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The Gospel Observer
"Go therefore and make disciples of all the nations...teaching them to
observe all that I commanded you, and lo, I am with you always, even to
the end of the age" (Matt. 28:19,20).
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January 30, 2011
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Contents:
1) 1 Peter 3:15-17 (Tom Edwards)
2) News & Notes
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-1-
1 Peter 3:15-17
by Tom Edwards
Rather than fear the intimidation of the wicked and be troubled,
Christians are told in 1 Peter 3:15, "but sanctify Christ as Lord in
your hearts, always being ready to make a defense to everyone who asks
you to give an account for the hope that is in you, yet with gentleness
and reverence." In what sense do we "sanctify Christ as
Lord"? Though the word "sanctify" can mean "to make holy," we do
not make Christ holy. For He is already perfectly that way.
"Sanctify," however, can also mean "set apart"; and, in that sense, we
can set Christ apart from anything else, giving Him the throne of our
hearts in allowing Him to rule over us. For we recognize the
holiness and Divinity of Jesus and His right to be exalted over
all. So rather than fearing man, we need to learn to reverence
God.
Going along with sanctifying Christ as Lord in our hearts, in 1 Peter
3:15, is "always being ready to make a defense to everyone who
asks you to give an account for the hope that is in
you...." The KJV renders "defense" in this passage as
"answer." It comes from the Greek word "apologia," which
Bullinger defines as "a defense, speech in defense." It,
therefore, is not referring to an apology in the sense of apologizing
for a wrong committed or saying, "I'm sorry." Rather, "apologia,"
as the dictionary defines it, is "a defense or justification of one's
beliefs, attitudes, or actions" (Random House Webster's College
Dictionary). For instance, in talking about "apologetics," we are
talking about "the branch of theology concerned with the defense or
proof of Christianity" (ibid.). Many good arguments can be made
for why we believe in God. That's what Peter means by being ready
to make a defense of the hope that is within us. To say not only what
we believe, but also why we believe it. The teleological
argument, the cosmological argument, the fulfillment of Old Testament
prophecies, the consistency of the Bible, etc. are all evidences toward
the reality of God and can help make a good "defense." To
consider some other places in the Scripture where "apologia" is used,
read Acts 22:1-16. Paul begins this by saying, "Brethren and
fathers, hear my defense which I now offer to you." Paul could
present quite a case for the gospel. The radical change that took
place in his life -- from being a persecutor of Jesus Christ to
becoming one who was willing to suffer and die for Him -- is in itself
a good argument for the cause of Christ. Paul truly was willing to be a
soldier of the Lord, to stand for the right, to expose error, and to
give good reason for why Christ should be accepted. In
Philippians 1:7, he says, "For it is only right for me to feel this way
about you all, because I have you in my heart, since both in my
imprisonment and in the defense and confirmation of the gospel, you all
are partakers of grace with me." In this same chapter, Paul
speaks about being "appointed for the defense of the gospel" (Phil.
1:16).
Paul told Titus in Titus 3:1, "...to be ready for every good deed"; and
trying to convince people with the gospel is surely one of those good
deeds we need to be prepared for, as Peter is also stating in 1 Peter
3:15. Note, too, how that defense is to be given: "with gentleness and
reverence." As we saw last week, the Greek word for "gentleness"
(prautes) is defined as "mildness of disposition, gentleness of spirit,
meekness" (Thayer). It is also seen in 2 Timothy 2:24,25 with
regard to the "gentleness" needed in instructing those in error.
This quality is a fruit of the Spirit (Gal. 5:22,23), and it is also
needful when trying to win back a fallen saint: "Brethren, even if
anyone is caught in any trespass, you who are spiritual, restore such a
one in a spirit of gentleness; each one looking to yourself, so that
you too will not be tempted" (Gal. 6:1). Gentleness is also part of the
"manner worthy of the calling" in which we are to live (Eph.
4:1-3). (See also Col. 3:12,13.)
Coupled with that "gentleness" in 1 Peter 3:15 is "reverence," in
giving our defense. It comes from the Greek word "phobos" and is
rendered with different English words in the NASB. In the
following verses I have emphasized the word or phrase that comes from
this Greek word. 1 Peter 2:18, "Servants, be submissive to your
masters with all RESPECT, not only to those who are good and gentle,
but also to those who are unreasonable." 1 Peter 3:2, "as they
observe your chaste and RESPECTFUL behavior." Acts 2:43,
"Everyone kept feeling a SENSE OF AWE; and many wonders and signs were
taking place through the apostles." 1 Timothy 5:20, "Those who
continue in sin, rebuke in the presence of all, so that the rest also
will be FEARFUL of sinning." To be "fearful of sinning" is a
healthy fear to have. It is one that will keep the person closer
to God. B. W. Johnson writes, "The answer to adversaries is to be
made, not with arrogance and indignation, but modestly, meekly,
reverentially." Though this particular Greek word, as you might
have guessed, is sometimes used to refer to those who were afraid, such
as when the apostles were "frightened" and thought they had seen a
ghost (Matt. 14:26), the fear of God in the faithful follower is not
equated with being afraid. For instance, a distinction is made
between the two in Exodus 20:20. For after having seen the
awesome sight on Mount Sinai where God gave His commandments to Moses,
the people said to Moses, "Speak to us yourself and we will listen; but
let not God speak to us, or we will die." Moses then told
them, "Do not be afraid; for God has come in order to test you, and in
order that the fear of Him may remain with you, so that you may not
sin." Of course, if we are not living right, we
should be afraid of the consequences. An eternal hell is a
frightening thought. For after speaking of the one who "trampled
under foot the Son of God," and "regarded as unclean the blood of the
covenant by which he was sanctified, and has insulted the Spirit of
grace," the Hebrew writer then declares, "It is a terrifying thing to
fall into the hands of the living God" (Heb. 10:31) -- which is quite
the opposite of those who "hear" and "follow" the Lord and are depicted
as being safe in God's hands (Jn. 10:27-29).
Another important thing to maintain, when undergoing malicious verbal
attacks (or during anytime), Peter states in 1 Peter 3:16, "and keep a
good conscience so that in the thing in which you are slandered, those
who revile your good behavior in Christ will be put to shame."
Maintaining a good conscience is a necessary thing to do.
According to 1 Timothy 1:18-20, some had made "shipwreck" of their
faith by rejecting faith and a good conscience. According to 1
Timothy 1:5, one of the purposes for God's commandments is that they
will help us to develop the right kind of heart, conscience, and faith:
"But the goal of our instruction is love from a pure heart and a good
conscience and a sincere faith."
Ignorance is not bliss. Just because a person has no knowledge of
the gospel, and his conscience will never bother him, does not mean
that his conscience is good or that he is in a right standing with the
Lord. Actually, for one to do wrong without being bothered by it,
is the result of a defected conscience. For instance, consider
Acts 23:1: "Paul, looking intently at the Council, said, 'Brethren, I
have lived my life with a perfectly good conscience before God up to
this day.'" This includes his former days when persecuting
the church and consenting to the death of Christians. In
referring to that time, Paul states in Acts 26:9, "So then, I thought
to myself that I had to do many things hostile to the name of Jesus of
Nazareth." Paul, therefore, was doing that which his conscience
encouraged him to do. In view of that, we are not surprised that
the Bible shows -- in both the OT and NT -- that the conscience can be
or become faulty: "There is a way which seems right to a man, But its
end is the way of death" (Prov. 14:12). So from this, we can see
the fallacy in the old phrase, "Let your heart be your guide." The
heart or conscience is not to be our guide; rather, God's word
is. I like the way one person expressed this by saying that the
office of the conscience is "to prompt us to the performance of duty,"
not "to determine what is right." Therefore, the conscience
must be properly instructed with God's word, in order that it might
function in the way in which the Lord would have it to. For the
sinner to acquire a good conscience, it begins at baptism. For
notice what Peter says about this: "Corresponding to that, baptism now
saves you -- not the removal of dirt from the flesh, but an appeal to
God for a good conscience -- through the resurrection of Jesus Christ"
(1 Pet. 3:21). The Greek word "for," in this verse, is "eis" and
means "unto." In other words, this appeal to God through baptism
is in order that we might be saved and make our conscience good.
The Hebrew writer exhorts his readers to "...draw near" to God "with a
sincere heart in full assurance of faith, having our hearts sprinkled
clean from an evil conscience..." (Heb. 10:19-22).
When the conscience is violated, sin is the result: "But he who doubts
is condemned if he eats, because his eating is not from faith; and
whatever is not from faith is sin" (Rom. 14:23). The "faith" here
is one's personal conviction -- rather than standing for the gospel
itself (as it does in Jude 1:3 and Acts 6:7). The "faith" of
Romans 14:23, therefore, pertains to what one's conscience would or
would not allow a person to do. Paul shows that even though
something might be all right in itself, if a person believes it to be
wrong and does it, he will then violate his conscience -- and that will
become a sin. (See also 1 Corinthians 8:4,7-13.) So this is
also another reason why the conscience must be trained right -- because
it is not to be violated. And when it is violated, it will then
perform another one of its functions (providing the conscience has not
become seared or desensitized).
We considered earlier of giving a defense of the hope that is
within us; and it is that hope that should also spur us on into wanting
to have the right kind of conscience. In Acts 24:15,16, because
Paul had a hope in God and knew that there was a universal resurrection
coming for the righteous and the wicked, he did his best "to maintain
always a blameless conscience both before God and before men."
The phrase, "and keep a good conscience," is conjoined with those
previous instructions Peter had given. When all of that is practiced,
then "...those who revile your good behavior in Christ will be put to
shame." This reminds us of what Peter had earlier said in 1 Peter
2:12,15: "Keep your behavior excellent among the Gentiles, so that in
the thing in which they slander you as evildoers, they may because of
your good deeds, as they observe them, glorify God in the day of
visitation. For such is the will of God that by doing right you
may silence the ignorance of foolish men." (See also Titus
2:6-8.)
Notice, too, where their "good behavior" is said to be. It is "in
Christ." Being "in Christ" is not merely a belief; It is a way of
life. As Paul states in 2 Corinthians 5:17, "Therefore if
anyone is in Christ, he is a new creature; the old things passed away;
behold, new things have come." There is no greater place to be
than to simply be "in Christ." This can also be seen in the many
other places in the New Testament where the phrase "in Christ" is
used. Consider, for example, just a few of these:
"redemption...is in Christ Jesus" (Rom. 3:24); One is "alive to God in
Christ Jesus" (Rom. 6:11); "eternal life [is] in Christ Jesus our Lord"
(Rom. 6:23); "Therefore there is now no condemnation for those who are
in Christ Jesus" (Rom. 8:1). Going along with that is the fact
that "...salvation...is in Christ Jesus and with it eternal glory" (2
Tim. 2:10). The "love of God... is in Christ Jesus our Lord"
(Rom. 8:39). The Christians' hearts and minds are guarded by the
peace of God in Christ Jesus (Phil. 4:7). All of the Christians'
needs are supplied "in Christ Jesus" (Phil. 4:19). We are
"sanctified in Christ Jesus" (1 Cor. 1:2). The "grace of God" is given
"in Christ Jesus" (1 Cor. 1:4). "But by His doing you are in Christ
Jesus, who became to us wisdom from God, and righteousness and
sanctification, and redemption" (1 Cor. 1:30). This doesn't mean
that man has no conditions to meet; but it does put the emphasis on
God. If the Lord had not done His part, there would be nothing we
could do to be saved; and, therefore, even after man meets the
necessary conditions, it is nothing he could brag about -- as the next
verse shows: "so that, just as it is written, 'LET HIM WHO BOASTS,
BOAST IN THE LORD'" (1 Cor. 1:31). This is not only what Paul
taught, but also what he practiced as well: "But may it never be that I
would boast, except in the cross of our Lord Jesus Christ, through
which the world has been crucified to me, and I to the world" (Gal
6:14). So God has done His part, but now we must also do
ours: Paul shows in Galatians 3:26,27 that getting into Christ
involves more than just believing. It also involves being
immersed in water. For Paul declares in this passage: "For you
are all sons of God through faith in Christ Jesus. For all of you
who were baptized into Christ have clothed yourselves with
Christ." And, lastly, God "always leads us in triumph in Christ"
(2 Cor. 2:14). So these verses indicate the benefits and the
necessity of being "in Christ"; and no wonder that Jesus says,
"...apart from Me, you can do nothing" (Jn. 15:5). We truly do
need to be in Him and maintain that relationship. It is vitally
important -- and reaching our goal of eternal life depends upon it.
Peter then states in 1 Peter 3:17, "For it is better, if God should
will it so, that you suffer for doing what is right rather than for
doing what is wrong." This we saw earlier in 1 Peter 2:19-21: "For this
finds favor, if for the sake of conscience toward God a person bears up
under sorrows when suffering unjustly. For what credit is there
if, when you sin and are harshly treated, you endure it with patience?
But if when you do what is right and suffer for it you patiently endure
it, this finds favor with God. For you have been called for this
purpose, since Christ also suffered for you, leaving you an example for
you to follow in His steps." In 1 Peter 4:13-16, Peter shows that
Christians can "keep on rejoicing" even when suffering for
righteousness' sake; and if they are "reviled for the name of Christ,"
they are "blessed, because the Spirit of glory and God rests on
[them]." Therefore, if any of the saints "suffer as a Christian,
he is not to be ashamed, but is to glorify God in this
name."
So as we have seen in this lesson, we are to exalt Christ on the throne
of our hearts, and always be ready to give others good reason for the
hope we have in God, and do so in a gentle and reverent manner.
We need to also continually maintain that good conscience, so that when
we are slandered and reviled, those doing so will come to realize their
error and be ashamed for their false accusations. In addition,
the Christian can have a positive outlook toward suffering for what is
right, by realizing that it is better to do that than to incur
suffering due to personal wrong. Therefore, may we who are
Christians ever strive to maintain these precepts of God's word in our
own lives, and to submit to them out of our love for the Lord and our
desire to serve and to please Him in all that we do.
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News & Notes
Let those of us who are Christians be remembering the following people
in prayer:
* The family and friends of Lois Irene Meyer who passed away
recently.
* Devin Costa, who has a rare blood clotting disorder. Though she
is on blood thinner, she keeps forming clots; and has already had
surgery several times to remove them. She is in only her early
20's and athletic.
* Britney Hollis' grandmother who is hospitalized with pneumonia and
the flu. She is 99.
* Brande Harris who recently had a tumor removed -- though it did turn
out to be benign.
* Agnes Shuff who is on hospice care.
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The Steps That Lead to Eternal Salvation
1) Hear the gospel,
for that is how faith comes (Rom. 10:17; John 20:30,31).
2) Believe in the
deity of Christ (John 8:24; John 3:18).
3) Repent of sins
(Luke 13:5; Acts 17:30).
4) Confess faith in Christ
(Rom. 10:9,10; Acts 8:36-38).
5) Be baptized in water
for the remission of sins (Mark 16:16; Acts 2:38; 22:16; Rom. 6:3,4;
Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith;
for,
if
not,
salvation
can
be
lost
(Heb.
10:36-39;
Rev.
2:10;
2
Pet.
2:20-22).
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CHURCH OF CHRIST
201 Rushing Road (at the Hampton Inn), Denham Springs, Louisiana
70726
Sunday services: 9:15 AM (Bible class); 10 AM & 4 PM (worship)
evangelist/editor: Tom Edwards (225) 667-4520
tedwards@onemain.com
tedwards1109@gmail.com
http://home.onemain.com/~tedwards/go (Gospel Observer website)
http://home.onemain.com/~tedwards/audioser.html (audio sermons)
Directions:
Take the Denham Springs exit (exit 10) off of I-12. At the end of
the exit ramp, turn north. Go about a stone's throw to Rushing
Road. (You'll see a Starbucks, Circle K, and two other gas
stations; with each on each corner.) Turn left on Rushing Road,
and go a little less than 0.3 of a mile. Hampton Inn will be on
the
right. We assemble in its "Meeting Room," which is very close to
the reception counter. Just walk pass the check-in counter; turn
right at the hall. The first and second doors on the left lead to
where we meet.