Put On An Apron of Humility

First Peter 5:5  “Put On The Apron of Humility”

AND ALL OF YOU CLOTHE YOURSELVES WITH HUMILITY TOWARD ONE ANOTHER:

Several good translations of the verse:

Amplified: Likewise, you who are younger and of lesser rank, be subject to the elders (the ministers and spiritual guides of the church)—[giving them due respect and yielding to their counsel]. Clothe (apron) yourselves, all of you, with humility [as the garb of a servant, so that its covering cannot possibly be stripped from you, with freedom from pride and arrogance] toward one another. For God sets Himself against the proud (the insolent, the overbearing, the disdainful, the presumptuous, the boastful)—[and He opposes, frustrates, and defeats them], but gives grace (favor, blessing) to the humble.

KJV: Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

NLT: You younger men, accept the authority of the elders. And all of you, serve each other in humility, for “God sets himself against the proud, but he shows favor to the humble.”

Phillips: You younger members must also submit to the elders. Indeed all of you should defer to one another and wear the “overall” of humility in serving each other. ‘God resists the proud, but gives grace to the humble’.

Wuest: Likewise, younger ones, be in subjection to the elders. Moreover, all of you, clothe yourselves with humility toward one another, because God opposes himself to those who set themselves above others, but gives grace to those who are lowly.

Young’s Literal: In like manner, ye younger, be subject to elders, and all to one another subjecting yourselves; with humble-mindedness clothe yourselves, because God the proud doth resist, but to the humble He doth give grace;

AND ALL OF YOU CLOTHE YOURSELVES WITH HUMILITY TOWARD ONE ANOTHER:

1. (1Peter 4:1,5;  Therefore, since Christ has 1suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, but they will give account to Him who is ready to judge the living and the dead.
2. Romans 12:10;  Be devoted to one another in brotherly love; give preference to one another in honor;
3. Ephesians 5:21;  and be subject to one another in the fear of Christ.
4. Philippians 2:3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves;
5. 1Peter 3:3,4; Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God.
6. 2Chr 6:41; 41 “Now therefore arise, O Lord God, to Your resting place, You and the ark of Your might; let Your priests, O Lord God, be clothed with salvation and let Your godly ones rejoice in what is good.
7. Job 29:14; “I put on righteousness, and it clothed me; My justice was like a robe and a turban.
8. Psalms 132:9,16; Let Your priests be clothed with righteousness, And let Your godly ones sing for joy.
9. Isaiah 61:10; I will rejoice greatly in the Lord, My soul will exult in my God; For He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, As a bridegroom decks himself with a garland, And as a bride adorns herself with her jewels.
10. Ro mans13:14; But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.
11. Col 3:12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience

Clothe yourself (1463)

  an apron a servant wears while working  gather or tie in a knot, hence to fasten a garment, to clothe) (found only here in the NT) literally means to tie something on oneself with a knot or a bow and was a term often used to describe a slave putting an apron over his clothes in order to keep his clothes clean.

This verb also refers to the white scarf or apron of slaves, which was fastened to the belt of the vest and distinguished slaves from freemen, hence the idea is “gird yourselves with humility as your servile garb”.

Peter uses the aorist imperative which signifies a command calling for “soldier like” obedience.  Calls for a specific, definite, decisive choice.  “Do this now, at once “

This is a vitally important command that dare not be dismissed without significant consequences (e.g., pride blunts the Spirit fed stream of God’s amazing grace  as in James 4:6 But He gives a greater grace. Therefore it says, “God is opposed to the proud, but gives grace to the humble.” 

And  which is necessary not just for salvation the first time as in Ephesians 2:8-9, but is also necessary for “salvation” daily = sanctification, present tense salvation

In addition them its in the middle voice:  which  indicates we are to initiate the action and participate in the results or effect of this action.

This phrase can be translated “Put on the apron of humility”  which is an appropriated paraphrase picturing the scarf or apron as the badge of a servant. 

How easily the world’s competitive spirit filters into the hearts of Christians and Christian workers who become envious of one another’s success. How seldom we think of ourselves as servants for Christ’s sake

Its a problem in the local church that far too many Christians do not have this attitude of humility toward one another.

The Christian believer is as one put it “tie yourself up in humility”  gathering it around us like a coat to shut out the blighting winds of pride.”   What this phrase is saying:  “it is performing selflessly an task God assigns, and bringing forth spiritual fruit.”

Vincent’s Word Study puts it this way: “Put on and wrap yourselves about with humility, so that the covering of humility cannot possibly be stripped from you.”

 Remember as Jesus laid aside His outer garments and put on a towel to become a servant, so each of us should have a servant’s attitude and minister to each other.

Humility is not demeaning ourselves and thinking poorly of ourselves. It is simply not thinking of ourselves at all!

The idea is putting on as it were a coat of humility, and showing a yielding to another, in that you show support for the other person in their work for the Lord in the church.

Too many Christians want to think of themselves higher than others,  but here Peter is saying just lie low,  be humble.  We are to think of ourselves in an attitude of humility, it is the quality of unpretentious behavior, a modest estimation of one’s abilities, without arrogance,  even in our own mind we think modesty. 

Here is the right attitude:  Humility:

Inasmuch as we are small compared to God, this is the correct estimate of ourselves. The word indicates the esteeming one’s self as small or recognizing one’s insufficiency but at the same time recognizing the powerful sufficiency of God!

1. Acts 20:19; serving the Lord with all humility and with tears and with trials which came upon me 1through the plots of the Jews;
2. Eph 4:2; with all humility and gentleness, with patience, showing tolerance for one another  in love,
3. Phil 2:3; Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves;
4. Col 2:18, 23; Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind, These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.

Vine’s (which I have used back in First Baptist Church, Altoona, Kansas) says:

that Humility” indicates, not a merely moral quality, but the subjection of self under the authority of, and in response to, the love of the Lord Jesus, and the power of the Holy Spirit to conform the believer to the character of Christ. In contrast to the world’s idea of being “poor-spirited” the Lord commends “the poor in spirit” Matthew 5:3

Humility was not thought of very highly in the ancient world (pun intended) and in fact was even considered to be a vice by the pagan moralists. Christ and Christianity elevated humility to the supreme virtue – the antidote for the self-love that poisons relationships.

Humility is not thinking poorly of oneself. Rather, it is having the proper estimate of oneself in the will of God. The person with humility thinks of others first and not of himself.

Humility, when it becomes self-conscious, ceases to have any value.

Jesus modeled the essence of humility which is being able to put others’ needs and desires ahead of one’s own Philippians 2:3-4).

 

 

First Peter 5 1 to 4 Outline

FIRST PETER 5:1-4

A FLOCK OF “SHEEP” Graze, Guide and Guard

we ask four basic questions. The questions are: What, who, how and why

number one, what. What is he saying? What is he asking of us in this responsibility of shepherding? What is he asking the Elders, Pastors, Oversers to do? ‘what is the primary objective of shepherding?

Elders (4245) (presbuteros )

It should be emphasized that in the context of its Biblical use the concept of elder had less to do with age per se than with the quality of one’s spiritual character (reputation is what others think about you but character is what those most intimately associated know is really true about you) and possession of the ability to teach. Simply being older, including even being older in the faith, does not by itself qualify a man for leadership in the church.

I would just call your attention also to the fact that he uses elder in the plural sense. Why?

(1) What he meant by that was don’t let anybody act independently of the group.

(2) Secondly, where you have a plurality of godly leaders in a church it preserves against imbalance

(3) Also, a plurality of godly men in a church preserves against undue elevation of one man.

(4) It also, a plurality of leaders, preserves against an evil dominance, an evil dominance

(5) One other good reason for plurality of leadership in a church is it preserves against discontinuity.

Now it is a serious task to shepherd.

So serious a task that Hebrews 13:17 says, “Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account.”

 

We have an accountability to God. When you are given oversight and you are given the responsibility to teach, there is an immense accountability.

 

The primary responsibility of shepherding is to feed. I Timothy 3 and Titus 1

(1) There is a protecting work. (2) There is a sort of oversight that sort of keeps the flock together, but the primary function for protecting them and keeping them together is (3) to lead them to green pastures and still waters. John 21

Now, the command to shepherd here in 1 Peter 5 carries a sense of urgency with it.

What is it that I appeal to you to do? The word “exhort” means to appeal.

 

I exhort (3870) (warn, counsel, beseech, encourage) not “I command,” marks Peter’s attitude in addressing these leaders. He does not stress his own authority but rather appeals to their own sense of what is right. He avoids any implication of the imposition of a higher authority but uses instead the method of spiritual persuasion.

The form of the Greek verb indicates that there’s an urgency here. And as I said, it’s the most serious task in the world. Did you hear me say that? It’s the most serious task in the world. And it is never defined as an administrative duty. It is always defined as a pastoral, spiritual duty.

It is not primarily a paper pushing responsibility, it is a teaching responsibility. There is an element of oversight, there is an element of shepherding, but that primarily means giving attention to the needs of the people. Jeremiah 23:1-4, Ezekiel 34:2-7

But in order to feed them adequately you have to lead them to green pastures and you have to protect them from invading dangers.

Now I want you to notice the motivation behind what Peter said.

First motivation by identification. “Therefore I exhort ^{3870 the elders 4245 among you as your fellow elder.” ₄₈₅₀}

Second motivation by authority. “I am a witness 3144 of the sufferings of Christ.”

Third: motivation by anticipation: And a partaker 2844 also of the glory 1391 that is to be revealed. 601

 

You need to be motivated as a shepherd, a pastor?

Do I? One of the things that can motivate me is other faithful pastors who are doing their shepherding work with excellence and commitment and devotion and who set a pattern for me to follow even as an equal.

And then I need to be motivated by one over me who speaks for God such as an apostle, who commands me to do this as one who speaks the very truth of God.

And then I need to be motivated to do my shepherding by the eternal reward that shall be mine if I am faithful when I see Him in the glory.

In short, the shepherd’s role concerning the flock is to…

Graze, Guide and Guard

is used 11 times in the NAS ( ^{_{Matt. 2:6; Lk. 17:7; Jn. 21:16; Acts 20:28; 1 Co. 9:7; 1 Pet. 5:2; Jude 1:12; Rev. 2:27; 7:17; 12:5; 19:15) and is translated: caring, 1; rule, 3; shepherd, 5; tending sheep, 1; tends, 1.}}

 

 

First Peter 5:1-4 John Calvin

Verse 1 First Peter 5  By John Calvin

In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust for power. In opposition to the first vice he sets alacrity or a willing attention; to the second, liberality; to the third, moderation and meekness, by which they are to keep themselves in their own rank or station.

He then says that pastors ought not to exercise care over the flock of the Lord, as far only as they are constrained; for they who seek to do no more than what constraint compels them, do their work formally and negligently. Hence he would have them to do willingly what they do, as those who are really devoted to their work. To correct avarice, he bids them to perform their office with a ready mind; for whosoever has not this end in view, to spend himself and his labor disinterestedly and gladly in behalf of the Church, is not a minister of Christ, but a slave to his own stomach and his purse. The third vice which he condemns is a lust for exercising power or dominion. But it may be asked, what kind of power does he mean? This, as it seems to me, may be gathered from the opposite clause, in which he bids them to be examples to the flock. It is the same as though he had said that they are to preside for this end, to be eminent in holiness, which cannot be, except they humbly subject themselves and their life to the same common rule. What stands opposed to this virtue is tyrannical pride, when the pastor exempts himself from all subjection, and tyrannizes over the Church. It was for this that Ezekiel condemned the false prophets, that is, that they ruled cruelly and tyrannically. (Ezekiel 34:4.) Christ also condemned the Pharisees, because they laid intolerable burdens on the shoulders of the people which they would not touch, no, not with a finger. (Matthew 23:4.) This imperious rigour, then, which ungodly pastors exercise over the Church, cannot be corrected, except their authority be restrained, so that they may rule in such a way as to afford an example of a godly life.

1The elders By this name he designates pastors and all those who are appointed for the government of the Church. But they called them presbyters or elders for honor’s sake, not because they were all old in age, but because they were principally chosen from the aged, for old age for the most part has more prudence, gravity, and experience. But as sometimes hoariness is not wisdom, according to a Greek proverb, and as young men are found more fit, such as Timothy, these were also usually called presbyters, after having been chosen into that order. Since Peter calls himself in like manner a presbyter, it appears that it was a common name, which is still more evident from many other passages. Moreover, by this title he secured for himself more authority, as though he had said that he had a right to admonish pastors, because he was one of themselves, for there ought to be mutual liberty between colleagues. But if he had the right of primacy he would have claimed it; and this would have been most suitable on the present occasion. But though he was an Apostle, he yet knew that authority was by no means delegated to him over his colleagues, but that on the contrary he was joined with the rest in the participation of the same office.

A witness of the sufferings of Christ This may be explained of doctrine, yet I prefer to regard it as referring to his own life. At the same time both may be admitted; but I am more disposed to embrace the latter view, because these two clauses will be more in harmony, — that Peter speaks of the sufferings of Christ in his own flesh, and that he would be also a partaker of his glory. For the passage agrees with that of Paul, “If we suffer together, we shall also reign together.” Besides, it avails much to make us believe his words, that he gave a proof of his faith by enduring the cross. For it hence appears evident that he spoke in earnest; and the Lord, by thus proving his people, seals as it were their ministry, that it might have more honor and reverence among men. Peter, then, had probably this in view, so that he might be heard as the faithful minister of Christ, a proof of which he gave in the persecutions he had suffered, and in the hope which he had of future life. (53)

But we must observe that Peter confidently declares that he would be a partaker of that glory which was not yet revealed; for it is the character of faith to acquiesce in hidden blessings.

　

Verse 2

2Feed the flock of God We hence learn what the word presbyter imports, even that it includes the office of feeding. It is for a far different end that the Pope makes presbyters, even that they may daily slay Christ, there being no mention made of feeding in their ordination. Let us then remember to distinguish between the institution of Christ and the confusion of the Pope, it being as different as light is from darkness. Let us also bear in mind the definition given of the word; for the flock of Christ cannot be fed except with pure doctrine, which is alone our spiritual food.

Hence pastors are not mute hypocrites, nor those who spread their own figments, which, like deadly poison, destroy the souls of men.

The words, as much as it is in you, mean the same as though he had said, “Apply all your strength to this very thing, and whatever power God has conferred on you.” The old interpreter has given this rendering, “Which is among you;” and this may be the sense of the words: more correct, however, is the rendering of Erasmus, which I have followed, though I do not reject nor disapprove of the other. (54)

The flock of God, or, of the Lord, or, of Christ: it matters little which you take, for the three readings are found in different copies. (55)

Taking the oversight, or, discharging the office of a bishop. Erasmus renders the words, “Taking care of it,” (curam illius agentes ;) but as the Greek word is ἐπισκοποῦντες I doubt not but that Peter meant to set forth the office and title of the episcopate. We may learn also from other parts of Scripture that these two names, bishop and presbyter, are synonymous. He then shews how they were rightly to perform the pastoral office, though the word ἐπισκοπεῖν generally means to preside or to oversee. What I have rendered “not constraintally,” is literally, “not necessarily;” for when we act according to what necessity prescribes, we proceed in our work slowly and frigidly, as it were by constraint.

　

Verse 3

3Neither as being lords, or, as exercising dominion. The preposition κατὰ in Greek is taken, for the most part, in a bad sense: then Peter here condemns unreasonable exercise of power, as the case is with those who consider not themselves to be the ministers of Christ and his Church, but seek something higher. And he calls particular churches “lots,” (cleros ;) for as the whole body of the Church is the Lord’s heritage, so the churches, scattered through towns and villages, were as so many farms, the culture of which he assigns to each presbyter. Some very ignorantly think that those called clergy are meant here. It was, indeed, an ancient way of speaking, to call the whole order of ministers, clergy; but I wish that it had never occurred to the Fathers to speak thus; for what Scripture ascribes in common to the whole Church, it was by no means right to confine to a few men. And this way of speaking was spurious, at least it was a departure from apostolic usage.

Peter, indeed, expressly gives the churches this title, in order that we may know that whatever men ascribe to themselves is taken away from the Lord, as in many places he calls the Church his peculiar treasure, and the rod of his heritage, when he intends to claim his entire dominion over it; for he never delivers to pastors the government, but only the care, so that his own right remains still complete.

　

Verse 4

4When the chief Shepherd shall appear Except pastors retain this end in view, it can by no means be that they will in good earnest proceed in the course of their calling, but will, on the contrary, become often faint; for there are innumerable hindrances which are sufficient to discourage the most prudent. They have often to do with ungrateful men, from whom they receive an unworthy reward; long and great labors are often in vain; Satan sometimes prevails in his wicked devices. Lest, then, the faithful servant of Christ should be broken down, there is for him one and only one remedy, — to turn his eyes to the coming of Christ. Thus it will be, that he, who seems to derive no encouragement from men, will assiduously go on in his labors, knowing that a great reward is prepared for him by the Lord. And further, lest a protracted expectation should produce languor, he at the same time sets forth the greatness of the reward, which is sufficient to compensate for all delay: An unfading crown of glory, he says, awaits you.

It ought also to be observed, that he calls Christ the chief Pastor; for we are to rule the Church under him and in his name, in no other way but that he should be still really the Pastor. So the word chief here does not only mean the principal, but him whose power all others ought to submit to, as they do not represent him except according to his command and authority.

First Peter 5 1 t o4 Study

http://www.biblestudytools.com/commentaries/robertsons-word-pictures/1-peter/1-peter-5-4.html

First Peter 5:1

Who am a fellow-elder (o sunpresbutero). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word presbutero in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see Acts 11:30 ; Acts 20:17 . It is noteworthy that here Peter the Apostle ( 1 Peter 1:1 ) calls himself an elder along with (sun) the other “elders.”

A witness (martu). This is what Jesus had said they must be ( Acts 1:8 ) and what Peter claimed to be ( Acts 3:15 ; Acts 10:39 ). So Paul was to be a martu ( Acts 22:15 ).

Who am also a partaker (o kai koinwno). “The partner also,” “the partaker also.” See Luke 5:10 ; 2 Corinthians 1:7 ; 2 Peter 1:4 . See same idea in Romans 8:17 . In Galatians 3:23 ; Romans 8:18 we have almost this about the glory about to be revealed to us where mellw as here is used with the infinitive.

First Peter 5:2

Tend (poimanate). First aorist active imperative of poimainw, old verb, from poimhn (shepherd) as in Luke 17:7 . Jesus used this very word to Peter in the interview by the Sea of Galilee ( John 21:16 ) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus ( Acts 20:28 ). See 1 Peter 2:25 for the metaphor.

Flock (poimnion). Old word, likewise from poimhn, contraction of poimenion ( Luke 12:32 ).

Exercising the oversight (episkopounte). Present active participle of episkopew, old word (in Hebrews 12:15 alone in N.T.), omitted here by Aleph B.

Not by constraint (mh anagkastw). Negative mh because of the imperative. Old adverb from verbal adjective anagkasto, here alone in N.T.

But willingly (alla ekousiw). By contrast. Old adverb, in N.T. only here and Hebrews 10:26 .

Nor yet for filthy lucre (mhde aiscrokerdw). A compound adverb not found elsewhere, but the old adjective aiscrokerdh is in 1 Timothy 3:8 ; Titus 1:7 . See also Titus 1:11 “for the sake of filthy lucre” (aiscrou kerdou carin). Clearly the elders received stipends, else there could be no such temptation.

But of a ready mind (alla proqumw). Old adverb from proqumo ( Matthew 26:41 ), here only in N.T.

First Peter 5:3

Lording it over (katakurieuonte). Present active participle of katakurieuw, late compound (kata, kurio) as in Matthew 20:25 .

The charge allotted to you (twn klhrwn). “The charges,” “the lots” or “the allotments.” See it in Acts 1:17 Acts 1:25 in this sense. The old word meant a die ( Matthew 27:25 ), a portion ( Colossians 1:12 ; 1 Peter 1:4 ), here the charges assigned (cf. Acts 17:4 ). From the adjective klhriko come our cleric, clerical, clerk. Wycliff translated it here “neither as having lordship in the clergie.”

Making yourselves ensamples (tupoi ginomenoi). Present active participle of ginomai and predicate nominative tupoi (types, models) for which phrase see 1 Thessalonians 1:7 . Continually becoming. See 1 Peter 2:21 for upogrammo (writing-copy).

To the flock (tou poimniou). Objective genitive.

First Peter 5:4

When the chief Shepherd shall be manifested (panerwqento tou arcipoimeno). Genitive absolute with first aorist passive participle of panerow, to manifest, and genitive of arcipoimhn, a compound (arci, poimhn) after analogy of arciereu, here only in N.T., but in Testam. of Twelve Patrs. (Jud. 8) and on a piece of wood around an Egyptian mummy and also on a papyrus A.D. 338 (Deissmann, Light, etc., p. 100). See Hebrews 13:20 for o poimhn o mega (the Shepherd the great).

Ye shall receive (komieisqe). Future of komizw ( Hebrews 1:9 , which see).

The crown of glory that fadeth not away (ton amarantinon th doxh stepanon). For “crown” (stepano) see James 1:12 ; 1 Corinthians 9:25 ; 2 Timothy 4:8 ; Revelation 2:10 ; Revelation 3:10 ; Revelation 4:4 . In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor ( Hebrews 2:9 ). In all these passages it is the crown of victory as it is here. See Hebrews 1:4 for amaranto, unfading. Amarantino is made from that word as the name of a flower amaranq (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), “composed of amaranth” or “amarantine,” “the amarantine (unfading) crown of glory.”

^{http://www.studylight.org/commentaries/}

 

Getting Ready for Suffering for the Cause of Christ.

Let’s take our Bibles at this time, as we come to the study of God’s Word again tonight, and open it to 1 Peter chapter 4. We’re looking at the text of verses 12 through 19 under the title, “The Fiery Trial.” Now, as I noted for you last time, it is most likely that this epistle of 1 Peter was written late in the year 64 AD. That would put it a few months after the burning of Rome. You remember that Nero had burned Rome wanting, no doubt, to build a greater edifice to his own glory. And when Rome was burning and someone was needed to be blamed, he laid the blame on the Christians. And so, beginning in that year of 64 AD, there came an ever increasingly intense and outrageous and widening persecution of Christians. It is then in that context that Peter is writing his epistle. His readers would already be feeling some of the fury of a people who were anti-Christian to start with, and who now would hold Christians responsible for the tragedy of the burning of Rome and the death of people who were in that city. His readers scattered throughout the Roman world would also begin to feel the pressure of persecution. So, Peter is writing then to believers who are beginning to have the fire turned up, as it were, from those who were in an unbelieving role in the world, an unbelieving role I say as those dupes and agents of Satan set against the church of Christ.

　

To just get you in touch with that a little bit, go back to chapter 1 and get a feeling for this character within the epistle. Chapter 1 verse 6, “In this you greatly rejoice, even though now for a little while if necessary you have been distressed by various trials.” He mentions in verse 7 that such trials are testing their faith. Then, over in chapter 2 notice verses 11 and 12. He reminds them that they are aliens and strangers, and they are to abstain from fleshly lusts which wage war against the soul. They’re to keep their behavior excellent among the Gentiles so that in the thing in which they slander you as evildoers, they may on account of your good deeds as they observe them glorify God in the day of visitation. So, the idea again comes forth that they were slandered as evildoers as well as persecuted for righteousness’ sake. They were enduring distress and various trials.

　

In verse 19 of chapter 2 Peter alludes again to this. He says, “This finds favor if for the sake of conscience toward God a man bears up under sorrows when suffering unjustly. For what credit is there if when you sin and are harshly treated you endure it with patience, but if when you do what is right and suffer for it you patiently endure, this finds favor with God.” Over in chapter 3 then, and verse 8, he says to sum it up, “Let’s be harmonious, sympathetic, brotherly, kind hearted and humble in spirit,” then this, “not returning evil for evil or insult for insult.” And again, indicating that they were being treated with an evil means and they were being insulted as well. Verse 14 says, “Even if you should suffer for the sake of righteousness, you are blessed. Do not fear their intimidation, and do not be troubled.” Verse 17 says, “It is better if God should will it so that you suffer for doing what is right rather than for doing what is wrong.” Then, in chapter 4 verse 1, “Since has Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin.” Expect it; it came to your Lord. Chapter 5 verse 10, “After you have suffered for a little while, the God of all grace who called you to His eternal glory in Christ will Himself perfect, confirm, strengthen and establish you.”

Now, you can tell then that in every chapter there is some reference made to unjust suffering. The church was being persecuted. As Peter begins here in chapter 4 verse 12, what is really the last section of his epistle flows all the way down through chapter 5, he again visits this same theme. He is concerned about suffering for righteousness’ sake, suffering for the sake of Jesus Christ. It is interesting to me to look at the world around us. We’re looking at a church in Eastern Europe and a church in Russia, Soviet Union, that has suffered greatly for a number of years, a number of decades. That church is emerging out of its suffering season and will be granted freedoms. In some ways, that church may turn out to have greater freedom than we do as Christians in America. It seems to me that the trend here is quite the opposite. Rather than a church emerging out of an atheistic humanistic society as we are seeing in Eastern Europe, we have atheism and humanism emerging out of a quote-unquote Christian culture. And atheism and humanism will eventually in our own nation become more aggressively the persecutor of the church.

What Peter is saying here then may speak to us in our own lifetime and the lifetime of our children. As our nation becomes more and more intolerant of the Christian faith in its quest for fulfilling its amoral life style, we will become a greater and greater threat. So, Peter’s words must be taken to heart. Already, there is a growing persecution against those that name the name of Jesus Christ. If you are to speak, for example, publicly against the sins of our culture, sexual sins, particularly the sin of homosexuality, you will find a hostility that can be on its fringes frightening and even life-threatening. We are living in a day when those who live strongly for Christ and who confront the culture, and whose testimony is on the cutting edge, and who say what ought to be said where it ought to be said may find themselves in trouble and under great distress and persecution. So be it, we should be ready for it.

In order to be ready, should that come, and even to endure what we are already experiencing, we need to take to heart verses 12 through 19. Here Peter gives us the proper way to deal with suffering for righteousness’ sake. And I have to tell you that I’ve gone over this repeatedly in my own mind because I get a little of this. It’s amazing to me that sometimes the suffering for righteousness’ sake comes from within the church, within the framework of Christianity. There can be hostility, and unkindness, and threats, and who knows what. I have found myself retreating to the truths of this passage on a number of occasions, and more so recently than at any other time in my life. But let me read you verses 12 through 19 just to set it in your mind. “Beloved, do not be surprised at the fiery ordeal among you which comes upon you for your testing as though some strange thing were happening to you. But to the degree that you share the sufferings of Christ keep on rejoicing so that also at the revelation of His glory you may rejoice with exaltation. If you are reviled for the name of Christ, you are blessed because the Spirit of glory and of God rests upon you. By no means let any of you suffer as a murderer or thief or evildoer or a troublesome meddler, but if anyone suffers as a Christian, let him not feel ashamed but in that name let him glorify God; for it is time for judgment to begin with the household of God and if it begins with us first, what will be the outcome for those who do not obey the gospel of God. And, if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? Therefore, let those also who suffer according to the will of God and trust their souls to a faithful creator in doing what is right.”

 

First Peter 4:11

1 Peter 4:11 Whoever * speaks, is to do so as one who is speaking the utterances of God; whoever * serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen. (NASB: Lockman

o theos; hina en pasin doxazetai o theos dia Iesou ChHYPERLINK “http://studylight.org/lex/grk/view.cgi?number=5547”ristouHYPERLINK “http://studylight.org/lex/grk/view.cgi?number=5547”, o estin (3SPAI) e doxa kai to kratos eis tous aionas ton aionon; amen.
Amplified: Whoever speaks, [let him do it as one who utters] oracles of God; whoever renders service, [let him do it] as with the strength which God furnishes aabundantly, so that in all things God may be glorified through Jesus Christ (the Messiah). To Him be the glory and dominion forever and ever (through endless ages). Amen (so be it).
NLT: Are you called to be a speaker? Then speak as though God Himself were speaking through you. Are you called to help others? Do it with all the strength and energy that God supplies. Then God will be given glory in everything through Jesus Christ. All glory and power belong to him forever and ever. Amen. . If anyone ministers, let him minister as out of the strength which God supplies, in order that in all things God may be glorified through Jesus Christ, in whom there is the glory and the power forever and ever. Amen.
Young’s Literal: if any one doth speak — ‘as oracles of God;’ if any one doth minister — ‘as of the ability which God doth supply;’ that in all things God may be glorified through Jesus Christ, to whom is the glory and the power — to the ages of the ages. Amen.

WHOEVER SPEAKS, LET HIM SPEAK, AS IT WERE, THE UTTERANCES OF GOD: ei tis lalei (3SPAI), os logia theou: (Isa 8:20; Jer 23:22; Ep 4:29; Col 4:6; Jas 1:19, 26; 3:1, 2, 3, 4, 5, 6) (oracles: Acts 7:38; Ro 3:2; Heb 5:12)

SPEAKING OR SERVING BOTH
DEPENDENT ON GOD’S ENABLEMENT

Whoever speaks – Literally “if anyone speaks” which is a first class condition and assumes that this is a fact, a fulfilled condition.

Speak (2980) (laleo) is the Greek verb meaning to make a sound and then to utter words.

Vincent says that laleo is “used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus the dumb man, after he was healed, spake (Mt 9:33 “And after the demon was cast out, the dumb man spoke; and the multitudes marveled, saying (lego), “Nothing like this was ever seen in Israel.”) and Zacharias, when his tongue was loosed, began to speak (Lk 1:64 “And at once his mouth was opened and his tongue loosed, and he began to speak in praise of God”) The use of the word laleo …contemplates the fact rather than the substance of speech. Hence it is used of God (He 1:1 – the point being, not what God said, but the fact that he spake to men. On the contrary, lego refers to the matter of speech. The verb originally means to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse. (Vincent, M. R. Word Studies in the New Testament).

Peter is implying that there are two general categories of gifts: speaking gifts and serving gifts. Such distinctions are clear in the lists in Ro 12:6, 7, 8; 1Co 12:7, 8, 9, 10, 11,28, 29, 30. This division relates to the distinction God’s leaders made between ministry roles (Acts 6:2, 3,4). These two general ministry functions often overlap.

Utterances (3051) (logion from lógios = an orator) in classical Greek was used of oracular utterances of heathen deities, but as used in Scripture refers to divine utterances or revelations.

MacArthur – Logion (oracles) is a diminutive of logos ( which is most commonly translated word. Logion generally referred to important sayings or messages, especially supernatural utterances…In many pagan religions of that day, mediums and seers gave occultic predictions of the future and other messages from the spirit world through supernatural “oracles.” By observing the movements of fish in a tank, the formation of snakes in a pit, or listening to the calls of certain birds, fortune-tellers would purport to predict such things as business success or failure, military victory or defeat, and a happy or tragic marriage. Such a connotation could not have been further from Paul’s use of logion in this passage. _{(MacArthur, J: Romans 1-8. Chicago: Moody Press)}

Logion is a striking synonym for the Holy Scriptures (in the NT the term “Scripture” or “Scriptures” usually was a reference to the OT) and is used only four times in the NT, stressing the fact that the Scriptures actually constituted the very utterances of God. These were given to and through the Jews and are preserved for us now in the Old Testament.

_{Acts 7:38 This (Moses) is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles (the Mosaic Law) to pass on to you
Romans 3:2} ) _{First of all, that they (the Jews) were entrusted with the oracles of God. (refers to the Old Testament).
Hebrews 5:12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. (in context considering that the epistle was addressed primarily to Jews, oracles of God most likely refers to the Old Testament),
1 Peter 4:11 the utterances of God (utterances of God through Christian teachers)}

Peter’s point in this use of logion is that even if a man is gifted to preach or teach, he must be sure that the words he speaks (the logion) are, as if were, the very words God would have him say on that particular occasion. Obviously the closer one sticks to the pure milk of the Word, the better. The more one is in prayer and communion with God prior to speaking or teaching, the more likely will his message be as if it were the utterances of God.

Ray Pritchard (_{1 Peter 4:7-11 Day Before the End of the World) writes that…}

Speaking includes anyone who teaches the Word of God whether publicly or privately, whether to a group or one-on-one. Whether from a pulpit or in a small group or to a Sunday School class. Peter says, if you speak, make sure you speak the very words of God. The primary temptation of any teacher is to render his opinion instead of God’s word. So we ought to ask a few questions:

§ What have you done with the gifts God has given you?
§ Who have you helped along the way?
§ Is your church better and stronger because you are here?
§ Are you wasting God’s gift or are you using it for his glory?

In Word War II, a little French town had a statue of Jesus in their town square. When the bombing came, the statue was damaged and pieces were broken off. They stored the pieces, and after the war, they began to rebuild the statue. It had cracks now, but they appreciated it even more. But to their dismay, the only pieces they couldn’t find were the hands of Jesus. That troubled them because the hands had the nail prints and that was significant to them. They thought they would have to take the statue down, until one person placed a gold plaque at the bottom of the statue that read, “He has no hands but ours.”

He has no hands but ours.
He has no eyes but ours.
He has no lips but ours.
He has no feet but ours.

Spurgeon puts it plainly – Reckon that every sermon is a wasted sermon which is not Christ’s Word. Believe that all theology is rotten rubbish which is not the Word of the Lord. Do not be satisfied with going to a place of worship and hearing an eloquent discourse, unless the sum and substance of it is the Word of the Lord. My brothers and sisters, whether you teach children or their parents, do not think you have done any good unless you have taught the Word of the Lord. For saving purposes we must have the Lord’s Word, and nothing else.

 

What Does It Mean The Imminent Return of Christ?

The Rapture The Return of Christ And The Doctrine Of Immanency

Is Christ’s Return Imminent?

John 11:17-27; 1 Thessalonians 4:15-17; 1 Thessalonians 5:1–9; 2 Thessalonians 2:1–3; Titus 2:11–13; Hebrews 10:24–25; James 5:7–9; 1 Peter 4:7; 1 John 2:18; Revelation 1:1

CLICK ON THE VERESES

THE END OF ALL THINGS IS AT HAND: Panton de to telos eggiken : (Eccl 7:2; Jer 5:31; Eze 7:2,3,6; Mt 24:13,14; Ro 13:12; 1Co 7:29; 1Co 15:24; Phil 4:5; Heb 10:25; Jas 5:8,9; 2Pet 3:9, 10, 11; 1Jn 2:18,19)

Christ could come at any moment. I believe that with all my heart—not because of what I read in the newspapers, but because of what I read in Scripture.

From the very earliest days of the church, the apostles and first-generation Christians nurtured an earnest expectation and fervent hope that Christ might suddenly return at any time to gather His church to heaven. James, writing what was probably the earliest of the New Testament epistles, expressly told his readers that the Lord’s return was imminent:

Be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge isstanding at the door! (James 5:7–9, emphasis added).¹

Dwight Pentecost writes that…

The doctrine of imminency is taught in Scripture in such passages as John 14:2-3; 1 Corinthians 1:7; Philippians 3:20-21; 1 Thessalonians 1:9-10; 4:16-17; 5:5-9; Titus 2:13; James 5:8-9; Revelation 3:10; 22:17-22…the early church held to the doctrine of imminency. _{[Pentecost, Things to Come, 168.]}

A W Pink explains imminency this way writing that…

When we say that the Redeemer’s Return is an imminent event, we do not mean it will occur immediately, but that He may come back in our own lifetime, that He may come back this year; yet, we cannot say that He will do so.

 

Imminence is ]”The quality or condition of being about to occur.”

 

In Scripture, the coming of Jesus Christ is portrayed as an imminent event. This means that Jesus can come at any moment: there is no event which must transpire before He comes.

Imminency makes it impossible to know when He might come so the believer must remain constantly on the lookout in case the Lord were to return and find him unprepared (Mt. 24:43; Luke 12:37-39; 1Th 4:15-17; Rev. 3:3).

Many passages which teach the imminency of events utilize phrases such as “soon,” “quickly,” and “is near.” These events are described from the perspective of God Who “declares the end from the beginning” (Isa. 46:10). From His perspective, these events are certain but their timing is unspecified. They are “imminent“…

Just as “quickly” is used in Revelation to teach imminence, so also is “near” or “at hand” (engus) used to mean imminency and thus its usage does not support a first-century fulfillment

.

this A. T. Pierson stated, imminent

IImminence is the combination of two conditions, viz,: certainty and uncertainty. By an imminent event we mean one which is certain to occur at some time, uncertain at what time.

Since we never know exactly when an imminent event will occur, three things are true.

 

First, we cannot count on a certain amount of time transpiring before the imminent event happens; therefore, we should always be prepared for it to happen at any moment.

 

Second, we cannot legitimately set a date for its happening. As soon as we set a date for an imminent event, we destroy the concept of imminency because we thereby say that a certain amount of time must transpire before that event can happen. A specific date for an event is contrary to the concept that the event could happen at any moment.

Third, we cannot legitimately say that an imminent event will happen soon. The term “soon” implies that an event must take place “within a short time (after a particular point of time specified or implied).” By contrast, an imminent event may take place within a short time, but it does not have to do so in order to be imminent. Thus, “imminent” is not equal to “soon.”

 

 

 

 

 

Arm Yourselves Against Sin and Suffering First Peter 4:1

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First Peter 4:1-6

ARM YOURSLEVES AGAINST SIN AND SUFFERING

Charles e Whisnant, Pastor/Teacher/Expositor

Charles e Whisnant, Pastor/Teacher/Expositor

1 Peter 4:1 Therefore, _{3767 since Christ 5547 has suffered 3958 in the flesh 4561, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin,} (_{NASB: )}

Greek: _{Christou oun sarki kai humeis ten auten ennoian hoti o pathon sarki hamartias} “http://studylight.org/lex/grk/view.cgi?number=266”, _{i.e. Christ then. having suffered for us in flesh, also you the same mind, arm yourself with, for the having suffered, in flesh, has done with, sin: (CBL)}

Amplified: SO, SINCE Christ suffered in the flesh for us, for you, arm yourselves with the same thought and purpose [patiently to suffer rather than fail to please God]. For whoever has suffered in the flesh [having the mind of Christ] is done with [intentional] sin [has stopped pleasing himself and the world, and pleases God

KJV: Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

NET: So, since Christ suffered in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin,

Young’s Literal: Christ, then, having suffered for us in the flesh, ye also with the same mind arm yourselves, because he who did suffer in the flesh

_{Holman Therefore since Christ suffered in the flesh, equip yourselves also with the same resolve–because the One who suffered in the flesh has finished with sin…}

CBL Greek: Christ then having suffered for us in flesh, also you the same mind, arm yourself with, for the having suffered, in flesh, has done with, sin:

THEREFORE: 3767 In the light of

When you see the “therefore” (now then, or accordingly so, or by extension, here’s how the dots connect.” A conjunction indicating that something follows from another ore continuative. And thus used in drawing a conclusion and in connecting sentences together logically. Thus you could use “then, therefore, accordingly, consequently, these things, being so.” So you ask the question what follows or seems to flow from what has been said. So 526 times in the NT. (As Peggy Hall) _{http://biblehub.com/greek/3767.htm}

So what is Peter looking back to. (of course Peter did not write in chapters, this was one letter.

Look back to His unjust suffering and undeserved death. But also note also the triumphant victory of Christ, as we saw in First Peter three. From the suffering of Christ on the Cross comes four triumphant (1) Sin-bearing (2) Sermon to the demons (victory over the forces of darkness) (3) Victory in Salvation (4) Supremely over all creation.) First Peter 3:18-22.

Peter is going to reiterate here in this chapter Jesus suffered as a man and His example of selfless attitude should be the motivated to deal decisively with sin. Jesus on the cross dealt the death blow to sin for us when He suffered and died on the Cross.

Here is Peter’s point, believers are now dead to the power of sin appositionally (in Christ, in union with Christ) and therefore are free from its power (Romans 7) to control us. While it is true that believers still sin far too often, but now we need to make the conscious choice to cease from sin. Sin is destructive, deceptive, decay producing and death dealing.

Thus in light of our Lord and Savior’s unjust suffering in our place and as our substitute, we should hate sin, for it was sin that took our Lord Jesus Christ to the Cross.

Since Christ 5547 suffered 3958 i.e. to feel heavy emotion, especially suffering, affected, experiencing feeling of the mind, emotion, passion. The Lord has privileged us to have great capacity for feeling (passion, emotion, affections) . Indeed, this is inherent because all people are created in the divine image. For example how Jesus in His perfect (sinless) humanity keenly felt. Luke 17:25; 22:15 _{http://biblehub.com/greek/3958.htm or http://www.studylight.org/lexicons/greek/gwview.cgi?n=3958}

For us: The purpose of Jesus dying on the Cross was so that God could be justified in bringing many to salvation. God could not have been right to justify sinful man. Grace to have been provide for. there was the need for a sacrifice, and Jesus death on the cross was the grace provided, and the sacrifice needed.

Thus in God’s plan, when Jesus died on the Cross, we died with Him. Romans 6:3, 14 and Galatians 2:20.

In The Flesh: 4561 Jesus was God in the flesh, He took on the form of a man and lived on earth. Many might believe that Jesus was an historical figure, but do not believe He was God in the flesh, nor divine. And as man He suffered as would any person who lived. Jesus had a physical body _{http://www.studylight.org/lexicons/greek/gwview.cgi?n=4561 flesh}

What Peter is saying, Jesus in His suffering in the flesh, is the example in their trials that is set before them. Jesus as a Man suffered and died for us, so that God could save us from His wrath. Jesus’s life and work and death, and resurrection was for sin. He came to earth to deal with sin and to conquer it forever.

Therefore, as a result of Jesus Christ life and death, and resurrection we can have a life in union with Him. As Christ is our motivation to live for Him even in our suffering in the flesh.

Arm 3695 yourselves

The English word does not really convey the Greek word, which conveys the metaphor of going out to battle after putting on armor. What it means is to make ready or prepare, with a focus upon the process of equipping. Equip one’s self with weapons. There is a coming battle so equip yourself with the right weapons and armor.

Of course Peter is only talking figuratively here. The idea he is talking about is arming oneself with a mind or thought in preparation for suffering. As someone has said “remember the way you think determines how you act and react.”

Peter is not talking about light armor but heavy armor. We are in a battle field of demons, world, and the flesh, all called sin. You can’t just array yourself with flimsy robes of armor. (devotional books, etc)

The Greek verb for arm is in the aorist imperative (I know what is that!!) Well it calls for a decisive choice to effectively accomplish this action and implies an urgent and immediate call to do so. An aorist imperative states that an action occurs without regard to its duration. (And I wondered in high school why are the parts of speech were so important!)

Peter preaches that those who read this letter or heard him teach, that they are to have a personal responsibility in doing the arming. Put on the whole armor of God as Paul said in Ephesians 6.

Its only has you have his mindset in your mind and purpose that you can be victorious in any conflict. Fiery trials will come, count on it, To walk worthy of our calling will take a discipline mindset and a resolve to be armed daily with Ephesians 6.

Yourself 5210

You is placed first in the sentence for emphasis. You yourself….also

With the same mind 1771 the act of thinking, consideration, meditation,

Or even better “with the same purpose”. And refers to a thought, principle, counsel, resolve.

And Peter all through his book has said prepare you mind, gird your mind (1:13) Keep sober in your spirit (5:8).

Here then in the context, the principle of thought and feeling referred to is that of the dying life voluntarily accepted and put on as armor, and finding in the courageous pursuit of the spiritual life. There is this forming motivations that will help in the battle with sin.

The only other place this word is used is in Hebrews 4:12. “ennoia” is the word intentions of the heart.

There is this high resolve which like Christ will come a measure of actual suffering as Christ did. What we pray for is that our suffering will not give in to the gratify the bodily craving. But our mind will be resolve to be like the mind of Christ.

So Peter is say that for us is that righteous living begins right thinking or intentions.

Because he who has suffered 3958 in the flesh has ceased from sin: Romans 6:2,7,11

Christ suffered 3958. He experience the sensation of suffering. He suffered in the flesh, which could mean physical or psychological suffering. (Pascho)

In the flesh 4561 He really in the body suffer as we would. But also Jesus did suffer the sin that was put upon Him. Romans 3:23; Romans 6:23.

he that hath suffered in the flesh ceased 3973 from sin 266

The idea of Peter is that the goal of our lives as believers is to “cease from sin.”

That thought to “ceased” means to stop, restrain, refrain, quit, desist. To come to an end. Ceased is in the perfect tense (there we go again with parts of grammar) which signifies a definite break with sin’s rule at one point in time (which would be the day of our salvation and when we identified by faith with Christ’s propitiatory work of Romans 6) with the effect of that once for all break from the domination of SIN continuing in their new life in Christ.

Since “sin” has been dealt with. Since sin is no longer reigns and controls us as in Romans 6, and since we have ceased once and for all from our former slavery to SIN and now are slaves to Christ, slaves to righteousness.

The perfect tense of the verb emphasizes a permanent eternal condition free from sin. The worst that can’t happen to a believer suffering unjustly is death and that is the best that can happen because death mean’s the complete and final end of all sins, if the Christian is armed with the goal of being delivered from sin, and that goal is achieved through his death, the threat and experience of death is precious. Romans 7:5; 18 and First Corinthians1:21 15:42,49. The great weapon that the enemy has against the Christian, the threat of death is not effective. MacArthur study bible.

But a word of causing here. Other religions will use death in a wrong sense, saying that death will bring gratification to the flesh in death. So death to them would be good. That is why we have those kill themselves to kill others.

So Peter again as he has been, encouraging his readers that even though they may currently suffer or soon will enter a season of suffering, they are going to be overcomers in Christ as in Fist John 5:4-5 and they have effectively broken with their former slavery to the old master as we saw in Romans 6:17-22. He alone with Paul has well stated that the power of sin has been terminated by Christ’s death on the Cross and now that we can walk in the newness of life again in Romans 6.

Peter is also saying (well I am sure in his sermon which we don’t have recorded) believes don’t so much fight for victory as from the victory that has already been accomplished on Calvary. I Corinthians 1:18. We have been saved, were are presently been saved. we are daily been kept by the power of Christ victory over sin.

Suffering, plus Christ in our lives, can help us have the victory over sin.

Of course suffering can have a purifying effect in our lives, so often when we have suffered we will cease from sin. And also it is true that has we are identified with Christ in His suffering and death (on the cross) we therefore can have victory over sin. As as we yield our self to God and have the same attitude toward sin that Jesus had, we can overcome the old life and manifest the new life.

 

 

 

The Method of the study of First Peter

Exegetical Notes for 1 Peter 3

KEY

Some of the tools I use in the study of First Peter

1. ATR = Word Pictures in the New Testament (A.T. Robertson).
2. BAG = Bauer Arndt and Gingrich: A Greek-English Lexicon to the New Testament and Other Early Christian Literature.
3. B&W = Syntax of New Testament Greek (James A. Brooks and Carlton Winbery).
4. Barclay = The Letters of James and Peter: Daily Study Bible Series (William Barclay).
5. Bullinger = Figures of Speech Used in the Bible (E.W. Bullinger).
6. Calvin = Calvin’s Commentaries, Vol. XXII
7. DNTT = The New International Dictionary of New Testament Theology (Colin Brown, Gen. Ed.).
8. Fickett = Peter’s Principles: A Bible Commentary for Laymen (Harold L. Fickett, Jr.).
9. Grudem = Tyndale New Testament Commentaries, 1 Peter (Wayne Grudem).
10. Grudem2 = Systematic Theology (Wayne Grudem).
11. Guthrie = New Testament Introduction (Donald Guthrie).
12. Expositors = The Expositor’s Greek New Testament: Volume Five (W. Robertson Nicoll, Ed.).
13. Keener = The IVP Bible Background Commentary: New Testament (Craig S. Keener).
14. Leighton = 1 & 2 Peter: The Crossway Classic Commentaries (Robert Leighton).
15. Lewis = Integrative Theology (Gordon Lewis and Bruce Demarest).
16. MacArthur = MacArthur New Testament Commentary: 1 Peter (John MacArthur).
17. Metzger = A Textual Commentary on the Greek New Testament (Bruce M. Metzger).
18. Michaels = 1 Peter Word Biblical Commentary (J. Ramsey Michaels).
19. Morgan = The Westminster Pulpit (Volume VIII) (G. Campbell Morgan).
20. NLEKGNT = New Linguistic and Exegetical Key to the Greek New Testament.
21. Schreiner = The New American Commentary: 1, 2 Peter, Jude (Thomas R. Schreiner).
22. Shedd = Dogmatic Theology (W.G.T. Shedd), 3rd edition.
23. Kittle = Theological Dictionary of the New Testament (G. Kittle and G. Friedrich, Eds.).
24. Turnbull = Proclaiming the New Testament: Volume 5 (Ralph Turnbull, Ed.).
25. Vincent = Vincent’s Word Studies of the New Testament (Marvin R. Vincent).
26. Wuest = First Peter in the Greek New Testament (Kenneth S. Wuest).
27. Plus on line sites that are so helpful in this process. Too many to name.

Three Steps of Exegesis

1. Do an initial translation of the entire passage.
2. Do a detailed analysis of the grammar, working verse-by-verse to the end of the passage.
3. Do a detailed exegesis of the passage by way of a “shot-gun” approach, using all the exegetical tools.

In no particular order:

1. Work from critical commentaries to practical.
2. Word studies and cross-references (analogy of the faith).
3. Applicational analysis – applicational issues arising from the text.
4. Theological analysis – theological issues arising from the text.

“Blast away” at the passage until I am content with my exegesis, main idea, and outline.

1. Smooth away all of the wrinkles.
2. The process is to yield an accurate “statue” as I chisel away the debris.

Without all these helps I would be just preaching without any real content of the message that is set before us in the passage.

The Purpose of Submission in First Peter 3

1. In our culture, does the word “submit” have a negative or a positive connotation?
2. How should knowing that Jesus “submitted” to the Father, change our understanding of the word “submit?”
3. (V.1) What reason does Peter give for wives submitting to their husbands even if their husband do not obey the word?
4. (V. 2) What does “respectful and pure conduct” look like?
5. (V. 3) Some focus on external beauty seems to be okay, but what or where is the line that Peter does not want us to cross?
6. (V. 6) What were some of Sarah’s qualities that women would admire?
7. (V. 7) What does it look like for a Husband to show honor to his wife?
8. (V. 7) What does Peter mean when he refers to the woman as the “weaker vessel?”
9. (V.7) What does Peter mean when he talks about prayers being hindered?
10. (V. 8) What does a “tender heart” and a “humble mind” look like in practice?
11. (V. 10) What does it mean to “love life” and “see good days?”
12. (V. 12) Why should the fact that the “eyes of the Lord are on the righteous” comfort us?
13. (V.13) What does it mean if “the face of the Lord is against” someone?
======================
1A. THE DUTIES OF WIVES (1-6)
1. Be submissive to your husbands

a. That you might win those who are not believers
b. As they observe your chaste conduct accompanied by fear

2. Adorn yourselves properly

a. Not merely outward – arranging the hair, wearing gold,
putting on of fine apparel
b. With the incorruptible beauty of a gentle and quiet spirit,
precious in God’s sight
c. As holy women in the past who trusted God

1) Adorned themselves
2) Submitted to their husbands

d. As Sarah obeyed Abraham, calling him lord
1) Whose daughters you are
2) If you do good, not afraid with any terror

B. THE DUTIES OF HUSBANDS (7)
1. Dwell with your wives with understanding
2. Give honor to your wives

a. As to the weaker vessel
b. As being heirs together of the grace of life
c. So your prayers may not be hindered

II. OUR DUTIES AS BRETHREN (8-12)

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

1. Be of one mind
2. Have compassion for one another
3. Love one another as brethren
4. Tenderhearted, courteous
5. Not returning evil for evil, or reviling for reviling

a. On the contrary, respond with a blessing
b. Knowing that you were called to this, that you might inherit
a blessing

B. MOTIVATION TO FULFILL SUCH DUTIES (10-12)

1. If you would love life and see good days

a. Refrain your tongue from evil and lips from speaking deceit
b. Turn from evil and do good
c. Seek peace and pursue it

2. If you would desire the Lord’s favor

a. For His eyes are on the righteous
b. For His ears are open to their prayers
c. But His face is against those who do evil

III. OUR DUTIES AS SUFFERERS FOR RIGHTEOUSNESS’ SAKE (13-22)
A. THINGS TO REMEMBER (13-17)

1. Who will harm you if you do what is good?

a. Even if you should suffer for righteousness’ sake, you are
blessed
b. So don’t be afraid of threats, nor be troubled

2. Sanctify the Lord God in your hearts
3. Always be ready to give a defense

a. To everyone who asks
b. For a reason for the hope that is in your
c. With meekness and fear

4. Maintain a good conscience

a. That when others may defame you as evildoers
b. Those who revile your good conduct in Christ may be ashamed

5. It is better, if it is the will of God…

a. To suffer for doing good
b. Than to suffer for doing evil

B. REASONS To REMEMBER (18-22)

1. Christ also suffered once for sins

a. The just for the unjust
b. That He might bring us to God

2. He was put to death in the flesh, but made alive by the Spirit

a. By whom He went and preached to the spirits in prison who
were formerly disobedient
1) During the longsuffering of God
2) In the days of Noah, while the ark was being prepared

a) In which eight souls were saved through water
b) Which was a type of baptism which now saves us

1] Not the removal of the filth of the flesh
2] But the answer of a good conscience toward God
3] Through the resurrection of Christ

b. Who has gone in to heaven

1) And is at the right hand of God
2) Where angels, authorities, and powers have been made
subject to Him