ADULT

Lesson CommentarySummer Quarter, 2019

CONTENTSAbout the Writers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3Lesson 1 Laying the Foundation for Joy . . . . . . . . . . . . . . . . . . . . . . 5 1 Peter 1:1-12

Lesson 2 Loving as We Live . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 1 Peter 1:13-25

Lesson 3 Understanding Our Heritage . . . . . . . . . . . . . . . . . . . . . . 27 1 Peter 2:1-10

Lesson 4 Staying Right with Government . . . . . . . . . . . . . . . . . . . . 38 1 Peter 2:11-25

Lesson 5 Staying Right at Home . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 1 Peter 3:1-12

Lesson 6 Dealing with Inner Anxiety . . . . . . . . . . . . . . . . . . . . . . . . 60 1 Peter 3:13-22

Lesson 7 Having the Mind of Christ . . . . . . . . . . . . . . . . . . . . . . . . . 70 1 Peter 4:1-11

Lesson 8 Enduring Persecution . . . . . . . . . . . . . . . . . . . . . . . . . . . . 80 1 Peter 4:12-19

Lesson 9 Staying Right with Fellow Christians . . . . . . . . . . . . . . . . . 90 1 Peter 5:1-14

Lesson 10 Growing in Grace . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .102 2 Peter 1:1-11

Lesson 11 Keeping Things in Perspective . . . . . . . . . . . . . . . . . . . . .112 2 Peter 1:12-21

Lesson 12 Identifying False Prophets . . . . . . . . . . . . . . . . . . . . . . . .122 2 Peter 2:1-22

Lesson 13 Looking for the Coming of Jesus . . . . . . . . . . . . . . . . . . .133 2 Peter 3:1-18

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .144

Vol. 20, No. 1, Summer Quarter, 2019. Editor in Chief: Kyle W. Elkins, kyle.elkins@bogardstore.org Business Manager: Dean Grigsby, dean.grigsby@bogardstore.org © 2019, Bogard Press, 4605 N. State Line Ave., Texarkana, TX 75503-2928 www.bogardpress.org; 1-800-264-2482

American Baptist AssociationThrough-the-Bible Series Sunday School Lessons

2019 John 13—21

Ezra; NehemiahHabakkuk; HaggaiMalachi; Esther

1 Peter2 Peter

1, 2, 3 JohnJude

2020

EzekielDaniel

ZechariahRevelation 1—11 Revelation 12—22

Genesis 1—11Job

2021 Genesis 12—50 Matthew 1—13 Matthew 14—28 Exodus

2022 Romans

LeviticusNumbers

DeuteronomyHebrews

JoshuaJudgesRuth

2023 Acts 1—14 Acts 15—28

1 Samuel2 Samuel 1—4

1 Chronicles 1 —10Mark 1—8

2024 Mark 9—16

2 Samuel 5—241 Chronicles 11—29

1 Kings 1; 2

James1 Thessalonians2 Thessalonians

Psalms 1—72

2025 Psalms 73—150 Galatians

1 Kings 3—222 Chronicles 1—24

2 Kings 1—13Joel; Obadiah

1 Corinthians

2028 Ephesians

1 Timothy2 Timothy

Titus

JeremiahLamentations2 Kings 24; 25

2 Chronicles 36

John 1—12

Winter Spring Summer Fall

2026

ProverbsEcclesiastes

Song of SolomonLuke 1—13:21 Luke 13:22—24

Hosea; Amos;Micah; Jonah;

2 Kings 14—162 Chronicles 25—28

2027 2 Corinthians

Isaiah 1—392 Chronicles 29—32

2 Kings 17—20Nahum

Isaiah 40—662 Kings 21—23

2 Chronicles 33—35Zephaniah

PhilemonPhilippiansColossians

About the WritersRecognized for their knowledge, wisdom and understanding of the Holy

Scriptures, the writers of the Adult Lesson Commentary are faithful pastors, teachers and spiritual leaders among the Lord’s churches. The following are a few biographical notes about these men.

Dr. David Harris was born in Pine Bluff, Arkansas, in 1953. He was saved at age nine and baptized by the authority of Harmony Missionary Baptist Church where he surrendered to preach at age sixteen and was later licensed and ordained. He graduated from Glendale High School in 1972 and entered the Missionary Baptist Seminary in Little Rock the same year. He received his Bachelor, Master and Doctorate Degrees in Bible Languages from the Little Rock school.

He has pastored the Pine Grove MBC near Holly Grove, Arkansas; Hickory Ridge MBC of Hickory Ridge, Arkansas; Westlawn MBC of Texarkana, Texas; Calvary MBC of Van Buren, Arkansas; First Immanuel MBC of Pine Bluff, Arkansas; and presently serves the Temple MBC of Benton, Arkansas. He is a current member of the faculty of the Missionary Baptist Seminary in Little Rock where he has taught for twelve years and where he serves as assistant editor of the Searchlight published by the Seminary. Before he began to write the Adult Lesson Commentary for New Testament Studies, he had twenty years experience writing for Bogard Press and the Baptist Sunday School Committee. He has previously written Jr. High Sunday School, Jr. High BTC and the Adult Quarterly. He may be contacted at drdavidharris@hotmail.com.

Dr. Roger W. Stewart was born and raised in Fort Smith, Arkansas, where he attended Central Baptist Church throughout his entire childhood. He was saved and baptized at age nine. At age seventeen, he announced his call to preach before graduating from Northside High School in 1984. He soon found himself a student at the Missionary Baptist Seminary where he earned a Bachelor of Theology degree in 1991. Meanwhile, Brother Stewart married Gena Ashlock in 1986 and was ordained to the gospel ministry by

Victory Missionary Baptist Church in Sherwood, Arkansas, later that same year. God blessed the Stewart’s with two boys—Brett in 1989 and Hayden in 1991. After pastoring in Michigan for nine years, Brother Stewart returned to Southeast Arkansas where he was afforded the opportunity to complete his Master of Theology (2006) and Doctor of Theology (2008) degrees at the Missionary Baptist Seminary. He is pastor of Olive Branch Missionary Baptist Church in Pine Bluff, Arkansas. He has served ABA churches in Holly Grove, DeWitt and Star City, Arkansas as well as in Coloma, Michigan. He is currently a member of the Standing Missionary Committee where he serves as Clerk. Brother Stewart is Vice President of the Alumni Association for the Missionary Baptist Seminary. He may be contacted at drrwstewart@sbcglobal.net.

Dr. Michael McCoy grew up attending Bethlehem Missionary Baptist Church near Ola, Arkansas. He was saved at the age of 13 and surrendered to the ministry in 1995 at the age of 19. Brother McCoy has pastored Little Elm Missionary Baptist Church in Farmington, Arkansas, since 1997. A graduate of the Missionary Baptist Seminary in Little Rock, he also holds a BA in History and Classical Studies from the University of Arkansas as well as an MA and PhD in Ancient Medi-terranean History from the University of Arkansas. He and his wife, Amy, married in 1998 and have two daughters, Ava and Allison.

He may be contacted at mtmccoy@gmail.com.

The question of Christian suffering has puzzled the righteous from time immortal. Why do God’s people have so many problems, especially when they are trying to do right? The psalmist, Asaph, was confident that God was good to Israel, but said, “But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death: but their strength is firm. They are not in trouble as other men; neither are they plagued like other men” (Psalm 73:2-5). Asaph could not understand why the wicked were prospering while the righteous were suffering. The same troubling question perplexed the great prophet Jeremiah. He decided he wanted to have a little talk with the Lord about it and said, “Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?” (Jeremiah 12:1). Asaph learned the answer to his question when he later went into the house of the Lord and understood the end of the wicked (Psalm 73:16-20). The Lord answered Jeremiah as well; his problems were only going to get worse, but the Lord would stand by him (Jeremiah 12:5-17). The apostle Peter’s letter to those who were suffering persecution in the first century serves as an answer to our own suffering in the present day. Peter advised his readers not to be surprised by their suffering, but to be sure they were suffering for the right reasons. He encouraged them to be strengthened by the Word and to be an example of righteousness and holiness even in the midst of suffering and mistreatment. Peter set forth Jesus Christ as the great-est example of unjust suffering and how to respond to it. We are not going to get through this life without our share of suffering. We must not waste it, but use it as an opportunity to sanctify the Lord God in our hearts and to be ready always to give an answer to every man that asks for a reason of the hope that is in us with meekness and fear (1 Peter 3:15). Unfortunately, some Christians suffer for the wrong reasons. They are busybodies and evildoers. There is no glory in suffering for such ignoble reasons. Yet, when God’s children suffer for righteousness sake, there is manifold glory to God and grace abundant.

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Lesson 1 June 2, 2019

Laying the Foundation for Joy

1 Peter 1:1-12

The Author and the Audience (1 Peter 1:1)

The customary style of first-century writers was to identify themselves and their intended audiences at the beginning of their letters. One practical reason for this was that they generally wrote on scrolls which were rolled up and sent to the reader. As the reader began to unroll the scroll, he could immediately identify the author. Now we have return address labels and letterhead which identify us to the reader. Ordinarily, we wait until the end of the letter to sign it. The writers of the New Testament were inspired by the Holy Spirit to write. The recipients, whether churches or individuals, were then aided by the Holy Spirit in their understanding. The Inspired Author. The inspired author of the letter known as 1 Peter identified himself as, “Peter.” Peter was well known to the Christians and churches of the first century. He was the one who preached on the day of Pen-tecost when three thousand were added to the church (Acts 2), and he was the most prominent church leader through the first half of the book of Acts. Peter had been a commercial fisherman before becoming a follower of Jesus Christ. His hometown was Bethsaida (John 1:44), a city northwest of the Sea of Galilee in the fertile plain of Gennesaret. Bethsaida was nearby Capernaum which later became his home and later still served as the headquarters for Jesus’ Galilean ministry. Peter was the brother of Andrew. Their father was called Jona (John 1:42). Peter’s given name was Simon. Jesus renamed him Cephas (in Aramaic) or Peter (in Greek), meaning small rock. Peter and Andrew had been disciples of John the Baptist. We do not have a specific record of it, but were baptized by John. They were living with the expectation of the soon coming Messiah. When Andrew personally heard John the Baptist identify Jesus as the Lamb of God, he immediately found his brother, Simon (Peter), and said, “We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus” (John 1:41, 42). When Jesus saw Peter, He said, “Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone” (John 1:42). Peter further identified himself as “an apostle of Jesus Christ” (1 Peter 1:1). Jesus chose the twelve after spending all night in prayer (Luke 6:12-16). In each listing of the apostles, Peter always heads the list. He was the most prominent among them and oftentimes their spokesman. The apostles were special messengers of Jesus who were given “power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease” (Matthew 10:1). The Intended Audience. Peter wrote, “To the strangers scattered through-out Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1). The term “strangers” is a rare word meaning “to stay in a place as an alien” (TDNT). It describes a person “who for a period of time lives in a place which is not his normal residence” (Louw Nida 11.77). God’s people are strangers, or aliens, in a spiritual sense. This world is not our home. Our citizenship is in Heaven. We are pilgrims passing through to a better land. While we are here, we will face hardships and even persecutions; nevertheless, we endure because we know

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what the future holds. We are somewhat like Abraham of old, who “sojourned in the land of promise, as in a strange country” (Hebrews 11:9). The word “scattered” is transliterated diaspora and “is used particularly [in] ref-erence to the nation of Israel which had been scattered throughout the ancient world” (Louw Nida 15.137). We derive the English word dispersion from this word. It “was a technical term for the Jews who lived outside of Palestine” (Wiersbe 10); however, the word does not suggest that Peter was writing only to Jews. Internal evidence suggests some of his readers were Gentiles who had been saved out of paganism (1 Peter 1:14, 18; 2:9, 10). Peter’s letter was a circular letter which would reach its intended audi-ence “throughout Pontus, Galatia, Cap-padocia, Asia, and Bithynia,” (1 Peter 1:1) regions in the northern and western parts of Asia Minor. “The area covered extends 300,000 square miles, which is nearly all of Turkey” (Schreiner). “Pon-tus” was situated along the southern coast of the Black Sea. Aquila, the hus-band of Priscilla, was born in Pontus (Acts 18:2). “Galatia” (1 Peter 1:1) lay south of Pontus in central Asia Minor. It was divided into northern and south-ern Galatia. Paul evangelized in south-ern Galatia in the cities of Antioch, Ico-nium, Lystra and Derbe. “Cappadocia,” a large Roman province in eastern Asia Minor, was generally east of Galatia and north of Cilicia. “Asia” was immediately east of the Aegean Sea. It was the most influential of all these Roman provinces. It was established as a Roman province in 133 BC and occupied roughly the western third of modern-day Turkey. The early churches in Asia were Ephesus, Colossae, Laodicea, Philadelphia, Sardis, Thyatira, Pergamos and Smyrna. On Paul’s second missionary journey he was prevented by the Holy Spirit from going into Asia (Acts 16:6-8). “Bithynia” (1 Peter 1:1) was located in the north-west corner of Asia Minor. It was north of Asia and west of Pontus. Paul was likewise forbidden by the Spirit to go into Bithynia on his second missionary

Strangers Word Study #3927

1 Peter 1:1. This adjective only occurs three times in the entire New Testament . It means a temporary resident . It is used only of believers who now have a heavenly citizenship but who continue to live temporarily as resident aliens on earth .

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Scattered Strangers (1 Peter 1:1): Peter directed his letter to an audi-ence of Christian Jews dispersed due to the persecution of Nero. With the exception of Galatia, all others men-tioned by Peter were in the northern reaches of Asia Minor. James, in his very Jewish way of thinking, acted similarly when he unified his audi-ence by grouping all Jews under the category of “the twelve tribes which are scattered abroad” (James 1:1). In doing so, he suggested that all men everywhere were candidates for faith in Jesus Christ. Of particular interest is that James neither divided Judea and Israel nor did he acknowledge, on any level, the ten lost tribes of Israel. This was akin to Paul’s intro-ductions when he used a Greek word, Grace and a Hebrew word, Peace to incorporate all men into his audiences (1 Corinthians 1:3).

journey (Acts 16:7). It is likely the gospel made its way into these areas while Paul was ministering in Ephesus (Acts 19:10). The one thing Peter’s wide audience had in common was that they were suffering for their faith in Christ.

The Work of the Trinity in Salvation (1 Peter 1:2)

All three members of the Godhead are involved in the salvation of a soul: God the Father, the Holy Spirit and the Son, Jesus Christ. Salvation is the work of God not the work of man. No man can save himself, but God can save any and every man who repents and believes the gospel. The invitation to sal-vation is universal. John wrote in the closing verses of the Bible saying, “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17). The Old Testament prophet, Isaiah, spoke in a similar vein saying, “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price” (Isaiah 55:1). The gift of salvation is offered to all men on the same terms of grace and faith. Paul wrote, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Ephesians 2:8, 9). Peter addressed his audience as, “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprin-kling of the blood of Jesus Christ” (1 Peter 1:2). Notice the inclusion of all three persons in the Godhead. Elect According to the Foreknowledge of God the Father. The word “elect” refers to that which has been chosen. It is used twenty-three times in

twenty-three verses in the New Testament and is translated chosen or elect. It is used of Israel, angels and of the saved in gen-eral. In this context all who have repented of their sins and placed their faith in Jesus Christ are elect. God’s foreknowledge allows Him to know who will, and who will not, be saved. Yet, when it comes to our salvation, God’s foreknowledge does not take away or overrule our will. His fore-

knowledge of our salvation does not predestinate our salvation. God has elected to save all who willingly repent and believe through the convicting of the Spirit. God’s foreknowledge will neither force anyone to be saved nor prevent anyone from being saved. No one will stand before God on judgment day and say, “I would have been saved, but you did not allow it.” Neither will anyone say, “I really did not want to be saved, but your Spirit forced me into it.” Through Sanctification of the Spirit. Election is “according to the fore-knowledge of God the Father,” and “through sanctification of the Spirit.” The Holy Spirit has a manifold work in salvation beginning with conviction. When

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Elect Word Study #1588

1 Peter 1:2. An adjective that means chosen or selected . In Peter’s language, it often referred to things that were of higher quality such as choice fruit or choice baskets .

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people from Pontus, Cappadocia and Asia heard the apostle Peter preach on the day of Pentecost, “they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?” (Acts 2:37). It was the Holy Spirit who pricked their hearts. There can be no salvation apart from the convicting work of the Spirit. Jesus said, “No man can come to me, except the Father which hath sent me draw him” (John 6:44). The means by which the Father draws men unto Christ is by the working of the Holy Spirit in convicting men of sin, righteousness and judgment (John 16:7, 8). The Spirit brings conviction to those who hear the gospel message. It is not the preacher who convicts men of sin or who convinces them of the trustworthiness of the gospel; it is the Holy Spirit who works in conjunction with the preached Word (1 Thessalonians 1:4-10). When the repentant sinner believes on Christ, the Spirit does His wonderful work of regeneration and sets the believer apart unto Christ. Unto Obedience and Sprinkling of the Blood of Jesus Christ. The proper response to the convicting and convincing work of the Holy Spirit is to place one’s faith in the finished work of Jesus Christ. It is possible to hear the gospel, be convicted and to feel sorrow for sin without taking the next step—the step of obedience. The word “obedience” is “hupakoen which derives from hupo (under) and akouo (to hear). It indicates that one is so persuaded of the truth of that which he hears that he subjects himself to it or comes under it” (Patterson 27). To obey the gospel is to believe and receive the gospel by person-ally appropriating it as an act of your will. It is with your mind that you hear the gospel. It is with your heart that you acknowledge your sin and sorrow over it. It is with your will that you make a personal, deliberate decision to receive and rest in the death, burial and resurrection of Jesus Christ unto the saving of your soul. Under the Old Testament economy, the Tabernacle, its utensils, and even its people were sprinkled with blood. The writer of the letter to the Hebrews spoke of Moses and said, “He sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission” (Hebrews 9:21, 22). The phrase “sprinkling of the blood of Jesus Christ” (1 Peter 1:2) affirms that forgiveness of sins is found only in the perfect sacrifice of Christ. The Old Tes-tament sacrifices had no saving power; they were typical of the atonement which the Messiah would make. When Jesus gave His blood on Calvary, He paid the price of sin. When we believe on Him as our personal Savior, His blood is sprinkled (applied) to our hearts. Based on the electing work of the Father, the sanctifying work of the Spirit and the atoning work of Jesus Christ, Peter said to his audience, “Grace unto you, and peace, be multiplied” (verse 2). The grace spoken of here is not sav-

Sanctification Word Study #38

1 Peter 1:2. This noun refers to something or someone that has been dedicated or consecrated to God . Its English equivalents would be holiness, consecration or sanctification.

ing grace but sustaining grace. It was the “grace whereby we may serve God acceptably with reverence and godly fear” (Hebrews 12:28). The peace spoken of is the peace of God “which passeth all understanding” (Philippians 4:7). The first readers of this letter were living as strangers and pilgrims in a world which was not theirs. They were coming under the pressure of persecution and were suffering personally. In the midst of all this, they needed to be reminded that Jesus is the solution to our problems and the provider of all our needs. Grace and peace are indeed multiplied to believers in Jesus Christ regardless of existing conditions.

Abundant Mercy and a Lively Hope (1 Peter 1:3)

Peter said, “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Peter 1:3). To be “blessed” is to be worthy of praise or commendation. In salvation, as in all other matters, it is God the Father who is to receive all the honor and glory. He alone is to be praised. The plan of salvation is such “that no flesh should glory in his pres-ence” (1 Corinthians 1:29). All the glory goes to Him. To say that God is the “Father of our Lord Jesus Christ” (1 Peter 1:3) does not mean that the Father created the Son, but that the Father and Son share the same divine nature. The Son is uncreated and eternal. He is one in essence with the Father. The Jews would not have addressed the Father as “my Father,” but as “our Father.” When Jesus addressed Him as “my Father,” it infuriated the religious leaders because they saw it as a claim to deity (John 8:19; 10:30-33). The salvation enjoyed by believers is on account of the Father’s “abundant mercy” (1 Peter 1:3). The word “abundant” refers to the upper range of a scale. The Lord does not skimp when it comes to mercy. His mercy is great. Mercy itself is the compassion which God shows the undeserving sinner. Salvation is by God’s mercy, not man’s merit. Titus 3:5 says, “Not by works of righteousness which we have done, but according to his mercy he saved us.” The word translated “begotten” (1 Peter 1:3) is translated born again in verse 23 of this same chapter. The word is not used elsewhere in Scripture. The English word begotten is the past participle of beget. In the Greek, the word is an aorist tense participle which “is used here to indicate an act viewed in its entirety, from the viewpoint of its existing results” (Patterson 30). The saved have been begotten, or born, twice: first physically and then spiritually. The new birth is “unto a lively hope” (verse 3). The word “lively” is literally living. The saved have a living hope that is sure and steadfast. Their hope is not a maybe it will, maybe it will not sort of hope, but it is a firm confidence of the soul that has been imparted by the indwelling Holy Spirit. Furthermore, the new birth is “by the resurrection of Jesus Christ from the dead.” Our salvation would not be possible without the resurrection of Jesus from the dead. If He had remained in the tomb, there would be no victory over death, hell and the grave. It is His resurrection power that brings life to that which was dead in trespasses and sins.

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The Inheritance of the Believer (1 Peter 1:4, 5)

Having been born again into the family of God, we stand as children of God and joint heirs with Jesus Christ. Paul wrote, “The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ” (Romans 8:16, 17). Peter described our inheritance as “an inheritance incorruptible, and unde-filed, and that fadeth not away” (1 Peter 1:4). First, our inheritance is “incorrupt-ible.” This means it cannot be marred or diminished. It cannot be ruined or lost. Most everything we see on earth can dete-riorate and decay, but our inheritance in Heaven cannot. Second, our inheritance is “undefiled.” It is unstained and unpol-luted. It is pure and perfect. Everything in this world is stained and ruined by sin but not in the world to come. Third, our inheritance “fadeth not away.” Its beauty will not diminish over time. Flowers may fade, a beautiful countenance may fade, but the believer’s inheritance will be just as beautiful after ten mil-lion years as it was the first day it was received. Fourth, Peter taught that the believ-er’s inheritance was “reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (verses 4, 5). It cannot be lost. The believer’s salvation and inheritance are inseparably linked; therefore, to say that his inheritance cannot be lost is to say his salvation can-not be lost. It is “reserved in heaven,” or it is to be guarded. The believer’s inheri-tance is under guard, and the guard is God the Father Himself. Because of what they have been taught, some believers are fearful that they might lose their salvation. They are afraid that they will not be able to hold out or hold on. However, it is the other way around. It is God the Father who is holding on to us. We are being kept continually by His power—the very “power of God.” There is no power on earth, under the earth, or above the earth that can wrest a child of God from the safe-keeping hands of the Father. Jesus said, “No man is able

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Inheritance Word Study #2817

1 Peter 1:4. A noun that connotes receiving a valuable possession . It can also signify property that someone receives as an heir or beneficiary.

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Things Reserved in Heaven (1 Peter 1:4): An inheritance often came with conditions which included but were not limited to: the will being read before the family; children and other inheritors being present at the time of the reading; lawyers signing all doc-umentation; and adopted children being included. Peter added that the inheritance of the first-century Chris-tian was neither subject to passing away nor liable to decay. The incor-ruptible and undefiled inheritance of the Christian stood in direct contrast to all earthly inheritances—because they were tangible—which eventu-ally faded away. The eternal inheri-tance of the Christian, however, pos-sessed no earthy, tangible, sensual elements which were subject to decay and defilement. It was forever—that has not changed.

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to pluck them out of my Father’s hand” (John 10:29). “Heaven” (1 Peter 1:4) is the abode of God and future home of the redeemed. Finally, the believer’s inheritance is “through faith unto salvation ready to be revealed in the last time” (1 Peter 1:5). Salvation is by or through faith (Ephe-sians 2:8, 9). It is a gift which is received by faith and not achieved by good works. Salvation is a present possession; however, there is more to be revealed in the last time. The manifold blessings of salvation are not yet fully seen but will be experienced when Jesus returns to rapture the living and resurrect the dead. The full implications of salvation will be known in that day when the saved receive their glorified bodies and are made like unto Him who saved us.

The Trial of Your Faith (1 Peter 1:6-9)

There is a stark contrast between what the believer experiences in the here and now, and what he will experience in the hereafter. The Present Time (verse 6). Peter wrote, “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations.” The word “wherein” refers back to the prospect of our heavenly inheritance which is kept under guard by the power of God. Even though our knowledge of the heavenly state is limited, the promises and eternal provisions of God gives us cause for joy and rejoicing. The word “rejoice” can be under-stood either as a statement of fact or as a command. Believers can and should “greatly rejoice” in this present time knowing that they have such wonderful things to look forward to in Heaven.

The word “temptations” is literally trials. It is not so much a solicitation to do evil as it is a testing of our faith. The trials and tribulations we go through here on earth are temporary. They are “for a season,” or a short time. In real-ity, our very lives are but a vapor that appeareth for a little while and then gone. When we are in the midst of a severe trial, it may seem to go on for-ever, but in light of eternity, it is only for a season. Furthermore, our trials and testings are “manifold,” or of an unlim-ited variety. There seems to be no end to the ways in which God’s people suffer. Problems abound. Trials and testings are on every hand. Job, the man who epitomized suffering, said that man is of few days and full of trouble. The Purpose of Trials (verse 7). Peter explained, “That the trial of your faith, being much more precious than

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The Process of Trial by Fire (1 Peter 1:7): Encountering adversity and tri-als proved ones faith either true or false before God. Such hardships created genuineness in the faith that would not be easily subverted. God has always used troublesome times to test the faith of His children as was seen in the case of Job (Job 1:20-22). Since the faith is worth keeping (2 Timothy 4:7) and contending for (Jude 3), and since it keeps us (1 Peter 1:5), surely, it is worth giving away as the Pentecostal prescription of “and ye shall be witnesses unto me…unto the uttermost part of the earth” (Acts 1:8) has challenged. Such a faith is more precious than the most pre-cious metal known.

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of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ.” The word “trial” is a differ-ent word from the word translated “temp-tations” in verse 6. This word means to prove or to discover the genuineness of something. Peter used the illustration of gold which is assayed in the fire in order to remove any impurities and refine the purity of the gold. Some might think this process to be painful, but Peter said it was “precious” (verse 7). It is of great price, esteemed and especially dear. Our trials are precious when they purify our faith and draw us closer to the Lord. David admitted that it was his afflictions that caused him to seek the Lord (Psalm 119:67, 71). The result Peter had in mind was that it would “be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7). The meaning is that believers with a purified faith will receive praise and honor from the Lord Himself at His appearing. They will hear Him say, “Well done, thou good and faithful servant” (Matthew 25:21). The Possession of Salvation (verses 8, 9). Peter wrote, “Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.” Peter indicated that his readers had not seen the Lord Jesus Christ in the flesh; nevertheless, they loved Him. Jesus had such people in mind when He said to Thomas, “Blessed are they that have not seen, and yet have believed” (John 20:29). Even though Peter’s readers had not seen the Lord, they believed and rejoiced with joy unspeakable and full of glory. “Unspeakable indicates something which cannot be repressed” (Law 14). The suffering through which they were going could not squelch the joy they felt in their hearts for the salvation of their souls. No matter what happens to the believer in this life, it is his knowledge and assurance of salvation that helps keep him going in the face of trials and tribulations.

The Quest of the Prophets (1 Peter 1:10-12)

The human mind cannot fully comprehend the greatness of salvation. Believers possess salvation, and they rejoice in it, but they do not have a com-plete understanding or appreciation of what was required to accomplish it, or of what is yet to be experienced because of it. This problem was even more pronounced for those who lived before the time of Christ. Peter wrote, “Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you” (verse 10). The Old Testament prophets, under the direction of the Holy Spirit, wrote con-cerning the salvation which was to come. Moreover, they took a special interest in their own Spirit-inspired writings and “inquired and searched diligently.” They were not disinterested robots who merely recorded what the Spirit said.

Trial Word Study #1383

1 Peter 1:7. An important New Testa-ment word that means a test for genu-ineness or authenticity . Peter follows it with the picture of assaying the value of gold by testing its purity by fire.

They were godly men who had a deep personal interest in the things of God. They wanted to know more about the One who should come. Peter said, “Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should fol-low” (verse 11). “Searching” means “to attempt to learn something by careful investigation” (Louw Nida 27.34). The very prophets who penned the prophe-cies were themselves captivated by the prophecies and made every effort to understand them better. Jesus Himself said, “Many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them” (Mat-thew 13:17). In particular, the prophets wanted to know who and when. They had prophesied many things concern-ing the Messiah, but did not know spe-

cifically who He was. Neither did they know when He would come. Perhaps they expected Him to come in their own day and time, just as we look for Him to return in our day and time. Do not overlook the phrase “the Spirit of Christ which was in them” (1 Peter 1:11). The Old Testament writers, as well as the New Testament writers, were inspired of the Spirit of Christ. In his second letter Peter said, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:21). The prophets prophesied of two particular things: “the sufferings of Christ, and the glory that should follow” (1 Peter 1:11). Psalm 22 is a classic on the sufferings of the Messiah. Isaiah spoke in detail concerning His glory. Both aspects are emphasized throughout the prophetic writings. Note also that the glory followed the sufferings. Apparently, many of Jews of Jesus’ day over-looked the necessary sufferings of the Messiah and seized only on the glory. Peter explained the far-reaching nature of the writings of the prophets saying, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into” (1 Peter 1:12). It was revealed to the Old Testament prophets that their prophecies concerning the Messiah would not be fulfilled in their day. Paul wrote, “But when the fulness of the time was

14 / 1 Peter 1:1-12

Manna

Searching Prophets (1 Peter 1:10, 11): Old Testament prophets were called to proclaim, prophesy and preach the message of the Lord. They often wanted to know more about a com-ing Messiah and kingdom. To be sure, Isaiah, Ezekiel, Zechariah and many others, including numerous psalms with messianic overtones, could have filled hundreds more pages with their queries and questions. Joshua 1:8, in part, states, “Thou shalt meditate therein” referring to the Law. Such meditating suggested both a submis-sion to as well as a saturation of the Word of God. The idea was one of muttering while reflecting. Such fasci-nation was exactly and precisely the kind of meditating—mutter in aston-ishment while reflecting on the text at hand—and searching the prophet employed.

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come, God sent forth his Son, made of a woman, made under the law” (Gala-tians 4:4). The Messiah did not come until the time was right. It was Peter, John and many others who were privileged to be eyewitness of the Messiah. In his second letter Peter wrote, “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty” (2 Peter 1:16). See John’s testi-mony in 1 John 1:1. The apostle and others “preached the gospel” (1 Peter 1:12). They testified concerning the good news about Jesus of Nazareth and His death, burial and resurrection (1 Corinthians 15:1-4). They did so with the aid of “the Holy Ghost sent down from heaven” (1 Peter 1:12). When Jesus took His seat at the right hand of the Father in Heaven, He fulfilled His promise to the disciples and sent the Holy Spirit in His place (John 14:16-18; 16:7). The Spirit then empowered the apostles and the early church to spread the gospel throughout the world (Acts 1:8). The Spirit also inspired the writers of the New Testament to com-plete the written record of God’s Word by the end of the first century. Salvation is such a marvelous thing that Peter said, “The angels desire to look into” (1 Peter 1:12) it. The fate of angels is already sealed; nevertheless, they have a great interest in the plan of redemption. The word translated “to look into” means “to stoop and look intently” (Barker 1786). Surely, if the Old Testament prophets earnestly desired to know more about it, and if the angels were intently interested in it, we who have the benefit of both the Old and New Testaments should be consumed with it ourselves.