Comments for December 13

v.6 - Being condemned by the words of his mouth. This idea comes in Job's own words in ch.9:20. See also Psa.64:8, Matt.12:37. Note also that there is a claim by those who judged that it was by his own words that Jesus was condemned - Matt.26:65

v.4-6 - Eliphaz is not holding back here at all. What he says here is that Job is a liar, and he says it in a particularly unacceptable way which Job must have had a great deal of difficulty taking. Anyone who has been accused of something that they didn't do knows the feeling. Think though of the one who died for us, and had done nothing whatsoever worthy of death. What a wonderful act of love this was.

Eliphaz was starting to take all Job's comments personally (see v7-10). When we go to comfort a friend we have to expect that their words might be hurtful, and try our best to shrug it off. People act like wounded animals sometimes. Have you ever tried being pleasant to a visitor whilst covered from head to toe in itchy boils?

Emulate the Father of compassion

Bearing in mind that in the last chapter Job makes it clear he's suicidal, it is absolutely incredible that his friend starts laying into him for something he said. It is vital that we realise people in bitter trouble say bitter things, and we should love them not rebuke them. This is not weakness, it is compassion. And compassion is required of followers of Jesus (Col 3:12) because God is the "Father of compassion and God of all comfort" (2Cor 1:3).

Eliphaz now makes his second speech

His words are far less conciliatory than in his first speech of chapter 4. His opening words are derisory - given Yahweh's description of Job in chapter 1

15:4 One wonders how Eliphaz could know that Job was not praying - it is just a wild assumption.

15:2 Eliphaz is most patronising and sarcastic. He calls Job 'wise' and then rebukes him on the basis that wise men do not behave as Job is behaving!

15:10  Eliphaz is speaking again and, like in chapter 4, he again appeals to having some authority. Again his authority is not in the validity of what he is saying but in the age of those making the observations. If a point is true then the question of authority is not really relevant. Here Eliphaz is trying to pull rank to sustain his argument.

15:8 Whilst Eliphaz claimed a ‘special revelation’ – Job 4:12-16 – he disputes that God has ever spoken to Job. What arrogance!

15:4-13 Notice the accusative ‘thou’ ‘thee’ ‘thine’ in these verses. Hardly a way to comfort a brother in trouble!

15:6 In saying that Job’s own word condemned him we see the way in which Eliphaz cannot answer Job’s points and so simply does a character assassination on Job. Such an approach will not do nor should we use these tactics even though the politicians of this world do so.

15:5 Eliphaz again accuses Job of dishonesty in the way he speaks.

15:4-13          Eliphaz has not been able to answer any of Job’s points and he has also heard that his friends have not done so either. So he loses his temper and rails accusation upon accusation against Job. Maybe he should have considered and thought possibly that he and his friends has miss represented Job and did not understand why he was suffering as he undoubtedly was.

15:16 Eliphaz’ assertion that Job drank iniquity like water is totally unwarranted. He has not presented any evidence that Job delights in sin.

15:4    In asserting that Job had cast off fear we have to assume that Eliphaz is now accusing Job of no longer having any regard for God.

15:15-16     Eliphaz make an unwarranted assertion about how God views his “saints” and the condition of “heaven” so that he can assert that Job is worthy of even less than them. 

15:15   Eliphaz returns to a point he has asserted earlier - Job 4:14 - and which – Job 25:5 – Bildad will assert later.

15:14 Was Eliphaz unaware that God can count a man righteous? That was exactly the position of Abraham – Gen 15:6

15:17-19        Eliphaz appeals to having received information form “wise men” as if to give credibility to his words. This characteristic of bolstering his opinions with claims to some sort of authority is a thing he has done before – JJob 4:12-16

15:4-13         It seems that now Eliphaz has lost his patience and enters into a tirade against Job. It may well be, when trying to help others, we lose patience. However showing such a lack of patience is unhelpful is attempting to resolve the matter. There may be a time when it is wiser to break of the discussion whilst tempers cool a little.

15:21  It was when Job was prosperous that his troubles came upon him. So Eliphaz’s seemingly general comments are actually a direct comment about how he saw Job’s current plight.

15:25 Whilst appearing to speak in general about a certain type of man Eliphaz is clearly accusing Job. Job is being accused to trying to fight with God!

15:25 Whilst appearing to speak in general about a certain type of man Eliphaz is clearly accusing Job. Job is being accused to trying to fight with God!

15:2 is speaking of Job as being “wise” Eliphaz in reminding Job of what he said earlier –12:3–where Job claims that he is not inferior to his friends in terms of wisdom.

15:7-8 Eliphaz clearly disputes that Job has any understanding of the things of God. He even implies that Job is not the first person to endure the sorts of problems he was experiencing. So by implication he out to listen to his friends rather than lament his circumstance.

13:13  Already - :5– Job says his friends would do good to simply say nothing. He says it again and then makes the point that he is willing simply to accept whatever came on him, recognising - :15 – that he will continue to trust God whatever happens.

15:12  in challenging Job as to his heart’s effect ton him Eliphaz is actually accusing Job of pride. That is his own understanding of himself caused him to think as he did.

Job 15:1-16 - Job is rebuked by Eliphaz:

Job 15:1-6 - Eliphaz rejects Job's claim to wisdom - V2 Eliphaz countering Job (Job 12:3;Job 13:1-2), the east wind is fearsome hot air void of any refreshment (Gen 41:6;Jon 4:8;Hos 12:1); V3 mention of "reason" [Heb. "yakach" (3198)] is countering Job's use of it two chapters prior (13:1-12). Job 15:7-10 - Eliphaz declares Job's experience to be inferior - V7 countering Job (Job 13:1-5).  Job 15:11-13 - Eliphaz rebukes Job for his ingratitude - V12-13 countering Job (Job 9:17-18;10:2-7;14:16-19). Job 15:14-16 - Eliphaz refutes the innocence of man - V14 the "purity" of man (Job 14:1,4;4:17), "clean" [Heb. "zaka" (2135) meaning "clean, innocent, count pure", etc.] is not how Job refers to himself [(Job 9:2,15,20;10:15;13:18 - "just, righteous, justify, righteous, justified") but instead Job uses Heb. "tzadak" (6663) meaning "just, right, cleansed, righteous", etc.)] ; V15 (& Job 5:1) "saints" or (Job 6:10) "Holy One" [Heb. "qadosh" (6918) means "sacred, an angel, God, a saint, Holy (One)", etc.], (Job 4:18) "angels" [Heb. "malak" (4397)]; V15-16 if angels cannot be trusted (Heb 1:14) then man is in an appalling condition (Job 4:18-19).  

Job 15:17-35 - doctrine of exact retribution is reaffirmed:

Job 15:17-19 - listen to me and the words of the ancients - V19 perhaps Eliphaz thought Job had been contaminated by contact with foreigners. Job 15:20-24 - the life of the wicked - V21 the prosperous wicked have fear of becoming poor and afflicted, "the destroyer" or (Job 12:6) "robbers" [Heb. "shadad" (7703) means "powerful, ravage, despoil, devastate, ruin, to be burly", etc.]. Job 15:25-28 - the foolishness of the wicked - V25 Eliphaz feels Job has refused to commit himself to God (Job 5:7,17) and has instead set himself against God (Job 7:19;9:22;13:23), V27 the self-indulgences of the wicked. Job 15:29-35 - the fate of the wicked - V30 "his branches" an insinuation that Job's children died due to his wickedness; V34 implication that Job is a hypocrite who used bribery to obtain his wealth.

Eliphaz has now become angry with Job.  He had just heard him boldly petition God for an explanation of his condition (Chs. 13,14).   He criticises Job for his boldness and lack of piety which prevent true devotion (prayer) to God (15:4).  According to Eliphaz, Job had qualified his sin and condemned himself by his words (15:5,6).  Eliphaz defends his knowledge in the face of Job's (vs.9,10).  This practice can be an expression of pride which overshadows greater moral consideration.  Paul expresses it as: Knowledge puffeth up, but charity edifieth (1 Cor 8:1).  Eliphaz enters into a diatribe of the wicked and their punishment, which is really an indictment of Job (vs.20-30).  His judgement is based on the premises that punishment is the direct result of sin.  The Pharisees used the same argument in justifying themselves over the incident of Jesus' restoring the sight of the man blind from birth: They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. (John 9:34).

Eliphaz is trying to dissuade Job from his way of thinking by invoking the wisdom of those older than himself (wisdom in agreement with that of Eliphaz) (v.10). Whereas one should be respectful of elders (Lev 19:32), a younger person should not be deterred if truth is upheld (1Tim 4:12). The Lord Jesus was the wisest man ever, yet young. Eliphaz' argument in v.14 seems to be dispelled by the example of Jesus. But, the word righteous, here, is translated from the Hebrew tsadak  (Strong's H6663) which can mean morally right, but which can also mean self-justified (see tomorrow's note). It is the sense of self-justification that Eliphaz is implying. Jesus, on the other hand, was righteous in being perfectly moral and spiritually correct.

Eliphaz lacked the understanding that could allow for a truly righteous man (v.14).  Job was perfect (morally complete), upright (straight), and one who feared (morally revered) God (v.1). He maintained his integrity and is considered a Christ-type.  However, Job was imperfect, and it would be Christ, alone, who would exemplify a truly righteous man.

GOD IS MY STRENGTH

Wicked people might not be cut off quite so quickly and effectively as Eliphaz might have supposed, but his advice for staying on the good side of God is worth each of us listening to. Eliphaz said of the wicked man (any of us), "Let him not deceive himself by trusting what is worthless, for he will get nothing in return." (Job 15:31)

Having had the opportunity to weigh up a career change lately, one the questions I have been asking is which of my options has a more stable future? Actually, I don't know. Anything could happen in any company or organisation and none of them are worth our complete trust. We know we can't trust in riches, in health, in the weather, in job security or in happiness, but we can put all our trust in God.

Through personal experience I have learnt not to rely in the company I am employed with,  in my church, in my health, money, or even friends. But I have learnt that I can rely on God. Though every thing else may fail around me, God has always remained a strong constant in my life.

So let's make God the number one strength in our lives. We only deceive ourselves if we try to trust in anything else, and any deception will leave us high and dry. Let's trust in the Lord our God.

In Eliphaz's first speech (Job 4), he castigates Job, and says that now trouble has visited him he (Job) cannot take it (Job 4:5-8).  This time Eliphaz again commences his remarks by telling Job, in effect, that he has been talking nonsense.

Job 15:10. Are we to assume that Eliphaz’s argument was based on the fact that he was older than Job, therefore he  had to be wiser? It is accepted in a large number of societies that wisdom goes with age.

v.2 - The reference here is to the obtaining of the law - Deut 27:8

v.1 - Consider Isa. 21:6-12 in this context

Hab 2:3

Almost a contradiction? Though it tarry it will not tarry?

The first Tarry means delayed. The second simialr meaning stay behind or loiter.

So when we read For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though DELAYED, wait for it; because it will surely come, it will not LOITER.

Perhaps now the verse makes a little more sense?

Consider how many references there are from Habakkuk 2 (first column) to Belshazzar's feast in Daniel 5 (2nd column):

2:14 In saying 'The earth shall be filled with the knowledge of the glory of the Lord' we see a progression.
Numbers 14:21 has 'the earth shall be filled with the glory of the Lord'
Isaiah 11:9 has 'The earth shall be full of the knowledge of the Lord'.
Habakkuk, speaking after Isaiah, in the time of Josiah, draws on both Numbers 14 and Isaiah 11 and by the spirit draws them together in one more extensive promise.

2:1 So in standing upon his watch Habakkuk says that despite his difficulty with what God has said he will simply watch and see how God was going to work out His plan.

2:14 The 'earth shall be full …' because the 'stone (Daniel 2:35) which represents the kingdom of God, will be world wide.

2:6,9,12,15,19    Notice the recurring word 'woe' in this chapter. The prophet is concerned that the people appreciate the horrors that are to come at the hands of the Chaldeans because of their faithlessness. It is not just a word of judgement but a call to repentance.
 

2:2-20 Is God's answer to the questions that Habakkuk raised in chapter 1

2:11 In saying ‘the stones shall cry out’ God is highlighting the extent of the wickedness – nothing will stop it’s cry reaching up to God.

2:2      Even though Habakkuk had problems with God’s methods he was challenged to write it down for others to see. We may struggle, at times, with the way in which God works. However we must still present His message.

2:11 Jesus seems to pick up on the language of this verse – Luke 19:40– when the religious leaders of his day want the common people to stop praising Jesus.

2:20 The Lord being in His holy temple contrasts with the idol worshippers of the previous verse. God cannot be squeezed out of His land by those who want to worship idols.

2:1   The chapter division betweenHab 1:17 and Hab 2:1 is unhelpful.   Habakkuk says ‘I will stand upon my watch …’ because he is saying to God that he is willing to watch and see what God would do even though in chapter 1 Habakkuk has questioned God’s actions.

2:5     That the one pursuing evil cannot be satisfied highlights a fundamental principle. Man is never satisfied with that which he makes for himself – Ecc 1:8

2:2       In commanding the prophet to write the vision and make it plain God is reminding Habakkuk of the injunction given to Israel in Deut 27:8.

2:18-19       The question about the value of the graven image and the maker is highlighted when that which is made is called ‘dumb idols’ So the maker is to experience ‘woe’. The problem with the maker of the graven image is that he thinks that Yahweh is of no use and his own creation is his Savior. 

2:4    Two types of people are contrasted here. There is the man who trusts in himself and the man who trusts in God. It is only the second who is “upright”” and “just”.

2:15    “dwelling carelessly” means that the Assyrians had no time for God.

2:3  Whilst Habakkuk may well have been looking for the “vision” he had seen to be fulfilled with the end of the Chaldeans who were the threat he was moved to speak about it is clear that the “appointed time” was to be associated with the sacrifice of Jesus as Heb 10:37 indicates when this verse is quoted there.

2:1-2    Notice that whilst Habakkuk was content to watch and wait for God to intervene God was not satisfied with that response. An awareness of what was coming required that the prophet warn men and women about the impending judgments

2:1     Habakkuk did not really understand what God was planning to do with Israel. However, rather than trying to tell God what to do, he was willing to just wait and watch. Are we ever guilty of second guessing how God is going to work in the world’s political arena? I have heard Christadelphians, in the past, make assertions about what was going to happen which turned out not to be true. It is better not to make such assurances than have to admit our shortcomings.

2:15     The inspired comment about giving wine that nakedness could be seen draws on the terrible incident spoken of in Gen 9:22

2:20 the way that the prophet invokes silence from the inhabitants of the earth is seen later in Zech 2:13.

2:2 Spoken words can be powerful but may soon be forgotten. However there is a permanence with written words. Spoken words can only be shared by hearsay – the words being repeated by others with possible modification of what was said. With the written word there is certainty. Any of us can read what is written. This is the value of the inspired scriptures. We are not reading “hearsay” or even the recollections of men. We are reading the words that God gave to the human pen-men to write down for our benefit.

2:12 We live in a society where often the end is used to justify the means. That is if the objective is good then it does not matter what is done to achieve that objective. In the world of work this is seen in those who seek promotion to the detriment of others. This contrasts markedly with the teaching of the gospel. Self is of little consequence, integrity is all important.

2:3 God’s timescale is not our timescale. Consequently often men and women thought that God was not going to act – that His words were for a long time away –Eze 12:22 or 2Pet 3:4

We really must take care not to think that God has waited so long so will not intervene in world affairs in our day.

2:9 This second “woe” highlights that men in Jerusalem were more interested in their own objectives rather than being focused on God’s plan.

It raises the question about ourselves. Are we so focused on God’s plan that our own preferences and seen as of little consequence and so we submit to our Father’s plan?

Hab 2:4;Rom 1:16-17;Gal 3:11.

Hab 2:3-4

“For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.”

The LORD appointed a time when His living word will come to pass and will speak. His Word is not a dead letter!  God’s time is not before His time, never behind His time, but always at the best time, though it may appear to linger as we long for it. It is all about having patience; His promises and blessings will not fail.

Pride is a universal human characteristic of the flesh. It contrasts a true believer with the unbeliever. God hates pride (Prov 6:17), and knows how to deal with the proud. Why, even most people who are themselves proud for one reason or another cannot bear a proud man/woman.  I think the proudest person I ever knew was a girl I knew since childhood. She was described by others as one who constantly, “struts around like a peacock”!  In contrast to the proud, we have the just. Instead of pride that looks to self and exults self; the just look outside of self to God and exult Him.

This passage from the prophet Habakkuk is one of the most important statements, and the most quoted statement in the New Testament. The apostle Paul used it to show that the just -that is, those approved by God, live by faith and not by the Law (Rom 1:17; Gal 3:11; Heb 10:38). In our case, it would be in knowing the first principles of the truth, but not living it.

Some may live by their daily devotionals, others by works, feelings, their intuition, or circumstances, but we are called to live by faith without which everything else is meaningless. Scripture is God’s revelation to us on how we are to live and live accordingly. No matter what, we must obey God and let the chips fall where they may.

Hab 2:2

“And the LORD answered me, and said, Write the vision, and make it plain upon tablets that he may run that readeth it.”

This passage is often interpreted to show the Scriptures are so plain and simple, “that even a runner can read it” (Complete Jewish Bible). Most translations support this view, but this is not the meaning of the text! What it does mean is that the prophet must make his prophecy of the coming judgments of God so plain that men might read them, and by reading them be induced to run – that is, to escape from the threatened vengeance by true repentance and turning to God.

There is often a duality in Hebrew prophecy.  Here, Habakkuk is first talking about the historical Babylon.  But, he is also talking about the idolatrous system of worship that has been with us for the past two thousand years. Like the historical Babylon, the false system of worship will be destroyed when Jesus returns. For example, compare v.15 with Rev 17:2,5;18:3 or v.17 with Rev 18:2.  By the way, Lebanon in v.17 is a synonym for Jerusalem.  The temple had been made from the cedars of Lebanon (1Kin 5:8,9).

Habakkuk's words echo those of Isaiah before him (v.14; Isa 11:9).

Compare Habakkuk's description of the futility of putting one's trust or admiration in idols (anything other than Yahweh) with that of Isaiah's (vs.18,19; Isa 44:9-22).

The burden (responsibility) (1:1) of Habakkuk was to warn of coming events - in this case the demise of the Babylonians.  He acted as a watchman (2:1).  This was for the benefit of his people and not for the Babylonians.  Likewise, as we see the Day of the Lord approaching, we must act as watchmen for our own people.  It is a requirement of the LORD, with consequences, that we educate and warn our brethren of the things which are coming on the earth (Eze 33:1-6).  The latter day Babylonian will be destroyed when the Lord returns.  We must exhort each other to remain separate and maintain the true faith, lest we be destroyed with them (Heb 3:13).  That is our burden.

Hab 2:1-4speaks of a vision yet to come. In Heb 10:37,38 this is changed to refer to Christ’s second coming. Then Hab 2:5-8 is directed against the sinful nation. The rest of the chapter has 4 “Woes” to those who do not trust God, Hab 2:9,12,15,19. Then of-course the chapter ends with a reminder that God is in charge, and let all the world keep silence before Him.

Hab 2:5. We have here a warning of that future great apostasy, which is Babylon. It is delivered in the form of a series of woes.
          1st. Woe          Against  Ambition.                       v.6-8.
          2nd.Woe          Against  Covetousness.                v.9-11.
          3rd.Woe           Against  Violence.                       v.12-14.
          4th.Woe           Against  Insolence.                      v.15-17.
          5th.Woe           Against  Idolatry.                         v.18-19.

V.3 We have here an application to the 21st century; We are exhorted to be patient and not lose faith in the Promises of God. The Day is known only to Him so we must be alert and watch for it. If the period of watching is long, and many signs of His coming fade for a while and appear again, we must not lose heart, but must continue faithfully looking for him who will reign from Jerusalem over the whole earth in peace and righteousness. (Heb 10:37-38) 

2:7 All this will happen suddenly, and at great speed. When we look at history we see that in the past when God used great calamities to bring judgement upon a wicked world, they all happened with great speed. The destruction of Egypt's army in the sea, the destruction of Sodom and Gomorrah, the flood in Noah's time are all examples of judgements coming suddenly. In a similar way destruction will come to Babylon, they fell when suddenly attacked by Cyrus the Mede. In a latter day application, Christ will do away with what is identified as "latter day Babylon" once again suddenly (Rev 18:6-10)

ch.4 v. 1 - On face value this would seem to be talking simply of Jesus death and the fact that it can give us freedom from sin, but reading on to v. 2 suggests that in fact the verse is being applied to us, that through suffering we might cease from sin and dedicate the rest of our lives to the service of God and not the flesh.

1Pet 3:7 -

Considering Peter's inspired thoughts on the spiritual strength of wives (1Pet 3:1-6) including Sarah, what is his meaning here in referring to them as "weaker vessels" (K.J.V.) or "weaker partners" (N.I.V.)?

I checked out the word for "weaker", and it's a form of the normal word - astheno - which means "without strength"; here the adjective = "with less strength". It seems to me that there is one obvious connotation which has to be ruled out - and that is "spiritual weakness". For common sense dictates that there can be and likely are as many (if not more) spiritually strong wives as there are spiritually strong husbands.

So what we're left with are a couple of decent ideas. One is that Peter is simply referring to the physical strength of the wife generally being less than that of the husband due to the contrast in physical anatomy and musculature.

The other idea would involve the natural hierarchy as established in the beginning with Adam being formed first and then Eve coming from Adam. And thus the submission of the woman to the man (ratified, it would seem, by Eve's being the first to succumb to temptation) - and also, as part of it, wives to husbands. See 1Cor 11:3; 1Tim 2:11-15; etc. So Peter's words may mean simply that the believing husband, in considering his wife's "weaker" status, should never, ever take advantage of that, but instead treat her with respect as heirs together of the grace of life.

One more point in regard to Peter's example of Sarah (v. 6) obeying Abraham and calling him master. The original incident where this took place is Gen. 18:12 when Abraham and Sarah were being visited by the angels with the prophetic message that - indeed! - Sarah and Abraham would have a son of promise. Verse 12 reads -

" So Sarah laughed to herself as she thought, 'After I am worn out and my master is old, will I now have this pleasure?'" What is really interesting to me is that she is so in tune with the submissive spirit that what is recorded is not what she verbalizes to others, but it's what she is thinking!! My master, my husband.

How to cease from sin

"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; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God."
1Pet 4:1-2
 

What does this passage mean: "he that hath suffered in the flesh hath ceased from sin"? The last few words in the quote gives us a big clue "the will of God". The place where Jesus especially suffered to do the will of God was in the garden of Gethsemane. Here is Luke's account of this occasion:

"saying... 'not my will, but thine, be done.' ... And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground." Luke 22:42-44

Jesus was suffering greatly here, and his suffering was not physical, it was the mental agony of that battle in his mind - to do the will of God - or to do his own will. If we have this same battle, and suffer because we're struggling to do the will of God, we will have ceased from sin. How can that be? Surely we will lose this battle as often as we win it, so how can this passage say that we have "ceased from sin"? The answer is in Romans 6-8, and it is well worth reading those chapters through in one go, using an easy flowing modern translation, to get the full overview of Paul's argument. Here is the conclusion:

"For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."

 

LOVE IS THE ANSWER

"Finally, be ye all of one mind, having compassion one of another, love as brethren" v.8

"And above all these things put on charity, which is the bond of perfectness" Col.3:14

"And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins." 1 Peter 4:8

"By this shall all men know that ye are my disciples, if ye have love one to another" John 13:35

"For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself" Gal.5:14

THE HIDDEN MAN OF THE HEART (v.4)

Even though this little exhortation is given to the sisters - it applies to us all. There is a power, an influence, a secret weapon that God has given to all those that love God and follow the example of his son. This secret weapon or wisdom is beautifully placed in the scriptures and is reflected in the "The Commandments of Christ" as found in our "BASF Statement of Faith".

The hidden man of the heart is Christ's influence upon our hearts. A changed heart speaks loudly and clearly and is often the most effective way to influence those around us. Let us live our lives in Christ quietly and consistently and may our friends see Christ in us!

3:19 - 21 When Jesus preached 'unto the spirits in prison' quoting Isaiah 42:7 there is nothing mystical being presented. The prisoners spoken of are those bound by sin and death. Thus Jesus came to 'proclaim liberty to the captives and the opening of the prison to those that are bound' Isaiah 61:1 quoted in Luke 4:18. Brother Ron Abel deals with this in Wrested Scriptures.

 
4:8 charity ... multitude of sins Proverbs 10:12
In this section Peter is counselling a way of life which is open and generous towards the brethren and sisters. He uses language from Proverbs 10:12 to draw attention to the teaching of the proverbs in this area.
Proverbs 10:11 - 32 provide a series of contrast which all relate to the way in which we should live as opposed to the uncharitable way of life which we have abandoned in favour of our life in Christ.

5:3 being lords Ezekiel 34:4
5:5 God resisteth ... grace to the humble Proverbs 3:34
5:8 roaring lion Proverbs 28:15 Ezekiel 22:25
When Peter says 5:5 'God resisteth the proud but giveth grace to the humble' he is quoting Proverbs 3:34. The 'lowly' in the Proverb in this context is the 'son' Prov 3:1 who does not 'despise the chastening ...' Prov 3:11 The humbling of 1 Peter 5:6 is, then, a willingness to accept the chastening hand of the Father in our lives

3:21 In telling us that baptism is 'not the putting away of the filth of the flesh' Peter gives us great encouragement. We all struggle with the fact that we do not live up to the high ideals of being risen to a new life. Peter is telling us that we should not expect our life to be easier after baptism. This comment by Peter is the reason why Paul (Romans 7) struggled to do avoid doing the things which he hated.

4:12-16 Whilst we do not suffer the persecution that was experienced by our first century brethren from time to time we are ridiculed for our faith. Peter is telling us that we should not be surprised at that. It is easy to be dismayed and feel persecuted in such situations. When we experience such things we would do well to remember that our earlier brethren - for example those that Peter is writing to - suffered far more than we do. Probably they also spoke of their faith more than we did. 1 Peter 4:12 The fiery trial might echo the fiery furnace Daniel 3:21

5:13 The mention of 'Babylon' might cause wondering in our minds. Babylon was still a city in Peter's day. However it could just as well be a reference to Rome. On the other hand it could be part of a pattern running through this letter which reminded the readers of Daniel's experience when he was in Babylon.

3:7 Whilst some may take 'unto the weaker vessel' to indicate that in some way the woman is inferior to the man - after all it was Eve who listened to the serpent - Peter clearly is not implying inferiority. Notice that husbands and wives are 'heirs together of the grace of life' How can someone who is an heir with the man be inferior?

4:17 The quotation from Jeremiah 25:29 and the warning that Peter gives is based upon the situation when the Babylonians came against Jerusalem. The faithful were those who were willing to accept the captivity as God's judgement. There were those who, going about to establish their own righteousness were not willing to be submissive to this judgement. So we should be willing to accept what God does in our lives rather than thinking that we should be allowed to continue in the way that we would like to go.

5:8 The 'roaring lion' is another echo of Daniel. (Dan 6:7 etc.)

3:13-14 Peter's counsel matches the response of Daniel's friends ( Dan 3:17  and they suffered no harm (Dan 3:25)

4:16 'Christian' though a commonly used descriptive word today - ;he is a Christian' it was rather a derogatory word in the first century. Hence 'let him not be ashamed'. So today's usage is different from how it was used in the first century - but we tend to be ashamed of our calling!

3:15  Giving an answer when asked what we believe does not require great education or tremendous Bible knowledge. Surely we know why we were baptised? Let us not fight shy of talking about our faith simply because we feel that we are not educated. Remember those who ask know even less than you do about what you believe!

4:7 In saying ‘watch unto prayer’ Peter is remembering what Jesus said to him in Gethsemane Matt 26:41

5:5  In teaching subjection Peter shows that it is a two way thing. Whilst the ‘younger’ should submit to the ‘elder’ – that is the ecclesial elder who is not necessarily the oldest the elder, who has already (5:3 been shown his is a shepherd not a tyrant, should be willing to submit to the rest of the ecclesia.

4:1 ‘arm yourselves’ fits well with the concept that a life of service to God is a battle. That is why we ‘put on the whole armour of God’ Eph 6:11

4:12     In speaking of the “fiery trial” peter quotes Dan 4:13 – Peter later (1Pet 5:13) speaks of Babylon further confirming that Daniel and his trials are the basis for some of his comments.

3:1 In saying ‘likewise ...’ the wives are being told to be like their husbands in commitment. So husbands cannot really expect to teach their wives unless they show the correct characteristics in their own lives.

4:11  Speaking ‘as the oracles of God’ means that we should speak Scriptural teaching but not as if we are the authority. It is ‘as’ the oracles not in place of them.

4:9    Whilst hospitality was a quality required of bishops - 1Tim 3:2 - Peter shows that hospitality is a characteristic required of all ‘in Christ’.

4:14    The current world view denigrates God and His son Jesus. The company we keep will determine, to a large extent, whether we share that view or oppose it by glorifying God in our lives.

3:15    we try to avoid suffering. However Peter, whilst not encouraging us to seek out problems, gives the perspective that from time to time, it is necessary. The next verse provides the supreme example – Jesus. He is our example.

4:12   That we are not to think “fiery trials” are “strange”. We are reminded of Dan 3:20 where fiery trials were endured rather than faith compromised.

3:7      The “honour” to be shown to one’s wife echoes the “honour” – 1Pet 2:17 – that is to be shown to the king. Quite a challenge.

4:19    Peter teaches that suffering need not be a lonely activity. Rather the one suffering must realise that God is in control of their lives. After all He is the faithful creator.

5:5      The subjection that Peter is encouraging brethren and sisters to manifest is that of a servant as can be seen in Titus 2:9

3:16   The “good conscience” is a mind which is clear about what is believed and is not swayed by opposition. The confidence coming from a certainty about one’s beliefs.

4:8      Wesaw in an earlier comment that Proverbs 10:12 is a basis for this comment by Peter. So is Prov 17:9

5:8 we might wonder who the “adversary” was to these believers. It would appear that they were Jews so we might conclude the “adversary” was the teaching that the Low of Moses must be observed which was something that a Jewish believer could easily see as a good thing to do. But reliance on the law of Moses could not guarantee eternal life.

3:6 In speaking of “amazement” Peter is inspired to encourage the readers to reflect on Sarah who clearly was amazed – Gen 18:12 – at what the angels said and was then afraid when they challenged her. – Gen 18:14.

3:1-2 Peter’s audience clearly comprised of married couple where one partner had not accepted Jesus as their Messiah. Notice that the apostle’s counsel is not that firstly they should argue from the Old Testament that Jesus is the Messiah. Rather he counsels something much harder. He counsels a way of life that, of itself, may convince the other.

If we think about it for a moment whilst the unbelieving partner may well readily enter into debate about the meaning of scripture and thus generate a rift the unbeliever would never complain about Godly behaviour

3:1 Whilst Peter is talking about the impact the life of a faithful wife can have on an unbelieving husband we should be asking ourselves what impact does out lifestyle have on those with whom we come into contact?

3:15 - "....Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect" - NIV. It's not sufficient to just have a hope, we want to be examples so people will see something in us and be more inclined  to ask us about our hope. 

1Pet 1:23-25

"But the word of the Lord endureth forever."

French author and atheist, Francois Voltaire (1694-1778), in his effort to discredit the Bible, held up the Bible and smugly proclaimed, “In 100 years this book will be forgotten and eliminated.” How ironic that after Voltaire’s death his private residence became the headquarters of the Geneva Bible Society, and a major distribution center for the very book he assigned to obliteration! Voltaire’s own printing press was used to print the Bibles!

What an illustration of the permanent glory of the written Word, and the passing glory of man! Men who have not been born of the incorruptible, ever enduring Word of God will be cut down as grass (verse 24). This is why it is so urgent that we be born again of the incorruptible seed, the Word of God (verse 23) that lives and abides forever.

1Pet 5:7

“…casting all your care upon him; for he careth for you.”

Have you ever felt like you were “drowning” – overwhelmed by perennial problems and pressures all around you? How many times have you heard someone say, “What’s the use of complaining? Nobody cares anyway.” It seems today that everyone is so focused or tied up in their own little world that nobody really cares, or even has the time to care. Yet, the children of God are distinguished from the children of the world in the way they live and reach out to God who really does care for us.

Josh Grobin in his song, You Raise Me Up, touches upon this very issue. The lyrics go like this:

When I am down and, oh my soul, so weary;

When troubles come and my heart burdened be;

Then, I am still and wait here in the silence,

Until you come and sit awhile with me.

You raise me up, so I can stand on mountains;

You raise me up, to walk on stormy seas;

I am strong, when I am on your shoulders;

You raise me up… To more than I can be.

To cast “all” our problems means that whatever hurts us, ails us, troubles us, stresses us, and grieves us needs to be released by giving it all to God, and He will take care of it. God is in full control. What a powerful punch comes from just these few words! God notes our conduct under trying circumstances, and we will be rewarded if we are act in faith and do what we have been asked to do. But, it is also so important to have faith in ourselves and believe that we can do this through Christ who strengthens us (Phil 4:13).

1Pet 3:1

“LIKEWISE, ye wives, be in subjection to your own husbands…”

Marriage had a wonderful beginning. Adam exclaimed, “This is now bone of my bones and flesh of my flesh…” (Gen 2:23). If husbands would treat their wives as being a part of them, it would be easy for wives to be subject to their husbands. The problem is, most don’t, and marriages have become more about male domination and female suppression.  

Marital problems often arise because of disobedience, or lack of Biblical teaching on it. There is a case of a brother marrying a woman who came into the Truth through him for the purpose of marriage, but she is not a true dedicated worshipper of God. In time, she began to question the Truth and rebelled against the thought of being in subjection, and questioned other aspects of the Truth - topics, which ought to have been addressed before marriage took place. This pattern occasionally is reversed too. The spiritual aspects of marriage are entirely overlooked and the interview for baptism becomes just a set of beliefs to be accepted and rejected!  

It is entailed in the command to “marry only in the Lord” (1Cor 7:9), that the spouses accept their roles as Divinely commanded, which is so much more than just getting baptized, that being the first step, of course, to this end. It entails obedience to Yahweh, and accept what He has the right to tell us, and that is, how to live in ways that honour Him. It entails both spouses being sincere believers, surrendering to one another with an obedient heart to Yahweh, who always blesses obedience (cf. Deut 28:2). Disobedience, or ignorance, brings about bad choices and will only hurt us in the end (cf. Isa 48:17,18).

When the Bible commands wives to respect their husbands, it is understood that respect is founded on love. When the Bible commands husbands to love their wives, it is understood that with love comes respect. Together, they function in a complementary manner forming a unique dynamic of the marital relationship, a relationship of mutual submission, two sides of the same coin, and thus become the reflection of the love that exists between Christ and his bride, the ecclesia (Eph 5:22-33), a holy covenant before Yahweh.

“The wife is told to be subject to her husband; but the husband is not to lecture her on her duty to be subject. He is told to ‘give honour’ to her. This is the opposite of telling her she is subject. To tell her of her subjection is to cast dishonour upon her.” Robert Roberts, Christadelphian, 1880

3:1 The idea that wives should be subject (submissive) to their husbands is considered unacceptable in today's society where equality is the watchword.  But, all members of Christ's household all are spiritually free and equal (Gal 3:28; 5:1): and wives should be loved, respected, and honoured (3:7; Eph 5:25).  The Christian wives' subjection to their husbands is in respect to the hierarchy that the LORD put in place since Eden: God ---> Christ ---> Man ---> Woman.

HUSBANDS
 
"Husbands in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and heirs with you of the gracious gift of life, so that nothing will hinder your prayers." (1Pet 3:7)
 
"In the same way," takes us back to how wives should act toward their husbands. Wives are encouraged to be submissive with an inner beauty of a gentle and quiet spirit. Husbands should have a similar nature, submitting to the needs of their wives and doing their best for them with a loving attitude. If a wife submits to her husband and a husband is considerate toward the needs and feelings of his wife, many of the difficulties in marriages will be ironed out before they begin.
 
Being considerate is an area we men need to work on, because it is easy  for a man with a plan to push through to get results and forget that others are affected by his actions. Wives must also be treated with respect. They are not as physically strong as men, so we must be gentle and caring with them - remembering that they are no less of a spiritual person. With our support, and with our wives helping us, we can encourage each other toward the gift of life. If we are married then we are not heading toward eternity on our own, but together as a team.
 
God gave us the gift of marriage and it must be preserved and cherished as God intended it. Let's love, be considerate and respect our wives so that nothing will hinder our prayers.

HUMBLE YOUTH
 
Thanks to the influence of the media, there can be a great generation gap between the old and the young - perhaps more than there has ever been before. Our teenagers have their own culture of music, language, values and entertainment that those in their retiring years are only barely aware of. In the same way, many young people are so wrapped up in their own worlds that they think of the values and lifestyle of older people as something foreign, boring and out of date. But the lesson today from God's word is for young people.
 
The Bible tells us: "Young men, in the same way be submissive to those who are older. All of you clothe yourselves with humility toward one another, because, 'God opposes the proud but gives grace to the humble.' Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time." (1Pet 5:5-6)
 
The lesson even in just these two verses is a strong one. Think about the key words: be submissive; humility; God opposes the proud; humble; and, humble yourselves. All the pride that the knowledge and culture of our generation gives us must be humbled, firstly before God; and secondly before the wisdom (whether we see it or not) of our elders. Though they may not understand our culture or technology, they have a vast wealth of life experiences that God tells us to listen and submit to.
 
So let's put aside the generation gap and show honour and respect to God and our elders as we submit to them. In doing this God will lift us up.

PETER'S ACTION POINTS #3

As if he hadn't conveyed our way of life enough already, Peter carries on. The following action points are some of what it really means to live in Christ.

Wives

Be submissive to your husbands. (1Pet 3:1)

Win your husband by actions rather than words. (v.1)

Live pure lives. (v.2)

Live reverent lives. (v.2)

Your beauty should not come from outward adornment. (v.3)

Your beauty should be an inner beauty of a gentle and quiet spirit.(v.4)

Do not give way to fear. (v.6)

Husbands

Be considerate as you live with your wife. (v.7)

Treat your wife with respect. (v.7)

Treat your wife as the weaker partner (v.7)

Treat your wife as an heir of God's grace with you. (v.7)

Pray (v.8)

All

Live in harmony with one another. (v.8)

Be sympathetic. (v.8)

Love as brothers. (v.8)

Be compassionate. (v.8)

Be humble. (v.8)

Do not repay evil for evil. (v.9)

Do not repay insult with insult. (v.9)

Bless when you are treated badly or insulted. (v.9)

Keep your tongue from evil. (v.10)

Turn from evil and do good. (v.11)

Seek peace and pursue it. (v.11)

Do not fear what others fear. (v.14)

Set apart Christ as Lord. (v.15)

Always be prepared to give an answer to everyone who asks you to give the reason for the hope you have. (v.15)

Answer with gentleness and respect. (v.15)

Keep a clear conscience. (v.16)

Rather suffer for doing good than for doing evil. (v.17)

Choose one to work on today.  Make it a matter of prayer.

PETER'S ACTION POINTS #4

Peter continues with more practical ways for us to live our lives. Read them carefully and examine yourself as you do so. Pay that God will open your heart to the ways you can live a better life for him. Here are some action points from 1 Peter 4

Have the same attitude to suffering as Christ did. (1Pet 4:1)

Do not live for evil human desires. (v.2)

Live for the will of God. (v.2)

Do not live in debauchery. (v.3)

Do not live in lust. (v.3)

Do not live for drunkenness. (v.3)

Do not participate in orgies. (v.3)

Do not participate in carousing. (v.3)

Do not go after detestable idols. (v.3)

Be clear minded. (v.7)

Be self controlled. (v.7)

Pray. (v.7)

Love each other deeply. (v.8)

Offer hospitality to one another without grumbling. (v.9)

Use whatever gift you have received to serve others. (v.10)

Faithfully administer God's grace in it's various forms. (v.10)

Speak as if you are speaking the very words of God. (v.11)

Serve with the strength God supplies. (v.11)

Do not be surprised at the painful trial you are suffering. (v.12)

Rejoice in suffering. (v.13)

Do not suffer as a murderer, thief, criminal or meddler. (v.15)

Do not be ashamed to suffer as a Christian. (v.16)

Praise God that you belong to Christ. (v.16)

Commit yourself to God. (v.19)

Continue to do good. (v.19)

Which of these challenges you today?  In God's grace, he can give you the strength to be able to live as Peter wrote.  Work on one at a time, and ask God for the help you need.  Let's make the effort to live as Jesus lived.

PETER'S ACTION POINTS #5

Peter challenges us to take the theory of our life in Christ and turn it into action. Throughout his letters he gives us numerous practical instructions to help us as we grow to be more like Jesus. Here are some of his action points from 1 Peter 5.

Elders

Be shepherds of God's flock. (1Pet 5:2)

Care for God's flock. (v.2)

Serve as an overseer. (v.2)

Be willing. (v.2)

Do not be greedy for money. (v.2)

Be eager to serve. (v.2)

Do not lord it over others. (v.3)

Be examples to the flock.(v.3)

Young Men

Be submissive to those who are older. (v.3)

Everyone

Clothe yourself with humility one toward another. (v.5)

Humble yourself under God's mighty hand. (v.6)

Cast all your anxiety on God. (v.7)

Be self controlled. (v.8)

Be alert. (v.8)

Resist the devil. (v.9)

Stand firm in the faith. (v.9)

Greet one another with a kiss of love. (v.14)

Over the course of reading Peter's first letter, we may have discovered that living a Christian life is not as easy as we first thought. But be encouraged by these final words of Peter: "And the God of all grace, who called you into his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast." (1Pet 5:10) God will make you strong if you give your all to him. Let us follow Peter's instructions and give God glory as we live in his strength.

SET UP CHRIST AS LORD

No matter who we are, there is always someone in authority over us. Maybe we are taking orders from our parents, husband or wife, from our boss, our children, the government, the police, or a man in a high visibility vest. Sometimes what we are instructed to do goes against our consciences. At other times there might be a conflict of interest. We might even be frightened of the people who have authority over us.

Peter's solution was this: "But in your hearts set apart Christ as Lord." (1Pet 3:15). With Christ as Lord in our hearts, all the other voices in our lives need to come under his authority. With Christ as Lord in our hearts, we receive stability and strength. With Christ as Lord, we gain purpose and meaning to life. And while we still need to obey the laws of the land and the people who have authority over us, it becomes much easier, because it is really Christ we are serving - not just another person who may or may not have our respect.

So let's set up Christ as Lord in our hearts and give him the place that he deserves to have in our lives.

THE EXTRA MILE

Jesus told us to go the extra mile in our service to each other. In his letter, Peter reinforces that in a very practical way. These are the things he encourages us to do:
Be alert and of sober mind. (1Pet 4:7).
Love each other. (v.8). Offer hospitality to one another. (v.9)
Use whatever gift you have received. (v.10).
Be stewards of God's grace. (v.10).

Written this way, it seems like a full and complete list of instructions, but if you are following through in your Bible, you will note that I left out the extra mile parts to each of these.

There is no point stopping at the basics. Aim  for the top, and even if you reach your goal, you will reach a higher goal than if you aimed at mediocrity.

Here are the extra mile instructions again, with the extra mile parts included.
"Be alert and of sober mind so that you may pray." (v.7).
"Love each other deeply" (v.8).
Offer hospitality to one another without grumbling. (v.9).
Use whatever gift you have received to serve others. (v.10).
Be faithful stewards of God's grace in its various forms. (v.10).

Let's not stop at our lowest call of duty, but go the extra mile and serve our Lord with our whole heart.
 

 5:2-3 The word flock POIMNIOIN (4168) is only used four times in the New Testament, but is used by Peter in both these verses. It is a term of endearment and means God's precious flock . it is used by Christ in Luke 12:32 to calm the disciples. It is again used by Paul as he exhorted the Ephesian elders to protect the flock from savage wolves Acts 20:28-29. Peter now directs the elders to be both shepherds (care and feed) John 21:15-17 and also to be examples 1Pet 2:21

 3:22 As we read this verses our thoughts go back to Jesus' direction to Peter (John 21:16) "Feed (tend) My sheep" " Feed (pasture) My lambs". This must be done with both doctrine and discipline. Lead, feed, heed; by prayer, exhortation, and by example. Peter now exhorts the believers, as Paul did to the the elders at Ephesus (Acts 20:28). Always keeping in mind that the flock is Christ's