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21 I Peter 4:15-19 - What's In A Name
Title: What’s In A Name
Text: I Peter 4:15-19
FCF: We often struggle righteously enduring suffering.
Prop: Because the only suffering that God’s people are blessed to endure through is suffering for Christ’s name, we must glorify God for the name and trust Him to keep us through suffering.
Scripture Intro:
[Slide 1] Turn in your bible to I Peter 4.
Since verse 7, Peter has been describing the response his audience should have to the news that Jesus is ready to judge the living and the dead; that the culmination of all things is near. That response is one for their heads, their hearts and their hands. He told them that they must be self-controlled and sober-minded. He tells them that they must fervently love one another, forgive each other, show hospitability, and serve each other with their God-given gifts.
Starting in verse 12 he began describing further what being self-controlled and sober minded means.
We saw last week that it meant to not be astonished that we suffer, but rejoice in sharing the sufferings of Christ.
This week, Peter will continue to hone our understanding of self-control and sober-mindedness. But he will begin by refining what he means (and doesn’t mean) by suffering for the name of Christ.
I am in I Peter 4, I’ll begin reading in verse 15. I am reading from the NET which you can follow along in the pew bible on page 1367, or in whatever version you prefer.
Transition:
Well, you had your break last week. This sermon proves to be more in line with the normal length. There is a lot to get to here… I’ve done my diligence to try to keep the fluff out – so you do your diligence to keep yourself awake and attentive.
I.) The only suffering that is blessed is for bearing Christ’s name, we must glorify God that we bear the name. (15-16)
a. [Slide 2] 15 – But let none of you suffer as a murderer, or a thief, or criminal,
i. Peter repeats a theme from 2:20 where he says that it is of no credit to a person for suffering for sinning.
ii. Peter has emphasized that a Christian must suffer for doing good. God’s good.
iii. A Christian can suffer at the hands of wicked men for sin. Indeed, the world does not exist completely antithetical to God’s law. With His image stamped on men, and His law written on men’s hearts, there is a moral persuasion, enough to leave men with the need for law and order.
iv. In many cases then, the laws of the ungodly include some of God’s laws.
v. Murder, theft, lawbreakers are all condemned in both secular society and in God’s law.
vi. But there is one more item in this list. And I fear that these first three serve as a trap for his readers. They are lulled into quickly dismissing each of these – knowing that they are not suffer for any of them. But the last one… well this one hits REALLY hard.
b. [Slide 3] Or as a troublemaker.
i. The word translated here “troublemaker” is a combination of the words for foreign or alien or belonging to someone else and the word for inspector, overseer, or guardian.
ii. Combining these two it would be someone who watches over, guards, inspects or oversees something that is someone else’s or something that is foreign or alien to him.
iii. This is the etymological meaning but it doesn’t help us with any real precision on what Peter is getting at.
iv. Going to other texts within the scriptures doesn’t help us either, since this is the only time this word is used in the New Testament.
v. Therefore, we must rely on the fuller context of I Peter and even here in this verse.
vi. However, that presents another wrinkle. The words translated by the NET “as a” could also be translated “merely as” or “even as” indicating that this last item is of lesser seriousness than the first three yet still something for which a Christian should not suffer.
vii. Perhaps this is an indication of something that Peter’s audience was actually tempted to do.
viii. That has led to four different options two of which seem popular among translators and commentators. We will focus on these two.
1. [Slide 4] This could be referring to someone who is a busy body, someone meddling in other people’s affairs. But we have to be careful with this meaning. Why?
a. Remember, that they would do this to the extent that they are suffering insult, derision, and being ostracized.
b. So, we probably can’t conclude Peter is talking about someone who is being nosey or even a gossip. That seems too light.
c. Some commentators suggest that a stronger word than meddling is needed here to capture the force of it. Which is where the NET comes in. Troublemaker.
d. In other words, a trouble maker would be a person who is unnecessarily forceful and aggressive in involving themselves in non-Christian activity such as in pagan services, cultural values and worldview, or political action.
e. Translating that to a modern example - hopping on a Facebook post from one of our Liberal senators and publishing your critique of their viewpoint, then subsequently getting blasted back with all kinds of insults.
f. Peter makes it clear that this kind of suffering is not the kind of suffering we are blessed for. Openly defying and spitting in the eye of our culture and suffering for it is not a suffering that is blessed. Rather it is a suffering you have earned.
g. I read an article this past Friday of a woman who is a pro-life advocate in Washington DC. She and 7 other friends pretended to be clients and went into a Planned Parenthood, storming the doors, locking out workers and stealing fetal remains from their biowaste dumpster. She was found with the dead babies in her home. She is going to jail.
h. My friends – she is not suffering for Jesus. She is not suffering in the blessing of God. She is suffering because she was a troublemaker. I hope that you and I can understand that God is pro-life so ought we to be… but that doesn’t give us some kind of holy right to stir up trouble in order to force everyone else to adopt God’s perspective.
i. [Slide 5] A famous quote – “the only thing necessary for the triumph of evil is for good men to do nothing.” This in its intention is pure. Good people must do right. Which is exactly what Peter will say in verse 19. But. Let’s analyze this quote according to the scriptures. [Slide 6] Evil won’t triumph. We already know the end of all things. God has told us. And why will evil not triumph? [Slide 7] Is it because good men do something or is it because a Holy God does something?
j. We must do right. We must love what is right. We must stand for what is right. But we dare not think that by our standing, loving, and doing right we will change the world. Only God can change men. And indeed He may use our good works to lead some men to Him. But make no mistake - THAT is the goal. Not the moralizing of men, but the salvation of them.
k. Do not be a trouble maker my friends. That is not the path to graced suffering.
2. [Slide 8] Another perspective on this word is that this could be referring to someone who is a spy, informer, or revolutionary against his own government. An insurrectionist.
a. Sadly, this meaning affords us no leeway or comfort either.
b. We are Americans. We have a history of rebellion and revolution.
c. Not only that, but we encourage the people of our country to change or abolish government if it does not uphold its end of the Constitution.
d. It is we the people is it not? We must undo, undermine, decimate or destroy government if it becomes tyrannical.
e. But tell me. Based on a reading of I Peter up to this point… do you think Peter would agree?
f. Even if we took the other meaning of the word troublemaker – could you not see a revolutionist as an application of that word?
g. My friends, I love this country I really do. And I truly believe that God shed His grace on this country. I believe, largely because of God’s grace to the Puritans that this nation before it was a nation had strong roots in biblically reformed Christianity. And it is because of those roots that this country has had such a long-lasting Christian flavor.
h. But, Jesus didn’t side with the Jewish zealots. He didn’t lead revolution and no where in scripture does it ever hint at Christians being allowed to do such a thing. And in I Peter I’d say that if he means by this word – not an insurrectionist or revolutionary – that that would be well within the context of his letter.
i. I fear as the Christian flavor continues to subside in this culture that we as God’s people may see revolution as a viable option to force it to come back. But my friends what do you do when the salt has lost is savor? Can you get it back? Or is it only good for walkways to keep the weeds from growing up? Is it only good for being trampled on?
ix. We may be tempted to make the case that the only thing at stake here is to lose the ability to suffer righteously.
x. That we can be a troublemaker or revolutionary and all we stand to lose is the blessing of God in suffering.
xi. However, Peter gives this example in a list of other sins that should be avoided whether you incur suffering for them or not.
xii. And ought we always to seek the blessing – the grace of God?
xiii. So, it is unavoidable really.
xiv. Dear friend, one sure fire way to keep yourself from suffering for being a trouble maker or a revolutionary, is to simply not be either.
c. [Slide 9] 16 – But if you suffer as a Christian,
i. Let this be the reason that we suffer. And this reason alone.
ii. Let it be because we are named with Christ’s name.
iii. Let it be because we are slaves of Christ.
iv. Let us be like Hananiah, Azariah and Mishael. Or as they are better known, Shadrach, Meshach and Abednego. These boys who took pagan names, wore pagan clothing, advised a pagan king, but would not bow to worship a false god.
v. Let us be like Daniel who took a pagan name, advised a pagan king, wore pagan clothes, lived in a pagan land, but would not pray to a false god.
vi. Let us be like the apostles who observed the laws of the Jews and Romans but would not cease from preaching in the name of Christ.
vii. Let us suffer ONLY because we are named with Christ’s name.
viii. And then, and only then, if we suffer for this reason alone…
d. [Slide 10] Do not be ashamed,
i. In Paul’s letters he frequently had to deal with people accusing him of not being a proper apostle.
ii. One of the reasons cited was because he was in jail. How could he be an apostle and a criminal at the same time?
iii. But as Peter says, there is no shame in suffering for being named with Christ’s name.
iv. True there is shame in being a criminal. There is shame in being a prisoner. But if you are a prisoner, insulted, suffering for Christ’s name – there is no shame.
v. Do not be ashamed of the name you bear.
vi. Though all the world despise you – the Lord has given you His name.
vii. So…
e. [Slide 11] But glorify God that you bear such a name.
i. That name you suffer for was not because of a choice you made. It wasn’t because of something you did.
ii. You didn’t earn that name.
iii. You didn’t pursue that name.
iv. You didn’t even know the name until it was revealed to you.
v. And as our Catechism said today – it was only by true faith, a gift of God, that you received such a name. It is only by true faith that you are resting in such a name that was given to you.
vi. This is the reason you don’t need to be ashamed if you suffer for bearing the name of Christ.
vii. That isn’t something you did.
viii. Unlike all the other crimes committed in verse 15, where their suffering was earned.
ix. You bear the name of Christ because God gave you that name. He took you from the child of Satan and made you His child.
x. This goes back to what we saw before. Suffering insult for Christ’s name gives assurance that you are indeed God’s child. When we share in His sufferings, we have assurance that we will share in His glory as well.
xi. So, if you suffer as a Christian, glorify God for He made you who you are.
f. [Slide 12] Passage Truth: So Peter, further honing his previous points, sharpens what kind of suffering is a blessing from God. And it is only the kind of suffering that is unearned. It is only the kind of suffering, given simply because they bear the name of Christ.
g. [Slide 13] Passage Application: So in response they must give glory to God because He is the one who gave them this name. It is the name upon which all their faith rests.
h. [Slide 14] Broader Biblical Truth: From the fuller context of the scriptures, we see that there are a great number of reasons to suffer. Cain suffered for slaying his brother, Ham suffered for his inappropriate behavior, Jacob suffered for his deceptive dealings with Esau, David suffered in losing his child. But the difference between all these and Daniel or the three young men with him, is that the latter suffered for something unearned. They suffered only because they were following after God. It is only this kind of suffering, given simply because we bear the name of Christ, that is blessed by God. It is a suffering that is unearned. Why? Because it is a name we did not earn, seek, or do anything to get, but was freely given by grace through faith, all of which was a gift from God. We only received this name. We only rest in this name.
i. [Slide 15] Broader Biblical Application: And if we suffer for it, we should rejoice. In what way specifically? We ought to glorify God that we have such a name. Peter builds such a great argument here. If suffering for Christ’s name (and Christ’s name alone) is a blessing from God, a grace to us, and an assurance that we have the same Spirit resting on us as rests on Him – then we ought to perceive suffering for His name as a great assurance and therefore glorify God in that assurance because we have such a name. What a privilege to be named with His name. What an honor to endure shame and suffering for Him. We ought to be sure not to suffer for anything less, anything earned. But let us suffer for Him with gladness in our hearts – rejoicing – glorifying God because HE GAVE US THIS NAME for which we now suffer.
Transition:
[Slide 16 (blank)] Boy is that jarring. Can you imagine a group of Christians that 1.) only suffered for bearing the name of Christ and nothing else and 2.) rejoiced and glorified God for bearing such a name? Do you think the world might consider us peculiar then? What else should we do to be self-controlled and sober-minded?
II.) The only suffering that is blessed is for bearing Christ’s name, we must entrust our souls to our Sovereign creator as we do good. (17-19)
a. [Slide 17] 17 – For it is time for judgement to begin,
i. Again, a theme echoing throughout this chapter.
ii. This marks the 3rd time in 17 verses that Peter has hinted at the judgment to come.
iii. First when he said that Jesus is ready to judge the living and the dead.
iv. Second when he stated that the culmination of all things is near.
v. And now he stated that the judgment is beginning.
vi. But the judgment he has in mind is not necessarily the one we might think it is.
vii. He is not talking about condemnation. When we think of judgment, we think of fire, brimstone, and hell. In short, the final outcome of judgment. However, judgment can also mean the act of judging or the process of determining a sentence.
viii. When Jesus is said to be ready to judge the living and the dead – of course this isn’t saying condemn because, as we said before, living would be those spiritually living and the spiritually living will not endure a final separation from God.
ix. But what judgment do the spiritually living receive? Well, if we see this as the process of judgment rather than the outcome – it starts to become clear.
x. And Peter will actually say this plainly in his second letter. There Peter imagines judgment as a great fire that all people must pass through. Not one person escapes the purifying flame.
xi. The difference of course is that all things that are pure, precious metals and valuable, will pass through the flames.
xii. They will get hot, they will bend, they will shed impurities, but will pass through – refined.
xiii. This is why Peter says…
b. [Slide 18] Starting with the house of God.
i. It has long been a statement that the closest God’s people ever get to hell is here on earth.
ii. Peter almost says as much here.
iii. The judgment, the fire, happens here for God’s people.
iv. Here is where the house of God is tested. Here is where the house of God is tried. Here is where the house of God is put to the flame.
c. [Slide 19] And if it starts with us, what will be the fate of those who are disobedient to the gospel of God?
i. Peter’s point of God’s judgement starting with His own house is an argument of a Greater to Lesser.
ii. If God’s own house will not be spared from this judgment, if there is no nepotism, if God would crush His son and put His church through intense persecution to accomplish His greater purposes,
iii. If God will treat those whom He cherishes thusly,
iv. What is going to happen to those who are not part of that house?
v. And this is not only a question of judgment certainty but of judgment severity.
vi. If suffering is not excluded from His people – how might He treat His enemies?
vii. There is a little something here that is mostly a rabbit trail but something we can discuss this Wednesday at bible study. What does it mean to disobey the gospel? And how does disobeying or obeying the gospel square with a salvation that is not of works? This leads to the question of what is the gospel and what isn’t the gospel.
viii. But this whole discussion doesn’t need to happen right now since it is obvious that it is the non-Christian to whom this refers.
d. [Slide 20] 18 – And if the righteous are barely saved, what will become of the ungodly and sinners?
i. Peter quotes Proverbs 11:31 here.
ii. He quotes from the Septuagint which differs from the Hebrew slightly
iii. The Hebrew would have us conclude that the righteous still suffer when they sin therefore how much more so the wicked when they sin.
iv. In other words, the Hebrew thought centers on being saved from the penalty or consequences of sin and how even the righteous are not saved completely from that on earth.
v. But the Greek version of this text makes a similar point only from the perspective of being saved from the presence of sin. That the righteous are barely saved from sin’s presence how much more so those who actively keep practicing sin.
vi. Listen very closely. This is NOT suggesting in anyway that it is difficult for God to save His people. Without making light of the great substitutionary atonement of Christ, we cannot think that God was barely able to rescue His people.
vii. Rather than this referring to the ability of God to save us it communicates instead the depth to which natural man is plunged in their sin. That even with Christ’s atoning sacrifice, His people are progressively refined to look more and more like Him. It is not instantaneous. Why?
viii. Because we still have this body of death from which Christ is freeing us.
ix. What does this quote contribute to Peter’s argument?
x. Even God’s people go through the fire of refinement. But the same fire that refines them consumes those who practice sin.
e. [Slide 21] 19 – So then let those who suffer according to the will of God
i. Peter draws a second application from the same basic truth teaching.
ii. Before it was those who suffer for being a Christian. But as we said, being a Christian is not something they chose. Rather it is something God chose first for them. What does that mean if they suffer for being a Christian?
iii. Peter assigns this suffering implicitly through verse 18 and then explicitly in verse 19 to God.
iv. If you suffer for being of Christ, you suffer because God chose you, gave you grace and faith, and you believed. It is not because of you – but because of Him. It is His will that you suffer.
v. God crushed His Son to accomplish His greater redemptive plan.
vi. God will pass you too through the fire.
vii. And listen, your suffering for being a Christian is not because God is powerless to stop someone from insulting you. It is not because God is unable or unwilling to stop someone from ostracizing you. It is not because God is unwilling or unable to stop someone from harming you.
viii. No, it is because His divine purpose and plan has our suffering included. Indeed, it is part of His judgment.
ix. If God gave you the name of His Son – you can rest in knowing that if you suffer for it – it is His will.
f. [Slide 22] Entrust their souls to a faithful Creator as they do good.
i. Why would we trust a God whose plan is to bring us to suffering?
ii. Because His plan isn’t to bring us to suffering but through suffering.
iii. God promises His people that they will be refined but be brought through more precious than gold.
iv. That to have your house built on the rock does not mean that you will not be overtaken by the storm – but it does mean that the house on the rock will stand firm.
v. God promises to use all things for the good of His people and for His own glory.
vi. So, trust your souls to the one who promises that the Rock will hold you. The name of Christ will keep you.
vii. He created you. He has re-created you.
viii. So, trust Him and do good. His good. Even to those who insult, malign, abuse, and ostracize you. Do good.
g. [Slide 23] Passage Truth: So Peter’s reminder to his audience, although dressed up a little differently is essentially the same. The only kind of suffering that is a blessing from God is suffering endured for bearing the name of Christ. The reason of course that this kind of suffering is a blessing is because it is an assurance of being judged by Christ now, and a promise that we will come through such judgment refined like gold.
h. [Slide 24] Passage Application: Thus, Peter’s audience must conclude that such judgment and suffering is by the will of God and that they can rest knowing that they will come through it refined. They must entrust their souls to God for that refinement while simultaneously continuing to do good – even to those who insult them.
i. [Slide 25] Broader Biblical Truth: From the whole context of scripture, we see God calling Adam, Noah, Abraham, Isaac, Jacob, Samuel, David, The prophets – God is the one who calls His people unto Himself and gives them His purpose and identity. In each case, they were not seeking Him. But He revealed Himself to them first. But God does not spare all He has called from suffering and trial. When Ahab and Jezebel had their way among the people of Israel and God told Elijah that he had 7,000 of a remnant who had not yet bowed the knee to Baal – were those 7,000 spared the terror of Jezebel? How about Elijah – was he not hunted by her to the point of his own depression? My friends, God marks out, calls, and gives His name to those He wills – but that doesn’t mean they are without any suffering for their own refinement. Was not Elijah refined in that cave by God Himself? Did he not learn something from God then? Were Noah and His family spared from the apocalyptic event of the flood? Careful now. Don’t answer too quickly. They were spared from death… but they were not spared from the flood. They passed through it. The Lord Jesus Christ will judge the living and the dead. And He is now judging the living. We are in the ark of His name passing through the waters of judgment. In that we are bound to get a little sea sick.
j. [Slide 26] Broader Biblical Application: So what must we do CBC? Stay in the ark. We must entrust our souls to our God. That He will see us through this judgment. That He will deliver us safely onto His holy mountain. That once the flood recedes and the fire is quenched – He will deliver us safely to His new Kingdom. Until then, we trust Him to do this and do good for His glory now. Living as a slave to righteousness. And thus the circle back to the sermon on the mount is complete. We must seek His Kingdom first and His righteousness. One day – ALL THINGS will be added to us.
Conclusion:
[Slide 27 (end)] So CBC, if we suffer only for the name of Christ, we must glorify God for bearing such a name. It is truly a name that will save us through the judgment of Christ since He will carry us through the fire.
Therefore, being self-controlled and sober minded means glorifying God for the name He’s given us and trusting Him to deliver our souls safely through the fire as we continue to do good.
Being self-controlled and sober-minded is to have His Kingdom and Righteousness as our primary pursuit. Not this life, not the things in this life, not the troubles of this world, not even the culture or nation in which we live. We certainly don’t abandon it – because we are here as ambassadors. But we are most certainly not of this world – we are aliens.
So, since we are in the world but not of it – we don’t endeavor to change the world’s morality, for such a job is only accomplished by God through His judgment. Instead, we do good and hope in Him to deliver us safely through and to lead others to glorify Him by our good deeds.
Herein lies the delicate tension.
Doing good means we do not participate in evil. That we obey what God says for His glory. Doing good means we don’t believe that murdering babies is health care, but rather agree with God that children are a gift from the Lord. Even if they are sometimes an inconvenient gift. Doing good means we know God’s plan for gender is immutably given from conception therefore we teach our children so. Doing good means we don’t see sexuality as a moving target but one that God sets in heterosexual monogamous martial bounds. Therefore, we do not commit sexual acts outside of such a marriage, we instead seek it only and always in the arms of our spouse whom we have covenanted with before God to faithfully love for as long as we are both living.
In this way, if we suffer for these things, it is because we bear the name of Christ. For all this we do because He has given us His name and for no other reason. We don’t hold these truths and practice these values because of tradition but because we’ve been bought with a price and are now adopted heirs with Christ. And if we suffer for the name of Christ, then we are blessed.
But my friends, may we not suffer because we were a troublemaker. May we not suffer because we were a revolutionary.
But if our suffering is simply for being what God made us… then we can rest in knowing that our suffering is from God. And if it is from Him – then we can glorify Him for making us what we are and we can trust Him to carry us through it all while we continue to do good.
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By Christopher FreemanTitle: What’s In A Name
Text: I Peter 4:15-19
FCF: We often struggle righteously enduring suffering.
Prop: Because the only suffering that God’s people are blessed to endure through is suffering for Christ’s name, we must glorify God for the name and trust Him to keep us through suffering.
Scripture Intro:
[Slide 1] Turn in your bible to I Peter 4.
Since verse 7, Peter has been describing the response his audience should have to the news that Jesus is ready to judge the living and the dead; that the culmination of all things is near. That response is one for their heads, their hearts and their hands. He told them that they must be self-controlled and sober-minded. He tells them that they must fervently love one another, forgive each other, show hospitability, and serve each other with their God-given gifts.
Starting in verse 12 he began describing further what being self-controlled and sober minded means.
We saw last week that it meant to not be astonished that we suffer, but rejoice in sharing the sufferings of Christ.
This week, Peter will continue to hone our understanding of self-control and sober-mindedness. But he will begin by refining what he means (and doesn’t mean) by suffering for the name of Christ.
I am in I Peter 4, I’ll begin reading in verse 15. I am reading from the NET which you can follow along in the pew bible on page 1367, or in whatever version you prefer.
Transition:
Well, you had your break last week. This sermon proves to be more in line with the normal length. There is a lot to get to here… I’ve done my diligence to try to keep the fluff out – so you do your diligence to keep yourself awake and attentive.
I.) The only suffering that is blessed is for bearing Christ’s name, we must glorify God that we bear the name. (15-16)
a. [Slide 2] 15 – But let none of you suffer as a murderer, or a thief, or criminal,
i. Peter repeats a theme from 2:20 where he says that it is of no credit to a person for suffering for sinning.
ii. Peter has emphasized that a Christian must suffer for doing good. God’s good.
iii. A Christian can suffer at the hands of wicked men for sin. Indeed, the world does not exist completely antithetical to God’s law. With His image stamped on men, and His law written on men’s hearts, there is a moral persuasion, enough to leave men with the need for law and order.
iv. In many cases then, the laws of the ungodly include some of God’s laws.
v. Murder, theft, lawbreakers are all condemned in both secular society and in God’s law.
vi. But there is one more item in this list. And I fear that these first three serve as a trap for his readers. They are lulled into quickly dismissing each of these – knowing that they are not suffer for any of them. But the last one… well this one hits REALLY hard.
b. [Slide 3] Or as a troublemaker.
i. The word translated here “troublemaker” is a combination of the words for foreign or alien or belonging to someone else and the word for inspector, overseer, or guardian.
ii. Combining these two it would be someone who watches over, guards, inspects or oversees something that is someone else’s or something that is foreign or alien to him.
iii. This is the etymological meaning but it doesn’t help us with any real precision on what Peter is getting at.
iv. Going to other texts within the scriptures doesn’t help us either, since this is the only time this word is used in the New Testament.
v. Therefore, we must rely on the fuller context of I Peter and even here in this verse.
vi. However, that presents another wrinkle. The words translated by the NET “as a” could also be translated “merely as” or “even as” indicating that this last item is of lesser seriousness than the first three yet still something for which a Christian should not suffer.
vii. Perhaps this is an indication of something that Peter’s audience was actually tempted to do.
viii. That has led to four different options two of which seem popular among translators and commentators. We will focus on these two.
1. [Slide 4] This could be referring to someone who is a busy body, someone meddling in other people’s affairs. But we have to be careful with this meaning. Why?
a. Remember, that they would do this to the extent that they are suffering insult, derision, and being ostracized.
b. So, we probably can’t conclude Peter is talking about someone who is being nosey or even a gossip. That seems too light.
c. Some commentators suggest that a stronger word than meddling is needed here to capture the force of it. Which is where the NET comes in. Troublemaker.
d. In other words, a trouble maker would be a person who is unnecessarily forceful and aggressive in involving themselves in non-Christian activity such as in pagan services, cultural values and worldview, or political action.
e. Translating that to a modern example - hopping on a Facebook post from one of our Liberal senators and publishing your critique of their viewpoint, then subsequently getting blasted back with all kinds of insults.
f. Peter makes it clear that this kind of suffering is not the kind of suffering we are blessed for. Openly defying and spitting in the eye of our culture and suffering for it is not a suffering that is blessed. Rather it is a suffering you have earned.
g. I read an article this past Friday of a woman who is a pro-life advocate in Washington DC. She and 7 other friends pretended to be clients and went into a Planned Parenthood, storming the doors, locking out workers and stealing fetal remains from their biowaste dumpster. She was found with the dead babies in her home. She is going to jail.
h. My friends – she is not suffering for Jesus. She is not suffering in the blessing of God. She is suffering because she was a troublemaker. I hope that you and I can understand that God is pro-life so ought we to be… but that doesn’t give us some kind of holy right to stir up trouble in order to force everyone else to adopt God’s perspective.
i. [Slide 5] A famous quote – “the only thing necessary for the triumph of evil is for good men to do nothing.” This in its intention is pure. Good people must do right. Which is exactly what Peter will say in verse 19. But. Let’s analyze this quote according to the scriptures. [Slide 6] Evil won’t triumph. We already know the end of all things. God has told us. And why will evil not triumph? [Slide 7] Is it because good men do something or is it because a Holy God does something?
j. We must do right. We must love what is right. We must stand for what is right. But we dare not think that by our standing, loving, and doing right we will change the world. Only God can change men. And indeed He may use our good works to lead some men to Him. But make no mistake - THAT is the goal. Not the moralizing of men, but the salvation of them.
k. Do not be a trouble maker my friends. That is not the path to graced suffering.
2. [Slide 8] Another perspective on this word is that this could be referring to someone who is a spy, informer, or revolutionary against his own government. An insurrectionist.
a. Sadly, this meaning affords us no leeway or comfort either.
b. We are Americans. We have a history of rebellion and revolution.
c. Not only that, but we encourage the people of our country to change or abolish government if it does not uphold its end of the Constitution.
d. It is we the people is it not? We must undo, undermine, decimate or destroy government if it becomes tyrannical.
e. But tell me. Based on a reading of I Peter up to this point… do you think Peter would agree?
f. Even if we took the other meaning of the word troublemaker – could you not see a revolutionist as an application of that word?
g. My friends, I love this country I really do. And I truly believe that God shed His grace on this country. I believe, largely because of God’s grace to the Puritans that this nation before it was a nation had strong roots in biblically reformed Christianity. And it is because of those roots that this country has had such a long-lasting Christian flavor.
h. But, Jesus didn’t side with the Jewish zealots. He didn’t lead revolution and no where in scripture does it ever hint at Christians being allowed to do such a thing. And in I Peter I’d say that if he means by this word – not an insurrectionist or revolutionary – that that would be well within the context of his letter.
i. I fear as the Christian flavor continues to subside in this culture that we as God’s people may see revolution as a viable option to force it to come back. But my friends what do you do when the salt has lost is savor? Can you get it back? Or is it only good for walkways to keep the weeds from growing up? Is it only good for being trampled on?
ix. We may be tempted to make the case that the only thing at stake here is to lose the ability to suffer righteously.
x. That we can be a troublemaker or revolutionary and all we stand to lose is the blessing of God in suffering.
xi. However, Peter gives this example in a list of other sins that should be avoided whether you incur suffering for them or not.
xii. And ought we always to seek the blessing – the grace of God?
xiii. So, it is unavoidable really.
xiv. Dear friend, one sure fire way to keep yourself from suffering for being a trouble maker or a revolutionary, is to simply not be either.
c. [Slide 9] 16 – But if you suffer as a Christian,
i. Let this be the reason that we suffer. And this reason alone.
ii. Let it be because we are named with Christ’s name.
iii. Let it be because we are slaves of Christ.
iv. Let us be like Hananiah, Azariah and Mishael. Or as they are better known, Shadrach, Meshach and Abednego. These boys who took pagan names, wore pagan clothing, advised a pagan king, but would not bow to worship a false god.
v. Let us be like Daniel who took a pagan name, advised a pagan king, wore pagan clothes, lived in a pagan land, but would not pray to a false god.
vi. Let us be like the apostles who observed the laws of the Jews and Romans but would not cease from preaching in the name of Christ.
vii. Let us suffer ONLY because we are named with Christ’s name.
viii. And then, and only then, if we suffer for this reason alone…
d. [Slide 10] Do not be ashamed,
i. In Paul’s letters he frequently had to deal with people accusing him of not being a proper apostle.
ii. One of the reasons cited was because he was in jail. How could he be an apostle and a criminal at the same time?
iii. But as Peter says, there is no shame in suffering for being named with Christ’s name.
iv. True there is shame in being a criminal. There is shame in being a prisoner. But if you are a prisoner, insulted, suffering for Christ’s name – there is no shame.
v. Do not be ashamed of the name you bear.
vi. Though all the world despise you – the Lord has given you His name.
vii. So…
e. [Slide 11] But glorify God that you bear such a name.
i. That name you suffer for was not because of a choice you made. It wasn’t because of something you did.
ii. You didn’t earn that name.
iii. You didn’t pursue that name.
iv. You didn’t even know the name until it was revealed to you.
v. And as our Catechism said today – it was only by true faith, a gift of God, that you received such a name. It is only by true faith that you are resting in such a name that was given to you.
vi. This is the reason you don’t need to be ashamed if you suffer for bearing the name of Christ.
vii. That isn’t something you did.
viii. Unlike all the other crimes committed in verse 15, where their suffering was earned.
ix. You bear the name of Christ because God gave you that name. He took you from the child of Satan and made you His child.
x. This goes back to what we saw before. Suffering insult for Christ’s name gives assurance that you are indeed God’s child. When we share in His sufferings, we have assurance that we will share in His glory as well.
xi. So, if you suffer as a Christian, glorify God for He made you who you are.
f. [Slide 12] Passage Truth: So Peter, further honing his previous points, sharpens what kind of suffering is a blessing from God. And it is only the kind of suffering that is unearned. It is only the kind of suffering, given simply because they bear the name of Christ.
g. [Slide 13] Passage Application: So in response they must give glory to God because He is the one who gave them this name. It is the name upon which all their faith rests.
h. [Slide 14] Broader Biblical Truth: From the fuller context of the scriptures, we see that there are a great number of reasons to suffer. Cain suffered for slaying his brother, Ham suffered for his inappropriate behavior, Jacob suffered for his deceptive dealings with Esau, David suffered in losing his child. But the difference between all these and Daniel or the three young men with him, is that the latter suffered for something unearned. They suffered only because they were following after God. It is only this kind of suffering, given simply because we bear the name of Christ, that is blessed by God. It is a suffering that is unearned. Why? Because it is a name we did not earn, seek, or do anything to get, but was freely given by grace through faith, all of which was a gift from God. We only received this name. We only rest in this name.
i. [Slide 15] Broader Biblical Application: And if we suffer for it, we should rejoice. In what way specifically? We ought to glorify God that we have such a name. Peter builds such a great argument here. If suffering for Christ’s name (and Christ’s name alone) is a blessing from God, a grace to us, and an assurance that we have the same Spirit resting on us as rests on Him – then we ought to perceive suffering for His name as a great assurance and therefore glorify God in that assurance because we have such a name. What a privilege to be named with His name. What an honor to endure shame and suffering for Him. We ought to be sure not to suffer for anything less, anything earned. But let us suffer for Him with gladness in our hearts – rejoicing – glorifying God because HE GAVE US THIS NAME for which we now suffer.
Transition:
[Slide 16 (blank)] Boy is that jarring. Can you imagine a group of Christians that 1.) only suffered for bearing the name of Christ and nothing else and 2.) rejoiced and glorified God for bearing such a name? Do you think the world might consider us peculiar then? What else should we do to be self-controlled and sober-minded?
II.) The only suffering that is blessed is for bearing Christ’s name, we must entrust our souls to our Sovereign creator as we do good. (17-19)
a. [Slide 17] 17 – For it is time for judgement to begin,
i. Again, a theme echoing throughout this chapter.
ii. This marks the 3rd time in 17 verses that Peter has hinted at the judgment to come.
iii. First when he said that Jesus is ready to judge the living and the dead.
iv. Second when he stated that the culmination of all things is near.
v. And now he stated that the judgment is beginning.
vi. But the judgment he has in mind is not necessarily the one we might think it is.
vii. He is not talking about condemnation. When we think of judgment, we think of fire, brimstone, and hell. In short, the final outcome of judgment. However, judgment can also mean the act of judging or the process of determining a sentence.
viii. When Jesus is said to be ready to judge the living and the dead – of course this isn’t saying condemn because, as we said before, living would be those spiritually living and the spiritually living will not endure a final separation from God.
ix. But what judgment do the spiritually living receive? Well, if we see this as the process of judgment rather than the outcome – it starts to become clear.
x. And Peter will actually say this plainly in his second letter. There Peter imagines judgment as a great fire that all people must pass through. Not one person escapes the purifying flame.
xi. The difference of course is that all things that are pure, precious metals and valuable, will pass through the flames.
xii. They will get hot, they will bend, they will shed impurities, but will pass through – refined.
xiii. This is why Peter says…
b. [Slide 18] Starting with the house of God.
i. It has long been a statement that the closest God’s people ever get to hell is here on earth.
ii. Peter almost says as much here.
iii. The judgment, the fire, happens here for God’s people.
iv. Here is where the house of God is tested. Here is where the house of God is tried. Here is where the house of God is put to the flame.
c. [Slide 19] And if it starts with us, what will be the fate of those who are disobedient to the gospel of God?
i. Peter’s point of God’s judgement starting with His own house is an argument of a Greater to Lesser.
ii. If God’s own house will not be spared from this judgment, if there is no nepotism, if God would crush His son and put His church through intense persecution to accomplish His greater purposes,
iii. If God will treat those whom He cherishes thusly,
iv. What is going to happen to those who are not part of that house?
v. And this is not only a question of judgment certainty but of judgment severity.
vi. If suffering is not excluded from His people – how might He treat His enemies?
vii. There is a little something here that is mostly a rabbit trail but something we can discuss this Wednesday at bible study. What does it mean to disobey the gospel? And how does disobeying or obeying the gospel square with a salvation that is not of works? This leads to the question of what is the gospel and what isn’t the gospel.
viii. But this whole discussion doesn’t need to happen right now since it is obvious that it is the non-Christian to whom this refers.
d. [Slide 20] 18 – And if the righteous are barely saved, what will become of the ungodly and sinners?
i. Peter quotes Proverbs 11:31 here.
ii. He quotes from the Septuagint which differs from the Hebrew slightly
iii. The Hebrew would have us conclude that the righteous still suffer when they sin therefore how much more so the wicked when they sin.
iv. In other words, the Hebrew thought centers on being saved from the penalty or consequences of sin and how even the righteous are not saved completely from that on earth.
v. But the Greek version of this text makes a similar point only from the perspective of being saved from the presence of sin. That the righteous are barely saved from sin’s presence how much more so those who actively keep practicing sin.
vi. Listen very closely. This is NOT suggesting in anyway that it is difficult for God to save His people. Without making light of the great substitutionary atonement of Christ, we cannot think that God was barely able to rescue His people.
vii. Rather than this referring to the ability of God to save us it communicates instead the depth to which natural man is plunged in their sin. That even with Christ’s atoning sacrifice, His people are progressively refined to look more and more like Him. It is not instantaneous. Why?
viii. Because we still have this body of death from which Christ is freeing us.
ix. What does this quote contribute to Peter’s argument?
x. Even God’s people go through the fire of refinement. But the same fire that refines them consumes those who practice sin.
e. [Slide 21] 19 – So then let those who suffer according to the will of God
i. Peter draws a second application from the same basic truth teaching.
ii. Before it was those who suffer for being a Christian. But as we said, being a Christian is not something they chose. Rather it is something God chose first for them. What does that mean if they suffer for being a Christian?
iii. Peter assigns this suffering implicitly through verse 18 and then explicitly in verse 19 to God.
iv. If you suffer for being of Christ, you suffer because God chose you, gave you grace and faith, and you believed. It is not because of you – but because of Him. It is His will that you suffer.
v. God crushed His Son to accomplish His greater redemptive plan.
vi. God will pass you too through the fire.
vii. And listen, your suffering for being a Christian is not because God is powerless to stop someone from insulting you. It is not because God is unable or unwilling to stop someone from ostracizing you. It is not because God is unwilling or unable to stop someone from harming you.
viii. No, it is because His divine purpose and plan has our suffering included. Indeed, it is part of His judgment.
ix. If God gave you the name of His Son – you can rest in knowing that if you suffer for it – it is His will.
f. [Slide 22] Entrust their souls to a faithful Creator as they do good.
i. Why would we trust a God whose plan is to bring us to suffering?
ii. Because His plan isn’t to bring us to suffering but through suffering.
iii. God promises His people that they will be refined but be brought through more precious than gold.
iv. That to have your house built on the rock does not mean that you will not be overtaken by the storm – but it does mean that the house on the rock will stand firm.
v. God promises to use all things for the good of His people and for His own glory.
vi. So, trust your souls to the one who promises that the Rock will hold you. The name of Christ will keep you.
vii. He created you. He has re-created you.
viii. So, trust Him and do good. His good. Even to those who insult, malign, abuse, and ostracize you. Do good.
g. [Slide 23] Passage Truth: So Peter’s reminder to his audience, although dressed up a little differently is essentially the same. The only kind of suffering that is a blessing from God is suffering endured for bearing the name of Christ. The reason of course that this kind of suffering is a blessing is because it is an assurance of being judged by Christ now, and a promise that we will come through such judgment refined like gold.
h. [Slide 24] Passage Application: Thus, Peter’s audience must conclude that such judgment and suffering is by the will of God and that they can rest knowing that they will come through it refined. They must entrust their souls to God for that refinement while simultaneously continuing to do good – even to those who insult them.
i. [Slide 25] Broader Biblical Truth: From the whole context of scripture, we see God calling Adam, Noah, Abraham, Isaac, Jacob, Samuel, David, The prophets – God is the one who calls His people unto Himself and gives them His purpose and identity. In each case, they were not seeking Him. But He revealed Himself to them first. But God does not spare all He has called from suffering and trial. When Ahab and Jezebel had their way among the people of Israel and God told Elijah that he had 7,000 of a remnant who had not yet bowed the knee to Baal – were those 7,000 spared the terror of Jezebel? How about Elijah – was he not hunted by her to the point of his own depression? My friends, God marks out, calls, and gives His name to those He wills – but that doesn’t mean they are without any suffering for their own refinement. Was not Elijah refined in that cave by God Himself? Did he not learn something from God then? Were Noah and His family spared from the apocalyptic event of the flood? Careful now. Don’t answer too quickly. They were spared from death… but they were not spared from the flood. They passed through it. The Lord Jesus Christ will judge the living and the dead. And He is now judging the living. We are in the ark of His name passing through the waters of judgment. In that we are bound to get a little sea sick.
j. [Slide 26] Broader Biblical Application: So what must we do CBC? Stay in the ark. We must entrust our souls to our God. That He will see us through this judgment. That He will deliver us safely onto His holy mountain. That once the flood recedes and the fire is quenched – He will deliver us safely to His new Kingdom. Until then, we trust Him to do this and do good for His glory now. Living as a slave to righteousness. And thus the circle back to the sermon on the mount is complete. We must seek His Kingdom first and His righteousness. One day – ALL THINGS will be added to us.
Conclusion:
[Slide 27 (end)] So CBC, if we suffer only for the name of Christ, we must glorify God for bearing such a name. It is truly a name that will save us through the judgment of Christ since He will carry us through the fire.
Therefore, being self-controlled and sober minded means glorifying God for the name He’s given us and trusting Him to deliver our souls safely through the fire as we continue to do good.
Being self-controlled and sober-minded is to have His Kingdom and Righteousness as our primary pursuit. Not this life, not the things in this life, not the troubles of this world, not even the culture or nation in which we live. We certainly don’t abandon it – because we are here as ambassadors. But we are most certainly not of this world – we are aliens.
So, since we are in the world but not of it – we don’t endeavor to change the world’s morality, for such a job is only accomplished by God through His judgment. Instead, we do good and hope in Him to deliver us safely through and to lead others to glorify Him by our good deeds.
Herein lies the delicate tension.
Doing good means we do not participate in evil. That we obey what God says for His glory. Doing good means we don’t believe that murdering babies is health care, but rather agree with God that children are a gift from the Lord. Even if they are sometimes an inconvenient gift. Doing good means we know God’s plan for gender is immutably given from conception therefore we teach our children so. Doing good means we don’t see sexuality as a moving target but one that God sets in heterosexual monogamous martial bounds. Therefore, we do not commit sexual acts outside of such a marriage, we instead seek it only and always in the arms of our spouse whom we have covenanted with before God to faithfully love for as long as we are both living.
In this way, if we suffer for these things, it is because we bear the name of Christ. For all this we do because He has given us His name and for no other reason. We don’t hold these truths and practice these values because of tradition but because we’ve been bought with a price and are now adopted heirs with Christ. And if we suffer for the name of Christ, then we are blessed.
But my friends, may we not suffer because we were a troublemaker. May we not suffer because we were a revolutionary.
But if our suffering is simply for being what God made us… then we can rest in knowing that our suffering is from God. And if it is from Him – then we can glorify Him for making us what we are and we can trust Him to carry us through it all while we continue to do good.