      1. Those that speak
         a. They should speak "as the oracles of God"
         b. Understanding that they are speaking for God:
            1) They should speak only that which God Himself has 
               revealed
            2) With "sound speech that cannot be condemned" - cf. Tit 2:
               7-8
      2. Those that minister (serve)
         a. With the ability or strength supplied by God Himself!
         b. Certainly not with slothfulness - cf. Ro 12:11

CONCLUSION

1. "Living In The End Times", then, is living with the recognition
   that to God (and Jesus Christ) "belong the glory and dominion 
   forever and ever"

2. With that recognition, we will be careful to develop:
   a. Prayer that is serious and alert
   b. Love that is fervent and forgiving
   c. Hospitality that is gracious
   d. Service that glorifies God

How are you living now that "the end of all things is at hand"?  Are
you glorifying God through Jesus Christ?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... The Militant Christian (1 Peter 4:1-6)

                      "THE FIRST EPISTLE OF PETER"

                     The Militant Christian (4:1-6)

INTRODUCTION

1. It is quite common today to pick up the newspaper and read about the
   violent actions of those referred to as "militant fundamentalists"
   a. Sometimes the phrase has reference to extremists of the Islamic
      faith, engaged in what they call "Jihad" (holy war, or struggle)
   b. But there also times when it is applied to professing Christians,
      who resort to physical violence in support of their cause (e.g.,
      the radical pro-life movement)

2. As true followers of the "Prince of Peace"...
   a. We must remember that the Kingdom is spiritual, and therefore not
      expanded through carnal means - cf. Jn 18:36
   b. We should keep in mind the words of our Savior:  "...for all who
      take the sword will perish by the sword." - Mt 26:52

3. But this is not to say we do not have a true struggle, nor weapons
   with which to fight...
   a. We are engaged in a spiritual struggle, both without and within
      - Ep 6:12; 1Pe 2:12
   b. We have in our arsenal weapons that are "mighty in God" - 2 Co
      10:3-5
   c. Indeed, as we enter the fourth chapter of 1st Peter, we see that
      Christians are to "arm" themselves in their service to the Lord
      - 1Pe 4:1

4. So in one sense, there is such a thing as "The Militant Christian";
   but it is important that we properly understand in what sense we are
   to be militant in our service to the Lord

[Using 1Pe 4:1-6 as our text, I would first point out that "The
Militant Christian" is to be...]

I. ARMED WITH THE MIND OF CHRIST (1)

   A. WHICH IS A MIND WILLING TO SUFFER...
      1. This is the attitude Peter wants us to have
      2. Which was the attitude of Christ Himself - cf. 1Pe 2:21-23;
         3:18

   B. TWO REASONS WE SHOULD BE WILLING TO SUFFER...
      1. "since Christ suffered for us"
         a. He died for us, that we might live for righteousness - 1 Pe 2:24
         b. Is it asking too much that we might be willing to endure
            hardship for His sake?
      2. "he who suffered in the flesh has ceased from sin"
         a. One who endures hardship for Christ is not likely to allow
            sin to have dominance in his or her life
         b. "One who has embraced the mind of Christ, and whose life is
            so influenced by him that he suffers persecution is not in
            danger of succumbing to the weaker temptations of the
            flesh.  To such an individual these allurements lose their
            appeal.  Martyrs, in the hour of persecution and death, do
            not toy with temptation or surrender to the seductions of
            the world!" - Guy N. Woods

[Armed with the mind of Christ, which includes a willingness to suffer
for doing good, "The Militant Christian" is also to be... ]

II. MILITANT IN HIS STRUGGLE AGAINST SIN (2-3)

   A. HERE IS WHERE THE MAJOR BATTLE IS TO BE FOUGHT...
      1. A battle between one's soul and fleshly lusts - cf. 1Pe 2:12
      2. Unless we first win the battle for our own soul, we are not
         likely to be of much help in winning the souls of others!
         a. Therefore we need to remove the plank out of our own eye
            first - cf. Mt 7:3-5
         b. Only by first being "spiritual" ourselves are we prepared
            to help others - cf. Ga 6:1
      3. Many immature Christians begin fighting a "spiritual warfare"
         with others too soon, and lose the "spiritual warfare" within
         themselves in the process!

   B. MOTIVATION FOR THIS STRUGGLE AGAINST SIN...
      1. We have wasted enough of our lifetime doing what is called
         "the will of the Gentiles"
         a. Briefly summarized in verse 3
         b. What Paul calls the "works of the flesh" in Ga 5:19-21
      2. Now it is time to live out the rest of our life for "the will
         of God"
         a. Briefly summarized in verses 7-11
         b. Which will be considered more carefully in the next lesson

[As we think of ourselves "standing strong for the faith" and "fighting
the good fight", let's not forget that the battle begins within
ourselves.

Unless the Christian is first militant in "crucifying the flesh" and
"putting to death the deeds of the body", he or she is not likely to
have the "spiritual fortitude" necessary to prevent killing one's self
in the "battle for truth" (cf. 2Ti 2:24-26).

When "The Militant Christian" is living out the rest of his or her life
for the will of God, we need to be prepared for the fact that we
will...]

III. LIKELY BE MALIGNED (4)

   A. OUR FORMER COMPANIONS WILL THINK US "STRANGE"...
      1. Because we no longer join with them in their sin
      2. Unable to persuade us from our new course, they may resort to
         "speaking evil of you"
      3. Some young Christians are troubled by this "peer pressure"

   B. BUT WHEN MALIGNED...
      1. We have reason to rejoice - cf. Mt 5:11-12; 1Pe 4:13-14
      2. Our response is to be one of love and honorable conduct - cf.
         Mt 5:44; 1Pe 2:12
      3. Who knows?  Perhaps our conduct will lead one day to their
         glorifying God!

[Yes, "The Militant Christian" is likely to be thought of by others as
a "fanatic", but I believe that deep down even those who malign us the
most have respect for our convictions when held with the proper spirit
on our part.

Finally, taking a clue from the comments of Peter in verses 5-6, let
me suggest that "The Militant Christian" is one who is...]

IV. WILLING TO LET GOD BE THE JUDGE (5-6)

   A. VERSE 6 IS ANOTHER ONE OF "PETER'S PERPLEXING PASSAGES"...
      1. Especially the phrase "the gospel was also preached to those
         who are dead"
      2. Some think Peter is referring back to his comments in 1Pe 3:
         18-20...
         a. If so, then the "spirits in prison" would be human spirits,
            not angelic spirits (as I suggested in my earlier lesson)
         b. If so, then the preaching of the gospel was:
            1) Not an offer of salvation (i.e., a second chance)
            2) But a proclamation of what Christ has done, explaining
               how Christ has redeemed the O.T. faithful, and why
               others remain condemned
            3) Note that they were still "judged according to men in
               the flesh" (how they lived in the flesh), though they
               now "live according to God in the spirit"
      3. Others believe Peter is simply referring to the preaching of
         the gospel...
         a. To people when they were alive
         b. But who are now among the dead

   B. EITHER WAY, AS "MILITANT CHRISTIANS"...
      1. We must remember who is the Judge...
         a. God is the judge of those who are "outside" - 1Co 5:12-13
         b. They will have to "give an account to Him who is ready to
            judge..." - 1Pe 4:5
      2. We must therefore be willing to let God be the judge...
         a. I.e., leave vengeance to God - cf. Ro 12:19
         b. God will apply the "justice" when necessary, we are called
            upon to offer His "mercy" until then...
            1) Through the preaching of the gospel
            2) Through living lives of kindness and mercy - cf. Ro 12:
               20-21

CONCLUSION

1. There is a place, then, for "militancy" in the life of the
   Christian!

2. But it is to be found in the way we "arm" ourselves with the mind of
   Christ...
   a. "Fighting" the spiritual warfare that wages within
   b. "Militant" in our efforts to live the godly life, do going and
      showing mercy

Are you "fighting the good fight of faith"?  Are you even in the Lord's
army...?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... The Antitype In Which God Saves Us (1 Peter 3:21-22)

                      "THE FIRST EPISTLE OF PETER"

              The Antitype In Which God Saves Us (3:21-22)

INTRODUCTION

1. In the midst of a section in which he is discussing Christ's 
   suffering and why we need to prepare for suffering, Peter has some 
   revealing comments on the subject of baptism - 1Pe 3:21-22
   a. First, he refers to baptism as an "antitype" ("the like figure", 
      KJV)
   b. Then he makes the striking comment that baptism "saves us"
   c. He describes baptism as "the answer of a good conscience"
   d. But he also says that baptism saves us "through the resurrection 
      of Jesus Christ"

2. Any one of these four points is likely to perplex those who read 
   this passage...
   a. Some may wonder what an "antitype" is
   b. Others may take issue with the idea that baptism has anything to 
      do with salvation
   c. Many question what is meant by the phrase, "the answer of a good 
      conscience"
   d. And how does the resurrection of Christ have anything to do with 
      salvation, when it was His death that provided the forgiveness of
      sins?

[In this lesson, I hope to share some thoughts which may help us 
appreciate more fully how baptism is indeed "The Antitype In Which God 
Saves Us".

Beginning with...]

I. BAPTISM AS AN "ANTITYPE"

   A. DEFINING "ANTITYPE"...
      1. The Greek word is antitupon {an-teet'-oo-pon}, which means "a 
         thing formed after some pattern; that which corresponds to a 
         type"
      2. So you have two things that some how relate or correspond to 
         each other; one is a type, the other is the antitype
      
   B. HOW BAPTISM IS AN ANTITYPE...
      1. In our text, the waters of the flood are the "type", and the 
         waters of baptism are the "antitype" - 1Pe 3:20-21
      2. In his commentary, Barnes says...
         a. "The meaning here is, that baptism corresponded to, or had 
            a resemblance to, the  water by which Noah was saved; or 
            that there was a use of water in the one case which
            corresponded in some respects to the water that was used in
            the other; to wit, in effecting salvation." (Commentary on
            1st Peter)
         b. "The apostle does not say that it corresponded in all 
            respects; in respect, e.g., to quantity, or to the manner 
            of the application, or to the efficacy; but there is a 
            sense in which water performs an important part in our 
            salvation, as it did in his." (ibid.)

[An important part in our salvation?  Baptism?  This may sound foreign 
to many people today, but the Bible and many Bible scholars over the 
history of the church have stressed this very point...]

II. BAPTISM AND SALVATION

   A. THE BIBLICAL WITNESS...
      1. There are several statements of Jesus that emphasize the 
         necessity of baptism for salvation - Mt 28:18-20; Mk 16:
         15-16; Jn 3:3-5
      2. The record of apostolic preaching as found in the Book of Acts
         continue this thought - Ac 2:38; 22:16
      3. In his epistles, Paul often wrote of the purpose of baptism, 
         and the role it played in salvation - Ro 6:3-6; Ga 3:26-27; 
         Col 2:11-13; Tit 3:4-5
      4. And in our text, we have Peter's own words, which coincide 
         with what he preached on that first Pentecost following the 
         resurrection of Christ - 1Pe 3:21; cf. Ac 2:38

   B. THE TESTIMONY OF SOME BIBLE SCHOLARS...
      1. Augustine (A.D. 354-430)
         a. Referring to the efficacy of baptism, he wrote that "the 
            salvation of man is effected in baptism"; also, that a 
            person "is baptized for the express purpose of being with 
            Christ."  (as quoted by Jack W. Cottrell in Baptism And The
            Remission of Sins, College Press, 1990, p. 30)
         b. In regards to the necessity of baptism, he refers to the 
            "apostolic tradition, by which the Churches of Christ 
            maintain it to be an inherent principle, that without 
            baptism...it is impossible for any man to attain to 
            salvation and everlasting life." (ibid., p. 30)
      2. Thomas Aquinas (A.D. 1225-1274)
         a. "...Men are bound to that without which they cannot obtain 
            salvation.  Now it is manifest that no one can obtain 
            salvation but through Christ..."
         b. "But for this end is baptism conferred on a man, that being
            regenerated thereby, he may be incorporated in Christ."
         c. "Consequently it is manifest that all are bound to be 
            baptized: and that without Baptism there is no salvation 
            for men." (ibid., p. 31)
      3. Martin Luther
         a. In answer to the question, "What gifts or benefits does 
            Baptism bestow?", Luther replied in his Small Catechism, 
            "It effects forgiveness of sins."
         b. He also wrote concerning the sinner:  "Through Baptism he 
            is bathed in the blood of Christ and is cleansed from 
            sins."
         c. Again, he wrote:  "To put it most simply, the power, 
            effect, benefit, fruit, and purpose of Baptism is to save."
         d. In response to those who would call this a kind of 
            works-salvation, he said "Yes, it is true that our works 
            are of no use for salvation.  Baptism, however, is not our
            work but God's." (ibid., p. 32-34)

[Indeed, until the "reformed theology" of Ulrich Zwingli and John 
Calvin came along, the general consensus of religious scholars was in 
harmony with the Bible:  that baptism does indeed save us!

But how can that be?  The answer can be seen when we consider...

III. BAPTISM AND THE RESURRECTION OF CHRIST

   A. SALVATION IN BAPTISM IS NOT FOUND IN THE "WATER"...
      1. As Peter makes clear when he says "not the removal of the 
         filth of the flesh"
      2. For indeed it is only through the blood of Jesus Christ we can
         be saved - Ro 5:8
      
   B. SALVATION IN BAPTISM IS POSSIBLE BECAUSE OF THE RESURRECTION OF 
      CHRIST...
      1. If He had not been raised, we would still be in our sins - cf.
         1Co 15:17
      2. But because Jesus was raised from the dead, we who are united
         together in the likeness of His death (i.e., baptism) can 
         share in the power of His resurrection as we also rise to walk
         in newness of life - cf. Ro 6:3-5; Col 2:12-13
      3. In other words, it is the same power of God that raised Jesus 
         from the dead which saves us in baptism so we can be "made
         alive" - cf. Ep 1:19-20; 2:4-6

[By God's saving grace and resurrecting power, then, baptism can indeed
save us!  Not because of any cleansing power in the water, but because 
of what God is doing at that moment.

But notice finally, what is said about...]

IV. BAPTISM AND THE APPEAL FOR A GOOD CONSCIENCE

   A. "THE ANSWER OF A GOOD CONSCIENCE" (NKJV)
      1. This is a difficult phrase, but I believe it most likely means
         "an appeal to God for a clear conscience"
      2. This understanding is supported by the following translations:
         a. "...the craving for a conscience right with God" 
            (Goodspeed)
         b. "...the prayer for a clean conscience before God" (Moffat)
         c. "...the request unto God for a good conscience" (Rotherham)
         d. "...an appeal to God for a clear conscience" (RSV)
         e. "...an appeal to God for a good conscience" (NASV)

   B. THIS COINCIDES WITH THE PURPOSE OF BAPTISM...
      1. Baptism was "for the remission of sins", to have one's sins 
         "washed away" (by the blood of Christ, of course) - cf. Ac 2:38; 22:16
      2. Therefore, people in N.T. times who realized they were sinners
         were anxious to be baptized as soon as possible - cf. Ac 8:
         35-38
      3. To have a good conscience before God (indeed, to a have our 
         conscience "purged" by the blood of Christ - cf. He 9:14),
         one is baptized so their sins can be washed away and they can 
         rise to a new life through the same power of God that raised 
         Jesus from the dead!

CONCLUSION

1. It is a tragedy that so many people today downplay the importance of
   baptism

2. But if we will only allow the Bible to say what it does about
   baptism, we will see that it is indeed "The Antitype In Which God
   Saves Us"!

3. And like Martin Luther, we will view baptism as "excellent,
   glorious, and exalted," as "a most precious thing," as "an infinite,
   divine treasure." (ibid., p. 34)

Verse 21 of our text describes that Christ has now gone into heaven
and that all things have been made subject to Him.  Have you subjected
to His authority by obeying His command to be baptized? - cf. Mt 28:
18-20

Have you made that appeal for a good conscience before God?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Peter's Perplexing Passage (3:18-20)

                      "THE FIRST EPISTLE OF PETER"

                  Peter's Perplexing Passage (3:18-20)

INTRODUCTION

1. In 2Pe 3:15-16, Peter mentions that Paul wrote some things that
   were hard to understand

2. The same could be said about some of Peter's own writings,
   especially the passage in 1Pe 3:18-20

3. Considered by some to be one of the most difficult passages in the
   Bible, various and sometimes fanciful interpretations have been
   given

4. In a lesson designed to inform rather than exhort...
   a. We shall examine several of the interpretations that have been
      offered
   b. And suggest which one seems to be the right one (to me, at least)

[We shall examine five interpretations, in the chronological sequence
in which they have been offered...]

I. THE VIEW OF CLEMENT OF ALEXANDRIA (200 A.D.)

   A. BASIC ELEMENTS...
      1. That Christ went to Hades in His spirit between His death and
         His resurrection
      2. That He proclaimed the message of salvation to the souls of
         sinners imprisoned there since the flood

   B. MAJOR DIFFICULTIES...
      1. This view would suggest that for some reason these souls were
         given a "second chance"
      2. Whereas the Bible consistently teaches against such an idea...
         a. "it is appointed for men to die once, but after this the
            judgment" - He 9:27
         b. Peter himself later wrote that the wicked souls before the
            flood were being "reserved... under punishment for the day
            of judgment" - 2Pe 2:4-5,9
      3. Why would people before the flood be given a second chance
         when those after the flood are not?

II. THE VIEW OF AUGUSTINE (400 A.D.)

   A. BASIC ELEMENTS...
      1. That the "pre-existent" Christ in His spirit proclaimed
         salvation through Noah to the people who lived before the
         flood
         a. We know that Noah was "a preacher of righteousness" in his
            day - 2Pe 2:5
         b. We know that the Spirit of Christ was at work in O.T.
            prophets - 1Pe 1:10-11
      2. This view is held by many brethren today

   B. MAJOR DIFFICULTIES...
      1. The wording of Peter would more naturally suggest that he is
         speaking of...
         a. The Christ who was "put to death in the flesh but made
            alive by the Spirit"
         b. I.e., the "crucified & resurrected" Christ, not the
            "pre-incarnate" Christ
      2. Also, the wording would more naturally suggest the preaching
         occurred...
         a. To the spirits "in prison", not before they were imprisoned
         b. When they "formerly were disobedient", not during their
            disobedience

[Augustine's view dominated the theological scene for centuries, but
then other views were presented...]

III. THE VIEW OF CARDINAL BELLARMINE (1600 A.D.)

   A. BASIC ELEMENTS...
      1. That in His spirit Christ went to release the souls of the
         RIGHTEOUS who repented before the flood and had been kept in
         "LIMBO"
      2. In Catholic theology, "limbo" is the place between heaven and
         hell, where the souls of the O.T. saints were kept

   B. MAJOR DIFFICULTIES...
      1. The Bible is silent about a place such as "limbo"
      2. The "spirits" under discussion by Peter were "disobedient" in
         "the days of Noah"...
         a. According to Ge 6:5-13; 7:1, only Noah and his family
            were righteous
         b. If others had repented, would they not also have been on
            the ark?
      3. I.e., there were no righteous before the flood save Noah and
         his family!

IV. THE VIEW OF FRIEDRICH SPITTA (1900 A.D.)

   A. BASIC ELEMENTS...
      1. After His death and BEFORE His resurrection, Christ preached
         to "fallen angels", also known as "sons of God", who during
         Noah's time had married "daughters of men"
      2. This view is based upon a particular interpretation of
         Ge 6:1-4...
         a. Job 1:6; 2:1 is offered as evidence that angels are
            sometimes referred to as "sons of God"
         b. Jude 6, also, is offered as referring to "fallen angels"
            in the days of Noah
            1) Because it sounds very similar to references in a book
               called I Enoch
            2) Which expounds in detail the idea that the "sons of God"
               in Ge 6 were "fallen angels"
            3) And Jude seems to quote directly from this book in Ju
               14,15
         c. Josephus, a Jewish historian born in 37 A.D., took a
            similar view of Ge 6
      3. This view is held by many Protestant scholars

   B. MAJOR DIFFICULTIES...
      1. In responding to the Sadducees, Jesus taught that angels of
         God do not marry - Mt 22:30
      2. Of course, Jesus may have been referring to angels who "keep
         their proper domain", and do not leave "their own habitation"
         a. If righteous angels could temporarily take on human form to
            deliver God's message (as in the case described in Ge 18:
            1-8; 19:1-3) where they ate food...
         b. It might have been possible for "fallen angels" to take on
            human form and cohabitate as some believe Ge 6 suggests
      3. But it just as feasible to understand Ge 6 differently...
         a. That the "sons of God" were the descendants of Seth (i.e.,
            godly people), and the "daughters of men" were descendants
            of Cain (ungodly people)
         b. This view stays clear of speculation which can easily take
            on mythological proportions!

[We come to a fifth interpretation, one that I think has much to
commend for it...]

V. THE VIEW OF SOME CONTEMPORARY COMMENTATORS (PRESENT)

   A. BASIC ELEMENTS...
      1. That the resurrected Christ, WHEN HE ASCENDED INTO HEAVEN,
         proclaimed to imprisoned spirits his victory over death
      2. That the exalted Christ passed through the realm where the
         fallen angels are kept and proclaimed His triumph over them
         (Ep 6:12; Col 2:15 is offered as support for this view)
      3. This interpretation has met favorable response in both
         Protestant and Roman Catholic circles
      4. More importantly, this view is in beautiful harmony with
         Peter's wording and context...

   B. MAJOR DISTINCTIONS...
      1. The preaching was made by Jesus Himself (not through Noah)
      2. The preaching was made by Jesus AFTER "being put to death in
         the flesh" (not in His pre-incarnate form)
      3. The preaching was made by Jesus AFTER He was "made alive by
         the Spirit" (i.e., after His resurrection, not during the
         three day period between death and resurrection)
      4. The preaching was made to "THE SPIRITS"
         a. Not to "the spirits of men" (which is how the souls or
            spirits of men are commonly referred to, notice He 12:23;
            Re 6:9; 20:4)
         b. But rather to "angelic spirits"
      5. The preaching was made to them "IN PRISON" (that there are
         angels so bound is clearly taught in 2Pe 2 and Jude)
      6. The preaching was made to them who were "FORMERLY DISOBEDIENT
         ...IN THE DAYS OF NOAH"
         a. This view does not require that the rebellious angels were
            the "sons of God" in Ge 6
         b. But simply were somehow disobedient at that time (as some
            were later during Christ's time)
      7. The preaching was a proclamation of victory over death, not an
         offer of a second chance to a select few!

CONCLUSION

1. As suggested, this last view is not only in harmony with the very
   words and grammatical constructions used by Peter, but it is harmony
   with the CONTEXT...
   a. Peter had been teaching us to be willing to suffer, if necessary,
      for doing good - 1Pe 3:17
   b. He appeals to the example of Christ - 1Pe 3:18a
   c. Who despite His suffering and death, was made alive, proclaimed
      victory to those spirits who had not been willing to submit to
      God in Noah's day, ascending to the right hand of God, over all
      angels and authorities! - 1Pe 3:18b-20, note especially v. 22
   d. In view of Jesus' triumph over suffering, we should be willing to
      do the same! - 1Pe 4:1

2. Admittedly, this passage is difficult, so one needs to be careful
   and not dogmatic in one's treatment of it

3. I hope that by presenting this survey of the various views it may
   serve helpful in drawing your own conclusions about "Peter's
   Perplexing Passage"

But one thing Peter mentions in this passage that is not perplexing is
his reference to baptism, and it's necessity for salvation (1Pe 3:
21)...

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Preparing For Persecution (1 Peter 3:13-18)

                      "THE FIRST EPISTLE OF PETER"

                  Preparing For Persecution (3:13-18)

INTRODUCTION

1. Having described the proper conduct of Christians in various
   relationships, Peter now turns more specifically to the subject of
   suffering

2. That the first recipients of this epistle were experiencing or would
   experience persecution is evident from 1:6; 4:12-19; 5:8-10

3. Now, under normal circumstances, what Peter writes in verse 13 is
   the rule...

   "And who is he who will harm you if you become followers of what
   is good?"

4. But there are times when Satan will make every effort to bring harm
   to those who try to follow the will of God (remember Job?) - cf.
   1Pe 5:8-9; Re 12:17

5. How, then, should Christians prepare themselves so that they might
   be victorious in overcoming whatever persecution might come their
   way?

[In verses 14-18, we can glean at least five points in "Preparing For
Persecution"...]

I. REMEMBER, YOU ARE BLESSED IF YOU SUFFER FOR CHRIST (3:14,17)

   A. THIS TRUTH IS STRESSED TWICE BY PETER IN THIS EPISTLE...
      1. In our text - 1Pe 3:14
      2. Even more definitively in 1Pe 4:14
         a. Where he adds that the "Spirit of glory and of God rests
            upon you"
         b. Those who suffer for the cause of Christ are fortunate, for
            God is with them

   B. THIS REINFORCES WHAT CHRIST TAUGHT...
      1. That those who are persecuted for righteousness' sake are
         blessed - Mt 5:10-12
      2. In this passage, two reasons are given for such blessedness:
         a. Your reward will be great in heaven
         b. You are in the company of God's prophets of old

   C. CERTAINLY YOU ARE BETTER OFF SUFFERING FOR CHRIST, THAN SUFFERING
      FOR EVIL...
      1. As Peter writes in 1Pe 3:17
      2. Suffering for evil is what WILL happen if we are not willing
         to stand up for Christ
      3. And suffering for Christ is only temporary, but the suffering
         for evil is eternal!

II. SANCTIFY THE LORD IN YOUR HEARTS (3:14-15)

   A. WHAT DOES IS MEAN TO "SANCTIFY THE LORD GOD IN YOUR HEARTS"?
      1. The word "sanctify" means "to set apart"
      2. Thus it means to set the Lord up on the throne of your heart,
         to make Him the Lord and Ruler of your life
         a. Ruling over your own desires
         b. His Will taking precedent over your own will and that of
            others
      3. The NU-Text suggests that it is Christ under consideration

   B. THIS IS THE KEY TO FACING PERSECUTION WITHOUT FEAR OR WITHOUT
      BEING TROUBLED...
      1. For unless we sanctify the Lord in our hearts, we will be
         afraid of what man might do, or be troubled by what he
         threatens
      2. But when we make Christ and God Lord, we will not fear what
         man might do - cf. He 13:5-6

III. ALWAYS BE READY TO GIVE A DEFENSE FOR THE REASON FOR YOUR HOPE
   (3:15)

   A. OBSERVE CAREFULLY WHAT PETER IS NOT SAYING...
      1. He is NOT saying that we need to be ready to give an answer
         for EVERY question on religious matters that someone might ask
      2. As some have used this verse as a proof-text
      3. While we should certainly strive to be able to explain why we
         do what we do in matters of religion, that is not the point
         Peter is making here

   B. INSTEAD, PETER IS SAYING...
      1. To always be ready to give a reason why you have the HOPE you
         do
         a. I.e., to explain the basis of your hope (your strong desire
            and expectation)
         b. This implies that our desire and confidence for the future
            is so strong that it is observable by others
         c. Even in the midst of persecution, we are demonstrating joy
            over the hope we have - cf. 1Pe 1:6,8
      2. To do so in the proper spirit
         a. In the spirit of MEEKNESS
            1) This pertains to our attitude toward men
            2) We should be humble, not arrogant or angry
         b. In the spirit of FEAR
            1) This pertains to our attitude toward God
            2) It should be reverent, not flippant

IV. KEEP YOUR CONSCIENCE CLEAN (3:16)

   A. A REASON TO KEEP YOUR CONSCIENCE CLEAN...
      1. As given by Peter in our text
      2. That this together with your good conduct will likely to cause
         your enemies to be ashamed for mistreating you
      3. If not ashamed in this life, they will certainly be ashamed on
         the day of judgment!

   B. ANOTHER REASON FOR A CLEAN CONSCIENCE...
      1. A guilty conscience will not enable one to face the threat of
         death without fear and trembling
         a. For before we can stand before men without fear...
         b. We need to be able to stand before God without fear
      2. That is impossible without a clear conscience! - cf. 1Jn 3:21

V. REMEMBER THE EXAMPLE OF CHRIST (3:18)

   A. HE SUFFERED FOR OUR SAKES...
      1. That He might bring us to God - 1Pe 3:18; cf. also 2:20-25
      2. So we see that suffering for good can sometimes accomplish
         much good in the long run

   B. WE HAVE BEEN CALLED TO FOLLOW HIS EXAMPLE...
      1. As Peter already indicated in 1Pe 2:21
      2. And which he does again in 1Pe 4:1

CONCLUSION

1. More will be said later in this epistle on the subject of how to
   deal with persecution

2. But in this text, we find five good ways to prepare ourselves...

3. By applying these five principles to our lives...
   a. We will be more useful to the Lord, ready for whatever may come
   b. Even if we are not faced with the prospects of physical
      persecutions in our lifetime, it will help in times of social or
      verbal persecution

In this lesson, we noticed the value of having a good conscience; in
1Pe 3:21, Peter speaks of that which he calls "the answer of of good
conscience toward God" (i.e., baptism).  Have you considered what else
he says about it in that passage...?

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Mark Copeland... Our Duties To Each Other (1 Peter 3:8-12)

                      "THE FIRST EPISTLE OF PETER"

                   Our Duties To Each Other (3:8-12)

INTRODUCTION

1. So far in his epistle, Peter has defined the Christian's duties in 
   various relationships...
   a. Our duty in relation to those of the world - 1Pe 2:11-12
   b. Our duty in relation to governmental authorities - 1Pe 2:13-17
   c. Our duty in a servant-master relationship - 1Pe 2:18-25
   d. Our duty in wife-husband relationships - 1Pe 3:1-7

2. Beginning now in verse 8 of the third chapter, Peter defines our
   duty to each other as brethren in Christ...

[Peter will provide motivation to fulfill our duties to one another in 
verses 10-12, but let's first consider what these duties are...]

I. OUR DUTIES TO EACH OTHER (8-9)

   A. TO "BE OF ONE MIND" (NASV, "harmonious")...
      1. That is, to be united in the same purpose, the same goal
      2. Jesus prayed for this kind of unity in Jn 17:20-21
      3. A church that demonstrated this "oneness of mind" is that of 
         Jerusalem - Ac 4:32
      4. How can we have this "oneness of mind"?
         a. It is attainable only to the extent that we all submit to 
            the will of God
         b. Therefore, we all need to make God's Will our will, His 
            Purpose our purpose
         c. Even as Christ did while on earth - cf. Jn 5:30

   B. TO HAVE "COMPASSION FOR ONE ANOTHER" (NASV, "sympathetic")...
      1. This means to have pity, a feeling of distress toward the ills
         of others
      2. It is that disposition which is moved by the problems of 
         others (like sickness, hardships, etc.)
      3. This is the attitude manifested by Jesus...
         a. During His earthly ministry - Mt 9:35-36
         b. During His heavenly ministry - He 4:15
      4. Such compassion can only come from a tender, loving heart, 
         which may be why Peter goes on to say that we need...

   C. TO "LOVE AS BROTHERS"...
      1. Literally, this means to be "brother lovers"
      2. This attribute is essential, if we are to...
         a. Grow in the grace and knowledge of Jesus Christ - 2Pe 1:
            7-8
         b. Convince the world that we are truly disciples of Jesus - 
            Jn 13:35
      3. Are you a "brother lover"?  If not...
         a. You are not a lover of God, either! - 1Jn 4:20
         b. You do not even know God! - 1Jn 4:7-8
      4. Here is one way to know if you are a "brother lover"...
         a. Ask yourself this question:  "Do I even know my brother?"
         b. If you don't, how can you honestly say that you are a 
            "brother lover"?
      
   D. TO "BE TENDERHEARTED" (NASV, "kindhearted")...
      1. It is this kind of heart that is compassionate, capable of 
         loving our brethren
      2. The opposite would be "cold-hearted", where we are insensitive
         to the needs and feelings of others
      3. Even if we start out as "cold-hearted", in Christ Jesus we can
         and must undergo a transformation, in which we develop a 
         "tender heart" - cf. Ep 4:22-24, 31-32; Col 3:8-10,12
      4. Have you considered what kind of heart you have?

   E. TO "BE COURTEOUS" (NASV, "humble in spirit")...
      1. Literally, to be "friendly of mind, kind"
         a. Such courtesy would imply a humility of spirit
         b. For an arrogant or proud spirit does not bother to be 
            courteous
      2. Christians are to imitate their Lord and Savior, and not think
         so highly of themselves that they cannot be kind and courteous
         to others - cf. Php 2:3-5

   F. TO "RETURN BLESSING FOR EVIL"...
      1. When someone (e.g., a brother) does us evil, we are to respond
         with a blessing!
      2. While this may go against "human nature", Peter gives two 
         reasons why we are to react in this way:
         a. We are called to follow the example of Christ - cf. 1Pe 3:9 with 1Pe 2:21-23
         b. That we might receive a blessing from God - cf. Lk 6:35

[These are six duties that we have one toward another.  They are part 
of what constitutes the Christ-like character that we are to develop as
His disciples.

Being saved, then, is not the end of God's plan for us; He would have 
us become like His Son (cf. Ro 8:29).  To motivate us in fulfilling 
these duties, Peter quotes from the 34th Psalm...]

II. MOTIVATION TO FULFILL THESE DUTIES (10-12)

   A. THAT WE MIGHT "LOVE LIFE AND SEE GOOD DAYS"...
      1. Everyone wishes to enjoy life as they experience it from day 
         to day...
         a. But too often, many make their own lives miserable by their
            own self-seeking, self-destructive attitudes
         b. Constantly complaining, contentious, retaliating to evil 
            with evil, they only aggravate the situation
      2. But David in his psalm gives the secret to loving life and 
         seeing good days:
         a. Refrain the tongue from evil, and lips from speaking guile 
            - 1Pe 3:10
            1) I.e., don't engage in slander, backbiting, complaining, 
               lying, murmuring, and grumbling
            2) It doesn't solve difficulties, but only makes them worse
         b. Do good, seek peace and pursue it - 1Pe 3:11
            1) I.e., do the very kind of things mentioned by Peter in 
               1Pe 3:8-9
            2) Only then will your life be pleasant, for the qualities 
               described by Peter...
               a) Make the best out of difficult situations
               b) Make good situations even better!

   B. SO THE LORD WILL BE OPEN TO US - 1Pe 3:12
      1. Only by doing the will of God (as found in 1Pe 3:8-9) can we
         ensure that...
         a. His gracious eyes will watch over us
         b. His ears will be open to our prayers
      2. On the other hand, the Lord's face is against those who do 
         evil, and will not hear their prayers
      3. Indeed, consider the list of abominations found in Pr 6:16-19
         and notice how many are the direct opposite of how we are to 
         be...
         a. We are to be courteous (humble) - but the Lord hates a 
            proud look!
         b. We are to be compassionate - but abusing the innocent is an
            abomination to the Lord!
         c. We are to be tender-hearted - but the Lord hates a cold 
            heart that thinks evil of others!
         d. We are to return good for evil - but those who respond 
            quickly with evil, the Lord abhors!
         e. We are to be of one mind - but if we sow discord by 
            murmuring and complaining, we are abominable in God's 
            sight!

CONCLUSION

1. So if we want the Lord to watch over us, if we want Him to heed our 
   prayers, let us be sure to fulfill our duties to each other as 
   brethren as outlined by Peter in verses 8-9

2. In so doing, we will enjoy life to its fullest, and see many good 
   days during our pilgrimage here on earth!

Executable Outlines, Copyright © Mark A. Copeland, 2011