Sermon Tone Analysis

INTRODUCTION

During World War II, following word that an only son had been killed in action, a pastor was called to the home of grief-stricken parents.

The father, pacing the floor, weeping, in anger demanded, “Where was God when my son was being killed?”

Silence prevailed.

Then the minister replied, “I guess where you were at the same time your Son was being killed.”

The calm, profound answer impacted the father, for it brought God out of remoteness and into the circle of real life.

During World War II, following word that an only son had been killed in action, a priest was called to the home of grief-stricken parents.

The father, pacing the floor, weeping, in anger demanded, “Where was God when my son was being killed?”

Silence prevailed.

Then the ministering priest replied, “I guess where He was when His Son was being killed.”

The calm, profound answer impacted the father, for it brought God out of remoteness into the circle of real life.

Suffering is a reality for the believer.

But what about when that suffering doesn’t seem fair or when it is unjust?

We now enter a section of 1 Peter where Peter discusses this very important reality.

The grace that God provides during hardship and suffering.

This morning, I would like for us to consider and answer the following question:

QUESTION: How should we react when we suffer for righteousness?

1) KNOW THAT YOU ARE BLESSED (13-14a)

New section dealing with the pesecution of believers

This theme has been hinted at already in our study in Chapters 1-2

First sentence is a rhetorical question of sorts.

Leaves us with the answer that no one can harm us

Idea of the Greek in (13) is that harm does not our normal expectation (not governed by fear)

(14) Though persecution of the righteous is abnormal, it does happen, so Peter recognizes the possibility that Christians may suffer for righteousness’ sake.

Though persecution of the righteous is abnormal, it does happen, so Peter recognizes the possibility that Christians may suffer for righteousness’ sake.

The verb form (optative) is the one a writer would use to speak of an event he considered unlikely, and the phrase even if contributes further to the sense of unlikelihood implied.

(Though suffering of all kinds may be widespread, suffering for righteousness’ sake may still be unlikely.)

Yet Peter must realize that this ‘unlikely’ possibility is happening to some of his readers, and he must tell them how to respond.

(14) Yet Peter must realize that this ‘unlikely’ possibility is happening to some of his readers, and he must tell them how to respond.

2) TRUST IN CHRIST (14b-15a)

14b.

Peter makes specific reference to the persecutors when he says, Have no fear of them.

The passage is an inexact but fairly close quotation from (lxx), which (at least in the Heb.

text) is a warning not to fear what the faithless people fear (see niv).

But this context does not concern avoiding the groundless fears which unbelievers experience: it rather counsels Christians not to be afraid when facing hostile opposition.

So the sense, ‘Do not fear a fear of them’ or ‘Do not fear them’ is preferable, and it is certainly an acceptable way of translating Peter’s words.

Though it is generally better to understand New Testament citations of the Old Testament as carrying the same sense in both places, where the New Testament context strongly favours a slight change of sense or referent we must adopt an interpretation which is faithful to its new context (especially when, as in this case, there is no formal citation but simply a duplication of several expressions).

Peter is apparently borrowing a familiar phrase from the Old Testament but using it in a different context and with different application.

He also says, Nor be troubled uses a term (tarassō) which means ‘be shaken up, disturbed, frightened’, and often implies emotional turmoil (note its use in ; ; ; ; etc.).

(Again, fear does not govern the believer!!)

Nor be troubled uses a term (tarassō) which means ‘be shaken up, disturbed, frightened’, and often implies emotional turmoil (note its use in ; ; ; ; etc.).

15a.

The alternative to fear is to focus attention on someone else: But in your hearts reverence Christ as Lord.

Reverence translates hagiazō, which normally means ‘sanctify, make holy’, but here seems to have the sense, ‘treat as holy, regard reverently’ (it has a similar sense in , ‘hallowed be thy name’, or ‘may your name be reverenced’).

The phrase is also an adaptation of part of , ‘But the Lord of hosts, him you shall regard as holy; let him be your fear, and let him be your dread.’

Thus the sense of fear or reverence for the Lord rather than fear of men is reinforced—yet Peter stops short of applying to Christ the admonitions to ‘fear’ the Lord in .

To reverence Christ as Lord means really to believe that Christ, not one’s human opponents, is truly in control of events.

To have such reverence in your hearts is to maintain continually a deep-seated inward confidence in Christ as reigning Lord and King, who even now has ‘angels, authorities, and powers subject to him’ (3:22).

3) PROCLAIM THE GOSPEL (15b-16)

1 Peter

15b.

EMPHASIZE: The stance of Christians toward unbelievers must never be merely passive or neutral, and Peter does not stop with an admonition not to fear.

He goes on to encourage preparation for active witness which will win the unbeliever to Christ.

15b.

Yet the stance of Christians toward unbelievers must never be merely passive or neutral, and Peter does not stop with an admonition not to fear.

He goes on to encourage preparation for active witness which will win the unbeliever to Christ.

Peter envisages the need to respond to allegations of wrongdoing which Christians face from their opponents, so he says: Always be prepared to make a defence to any one who calls you to account for the hope that is in you.

The word defence (apologia) almost always has a sense of ‘reply to an accusation’ (cf.

; ; ; , ).

Although some maintain that formal legal charges are in view here (so Beare, p. 164), Kelly’s point that always and any one are extremely general (p.

143) is well taken: whether to formal charges or informal accusations, Christians should be prepared to give an answer (Kelly notes the non-technical uses of apologia in ; ; Plato, Politicus 285e).

Peter envisages the need to respond to allegations of wrongdoing which Christians face from their opponents, so he says: Always be prepared to make a defence to any one who calls you to account for the hope that is in you.

The word defence (apologia) almost always has a sense of ‘reply to an accusation’ (cf.

; ; ; , ).

Although some maintain that formal legal charges are in view here (so Beare, p. 164), Kelly’s point that always and any one are extremely general (p.

143) is well taken: whether to formal charges or informal accusations, Christians should be prepared to give an answer (Kelly notes the non-technical uses of apologia in ; ; Plato, Politicus 285e).

Peter envisages the need to respond to allegations of wrongdoing which Christians face from their opponents, so he says: Always be prepared to make a defence to any one who calls you to account for the hope that is in you.

The word defence (apologia) almost always has a sense of ‘reply to an accusation’ (cf.

; ; ; , ).

Although some maintain that formal legal charges are in view here.

Christians should be prepared to give an answer

Christians should be prepared to give an answer

However, since the questioning is concerning the hope that is in you, Peter must be assuming that the inward hope of Christians results in lives so noticeably different that unbelievers are prompted to ask why they are so distinctive (cf.

4:4).

Christians therefore should always be ready (prepared) to give an answer.

Paul provides a good example of seizing the offensive and bearing testimony to Christ even when on trial himself (; ; , ).

In hostile situations the opportunity for witness to Christ often comes unexpectedly; the Christian who is not always ready to answer will miss it.

Christians therefore should always be ready (prepared) to give an answer.

Paul provides a good example of seizing the offensive and bearing testimony to Christ even when on trial himself (; ; , ).

In hostile situations the opportunity for witness to Christ often comes unexpectedly; the Christian who is not always ready to answer will miss it.

Yet such witness must be given with gentleness and reverence, not attempting to overpower the unbeliever with the force of human personality or aggressiveness, but trusting the Holy Spirit himself quietly to persuade the listener.

(The word gentleness and its related adjective ‘gentle’ are discussed in the note at 3:4.)

Yet such witness must be given with gentleness and reverence, not attempting to overpower the unbeliever with the force of human personality or aggressiveness, but trusting the Holy Spirit himself quietly to persuade the listener.

(The word gentleness and its related adjective ‘gentle’ are discussed in the note at 3:4.)

16.

Keep your conscience clear (or ‘good, morally right’: agathos) demands far more than mere outward morality.

This does not imply that sinless perfection is possible, but it does imply that a Christian should aim to have a ‘good conscience’ before God.

How do we keep a good conscience?

This can be maintained by (1) avoiding conscious or wilful disobedience to God throughout each day; and (2) continuing to practise immediate repentance and prayer for forgiveness (and therefore for a cleansing of the conscience) whenever one becomes aware of any sin in one’s life.

While other parts of the New Testament mention effectiveness in prayer () and confidence of access to God in worship () as benefits of a clear conscience, here witness to others is the motive: Christians should keep their consciences clear so that, when you are abused, those who revile your good behaviour in Christ may be put to shame.

(A similar motive for righteous conduct is given in 2:12, 15; cf.

3:1–2.)

Abused refers to verbal, not physical abuse, since it translates katalaleō, ‘speak evil of’ (the same term is used in 2:12, and three times in ).

Revile implies insulting or threatening speech, while behaviour represents anastrophē, the word Peter frequently uses to speak of conduct or pattern of life (see note at 1:15).

The hope that opponents will be put to shame does not suggest that their shame is something good in itself, but that it will issue in the silencing of their slander and subsequently in their considering and believing the gospel (cf.

2:12, 15; ; ).

4) REST IN GOD’S SOVEREIGNTY (17)

REST IN GOD’S SOVEREIGNTY (17)

We must never forget that suffering is God’s will at times.

If suffering is God’s will for our life, then we had better suffer, knowing that God has ordained it, will be with us while we are in it, and will never leave us during it!

Romans 8:

CONCLUSION

INTRODUCTION

The puritan pastor, Samuel Rutherford, once commented about suffering, “Keep God’s covenant in your trials.

Hold yourself by His blessed word, and do not sin.

Flee anger, wrath, grudging, envying, fretting.

Forgive a hundred pence to your fellow servant, because your Lord has forgiven you ten thousand talents.