the Jesus way (Col.3:18-4:18)

Monday, April 14, 2008

Colossians 3:18-4:18; Matthew 5:1-10


Paul works out this "baptized life" (dying to sin, living to righteousness) now in terms of husbands, wives, children, fathers, slaves, masters, and Christians with the world. This section (and Ephesians 5:21-6:9) is Paul's equivalent to Peter's section we heard in church yesterday.

Peter in his epistle has several references or allusions to the Sermon on the Mount, in particular Matthew 5:10-16.

This "Jesus way" is what gives us life initially, and is the way of life for the disciple (cf. Eugene Peterson, The Jesus Way).

May Jesus manifest himself, his life, in and through you today - as you relate to every person who is in your life.

new life (Col. 3:1-17)

Saturday, April 12, 2008

Colossians 3:1-17

the Message paraphrase...

1 So if you're serious about living this new resurrection life with Christ, act like it. Pursue the things over which Christ presides. 2 Don't shuffle along, eyes to the ground, absorbed with the things right in front of you. Look up, and be alert to what is going on around Christ - that's where the action is. See things from his perspective. 3 Your old life is dead. Your new life, which is your real life - even though invisible to spectators - is with Christ in God. He is your life. 4 When Christ (your real life, remember) shows up again on this earth, you'll show up, too - the real you, the glorious you. Meanwhile, be content with obscurity, like Christ.

5 And that means killing off everything connected with that way of death: sexual promiscuity, impurity, lust, doing whatever you feel like whenever you feel like it, and grabbing whatever attracts your fancy. That's a life shaped by things and feelings instead of by God. 6 It's because of this kind of thing that God is about to explode in anger. 7 It wasn't long ago that you were doing all that stuff and not knowing any better.

8 But you know better now, so make sure it's all gone for good: bad temper, irritability, meanness, profanity, dirty talk. 9 Don't lie to one another. You're done with that old life. It's like a filthy set of ill-fitting clothes you've stripped off and put in the fire. 10 Now you're dressed in a new wardrobe. Every item of your new way of life is custom-made by the Creator, with his label on it. All the old fashions are now obsolete. 11 Words like Jewish and non-Jewish, religious and irreligious, insider and outsider, uncivilized and uncouth, slave and free, mean nothing. From now on everyone is defined by Christ, everyone is included in Christ.

12 So, chosen by God for this new life of love, dress in the wardrobe God picked out for you: compassion, kindness, humility, quiet strength, discipline. 13 Be even-tempered, content with second place, quick to forgive an offense. Forgive as quickly and completely as the Master forgave you. 14 And regardless of what else you put on, wear love. It's your basic, all-purpose garment. Never be without it. 15 Let the peace of Christ keep you in tune with each other, in step with each other. None of this going off and doing your own thing. And cultivate thankfulness. 16 Let the Word of Christ - the Message - have the run of the house. Give it plenty of room in your lives. Instruct and direct one another using good common sense. And sing, sing your hearts out to God! 17 Let every detail in your lives - words, actions, whatever - be done in the name of the Master, Jesus, thanking God the Father every step of the way.

triumph (Col. 2:8-23)

Friday, April 11, 2008

Colossians 2:8-23


In another densely packed passage Paul speaks on the one hand of human tradition, philosophy and empty deceit, of elemental spirits and visions, the appearance of wisdom and self-made religion, and on the other hand of Christ, of the power of his death to "circumcise" us, to cut off and cut out not only the accusations and guilt our sins incur but also the power of sin and the indulgence of the flesh. The first is futile, powerless, and like a mist in its promise to bring life; the second is the powerful working of God, the disarming of rulers and authorities and the triumph of God in Christ on behalf of those who trust in him.

This happens for us through identifying with Christ's death and resurrection in baptism, as we put off a life motivated by, animated by, and trusting in "the flesh" (ie. trusting in anything but God) and put on Christ, in whom the fullness of God dwells bodily (interesting phrase... Jesus is risen but God still indwells him bodily) and who fills us. It happens as we distrust and desist from both activities that trust in our ability to make something happen to incur God's favor and free us of slavery to guilt and sin, and from ways of thinking that exalt one's power to figure things out, especially as it leads to self-trusting religious activity.

Basically, this whole section begins and ends as a warning, but its heart is an exhortation and an emphatic pointing to someone. The picture he again (the first was in 1:15-23) paints of God being in and working though Christ is awesome and beautiful and liberating. More than saying "stop doing this and that," or "think this way, not that way," he says look at Jesus! Look at who he is and what he's done! Believe it, trust him, give yourselves over to this story.

!!! For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority... having been buried with him in baptism, in which you were also rasied with him through faith in the powerful working of God, who raised him from the dead. And you who were dead in your trespasses... god made alive together with him, having forgiven us all our trespasses, by canceling the record that stood against us with its leagal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. !!!
(2:9-15)

Christ in you (Col. 1:24-2:7)

Thursday, April 10, 2008

Colossians 1:24-2:7


"...Christ in you, the hope of glory..."
(Colossians 1:27)


Paul says he suffers and he struggles (1:24,29; 2:1) as a minister and a steward of the good news, the mystery and wisdom of God now revealed in and through Jesus.

Amazingly, the mystery and wisdom of God, is summed up in this: the Messiah is in you, he is among you, and this is a sure hope of glory. So love one another, be knit together in his love so that this mystery which is in you might be manifest among you.

At the outset of this letter Paul prays that they might be "filled with the knowledge of his will in all spiritual wisdom and understanding..." (1:9). All spiritual wisdom he says now is revealed in Christ, who has reconciled us through his blood (1:20) and who even now holds all things together (1:17). His prayer for them to know God's will included that they would "walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work..." (1:10).

And so again here in 2:6-7, after declaring the reality of Christ in you, the hope of glory, and the revelation of the mystery and wisdom of God, he says

"therefore, as you received Christ Jesus as Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught..."

Live it out, walk it out - Christ in you, the hope of glory, is not some pie in the sky, navel gazing, feel good emotional experience just for me and Jesus. Being rooted in him evokes all this imagery - dirt, dust, humus - humility, dependence, root and trunk and branch and fruit, firm and secure. It's very daily, very pedestrian, very here and now on the path I'm walking. Christ in us ought to be manifest in a life worthy of the Lord, in good works. Knowing and experiencing the wisdom of God in Christ is not some esoteric thing, or just for me to contemplate in my easy chair in my library, it's supposed to include my feet getting dirty as I walk it out.

Rootedness and bearing fruit... the goal is indeed maturity and all that maturity brings.

"Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ, for this I toil, struggling with all his energy that he powerfully works within me." (2:28-29)

The Peacemaker (Col. 1:15-23)

Wednesday, April 9, 2008

Psalm 38; Colossians 1:15-23


"making peace by the blood of his cross..."

This passage in Colossians is amazing, it is dense and critically important in understanding Jesus and his relation to creation and the creation’s restoration and sustenance - sometimes called "The Cosmic Christ."

Today, I am stuck on the word (in Greek it’s one word) “making peace.” God was not only pleased to dwell in him fully, but through Jesus also to reconcile to himself all things, whether in heaven or on earth. This work of "reconciliation” is explained with a synonym as “making peace by the blood of his cross.” It is further described as Paul writes, “And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death…” Peace making, or reconciliation, is always between parties that are alienated and even hostile – by definition; this is every human beings status with God and God's people outside of Christ (Romans 5; Ephesians 2).

He did this “in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard which has been proclaimed in all creation under heaven…”

When Jesus says, in Matthew 5:9, “Blessed are the peacemakers, for they shall be called sons of God,” somehow indeed it ties in with his mission and work that he accomplished on the cross. The word in Matthew 5:9 is the noun form of the verb “making peace” in Colossians 1:20. Each one is the only occurrence in the Bible.

Last night in a study group we took a whirlwind tour of 1 Peter, in order to note in particular his references to the Sermon on the Mount, especially Matthew 5:10-16. We saw a call to follow Jesus’ example of humility, of trust in God, of never returning evil for evil, or countering force with force. Peter alludes repeatedly to Isaiah 53 (1 Peter 2:22-25), the great suffering Servant passage, principally to call us to follow in his steps as the living out of his substitutionary suffering to forgive and reconcile and heal us. His point seems to be that we are to live out the very way that has restored and healed us.

If indeed we have been reconciled to God (and to God’s people) by Jesus and the blood of his cross, if we are a part of this reconciliation of all things – then we are “ambassadors of reconciliation” (2 Corinthians 5:17-21), we are “peacemakers.” We do this by proclaiming the gospel in all creation (Colossians 1:23) in word and deed, by living lives “holy and blameless and above reproach” (v.22). We do this, as Peter says, by not repaying “evil for evil, or reviling for reviling, but on the contrary, bless, for to this you have been called...” (3:9).

We who have been blessed with “grace and peace” (Colossians 1:2) are to live lives of grace and peace, to bless others with these blessing of the gospel, in our attitudes and our actions, in every proclamation of our lips and lives.

~ ~ ~
Those who seek my life lay their snares;
Those who seek my hurt speak of ruin and meditate treachery all day long.
But I am like a deaf man; I do not hear,
Like a mute man who does not open his mouth.
I have become like a man who des not hear,
And in whose mouth are no rebukes.
But for you, O LORD, do I wait;
It is you, O Lord my God, who will answer.
For I said, “Only let them not rejoice over me,
Who boast against me when my foot slips!…
Those who render me evil for good
Accuse me because I follow after good.
Do not forsake me, O LORD!
O my God, be not far from me!
Make haste to help me,
O Lord, my salvation!
(Psalm 38:12-22)

knowing God's will (Colossians 1:1-14)

Tuesday, April 8, 2008

Colossians 1:1-14


Paul prays for the Colossians that "you may be filled with the knowledge of his will in all spiritual wisdom and understanding..." (Colossians 1:9).

This is a prayer we can pray, and from which we can learn. I do find it helpful to use Scriptural prayers like these. Frankly, I need to remember to use them more often; so often I don't have the depth and breadth in my prayers that these prayers have. [However, I will say that since Lent I have been praying through Morning Prayer, and that has helped...]

So Paul prays that they be filled with the knowledge of God's will in all spiritual wisdom and understanding. Do you know anyone who wants to know God's will?? First, he ties it in with wisdom and understanding. To begin with, this would be a good study (check out James 1:5-8; 3:13-18; Proverbs 3,4,8,9).

He prays this so that they would "walk in a manner worthy of the Lord, fully pleasing to him." This seems to be done by "bearing fruit in every good work and increasing in the knowledge of God." In verse 6 he said that "in the whole world the gospel is bearing fruit and growing - as it does among you, since the day you heard it and understood the grace of God." (John the Baptist talks a couple of times about bearing fruit in today's gospel, Matthew 3:7-12)

When we pray for the knowledge of God's will, I think the big picture will have these qualities:
- knowing God's will, in wisdom and understanding
- showing God's will, which always includes fruitful "good works" (healthy, nourishing, beautiful) - knowing and working out God's will not just be for me and my personal (and selfish-centered) life
- growing in the knowledge of God (which would include continuing around this process), in love, in likeness, in faith and love and hope (vs. 4-5)

The next part of the prayer is also a part of this first part, but I'll leave it there for you to pray and work out...
"May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who qualified us to share in the inheritance of the saint in light..." (vs. 11-12)

our adversary (1 Peter 5:8-14)

1 Peter 5:8-14


And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen and establish you. To him be the dominion forever and ever. Amen.
(1 Peter 5:10-11)

Peter implies in these verses that the one behind the trials and suffering is our adversary, the devil. We have heard all along that the trials which grieve us may be necessary (1:6) and may be God's will (4:19); we have also heard that they are for a "little while" (1:6; 5:10).

The word for "trial" in both 1:6 and also in 4:12 ("Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you..."), is also the word for "temptation." This is the context for Peter's closing his epistle with exposing who is ultimately behind their suffering. The word does have a range of meaning from "to test" in the positive sense of trying to discern the true nature of something (eg. 2 Cor. 13:5), to "to tempt, trap, or lead into temptation" which can have a disastrous end. Peter seems to embrace the whole range of meaning in his epistle. He refers to trials as testing the genuineness of our faith like fire tests gold (1:7) and continually exhorts us to follow Jesus' example and not sin when sinned against, trusting that we will share in his glory.

Our being ready and able to faithfully endure suffering begins in our minds: "Be sober-minded; be watchful" (v. 8). Again he echoes a theme he has already introduced:

"Therefore, preparing you minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct..." (1:13-15).

This preparation of our minds (literally, girding up of our minds) includes knowing two things: (1) our adversary the devil prowls around like a roaring lion seeking someone to devour, and (2) that the same kinds of suffering are being experienced by our brothers and sisters throughout the world.

Does a prowling lion roar? I'm not sure, but it seems like a prowling lion is a quiet lion, sneaking up on its prey. Maybe Peter is just saying that he is fierce and he is scary so watch out for him, or maybe he's saying that while he is seeking to devour people he can't help but expose his presence by his roaring, his seeking to intimidate or dominate by force and fear. If this is the case, then his point is that the devil actually can't sneak up on you stealthily, unless you're not prepared in your mind, but that there are signs, sounds, and evidence that he is behind the trial attacking you. This would be interesting to pursue, and I'll leave it up to you...

"Resist him, firm in your faith." Don't be afraid. Don't resort to magically sayings, or go around binding and loosing everything, or yelling and screaming. Don't look for him behind every tree, nor ignore his deadly prowl. Just resist him, firm in your faith. If you have entrusted your soul to a faithful creator and a just judge, if you are born anew through the resurrection of Jesus whose suffering was vindicated by God, you only need to resist him and his temptations to resort to ungodly ways through the suffering. (cf. the temptation of Jesus, Matthew 4). We only need to stand up strong against him with the armor of God, and having done all, to keep standing (Ephesians 6:10f).

We are not unique in suffering various trials. Whatever they may be. The devil tries to use suffering and pain to turn our hearts from trusting God and to break down out minds from being sober-minded and focused on the truth. This can be illness, relational brokenness, economic distress, and certainly persecution ("all who desire to live a godly life in Christ Jesus will be persecuted," 2 Tim. 3:12). But we are not unique. We are not the only ones to suffer, and we're not the only ones to be targeted. So do not isolate yourself. Stay connected with your brothers and sisters - support one another, bear one another's burdens, speak the truth to one another, and pray for one another.

And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen and establish you. To him be the dominion forever and ever. Amen.
(1 Peter 5:10-11)

God, who has dominion forever and ever, will himself deliver us (the devil does not have dominion - "the Lord will reign for ever and ever," Exodus 15:18). I have always thought of this promise in a temporal sense, in terms of a here and now resolution. I'm not as sure as I read it in light of whole epistle. However, we are to pray "deliver us from evil." And I do think there is a here and now aspect to the Lord's Prayer.

Worst case scenario (in terms of our present life in the flesh) is that this restoration will be at the resurrection. That may be what Peter is getting at. He says in chapter 1, verse 13, to "set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ." Jesus is bringing grace! You will obtain "the outcome of our faith, the salvation of your souls" (1:6-9) when you see him, at the revelation of Jesus Christ - after a little while.

"For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison..." (2 Cor. 3:17).

The body of the letter closes with that prayer "To him be the dominion forever and ever. Amen." "Thy kingdom come. Thy will be done... for thine is the kingdom, and the power, and the glory, forever and ever. Amen."

In his closing Peter explains his purpose: "I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it" (v. 12). Jesus himself suffered for us once for all, the righteous for the unrighteous. By his wounds we are healed. In trusting in him, receiving his word, being sprinkled with his blood of suffering, following his example and walking in his steps, we too entrust ourselves to a just judge and faithful creator, and we too will be raised with him and vindicated by him - and in the meantime we will be advancing his dominion by means of his grace, in which we stand firm.

"Greet one another with the kiss of love. Peace to all of you who are in Christ."


O God, the author of peace and lover of concord, to know you is eternal life and to serve you is perfect freedom: Defend us, your humble servants, in all assaults of our enemies; that we, surely trusting in your defense, may not fear the power of any adversaries; through the might of Jesus Christ our Lord. Amen.

(BCP, p. 99, Morning Prayer)

humility (1 Peter 5:1-7)

Monday, April 7, 2008

Psalm 25; 1 Peter 5:1-14


Peter turns to exhort the elders, or shepherds, among his readers. His basis and authority for doing so is that he is a "witness of the sufferings of Christ, as well as a partaker in the the glory that is going to be revealed" (5:1). He seems to be saying to leaders to be the kind of leaders that don't cause followers to suffer, be the kind of shepherds that lead by example, not dominance or forcefully - and the Chief Shepherd himself will reward you.

This is still a way of speaking of his theme of humble submission; in fact it flows out of the previous section of doing what is good and right and glorifying God by obeying the gospel. His final exhortation in chapter four was, "Therefore let those who suffer according to God's will entrust their souls to a faithful Creator while doing good. Therefore I exhort the elders..." (4:19-5:1). And when he moves on after addressing the elders he says,

"Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but give grace to the humble" (5:5).

And as he begins his final words of encouragement and affirmation, he reiterates the call to humility in the next verse,

"Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you."

This is certainly one of the big themes of the letter and one of the keys to enduring suffering. I see him calling us to humility in the phrase "entrust" oneself to God, as seen in Jesus who "continued entrusting himself to him who judges justly" (2:23) and as mentioned above in 4:19, "let those who suffer according to God's will entrust their souls to a faithful Creator." Casting all our anxieties upon God who cares for us is something like, I think, entrusting our souls to a faithful creator. Anxiety is basically disbelief; it is rooted in not trusting there is something or someone bigger than what threatens me who sees, cares, and will deliver me finally. In this way I can return good for evil and forgive those who sin against me, just as the Shepherd who oversees my soul did / does (2:25).

Entrusting my soul to God means something like not having to defend my life source. Soul can mean that animating part of who I am - and that source of life is either me alone drawing life, purpose, power, etc. from some idol, or it is God dwelling in me and me dwelling in God. If I entrust my soul to God I will not fundamentally be fighting for my life when I encounter suffering, for my life is hid with Christ in God (Col.3:3), because through the resurrection of Christ I have been given new life with an inheritance from God hidden in heaven (1:3-7). I will act, I will do good, as one secure deep down inside, not trying to destroy those I perceive are trying to destroy me, but as one who trusts the just judge and faithful creator (2:23; 4:19), as one who trusts God to vindicate me and who, frankly, understands that only God is in control of such matters beyond me anyway. My attempts at controlling my situation for my own protection or advancement are futile and illusory.

As we have also seen, Peter says that suffering somehow is in God's will for his children, and we see again today that it has its time - it will end at the "proper time" (5:6) and is for a "little while" (1:6; 5:10).

It is very interesting to me that only now, after pounding home over and over the real context of our suffering, and how Jesus faithfully suffered, how we are to both follow his example and let his life manifest itself through us in our suffering. Only now, at the end of the epistle, does Peter bring to our attention the one behind the suffering...

[I will share a final post on Peter later today]

To you, O LORD, I lift up my soul.
O my God, in you I trust;
let me not be put to shame;
let not my enemies exult over me...
Make me to know your ways, O LORD;
teach me your paths.
Lead me in your truth and teach me,
for you are the God of my salvation;
for you I wait all the day long.
Remember your mercy, O LORD, and you steadfast love,
for they have been from of old.
Remember not the sins of my youth or my transgressions;
according to your steadfast love remember me,
for the sake of your goodness, O LORD!
Good and upright is the LORD;
therefore he instructs sinners in the way
He leads the humble in what is right,
and teaches the humble his way.
All the paths of the LORD are steadfast love and faithfulness,
for those who keep his covenant and his testimonies...
(Psalm 25)

love covers sin (1 Peter 4:7-19)

Saturday, April 5, 2008

1 Peter 4:7-19


The first verse here has Peter's second reference to attitudes and actions effecting our prayers (cf. 3:7, show honor to your wife... that your prayers be not hindered). And above all we are to love one another earnestly, since love covers a multitude of sins. This is a quote from Proverbs 10:12; note the context there - also, in the Septuagint of Proverbs 10:10 is the only other occurrence of the term "peacemaker" (which is found in the beatitude of Matthew 5:9); it reads, “but he who reproves boldly is a peacemaker.” Love doesn't uncover or expose sins in order to destroy but only to heal, it doesn't shout them out or proclaim the bad news of them in order to mock or revile - but covers them over.

Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things.
(1 Cor. 13:6-7)

[I will probably spend some time one Wednesday night this Easter season discussing verses 9-11. I'm just going to quote most of 12-19, with some references and brief comments. Peter is pounding home what he has said throughout the epistle...]

"Beloved, do not be surprised (cf. 5:1) at the fiery trial when it comes upon you to test you (cf. 1:6-7), as though something strange were happening to you.

"But rejoice, insofar as you share Christ's suffering (2:21,23; 3:18; 4:1), that you may also rejoice and be glad (cf. Matthew 5:12; 1 Peter 1:7-8) when his glory is revealed (cf. 1:7b; 5:11).

"If you are insulted for the name of Christ, you are blessed (cf. 3:9,14; Matthew 5:12), because the Spirit of glory and of God rests upon you (who are born again: 1:3; 23; Matthew 3:16-17).

"But let none of you suffer as a murderer or a thief or an evildoer or as a meddler (!).

"Yet if anyone suffers as a Christian, let him not be ashamed (ie. rather, by your Christlike response, put to shame those who cause your suffering), but let him glorify God in that name (cf. 1:3,8; 2:9,12; 4:11).

"For it is time for judgment (cf. 2:23; 4:5) to begin at the household of God (cf. 2:5); and if it begins with us, what will be the outcome for those who do not obey the gospel of God?

"And 'if the righteous is scarcely saved, what will become of the ungodly and the sinner?'

"Therefore, let those who suffer according to God's will (cf. 3:17) entrust their souls (cf. 3:23,25) to a faithful Creator while doing good (2:12; 3:17)."

~ ~ ~ ~ ~

And the people grumbled against Moses and said, "Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?"... And he called the name of the place Massah and Meribah, because of the quarreling of the people of Israel, and because they tested the LORD by saying, "Is the LORD among us or not?"
(Exodus 17:3,7)

Now I now that the LORD saves his anointed;
he will answer him from his holy heaven with the saving might of his right hand.
Some trust in chariots and some in horses,
but we trust in the name of the LORD our God.
(Psalm 20:6-7)

I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.
(John 16:33)

cease sin (1 Peter 3:13-4:6)

1 Peter 3:13-4:6


These verses contain a couple of old (and really good) Scripture memory verses:

"always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you" (v. 3:15)

and

"For Christ suffered once for sins, the righteous for the unrighteous, that he might bring us to God..." (3:18).

As we have seen, and I'm rather stunned at how much Peter emphasizes this, this epistle refers to suffering "for righteousness' sake" (v. 13) over and over. Here, in verse 13, Peter seems to reference the last couple of beatitudes (Matthew 5:11-12) when he says

"But even if you should suffer for righteousness' sake, you will be blessed."

The command to always be ready to give a defense is given to those who because in their suffering they are not afraid of their abusers or persecutors, neither are they troubled, but rather sanctify (hallow) Jesus as Lord in their suffering. This is the hope they exhibit, beginning deep within their hearts, and manifesting in their tongues and their conduct - such hope may provoke questions either out of curiosity, for further persecution, or because the questioner really wants it too.

Again, Peter says that our behavior will cause something among those who oppose us - in this case it will put them to shame. "For Jesus suffered once for sins, the righteous for the unrighteous..." is Peter saying that, although Jesus suffered once for all sins (ours and our persecutors' sins), we too as righteous people suffer not only at the hands of the unrighteous, but in some respect, for the unrighteous?? (cf. 2:12, 15, 19-25; 3:1-2, 9, 16)

Another constant theme in this epistle is not just his suffering ("to bring us to God") but also "the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him" (3:21-22). God vindicated Jesus, who now reigns over all authorities. Though we are to be subject to them, we are first subject to Jesus as Lord who subjects them.

Lastly, Peter gives a kind of promise in 4:1-2 in saying

"Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, so as to live for the rest of the time in the flesh no longer for human passions but for the will of God."

These are difficult verses. I honestly have never really understood it. He certainly is speaking of those who suffer faithfully, following Jesus' example, entrusting themselves to God and not reviling but rather blessing in return. As Peter says in the opening of his letter, trials are intended by God to have a purifying effect for our faith.

If we can move through our trial as those born anew with the life of Jesus within, so that we're not just following his example but also living out his life within us; if we do not sin when we are sinned against, then indeed, at least in this sphere or this instance we have, as the Greek literally says, "ceased (or stopped) sin." In other words, we have not perpetuated it, we have not returned evil for evil (2:23; 3:9), which is exactly what Jesus did in his suffering on the cross. And in so doing, we too put our stake (cross?) in the ground that we will not live out of our passions but for the will of God.

Jesus entrusted himself to him who judges justly. He gave himself over to the will of God. He drew his life and power from God, from the Spirit - which is his will for all those who receive his good news also (4:6). I don't think the point of these verses is to say the "flesh" is bad in the sense of life in a body, but in the sense of life in the body being animated or empowered by human, earthly passions, priorities or principles rather than for the will of God and by the Spirit and in the life of Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead.
(1 Peter 1:3, RSV)

trusting, submitting 4 (1 Peter 3:1-12)

1 Peter 3:1-12


Peter nows applies this principle of submission, which Jesus modeled for us and by which he saved and healed us, to wives and husbands.

"Likewise, wives be subject to your own husbands..." (3:1)

and

"Likewise, husbands, live with your wives in an understanding way, showing honor to the woman..." (3:7)

His point is not, women, let your husbands beat you (!) and so you will be like Jesus. He never goes anywhere near there, though he could have. But he applies the principle, first and foremost, to winning over your unbelieving husband; don't seek to win him over by using your mouth in a disrespectful way. Be like Jesus, rather, in whose mouth no deceit was found (2:22), neither did he revile in return, nor did he threaten (2:23).

Women do tend to run circles, in general, around their men verbally in ways that can be threatening and disrespectful. The timeless principle regarding a woman's adornment is to make beautiful and pure one's heart with the "imperishable beauty of a gentle and quiet spirit" (3:4). This begins with truly submitting to God, entrusting oneself to him who judges justly, and not trusting in force, intimidation, or threatening words to change someone.

Peter's reference to Sarah is very interesting. She was anything but a doormat! She is portrayed in Genesis as a strong woman, as a "force equal" to Abraham, or a "power corresponding" to him, which Dwight Pryor argues are better ways of translating the KJV "helpmate" of Genesis 2:18. But here he points out that she did submit to him and honored him.

In "The Politics of Jesus," John Howard Yoder takes one chapter to discuss the "household" laws of Ephesians 5, Colossians 3, and 1 Peter 3. One of his important points is that there was something empowering in the gospel message that caused women to break accepted cultural practice of submission and inequality of women. Why else would Paul or Peter even tell women to submit? There was no need to. For example, Jesus never addresses homosexuality in his ministry because it was a given in Jewish culture - you don't act that way. So with submission, it hardly needed to be brought up, unless there was something new in the equation.

Beautifully, he turns to men and says both "Likewise, husbands" and "live with your wives in an understanding way, showing honor to the woman..." Men are also commanded to submit to their wives, to not relate out of force, intimidation, or threatening, but with understanding and honor - that is, taking a lower place (!). One can neither understand nor honor without in some sense "standing under" the other. Grace is equally available to both husbands and wives, if and as they follow in Jesus' steps (v. 21).

In verse 8 he writes
"Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called that you may receive a blessing."

In the family, in the fellowship, in the world, in all things - this is the way of life, the way to life, and the way of blessing.

trusting, submitting 3

1 Peter 2:11-25 again



Just one more comment on these verses.
[I've been going back and forth about whether to deviate from the readings. These appointed readings from 1 Peter seem to cover a lot of ground each time, and then today they skip the portion about wives and husbands... hmmm. But what I'm going to try to do is just do an extra post or two if I feel like I need to.]

"By his wounds you have been healed" (v. 24b).

This verse from Isaiah 53 is often used as the Bible verse to claim the promise of healing. And it's true that Matthew uses a similar verse from Isaiah 53 to show that when Jesus "healed all who were sick" he was fulfilling what the prophet Isaiah prophesied, which Matthew likes to do. Isaiah 53 is quoted here with regard to the life and ministry of the Messiah - not as a promise that true believers (who have enough faith) will never (or should never) get sick or suffer.

Peter ties it in with sin and with a straying life, and bearing our suffering by unjust authorities. He's not only our example in not resisting or fighting back or mouthing off, but his suffering bore our very waywardness. The wounds we receive through being unjustly treated are healed by his wounds. Our wounds lead us to actions and attitudes that further fester our wounds - to anger and hate, to defensiveness and fear, to aggression, to paralyzed hiding. When we operate from that diseased place we cannot love, we are not forgiving - we are living our own life our own way without God.

There are several references to Isaiah 53 here: "he opened not his mouth" (Isaiah 53:7); "he has borne..." (v. 4); "with his stripes we are healed" (v. 5); "all we like sheep have gone astray" (v. 6). And this whole key chapter speaks of God's servant (52:13) suffering unjustly, yet this was God's will (v. 10). Yet, God's suffering servant will be satisfied (v. 11), and will victoriously "divide the spoil" (v. 12).

It's very interesting that Peter uses this passage (about God's suffering servant, addressed to those suffering in exile) in his exhortation to suffering servants in exile.

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.

When it comes down to it, do we really trust God? Are we really willing to follow in Jesus' steps? Our instinct is to protect ourselves, to vindicate ourselves - and frankly either avoid, or misuse, the truth in the process. Jesus never did that. He (who was the truth) spoke the truth and bore the consequences, not running away to save his skin, nor calling down legions of angels, but submitting to the authorities and remaining connected to all his cultural and 'vocational" relationships so that they displayed his message against them (hard hearts, evil intent, whitewashed tombs...) in their treatment of him, yet he overcame them and every colluding demonic power through his suffering, death, and vindicating resurrection. Alleluia! Alleluia!


Prayer appointed for the Lesser Feast Day of Martin Luther King, Jr.

Almighty God, by the hand of Moses your servant you led your people out of slavery, and made them free at last; Grant that your Church, following the example of your prophet Martin Luther King, may resist oppression in the name of your love, and may secure for all your children the blessed liberty of the Gospel of Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

more trusting, submitting

1 Peter 2:11-25


Friday is the 40th anniversary of the murder of Martin Luther King, Jr. I have been thinking a lot about him lately, after finishing an "autobiography" of him that my son Mark gave me. Whatever you think, or have been told, about The Reverend Martin Luther King, Jr. - that he was a communist followed closely by the FBI, that he was an adulterer or a womanizer, or whatever, the fact is that he did what he did as a follower of Jesus Christ. His leadership in bringing change through non-violent resistance was based on his reading of and obedience to Jesus Christ. Another book, too, has had me thinking a lot along these lines - "The Politics of Jesus" by John Howard Yoder. Hopefully I'll review this one day soon on my "dicristina" blog.


Do these words about submitting to unjust authority apply to us who are not servants? Peter may be speaking to more than just servants in these words about submission. While commanding servants to submit to unjust masters in the second person plural, "be subject to your masters..." (v. 18), he then switches to the third person singular, "this is a gracious thing, when mindful of God, one endures sorrows while suffering unjustly" (v.19). He does then revert back to the second person, "you," as he continues on. When he writes, "For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps..." (v.21), is this strictly and only to servants? I don't think so.

"When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness..."

He did not return evil for evil. He entrusted himself to the One who will judge justly. His substitutionary sacrifice on our behalf is also an example and imperative that we die to sin and live to righteousness.

This is the way to which Jesus clearly called his followers - the way of servanthood, of the cross, of laying down one's life.

[In chapter 3, verse 1 and verse 7, he writes "Likewise, wives..." and "Likewise, husbands..." directing Jesus' example of submission and trusting God to both husbands and wives.]

Why does Peter conclude this section by saying that they had been straying like lost sheep, but now had returned to the shepherd and guardian (overseer, bishop) of their souls? The thought seems to be a reference to Jesus and his persecutors (who were lost), but God vindicated him and used his suffering and death to heal us. We are safe in him, and who knows if God will not use our suffering to bring home other straying sheep, even those who might abuse us?

trusting, submitting (1 Peter 2:11-25)

Thursday, April 3, 2008

Psalm 18:1-20; 1 Peter 2:11-25


It seems like Peter now gets into his particular reason(s) for writing this first epistle. Just a thought or two for now - I hope to share a little bit more later in the day. And I think I'm preaching on this passage a week from Sunday.

For the third time Peter mentions "exile" as a context for those to whom he writes. Again he urges them (us) to keep our conduct honorable, doing good deeds that God may be glorified, and no one may be able to speak against us. This is the very idea of "hallowed be thy name." That our conduct would not profane the name of the Lord among the nations (Ezekiel 36:19-23; 38:23). "Doing good" not only will bring glory to God on the day of visitation, it will "silence the ignorance of foolish people," for this is the will of God (v.15).

He specifically now addresses a very specific area of conduct: "Be subject for the Lord's sake," (vs. 13,18) to human every institution, including servants to their masters (and in ch. 3 of husbands and wives). He then grounds this call to submission, or being subject, or subordination, in the example of Jesus, who "entrusted himself to him who judges justly" (v.23).

I love you, O LORD, my strength.
The LORD is my rock and my fortress and my deliverer,
my God, my rock, in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.
I call upon the LORD, who is worthy to be praised,
and I am saved from my enemies...
In my distress I called upon the LORD;
to my God I cried for help.
From his temple he heard my voice,
and my cry to him reached his ears...
He sent from on high, he took me;
he drew me out of many waters.
He rescued me from my strong enemy
and from those who hated me,
for they were too mighty for me.
They confronted me i the day of my calamity,
but the LORD was my support.
He brought me out into a broad place;
he rescued me, because he delighted in me.
(Psalm 18:1-20)

chosen (1 Peter 2:1-10)

Wednesday, April 2, 2008

Psalm 119:1-24; 1 Peter 2:1-10

“But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”
(1 Peter 2:9)

This theme of being chosen continues in these verses. Peter begins by continuing with the image of new birth, to long for pure spiritual milk (tasting the goodness of the Lord), and, simply, the call to “grow up to salvation” – evidenced by our conduct.

But then he turns to this image of being built into a spiritual house, a temple, and of being a holy priesthood. We have come to Jesus, rejected by men by chosen and precious to God. And we ourselves are chosen by God.

The immediate reference for Peter here seems to be Israel coming to Mount Sinai and God saying,

“I bore you up on eagles’ wings and brought you to myself. Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation.” (Exodus 19:5-6)

It is indeed wonderful that we have been called out of darkness into his marvelous light, out of bondage to the world, flesh and the devil into the freedom of the Spirit, out of slavery of sin to the glorious liberty of the sons of God. This being chosen is not, however, what we proclaim, nor boast in, as if it had anything to do this our righteousness or goodness or just desserts.

What we proclaim are “the excellencies of him” who called us. One of God's excellencies is indeed that he chooses, and not only that, but redeems, and regenerates us also, prior to any initiative of our own. It is one of God's attributes we ought to celebrate and declare. However, in this context it seems Peter is implying that we proclaim it particularly in our conduct (vs.1, 11), including how we relate as members one of another. This is consistent with Matthew 5:16, "let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven."

“Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing… By this my Father is glorified, that you bear much fruit and so prove to be my disciples. As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love… This is my commandment, that you love one another as I have loved you.” (John 15)

set apart (1 Peter 1:13-25)

Tuesday, April 1, 2008

Psalms 5, 6; 1 Peter 1:13-25

"As obedient children, do not be conformed to the passion of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written,
"You shall be holy, for I am holy."
(1 Peter 1:14-16)

This section has a couple of principle points, but many of the truths we noted yesterday Peter repeats in these verses as well. He begins this section by calling us to gird up our minds and to be sober-minded. Because this old prophetic message of the gospel, into which angels long to look, has come to you; and because you have been born again to a living hope through Christ's resurrection, get your minds ready for action and "set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ."

No matter what your present circumstances, grace is coming - when Jesus is revealed he will bring grace. The previous section spoke a couple of times of salvation, but each time it was in the future. This echoes that thought.

So, because of this gospel of new life through Christ's resurrection, because you are elect exiles by the foreknowledge of God in the sanctification (or holiness, or by being set apart) of the Spirit for obedience to Jesus Christ and sprinkling with his blood (vs. 1-2), be holy. He who calls you is holy, and said long ago "You shall be holy, for I am holy" (Levitcus 11:44).

Peter is speaking to "elect exiles" (v. 1) who "now for a little while... have been grieved through various trials" (v. 6). In the midst of difficult trials, in particular, of suffering persecution, they are to focus on their hope and on holiness. Because of the grace that will come to them they are to set themselves apart for God and for God's purposes; in their thinking and in their conduct, they are to live for the God who chose them, redeemed them, and who sets them apart for himself. This present system is not their final home, nor ours – we are sojourners and strangers (eg. in a colonizing outpost of the Empire but whose citizenship is in Rome; cf. N.T. Wright’s discussion of Philippians 3:20-21, in Surprised by Hope, pp. 100-101)

Not only is grace coming, but so is judgment (v.17) from a Father who judges impartially according to each one's deeds - so during your "exile" conduct yourselves accordingly, because you were ransomed from futile ways of thinking and living by the precious blood of Christ (and in full knowledge that those who cause your suffering will also be judged). You may be going through bad things presently, even unto the shedding of your blood, but remember that Christ was foreknown before time to be the one to shed his blood to redeem you. God raised him from the dead and gave him glory, so that your faith and hope are in him.

The ultimate holiness, or setting apart, as revealed in our thinking and our conduct, he seems to imply, is that we "love one another earnestly from a pure heart" (v. 22). He ties this in with our being born again through the living and abiding word of God - living in that it brings new birth and new life, and abiding in that it remains forever (unlike the grass and flowers), the good news preached to us. It's as though the heart of this imperishable seed is love. This word from God, this gospel we've received, which gives us new life, which will abide through any temporal pain, which sets us apart for obedience to the God who chose us, and which gives us living hope - is all about the love of God, God's love for us, our love for God, God's love for those around us and his love in us for those around us.

This is not a soft and mushy thing, but strong and courageous; it doesn't deny or discount pain and suffering, but embraces it and overcomes it, in faith, hope, and love. It sees way beyond present circumstances, from the lamb who from before time was to shed his blood for us to the never, ever ending word of God... For the life implanted in us is none other than the life of Jesus the Messiah, who purchased and purified us with his life blood, whom God vindicated by his resurrection, and who will bring us grace when he is revealed and when we who trust and obey him will also be vindicated.