I Peter 5:6-14

I Peter 5:6-14

Peter concludes his letter not with a positive wishfulness but with a serious and sober challenge. We often confuse hope with optimism. Optimism says, “Things are going to get better and better and better, and if there is a setback, it is only temporary.” Hope says, “There is a person, Christ, but to get to Him I may or will likely have to suffer to arrive.” While hope is a Christian character trait, optimism may not be. Peter is not making light of the coming hard times; indeed, he will experience them and express them as an essential part of our growth. 

It is part of our nature to attempt to exalt ourselves. Peter says that we ought to practice self-imposed humility. Humility does not mean thinking that we are low-down, good-for-nothing people. Humility really means not thinking about ourselves or our advancement at all. Our advancement needs to be left up to God. Rather than trying to figure out our own solution, Peter says we ought to cast or “throw once and for all” (that is the tense of the Greek verb) all our anxiety on God. The word anxiety means the split personality or internally divided soul, the fracture of our inner being. In other words, our inner conflicts should be given once and for all to God.

Peter's referring to Satan as a roaring lion may be a reference to the lions in the arena in Rome and, indirectly, to Nero. Sometimes Satan comes as a seductive serpent, sometimes as a deceiving angel of light, but in this moment he is a lion bent on death and destruction. This persecution was not unique to these believers; rather, it was happening everywhere. In hard times we should not feel singled out, and we should remember that others are enduring the same. If they can endure, then so can wel. Peter does not promise an easy way out. Rather than passing through the hardship for a little while, compared to eternity, Peter promises four results. First, we are “perfect.” This carries the meaning of repair or heal, as in a broken bone that is now perfectly whole. Second, we are “confirmed.” This means to be made fast or secure; think of a tree whose roots go deep. Third, we are “strengthened.” This is the only occurrence of this Greek word in the New Testament, and it means vigorous. It is a strength that allows movement or forward progress. Fourth, we are “established.” The word means to have or be a solid foundation. How different the night of Peter’s betrayal would have been had these four characteristics been present in his life at that time.

“Lord, help me live with such faith that I will never fear man nor circumstances. AMEN”

I Peter 5:1-7

I Peter 5:1-7

Church leadership can be challenging in the best of times. There are always difficult decisions and people to be dealt with, no matter the circumstances. In difficult times, church leadership is even more problematic. The church was about to face growing persecution, and in such times leadership within the church would be perhaps the single most important factor in whether the church survives, thrives, or dwindles. The church, the local congregation, will never grow beyond its leaders. You can never have a great congregation with mediocre leadership.

The terms Peter uses to describe the work of the leaders, shepherds, and overseers are terms that require personal involvement. Church leadership is no distant and remote administrative job. It is literally a hands-on. The shepherd physically handles each sheep, checking for wounds and its general condition. The person who oversees something must be close enough to not merely be looking at it, but to be able to tell the condition and notice any changes. The work of a pastor may be compensated, but that compensation must never be the motive. If a man desires the role of ministry as the career path for job security and wealth, he is unqualified. In the earliest church, most ministers were bi-vocational if they were paid at all. The reward for their faithful service and oversight was not experienced in the life here but when the Lord, the ultimate shepherd, returns.

Peter makes a point that a pastor must be a self-starter and not one who serves because he is pressured to do so. If a minister, pastor, or elder serves because he is only externally motivated, in the hard times, he will either not serve or will take the course of least resistance. In either case, he will be a failure. Strong, determined leadership will not cop out even during persecution.

It is worth noting that the only group within the church that Peter addresses in regard to the relationship of the elders is young men. With young, motivated, and strong-willed young men, any sense of weak leadership will invite their excited plans. Peter does not stifle their energy but rather directs it to be put to use under the mature, clear-headed guidance of an older, wiser soul. The wisdom of age and the strength of youth can be a beautiful combination and a powerful asset for the church.

“Lord, help me to be supportive of godly leaders whatever my role may be. AMEN”

I Peter 4:12-19

I Peter 4:12-19

What we in the American and Western European Church have experienced over the last three hundred years is by no means the norm for Christianity. In fact, in most of the world and for most of history, to be a disciple of Christ was to invite suffering. While we can be thankful for our religious freedoms, we must also notice that we all have lost something in the “low-risk, low-cost” kind of discipleship we enjoy. Most of the great problems of the church in America today are the result of people who are only marginally committed to Christ. Discipleship will cost them nothing. It requires them to give nothing and may not actually affect their behavior. But in circumstances like those into which Peter was writing, being a Christian might cost you your position in society, your job and well-being, your physical comfort in moments of torture, and even your life. The non-persecuted church can easily slip into the comfortable social church. Persecution purifies the church, strengthens its witness, and testifies to the coming age. The comfortable church does none of these.

In verses 17-18, Peter is warning, again, about the destruction of Jerusalem. The persecution of “mad” Nero was about to ramp up to the next level. Under the agitation of the Jews, the Romans had begun their persecution of the church. Ironically the agitation of the Jews against the church turned back on the Jews themselves. Within five years of Peter writing this letter, the “War of the Jews” would result in the destruction of Jerusalem. Jerusalem was the home to many Christians who, having taken the word of Jesus seriously, left the city before the Romans arrived.

It was during the reign of Nero that there was a chance for the church to be destroyed. She was still small enough then that an organized persecution effort might have routed her out, but providentially, Nero was a poor administrator, and by the time of his death, the church had spread too far and too wide to be rounded up. The new Temple, the Christian Believers, would survive, but it would be with difficulty. The physical temple in Jerusalem would not survive; the judgment of God had fully come. We realize that the season of peace the church in America has enjoyed is not the norm for church history. This exception may not last. Being put to death for our faith may not happen soon, but that is generally the last step in persecution.

“Lord, give me strength so that if persecution comes I will be able to stand faithfully. AMEN”

I Peter 4:1-11

I Peter 4:1-11

What are we to make of the victory of Christ in which we share? Since Christ died physically, and we have shared that death in baptism, we are to no longer live by the principles of this sinful world. Persecution was and is going to be a part of the life of a disciple. Often the first break with the world that leads to persecution is not philosophical or theological but rather behavioral. Sinful people will often care little about what you believe; they will care deeply about how you behave and what your behavior says about them and their conduct. Our refusal to participate in the same sinful behavior is seen as a condemnation of that sin (which it is) and the condemnation of them personally (which it is not). While we may say, “Hate the sin and love the sinner,” they can't distinguish between the two. The sinful behavior is critical to their self-understanding as a person. One of the patterns we see in dysfunctional families or relationships is that while the individuals may recognize that they each have problems, when one of them begins to change and get better, those who are still dysfunctional turn on them and attack. They would rather see them continue in the dysfunction than see them well. Persecution is always personal and says a great deal about the persecutor.

In view of this reality, the community of faith is called to specific actions. In verse 7, Peter says that with clear heads and clear hearts, we are to pray. In fact, for the discipline of prayer, we need clear heads and clear hearts. If we have bad doctrine, theology, thinking, etc., or if we are emotionally unhealthy or spiritually sin-filled, our prayers are going to be misguided, selfish and therefore ineffective. What Peter says next is actually a bit surprising. How do we keep or grow hearts and heads that are clear? We do that by being in relationship with other believers. Being fervent in love, which is overpoweringly practical, is how we keep our minds sharp and our hearts clear. It begins with forgiving each other, then practically helping each other (hospitality, for example), and then serving with the gifts we have been given. Forgiving, loving, and helping are all under the influence of “fervent” mentioned in verse 8. This passionate word fervent describes the way a runner stretches out at the end of a sprint to win the race.

“Lord, help me to live faithfully in community so that I can have a clear mind and heart. AMEN”

I Peter 3:18-22

 I Peter 3:18-22

This passage offers some unique and challenging issues for interpretation. As with any such passage, some teachers will use it to proof text their own ideas, even to the point of saying the very opposite of what is stated in the text. With difficult passages, we must proceed with care and remember a couple of key principles of interpretation. First harmony: scripture never contradicts itself. Second, historically, we must interpret scripture in view of what was happening with the original audience. The first principle keeps us from bad ideas, and the second helps narrow in on the correct one.

The disciples to whom Peter wrote are about to face increasing persecution. In this passage he is going to give them great assurances. First, by the death, burial, and resurrection of Jesus Christ, they are saved. Second, in the same way their salvation was offered to all men, in the Ark during the days of Noah, salvation was offered to all men. Third, as certainly as the waters of the flood of Noah separated the saved from the lost, now baptism offers the same kind of separation. Fourth, most are lost, but a few will be saved. Fifth, Christ is now at the right hand of God with all the power of the universe having been made subject to Him.

The original readers must have felt like the world was crashing all about them in the persecution and suffering. In that historical context we see how the type, picture, or symbol of judgment and salvation would have been encouraging. There was no need for a fanciful picture of Jesus preaching to fallen angels or men in the time that he was buried. Jesus did preach to them by His Spirit in the person and ministry of Noah. They rejected that warning and were destroyed. Today Jesus preaches to the world by His Spirit in the people of the church. Baptism is the indicator of those who have appealed to God for a good or clean conscience. Those of us who have had our sins washed away in baptism can be confident come what may. Like the eighth person inside the Ark, we are safe. There will be sounds of the storm outside, but we need not be afraid. In the Ark, we are safe. That doesn't minimize the painful reality of persecution, but it does give us confidence and safety.

“Lord, help me to live in the confidence of the finished work of Christ. AMEN”

I Peter 3:13-17

1 Peter 3:13-17

Peter knows that at times disciples would suffer because of their zeal to do good. Peter is not in denial in verse 13 but rather is minimizing the importance of persecution by contrasting it with the big picture. Jesus said, and Peter quotes, that we are ‘blessed when we suffer for what is right.’ The idea is that our lives are full or rich because of persecution, and in the last part of the verse, he explains why. We are told, “Do not fear their fear” or “intimidation”. This is a quote from Isaiah 8:12. In short, it means that as disciples, we do not fear what non-believers fear. A great deal of persecution stems from fear on the part of the persecutors. They fear the loss of power, they fear change, and they fear having to confront their own unresolved issues. Many people who are outside of Christ would rather remain in their sin, misery, dysfunction, and pain than to change. They are so afraid of the difficulty of moving through repentance they would rather stay put. The believer is a threat to their dull, flat world of self-control, power, and ever-diminishing pleasure. They fear the change; they fear the loss of the debris of their lives and so would rather attack Christians. The disciple’s acts of good behavior are enough to provoke their hurtful response. We do not live in the fear they live in; indeed, we are eager to lose everything for Christ. Verse 15 is often taken by itself and used to call Christians to be ready to evangelize. However, if our emphasis is on always being ready to defend or argue for the gospel, we have under emphasized some key points of these two verses.

The fact that we make the defense to those who ask indicates that we do not harangue the crowd with a bullhorn. Rather, we have developed a relationship so close and open that the difference in our lives is evident to those with whom we have the relationship. This presentation of our hope, Jesus Christ, is done with gentleness and reverence. How many times do Christians tell the truth in the voice of a know-it-all, condescending jerk? Gentleness in manner, boldness in message ought to be our theme. Additionally, the moral conduct of the believer is of such excellent quality that when someone brings an accusation against the disciple, they are not believed. The conduct of the disciple is known to be righteous. Truth plus gentleness and reverence plus holy living are a powerful argument for Christianity.

“Lord, help me grow and develop a strong argument for the Christian faith. AMEN”

1 Peter 3:8-12

1 Peter 3:8-12

Persecution for the faith was a daily reality for the readers of this letter. During the time of Nero, when this letter was written, persecution was not yet highly organized and systematic the way it would be in years to come. But it was bad, and it would get worse. Under such pressure, the community of faith might fragment and turn on itself unless the whole community had developed the interpersonal skills rooted and found in love. Love is not an emotion or a feeling over which we have no control. Rather, love is an action taken for the benefit of another. Peter lists five actions in verse 8 that are critical for the well-being of a community, especially when facing external pressures. And all the relationships that Peter has addressed in previous chapters—relationships with authorities, non-believers, masters, employees, and husbands and wives—have the same basic principle that can apply. It should be noted that such behaviors could be practiced and will become more refined and improved by daily use. In the moment of persecution and pressure, we can't expect to be especially good at something with which we have no experience. So for our own benefit and the benefit of others, we must begin immediately to practice the positive traits and refrain from the negative behaviors that we see in verses 8 and 9. 

Peter in verse 9 says we were called for the purpose that we might inherit a blessing. We must not miss this point. Our inheriting the blessings God has for us is tied to this generous and gracious behavior and life. The five actions in verse 8 and the refusal to do harm and instead give a blessing in verse 9 are the means by which God intends to pour blessings into our lives. Not by claiming and demanding that God bless us, but by living out love towards others. Peter quotes Psalm 34 to illustrate his point and to serve as an example. David was a man well acquainted with unjust persecution. The historical context of the song is when David, running from Saul, goes to the court of Abimelech. Rather than a place of security, David finds himself again in danger. As God's chosen and anointed king, David may have felt the urge to call down curses on Saul and Abimelech. But he tells us that the secret to securing blessings is the path of righteous behavior. The Lord watches the righteous and answers their prayers.

“Lord, let my life be marked by holy actions that will prepare me for hard times. AMEN”

I Peter 3:1-7

I Peter 3:1-7

Having told the disciples to submit to the authorities and slaves to submit to their masters, Peter now turns to the relationship of husbands and wives. Many people with feminist leanings bristle under the idea of a wife submitting to her husband. The word used here, “meaning arrange yourself”, is the same word used for domestic slaves in verse 18. This passage is not about degrading wives or women, but about how the church and disciples are to live out their faith in the world. Christianity produced a unique situation, and they were in uncharted waters. In the Roman world, women were seen as inferior by nature and had no freedoms beyond their husbands. They were expected to adopt and conform to their husband’s religion. Christianity raised women as moral and spiritual equals. The disciples had to guard against these newly revealed equality terms turning into a rebellious conflict. In fact it would be possible for a Christian wife to look to her pagan husband as her moral and spiritual inferior. That may in fact be true, but it is unlikely that such an attitude would make the Christian faith attractive to the pagan husband or the world. Rather, by wholesome submission, the wife, who is a disciple, is bearing witness to a husband even if she never says a word about Jesus. We must never forget that we are not acting alone in our conduct as holy, obedient, and submissive individuals. In our faithful living, the Holy Spirit is going to work in the lives of those around us.

One of the dangers for well-to-do women in Rome culturally, and in any culture for that matter, was the focus of their efforts on enhancing their physical beauty. Peter doesn't forbid the use of things to enhance a woman's beauty. Rather, he wants to guard against the superficiality or surface-level appearance as being the only source of a woman's beauty. Women need not fall for the line that to be submissive means they must be empty-headed vanity addicts. Rather, women can at the same time expand the soul and care for their appearance.

Peter directs men to understand their wives. That is only possible by paying careful attention to the details and nuances of their person. Knowing when and where they are fragile is critical to living as a disciple and husband. “Weaker vessel” is not a degrading term, but it is descriptive. Men are like iron skillets. Women are like China vases. The man who doesn't know his wife will be a man who harms his wife and who has trouble praying for her and everything else in his world.

“Lord, help me as I attempt to “arrange my life under”. AMEN”

1 Peter 2:18-25

1 Peter 2:18-25

Peter moves from the general truth to the specific application of this truth. He addresses servants, which would be better translated as “house slaves.” A large part of the early church came from the slave class. The difference Christ made in their lives was a powerful witness to the watching world. The lessons they learned and lived out have great application for those of us who have more freedoms and greater rights. The word “submit” means “arrange yourself under.” When it comes to authorities, we are called to “order our lives under them.” The idea of asserting our rights is not so much Biblical as it is part of the godless Enlightenment. Peter points out that by doing this we are to be agents or actors of grace. We do not submit only to those who have earned submission by their goodness but also even, or especially to those who uniquely do not deserve such submission. If we have a disrespectful and bad attitude and we suffer for it, how is that unique or a witness? But noble suffering in the face of injustice has a profoundly powerful impact. Indeed, such suffering of injustice actually finds favor or grace before God. In other words, this suffering really counts for something.

Peter does something, along with Paul, that was unheard of in the ancient world: he places moral obligations and responsibilities on the individual slaves. Nowhere else in the ancient world were slaves seen as being morally culpable. That was because slaves were considered subhuman without the capacity of moral responsibility. Christian scripture did not attack or ban the institution of slavery from the outside. Rather, it destroyed the foundation and the core, by recognizing the moral responsibility of all men, thus identifying their equality. When we remove from a person their moral responsibility, we do not absolve them of guilt, but rather we rob them of their full dignity.

Peter says something that is likely a bit challenging to us. After saying we will suffer unjustly, he goes on in verse 21 to say, For you have been called for this purpose. We hate suffering so much that we sometimes fail to recognize its redemptive value. But Christ is our example. His suffering not only shows us how to conduct ourselves under pressure but also that suffering, righteous suffering, can be part of God's greater redemptive plan. This helps us to have a bigger picture or understanding of hardship.

“Lord, help me see and live righteously in the hardship of suffering. AMEN”

1 Peter 2:9-17

1 Peter 2:9-17

Peter concludes verses 1-8 by pointing out that those who reject Christ are doomed. Beginning in verse 9, he contrasts disciples with the doomed ones. In verse 9 he uses four terms that were originally applied to Israel. Everything that God wanted to accomplish and Israel failed to do is accomplished in the church. The four descriptions of the disciples in this verse give us our identity in the world. Out of this identity, we live our lives on a daily basis. By being these very special people, we are to proclaim the “excellencies” of God. The word excellencies ought to be translated as virtues or moral virtues. In other words, our lives ought to reflect God's moral virtues. This happens because of our realization that while we were once outsiders and did not belong, now we are the people who have mercy and who belong. We live up to our high and noble state by abstaining from the cravings of our fallen nature. The word “abstain” comes from the combination of “away from” and “to have.” The idea is to create distance, lots of distance. Our doing so is a witness to the watching world, and as we do it consistently, even the sinful world, despite persecution, knows that we are innocent. In fact, on the day of visitation, they will glorify God. “Day of visitation” means day of judgment, oversight, or supervision. Perhaps this refers to the return of Christ, or their personal day of death, or the destruction of Jerusalem in 70 AD. In any case our behavior is so excellent, or ought to be, that it will stand up in any court.

To this end, Peter gives us some very practical guidance about how we are to live. Peter is writing this during the reign of Nero, who, of all the leaders, is one of that Christians might dishonor. This was a time of persecution and false accusations against Christians. Peter calls disciples to such noble and righteous behavior that when foolish men make an accusation, others would say in effect, “I know Christians, and Christians would not behave that way.” Sadly, the conduct of many Christians on too many occasions is such that almost any behavior, no matter how bad, can be attributed to so-called Christians. That is why it is incumbent on any follower who takes their discipleship seriously to make sure that their conduct is of the highest moral standards. Peter gives us two pairs of guiding principles. Honor all men and the king, not just the office but the person as well, and in relationship to the family of faith, love the Brotherhood, but reserve reverence for God alone. 

“Lord, give me the wisdom to live a life that even non-believers can see the difference and give You glory. AMEN”

1 Peter 2:1-8

1 Peter 2:1-8

Peter is building for us, like a skilled contractor, an argument or description of the life we are to live. He begins in chapter one with the call that because God is holy, we are to be holy. Next, with God as our Judge and Father, we are to conduct ourselves with conscientious fear. It follows that we shall love one another because we are like the Father of our new birth. Now Peter tells us a little about growing in this holiness, conscientiousness, and love. He begins by telling us to lay aside certain things. The word “putting aside” in Greek text is placed first in the sentence for emphasis sake. The verb indicates a once-and-for-all kind of action. In other words, we are to be forever done with these kinds of things. The list of vices is rather short and lists nothing associated with sins of identity, greed, or sexuality. Rather, he is focusing on issues or vices that destroy the unity of love within the church. The church bound together is the theme he is about to develop. 

Before moving on, one ancient practice of the church that had powerful symbolic implications was how baptisms occurred. The candidate, upon arriving at the baptismal pool, took off all their clothes, entered the water, and was baptized by immersion. They came out of the water and were given a new and different set of clothing. While not appropriate in our culture, there is a profound meaning in this act.

Peter's emphasis on unity is expressed in the picture of the church in which each individual is a living stone that is growing. It is growing individually, but it is growing as part of the bigger whole. Growing in integration, connectedness, support, and service. Growing ought to be the goal of every disciple. But how do we grow into and in the church the kingdom of God? We grow by means of the pure milk of the Word. We need to note the contrast of Paul's use of milk as the basic beginning point of Christian doctrine with what Peter is saying. Paul was making a point about maturity. Peter is using the metaphor differently. Peter is talking about nourishment. The rapid healthy growth of a baby is a result of the mother's milk. A baby that is demanding to be fed will not accept distractions or entertainment. If we are going to grow in our faith and maturity as disciples, there is no substitute for the word of God. We need to be as demanding for the Word of God  as a baby is for mother’s milk. There is no doubt value in praise and worship, music, service, fellowship, etcetera. But the confrontation of the evil within us and the directions for maturity have to come from and through the word. The Word of God is an acquired taste, but it is naturally acquired in our new faith as we have a craving for a better understanding of all that we have in Christ.

“Help me, Lord, to love to feed on Your Word. AMEN”

1 Peter 1:17-25

1 Peter 1:17-25

There is all too often a horrible and wicked attitude among some who claim to be Christians that once saved, a person is free to behave as they like. We treat forgiveness as an eraser for all past sins and an unlimited credit card for future daily indulgence. Peter destroys any idea that sin can be a part of, or a pastime for the believer. He begins with the dual role of God as both Father and Judge. Any earthly judge who sets aside justice for the benefit of his child would be held in contempt by all people. While God is our Abba, He is also our judge, and our adoption doesn't mean justice is ignored. With this in mind, we choose to behave in specific, holy ways. Fear is the terror associated with squandering our opportunity. It is the fear of the performer who finally gets to play a major role on stage or the athlete who becomes the starter. It is the fear of a disciple who realizes that any choice for sin can, if practiced repeatedly, become a habit and develop into a pattern or the identity of their lives and ultimately become their god, for whose sake they will reject Christ. They didn't lose their salvation; they traded it for a much lesser option. If a person wants to leave Christ, they will not be held against their will. While possible, it is radically foolish. Especially since we have been purchased out of the slavery of sin by the wildly high price of the blood of Christ.

Verse 22 says something that we might find shocking. If we read this casually, we may miss a key point. Peter is saying we purify our souls by our obedience. In what sense is this true? Is this a “works” kind of salvation where we earn our way to heaven? Not at all! It is when we decide to follow Christ, when we choose to follow Christ and become a disciple, then we have our sins washed away we are in obedience to God. When we submit to being baptized, we, in that act of obedience, have our sins remitted. But that is not the end. The habits and patterns of our lives are still impacted by our lives living in the world. We don't suddenly change every habit at baptism. We have to work at developing the life of holiness that we have in Christ. The seed (vs 23) is always like the plant; the plant is always like the seed, but it must grow. A grain of wheat will never grow an apple tree. We have the seed; we must now grow “the life”. God's grace and word will shape us to grow to establish the heart, life, and patterns of the new and holy life.

“Lord, help me to grow into what You have already made me to be.  AMEN”

1 Peter 1:10-16

1 Peter 1:10-16

The marvelous thing we call “Salvation in Christ” was of great interest to the Old Testament prophets. The Holy Spirit moving in them allows them to gain a glimpse, but not a full picture, of what was to happen in Christ. Two things that the Old Testament prophets did see were both the suffering and the glory of the Messiah. Again we see the “both/and” tension in faith. It isn't hard to see the appeal of Glory. But who really wants the suffering? Likely this suffering aspect was confusing and challenging to the Old Testament prophets. It was certainly hard for Peter to comprehend. During Jesus’ ministry, Peter didn't want to hear about His suffering. So much so that when Jesus brought it up, Peter rebuked or scolded Jesus. The “both/and” of suffering and glory is part of God's divine plan for all of us. Those who teach that as Christians we can live life without suffering are teaching a false Christianity. Suffering is an essential part of our spiritual formation. That is why we must understand the “both/and” of faith. The glory to come gives us strength to endure and move beyond the moments of suffering. The suffering gives us the ability to focus on what really matters, and that is a great aid in helping us leave the good behind so that we only keep the best.

What is the best? The best is holiness. As disciples, it is expected that we will live lives of holy behavior. The call to follow Christ to be a disciple must include a challenge in how we live, or we may doubt the genuineness of the call or our responses. Peter makes two contrasting points. First, we must not be shaped with or “conformed” (NASB) to the appetite of our pre-Christian life. Lust is not simply sexual but any craving that takes some degree of control over our lives. Next, Peter commands us to be holy in all our behavior. The word behavior is a compound word made from the combination of “up” plus “turning.” In other words, everything in our life that turns up needs to be holy. The absolute perfection of God, which we are to imitate, is not something we will achieve in this life. It is, however, our goal. Rather than thinking of this holiness in terms of a lifelong achievement, it might help us to think of being holy in one second or in one minute at a time. Like the alcoholic who wants to stay sober, they do it moment-by-moment until it is a lifetime. Holiness is much the same, living it repeatedly even if it feels awkward, until it becomes a habit or pattern. We may never get to complete holiness, but we can make great progress.

“Lord, help me develop the repeated behaviors of holiness until they become the pattern of my life in You. AMEN”

1 Peter 1:1-9

1 Peter 1:1-9

We tend to like complete or safe categories. “This item belongs in this box.” We tend not to like the things or circumstances of the “both/and” type. These are hard to put in a cozy comfortable space . But it is in these areas of “both/and” that we find tension, it is in the tension that we struggle, and we talk, and most importantly we learn. We don't do that with things that are in neat, tidy boxes. No one has ever had a heartfelt discussion about 2+2=4, but with questions like, “If God loves me, why am I suffering so profoundly?” We can have deep conversations. It is in this tension of ”both/and” that we grow in our faith and our discipleship. For example “I am both loved and allowed to suffer” is a compelling challenge to think, to learn, and to know God at a deeper level.

As we read this passage carefully and slowly, we see tension popping up. Peter begins this letter with this kind of “both/and” tension. Peter begins with the tension of being God's people but not in the old way of being His people. In verse one he uses three terms that were technical terms for Jewish people: “chosen” or “elect”, “sojourners” or “aliens”, and the “dispersion” or “scattered”. But these terms are now applied to people who were not Jewish. These believers are “both” the people of God “and” not in the traditional way. In verses 3-5 we see this wonderful description of the living hope that we enjoy. This hope of life is “both” reserved for us in heaven, “and” it is also to be lived out here and now.  What tension! We are told, in verse 5, that we are “both” protected, “and” then, in verse 6, we find that we are distressed by various trials. Which is it? Are we protected, or facing trials? The answer is yet “both” protected “and” in trials!

Our tendency is to go through the Bible looking for the promises of what we might call the "good stuff," such as hope, blessing, etc. We tend not to pay attention to the harsh realities of being a Christian. But that approach will leave us shallow and weak and unprepared when difficulties do come. Between the categories we might call good or bad, there's a place where we wrestle with the tension, and it is there that our best character is forged and formed. The salvation of our souls mentioned in verse 9 is more than the immediate forgiveness that comes at conversion. It includes the refining and reshaping that comes from the difficulties of the hardships and the tensions we work through. We are saved by grace, and part of that grace is tension.

“Lord, thank you for the struggles and the tensions of living the faith. AMEN”

James 5:13-20

James 5:13-20

 James concludes his short letter with three points so critical for people under difficult circumstances. Forgive the alliteration, but James concludes with praise, prayer, and persuasion. Praise is mentioned second and only in a single line. In a life of hardship and persecution, the moments of joy may be rare and must be celebrated. This is not an attempt to artificially gin up positive feelings but the honest response to the moments of joy. The praise of the one singing can positively impact fellow believers. In the early church, singing was not a concert or entertainment but an expression of faith, hope, and love.

If anyone is sick and/or suffering, they need prayer. Jewish thought associated illness with sin. While James does not endorse that idea, he makes a point that sometimes physical illness and spiritual need go hand-in-hand. In fact, we are sometimes obtuse to our own evil till suffering. Our sickness forces us out of our spiritual stupor. The anointing of oil has been explained in a number of ways. Most likely it reflects the designation of a person on whom is the calling or favor of God. Not magic or medicine, but being the anointed one means the one singled out. The prayers of the righteous person are powerful. Two words in vs. 16 are worth noting: “effective” and “accomplish” (NASB). The word effective means “strengthened to get in the fight.” It carries the implication that we are restored for the purpose of serving. The word accomplished is a compound word that comes from “engage in” and “work.” It is the word energy in Greek. The point is that healing is so we can serve the Lord and not so we can return to our own selfish pastimes and pleasures.

 It is worth mentioning the link with the healing is the call of persuasion. The restoration of the misguided brother is hard on the heels of the healing of the body. In the early church it was the practice to carefully shepherd the flock for their spiritual maturity. Rather than allow sheep to wander into lostness in the name of freedom. The last verse is a little enigmatic. Whose sins are covered? The misguided brother or the one who restores him? The grammar is a little vague. We might say both. If we are able to restore him, we also are taught by the process.

“Lord, let my life be marked by praise, prayer, and persuasion. AMEN”

James 5:7-12

James 5:7-12

This letter, written during the early intense persecution of the church, primarily by the Jewish authorities, contrasts the ruin of those persecuting the church with the endurance needed by the church. In light of the pronouncement of judgment on the rich, namely the Priestly family and the religious elite, the  believer’s faithful behavior must endure. Ultimately the Jewish persecution would end with the revolt and destruction of Jerusalem in AD 70. This event was a type of foreshadowing of the ultimate wrath of God poured out on the world at the end of time. We sometimes struggle with language that appears to indicate that the early Church believed in Jesus’ returning in their day. The timeline is not so important as how we live in the waiting. Endurance in difficulty is pictured as the rain that comes soon after planting and as the crops mature. Both are essential for a good harvest. In some way God will use the hardship to grow in us something wonderful and useful in our faith. There are some spiritual truths that are only learned in patient endurance of extreme difficulty. 

During long times of hardship, there is a tendency for patience to wear thin and for frustration to be taken out on those closest to us. James's warning is that if we become the attacker, we might be in the midst of thay attack when the judge comes.

Job is an interesting example of endurance. His was no easy or quick test. One might say that he was at times impatient. However, he never quit in his pursuit of God. In the stress and the wrangling, he wanted to understand. In certain ways he didn't get the answer he wanted or was after. But at the end he understood God much better and ended up with a better relationship. Never forget that in our struggle the essential character of God is that of loving mercy and compassion. What seems to us as a wandering road is indeed the most direct route to the relationship with God that He desires. The warning about oaths is about our words and actions being self-vindicating. This hardens, rather than softens, our hearts toward God, His will, and the people around us.

“Lord, help me in the struggles to remain faithful to You. AMEN”

James 5:1-6

James 5:1-6

This most striking and powerful passage is a warning of the doom to come in God's judgment. Worldliness, the desire for more and pride, the reordering of the universe with themselves above others has been for the purpose of indulging the flesh. v. 5. This passage offers no call to repentance, no hope of mercy; it is too late for that. This passage is purely a warning of coming doom, judgment, and justice. This passage is also a reference to the coming destruction of Jerusalem and the Temple by the Romans. The ruling class and the high priestly family have killed the Righteous One. They have maintained their stronghold on the city and the temple. Their wealth was unmatched and secured by ruthless oppression. The temple had become the hideout for the criminal element. "Den of Thieves" in the Gospel is a poor translation. The word depicts someone much worse than a simple stealth thief. These were terrorists. The Temple was the headquarters for a terrorist organization. Jesus’ cleansing of the temple was not a call to reform but an acted-out parable about its destruction.

Driven blind by their desire to experience luxury and wanton pleasure, they had fattened their hearts in the moments before their ruin. Wealth is not itself evil; in fact, it is a gift and ministry from God. What we do with our wealth is what determines our right or wrong standing in this judgment. Given the choice between their wealth and the Messiah, the religious elite chose their wealth. The punishment for that choice was to come from a Roman's sword. Here is a warning to which we must give our full attention: the subtle creep from necessity to luxury, the danger of subsistence turning into needless excess. When life becomes about experience, sensation, taste, or feelings, and our resources have turned in that direction as well, then we live for the flesh. Ironically, God specifically called for his people to feast. There is a difference between when we enjoy strictly for our own pleasure and when we enjoy God's goodness and in praise to Him. The case of the latter is our hearts become generous. In the case of the former, the heart that is luxurious and wanton tends to be forgetful and then ungrateful.

“Lord, help me put my self satisfying desires  to death. AMEN”

James 4:11-17

James 4:11-17

At times it feels that the book of James is a commentary on “The Sermon on the Mount.” Jesus said, “Do not judge” in Matthew 7:1. We see that expanded and explained in verses 11-12. The law here doesn't refer to the law of Moses but rather the royal law of love, to love God with our whole being and to love our neighbors as ourselves. When we judge, we are judging both God and our neighbor. Judging here is not about rendering a decision but condemning the person. To condemn a person makes us the god of that person and of the One who made them. We must remember, “There is a judge, and it is not me.”

This ordering of the universe with ourselves at the top comes out in our attempts to rule the future. Verses 13-17 are not a condemnation of planning. But rather a condemnation of planning as if we were the god of the universe. This is the original sin of Satan and is a consistent temptation from him to us. The events that most dramatically changed the course of our lives are often unplanned: a fall, a car wreck, storms, or a diagnosis. We cannot plan the unexpected. We cannot prepare for all contingencies. So it is profoundly arrogant to say, “I shall”. It is worth noting that the plans appear to be entirely selfish. When our plans are selfish, we tend to leave God out of the planning. There is nothing wrong with a business or personal plan, but it needs to be rooted in the humility of “if the Lord wills.” We have as much real control over the future as we have over the morning fog. God alone controls the duration of the fog and of our lives.

To say “Lord willing” needs to be more than a cliché. It needs to not only be on our lips but also in our hearts. Its absence is an indication of autonomy and pride. Its insincere presence indicates hypocrisy. But when said and lived as a prayer, it is the mark of a free, loyal, and obedient servant. In verses 1-10, James addresses the issue of worldliness; here he addresses the issue of the “pride of life,” the invitation of Satan to attempt to reorder the universe with ourselves at the top. In the verse that follows, he will address the flesh. He uses verse 17 as a bridge. This verse addresses what precedes and what follows. This is no loophole for the ignorant. Knowing what to do is to love God and man; failure to do that is sin.

“Grant me, Lord, to reject the temptation of pride. AMEN”

James 4:1-10

James 4:1-10

Today we hear very little teaching about the sin of worldliness. Worldliness is often the first mentioned when we speak of the three categories of sin, “the world, the flesh, and the devil.” Worldliness is subtle and seductive, working its way into our hearts with such stealth that we do not realize its hold on us. All the while slowly turning our attention and decisions from Christ to whatever we possess or desire to possess. Never doubt that what secures our attention will ultimately control our will. Worldliness tells us that having more will satisfy the deepest needs and longings of our heart and soul. It is not the vice of the rich or the super-rich. It is a malady that is in every heart that has not set its affection on Jesus above all else.

James shows that worldliness always causes conflict both within our own being and in the community of faith. Were it not for the desire to be in charge, to control, to have power, almost all church conflicts would vanish. Worldliness kills prayer, authentic prayer; it turns prayer from a time of common union with God to a “give me this” listing time. Ultimately even the pretense of praying ends. This runaway desire to have more, to improve our situation, and to place our hope in stuff is contrary to our relationship with God. Not to mention finding a place of well-being and contentment. To love the world is adultery to God. This is no minor issue. Our culture and much of our contemporary faith have given themselves over to worldliness. But the Holy Spirit jealously convicts us to repent of loving stuff. James carefully and perfectly links worldliness with pride and tells us that the only way to resist the temptation of worldliness and pride is by resisting the Devil Himself. The desire to find our fulfillment in having more is a direct and personal invitation from Satan. Repentance marked by humility is the only cure. When we become Christians, we renounce the world, the flesh, and the devil, which is often part of the pre-baptism teaching. But the habits of life and our culture mean that we will have to keep on fighting. But when we humble ourselves before the Lord, he is delighted to lift us up, first in baptism and on the last day and at all times in between.

“Lord, give me a heart to renounce the allurements of the world.  AMEN

James 3:13-18

James 3:13-18

This chapter begins with a call and warning to leaders and teachers. While applicable to us all, this passage is primarily a primer on what a teacher-leader ought to be and look like. Every teacher believes he is wise, that he has something to share. However, he may be self-deluded. How can the evidence of that wisdom be seen? It is not only talk about doing good, but he does good from humble and gentle wisdom. There is no self-assertion and self-aggrandizement. Beware the leader who makes a grand public display of his personal piety. In verse 14, James gives two descriptions of ministers gone bad. The first is “bitter jealousy.” It might be better understood as “a malignant zeal for self.” As the leader becomes the reason for the ministry, there is a problem. The second term, “selfish ambition,” carries the idea mercenary, one who is in it for hire and hires followers. Such approaches may or may not produce results and crowd. Regardless of results, its power comes from the demonic and will ultimately fall apart under its own weight.

James gives, in verse 17, seven descriptions of ministry that is inspired by the wisdom of God. It is, first of all, “pure,” not corrupt or polluted with the alloy of self. As a result, it is “peaceable.” This would carry the attitude of shalom; it is shalom proceeding out from the leader. Part of that is being “gentle” or fitting, not overly strict. It is justice beyond retribution. It does not refuse to discipline, but it is measured, not punitive. Next is “reasonable,” this word, which only appears here in the New Testament, is a compound form of “good” plus “persuaded.” It means being willing to listen to and act upon good persuasion and advice. The wisdom of a leader is full of “mercy.” Mercy is compassion often associated with the misery caused by sin. It is also bearing the fruit of “good.” This good is a very general kind of good while including ethical good, it is not so limited. It is the good of beauty, grace, kindness, etc. This is the beauty that flows out of wisdom lived faithfully. Wisdom is “unwavering,” which is a poor translation. It is impartial, which means it doesn't change its conviction, especially as related to peer pressure or the mood of the moment. Finally, it is without “hypocrisy”; it doesn't have two faces. While unwavering is related to external pressure, hypocrisy is a steady attempt to gain its own advantage and is an internal pressure. This wisdom fruit is manifested by “the peacemakers,” who are called the sons of God.

“Grant to me, Lord, the wisdom that will make me a peacemaker. AMEN”

James 3:1-12

James 3:1-12

There are a number of tests that can indicate our physical health, blood pressure, oxygen levels, weight, cholesterol, etc. We only need one test to indicate our spiritual condition, and that is what comes from our tongue. While all Christians must take care of the use of the tongue,. It is especially true of leaders, who will be judged more strictly and will face a greater condemnation for failure. We often look at this passage in terms of our hostile or berating words. But verse 1 indicates it is our teaching and doctrine that are in question. James points out that the little tongue can control or cause such big trouble. Bits weigh a few ounces and can control a 1000 lb horse. A rudder, of which we see little or nothing, controls the ship. A single match, smaller than a pinky finger, can burn a forest. The tongue's power is disproportionate to its size. We can tame, or better translated, ‘subdue’ every kind of animal but not the tongue. We can't control it. Verse 8 is a picture of profound danger. The word “restless” would be better translated as unstable. It is not the picture of a fidgety child restless to go play. But a snake or a bad dog that at any moment can go from quiet and apparently docile to deadly and attacking. Any attack by our tongue on anyone created in God's image is a violation of the dignity of God. Freshwater and saltwater don't come from the same spring. Near the Dead Sea there are both fresh and saltwater springs, but never are they out of the same hole. All disciples, but especially leaders, must, by the power of God's grace, see that our tongues are wholesome and consistent.

“Lord, help me by the power of Your Spirit help me control my tongue. AMEN”

James 2:14-26

James 2:14-26

This passage is often used as a theological battleground to discuss the doctrines of faith, salvation, and works. Rather than look at this as a theological treatise, it needs to, like the rest of James, be viewed in practical terms. The strongly Jewish character of the book reflects a Jewish audience that, of late, had lived in a system of works. Every aspect of life was defined by a rule. It appears that they took salvation by faith to mean their conduct was unimportant. Apparently they were denying help to brothers and sisters with an appeal to faith. They offered a sort of primitive name-it-and-claim-it prayer: “Go in peace, be warm and filled.” Given enough time, this disconnect between faith and conduct could metastasize into many forms of immorality. This disconnect between their will and their faith would allow them to think they are believers while being immoral.

Right theology is by no means proof of right standing. Demons, better than any human, understand correctly the doctrines of God, and they believe completely and wholly. Their problem did not stem from bad faith but a will expressed in wrong works. James changes the readers with a similar situation. In verse 20 he charges them as “foolish.” This is a serious and powerful charge. Foolish doesn't mean lack of knowledge or a dumb decision. It means empty, devoid of content, and carries the implications of profound immorality. Verse 20 is the core of this passage. The problem is not our theology of faith, works, and how they are related. The problem is that a sinful, empty, and immoral person will try to hide their evil behind claims of faith. But their behavior always gives them away.

“Lord, give me a heart and faith that I will always live in righteous behavior. AMEN”

James 2:1-13

James 2:1-13

The preferential treatment of the wealthy is an expression of the heart that is given over to the world, the flesh, and the devil. Unfortunately, it often makes its way into the church. The word translated “personal favoritism” comes from a word that at its root means “to hold the face.” That seems an odd description at first, but understand it this way. It is the way in which a gullible dope might be deceived and conned by a beautiful woman. She might be an evil conspirator, but her charms hide her wickedness from the fool. Wealth can work the same way on the Christian whose motives are not pure. The preferential treatment of the rich and poor says nothing about them. They both may be holy or wicked. But this behavior is a sort of test, and any partiality indicates a failed test. The failure indicated the presence of an evil and divisive intent.

James is not saying the poor are inherently morally superior. There are poor who are profoundly wicked. However, in the call to trust the Lord, the poor are less tempted to instead trust their own wealth. To leave all and follow Christ should be easier when there is less to leave. It does actually depend on how much we are possessed by what we possess. 

The oppression at the hands of the rich is no new thing. Everyone wants more, and those with greater means are more capable of getting more than those with less. This statement may be a not very veiled reference to the Sadducees and the high priestly family, who were like organized crime in extorting wealth. While preferential treatment in seating doesn't seem to be like strong-arm tactics of extortion, it comes from the same motive and heart.

In contrast, James calls us to fulfill the “Royal Law,” summed up in “Love your neighbor as yourself.” We are in one of two categories: we either keep or break this law. If you keep the law almost perfectly but break only one part, you are a lawbreaker. We are all lawbreakers, but this hope remains: if we are merciful, we can obtain mercy. 

“Lord, help me to hold all wealth, mine and others, with an open hand. AMEN”

James 1:19-27

James 1:19-27

What is the practical application of understanding the nature and the effect of temptation? It is not just a moral theory but a holy life. The place James begins for the holy living is anger. Anger generally comes from our being offended. Verse 19 is not about being a thoughtful student. It is about responding to insults or criticism that are personal in nature. Anger or offenses are often roadblocks to our spiritual development. They block us off from others and from God. They also are opportunities for temptation. It is not uncommon for anger to be the bad seed for filthiness and a daydream of malice. We in numerous ways will justify bad behavior that grows out of offense, showing that we are deluded about the gospel and its impact on our lives. When we are offended, we don't really care what the word/gospel has to say about our lives or conduct. Like a man who sees himself in a mirror and sees that he is a mess but is too distracted to do anything about it.

But when we take seriously the word/gospel, we find that our offended state and our anger must be shaped by the word/gospel. It is interesting that the first symptom of the disordered life is that of the tongue. It is the place anger and offenses first begin to seep out. Maybe it comes out in rage-filled, hateful words, or gossip, or lies, or cursing a person. The tongue is not an inaccurate barometer of our heart. The place where the whole and righteous heart manifests itself is not in words but in action. Words primarily express a problem area. Actions show a good heart. James expresses two of Jesus' teachings in specific but different ways in verse 27. In this verse he sums up the gospel lived out by restating the Golden Rule and the command to be “perfect as your heavenly father is perfect.” Mt 7:12, Mt 5:48

“Lord, help me let go of any anger that keeps me from maturity and Holiness. Amen”

James 1:12-18

James 1:12-18

If you want a faith system to relieve you of struggle, then I do not recommend Christianity. In verse 12, the clear implication is that the perseverance under trial doesn't end until we are approved, at which point we are given the Crown of Life, i.e., we enter into glory. Trials and temptations are a part of our life as disciples. It is the refining process that God uses to make us more of ourselves than we already are. God uses both trials and temptations to accomplish His purposes and our good, but we must not assume from this that temptation comes from God. There is the need for careful discernment between testing, which is from God for the purpose of revealing and manifesting what is within, and temptation, which comes from our own lusts, in cooperation with Satan, for the purpose of leading us to death and away from God.

Verse 15 is one of the most powerful descriptions of the sin process. While the word “lust” is generally associated with sexual desires, it is not exclusively so. The word comes from “focus” plus “desire” and means “passionate longing” and can be a positive. When, however, the focus of our desire is sinful, it is an evil power that ends in ruling over us. The root word for “conceive” literally means “together” and “take hold of.” It is easy to see the description of a couple's conception of a child in this word. It carries the implication of inescapability. The lovers held by passion cannot escape the other's grasp. The implications for us are profound. When we give in to our desires, we embrace something from which we are incapable of escape. That moment begins the growth process that ends in death, separation from God. There is much more to say on this subject. For the moment we need to focus that temptation to sin doesn't come from God. Since the sin of the garden, humans have wanted to blame someone else for our failures. But the One who is so pure that no darkness can dwell in Him and who is the source and origin of all light is never the source of our sin. 

James makes a marvelous point in verse 17 about God's consistency. In that culture so heavily influenced by astrology and the idea that the stars, planets, and constellations are growing and declining in influence, God's power never weakens and has no dark side. In verse 18, James pictures us as having been born, not conceived by lust, but by the word, and of this we are only the beginning.

“Lord, give me a heart to resist and grow in all things, even in times of temptation. AMEN”