Sermon 2016 01 10 AM

10.01.16 AM Sermon 1 Peter 1:1-2

 

Over the course of this year we shall be journeying together through the Apostle Peter’s first letter.

This morning, we consider his opening words – his salutation – this is one of the richest openings of a letter in the New Testament - It contains pastoral warmth and theological sweep.

Whereas some salutations orientate themselves around themes such as Christology (Rom 1:1-17), Salvation (Gal 1:1-15) or the church (1 Cor 1:1-3) and others are 'bare bones' greetings (Eph, Col, 1 Thess, 1 Tim), Peter's greeting in his first letter contains both a penetrating description of the readers or receivers of the letter, and a theological explanation of how they became Christians.

 

There are three parts to this salutation :

The sender of the letter, the receivers of the letter, and the greeting.

 

1. The Sender

a. Simon - Renamed and Becoming Peter

Peter's original name was Simon (as we know it in modern English) or in its original tongue - "Shimon" or "Simeon" meaning "he [God] has heard".

Jesus met and called Simon, but renames him Peter - we shall come to the significance of this in a moment.

This Simon Peter, was a fisherman from the village of Bethsaida, married, with a mother-in-law.

He was introduced to Jesus by his brother Andrew. He was called by Jesus on the northern shore of Galilee, where he responded by leaving behind his fishing business to follow this Jesus.

What is important to grasp about Peter, is his spiritual journey of enlightenment.

Jesus renames Simon to become Peter – Cephas (Greek: Κηφᾶς) and Kepha (Hebrew: כיפא‎).

Both Cephas and Kepha also mean rock. Latin Petrus = Rock.

In changing Simon to Peter - Rocky - Jesus prophetically signalled his future role and responsibilities. Peter was the one upon whom he would build his church – he would entrust to Peter the responsibility of caring for and leading his followers.

Indeed, very early on, we see signs of his leadership, as he soon becomes regarded as the leader of the apostolic band of disciples : He was known as the "first" among them (Mt 10:2).

Indeed, he was the first to perceive Jesus as the Messiah.

And time and time again, he was the first to pipe up, and the first, at times, to put his foot in it.

You see, he was very much fallibly human, and the scriptures paint him as such.

Even though he recognised Jesus as Messiah, he also failed to understand fully the implications of this.

He initially rejected the necessary death of the Christ (Mt 16:22) - Jesus spoke of his coming rejection and death and we read how (Matthew 16:22) “Peter took him aside and began to rebuke him. “Never, Lord!” he said. “This shall never happen to you!””

Peter even earned a rebuke from Jesus that he had in mind the things of man, not the things of God.

In other words, Peter’s vision and understanding and perception of Jesus, even after spending time with Jesus for a considerable time, was rooted in this world's way of seeing him - a Saviour perhaps, but one of Man's making, not of God's. Jesus would transform his understanding from a Saviour according to Peter, to a Saviour according to the Scriptures.

On one occasion, Peter tried walking on water, but went and took his eyes of Jesus - seeing the waves and feeling the wind - he was a fisherman, he knew he was in trouble, "I should have stayed in the boat" he may have been thinking. But Jesus needed him to step out of the boat, out of the familiar, out of the safe place, and demonstrate to him that he was Peter's saviour - he needed the rescuing hand of Jesus to pluck him from the depths.

Also despite Peter's protestation that he would never ever let Jesus down, he then went and denied even knowing him - and not just once, but three times, even despite Jesus' clear prediction and warning that he would do so.

When push came to shove Peter relied on his own strength and understanding rather than God's.

However, he was in on some special revelations concerning the Lord's life - he was one of the few witnessing Jesus' transfiguration, and the Lord's agony in the garden of gethsemane.

He is specifically mentioned by the angel upon Jesus' resurrection - to ensure that the good news is told to Peter - such must be the need for his restoration after such a fall through his rejection of Jesus.

Jesus told him that he would build his church upon the Rock-like Peter, at a time when he was anything but Rock-like - impulsive, putting his foot in it, blurting out stuff before he had thought about it, prone to angry and violent outbursts - attacking a soldier as Jesus was arrested. Perhaps thinking that he had to be Jesus' 'Rocky' bodyguard.

Jesus cared for his friend and his family, instructed him, revealed his glory to him, and showed him much grace and mercy.

For though Peter misunderstood Jesus, denied Jesus, abandoned Jesus - he was restored by Jesus in the sight of others.

This was so important, for Peter and the others.

The Lord Jesus, resurrected from the dead, demonstrating that nothing is impossible for God, restored his friend and publically entrusted him with the care of his people three times to mirror or undo the three public denials. Peter had three opportunities to express his love for the Lord in front of the other disciples, just as he had denied even knowing this Jesus in front of others.

Jesus dragged Peter up from the lowest point. Just as he had rescued him from being engulfed in the waves, at least on two occasions (when he walked on the water, and when the boat was threatened by a tempest storm).

And in so doing, though he had shown signs of leadership in being regarded as the first amongst the followers, this leadership was transformed into godly leadership based upon Christ's example, power and calling. Peter became the primary leader of the church formed on the day of Pentecost, he received a magnificent vision about the unity of God's people (Acts 10-11), he was miraculously released from prison (Acts 12:1-17), and he continued to have a ministry as far as Rome. As legend has it, he was martyred for his faith in Jesus.

Interestingly Peter was Son of Jonah - perhaps the story of Jonah's life echoing Peter's somewhat -  a running away from God's purposes, a low point, yet a restoration and powerful fulfilment of a ministry.

Peter, confronted with Jesus, confessed that he was a sinful man - he was in need of a Saviour.

Peter's powerful preaching and acts of healing pointed to the faithfulness of the Lord Jesus Christ in being able to use ordinary sinners and failures such as Peter and you and me.

How he longs to transform our lives so that we may be powerful instruments of his grace and goodness in this world.

Jesus had plans for this Peter, and brought about transformation in his life, through all the ups and downs.

And Jesus has plans for you and me. His desire is to bring about his purposes - transforming our character, using us to build his Kingdom in his world.

Peter found in Jesus the secret of life - Jesus' death and resurrection were turning points in Peter's life - bringing meaning and fulfilment that nothing else could offer.

Peter's journey, trying, failing, learning, growing is reflected in his writing this letter, his insights shared:

 

b. Apostle

Peter at the outset of his letter, without need for defence or explanation, describes himself clearly and boldly as an apostle of Jesus Christ.

He lays his credentials firmly before us. His apostolic status and authority is not up for question.

The word apostle is from the Greek á¼€πÏŒστολος (apóstolos), meaning "one who is sent away" - as a messenger with a message - or as an ambassador, a representative. Those who reject Him are rejecting the one who sent him.

Peter is God's messenger and he carries a vital message to us - to the church of Christ.

However, in this letter he writes with humility and persuasion, seeking to convey the truth rather than command the truth. Although he is indeed an apostle, he brings himself down to the same level as his listeners, in chapter 5 appealing "as a fellow elder and a witness of Christ’s sufferings."

Peter knows what it is to get things wrong, and he is not puffed up with pride, we can read this letter knowing that he has genuine concern for the church and a sincere desire to encourage and build up.

 

2. The Recipients

We note briefly the geographical locations of the churches that Peter is addressing, Pontus, Galatia, Cappadocia, Asia, Bithynia - I do not have time to speak this morning of the significance of and story behind these places, rather we shall focus upon the terms Peter uses to describe their social and spiritual status. Beginning - "To God’s elect, exiles scattered …"

(God's) a. Elect

Note that the word "God's" is not in the Greek text - it simply says "Elect" - however it is implied - that the elect belong to or are elected by God.

A more accurate translation would be "To the exiled elect, who are scattered …"

To be elect means to be those who receive God's grace - this benefit is the result of God's initiative, not ours.

In other words, God has called us to his love and grace, he has prompted our faith through the regenerating work of the Holy Spirit, and he claims our allegiance.

To be one of God's elect is a source of joy and comfort because God's purposes cannot be thwarted.

It is also an exhortation and demand upon us for God is working in us to enable us to do his will.

b. Exiles Scattered

This word Exiles, we could also use sojourners - those who do not have a permanent residence, those who are not settled, those who do not belong because of their temporary status or residency.

The description speaks of pilgrimage - being on a journey in this world.

A conventional reading of this passage has taken that Peter was speaking metaphorically about Christians - in other words, Christians being spiritual strangers or exiles or sojourners in this world - not belonging because they belong to a different world or kingdom - residing in the light, rather than in the darkness. They are foreigners perhaps even in their own land.

However, it can also be understood that Peter was referring to his readers in a literal sense as those who were being socially excluded because of their faith - they were alienated because they now followed Christ.

In chapter 2:11 he addresses his readers as "Dear friends, I urge you, as foreigners and exiles …" And again the word her translated as "as" is not clear from the Greek whether this is to be taken in a literal sense or metaphorically.

A third understanding of this phrase is that the people to whom Peter is writing were of a lower class and marginalised because of their status in society, and not just because of their faith in Christ.

From a careful study of the whole letter, it seems that Peter is writing to hard-working, poor people who had no rights and no protection afforded to them by law or by status, but who, through the grace of God, had found life in Christ and fellowship in the family of God. Thus Peter gives both their spiritual status (those who are "elect") and their social location (literal translation - "exiles in the scattered").

Here is Peter's Jewish perspective on geography: the 'scattered' meaning the Diaspora - in other words, those Jews living outside of Judea.  

 

So, Peter writes to the socially marginalised believers of the Diaspora. This is who they are, but this is within a context. They are who they are, because they are those c. Who have been chosen

i. according to the foreknowledge of God the Father

ii. through the sanctifying work of the Spirit

iii. to be obedient to Jesus Christ and sprinkled with his blood

Each of these expressions describes the nature of their being chosen in a different way and from the angle of a different member of the Trinity, such is the complex nature of conversion.

 

i. according to the foreknowledge of God the Father

Now, this expression strikes at the heart of the issue of predestination - are those who believe fated to believe, and those who do not, are not? If God has predetermined who should believe, then is there any point in our evangelistic endeavours, as it makes no difference - God already has decided.

We could also ask; "Is God's election based on his knowledge that certain people will believe?" (If so, then the human decision is paramount.) On the other hand, "Is God's foreknowledge the determinative factor in choosing certain individuals to be part of his people?"

Now, if these are the only two options, then surely the second is to be preferred: God's foreknowledge is more than his simply knowing ahead of time, it is effective, active and determines the outcomes.

Surely, God's purposes are not dependent upon human choice or will.

God's foreknowledge is determinative rather than confirmative.

It determines our election, rather than confirms our election.

God does the choosing, rather than us choosing. We do the responding.

However, I would say that predestination, election, God choosing or our choosing is too much of a simplification, and it is not a case of either / or. Does God choose us, or do we choose God.

We need to take the other two expressions into account.

The believers in Asia Minor are what they are …

ii. through the sanctifying work of the Spirit

God, by the Spirit, convicts us of our sin, draws us near to Himself, prompts us to believe. He is the One who grants us faith. He is at work in us and in this world.

Sanctification has its roots in the OT - a picture of worship of the Temple and Tabernacle, of God setting apart people and objects for his use and glory.

It is a mistake to think that sanctification happens after conversion and justification; ie. that one is first justified through the cross of Christ, and then throughout life and into glory he or she is sanctified.

Rather, the term refers to three features of Christian existence:

  • initial separation from sin
  • the hard work of growing in holiness throughout life
  • the final act of God when he makes his holy people completely holy for eternity

Peter is referring here to the first part - the gracious act of turning sinners into his people.

Later in his letter he emphasises the lifelong process of sanctification.

The Spirit of God is at work in this world, opening our eyes to the reality of our rebellion against God, convicting us of sin, showing us the need for a Saviour, and enabling us to respond by faith to the Father's free gift of salvation through His Son.

 

Thirdly, the believers are what they are for a purpose … this is their response to what God has done in the first two phrases :

iii. to be obedient to Jesus Christ and sprinkled with his blood

The Greek expression here is literally: "for obedience and sprinkling of blood of Jesus Christ"

The believers have been chosen by God so that they might be obedient, that is, so that they may respond to the demand of the gospel and become children of obedience (1:14) and pure children of God (1:22).

And the believers were chosen so that they could be sprinkled with the new blood of the covenant established by the death of Jesus.

And we see in this expression the picture of the OT worship and sacrificial system; the blood of the slain sacrifice was sprinkled upon people and objects to make them holy - to set them apart of God and his use.

(Ex 24:3-8, Heb 9:18-21, 12:24)

Through Christ Jesus, we are able to (Hebrews 10:22) "draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience …"

If you want to know freedom from guilt, and forgiveness of your sins, then come to Jesus Christ.

 

God is at work in this world drawing people to himself, and enabling us to respond to Him, and he works through his people to do this - our sharing and being good news

He speaks through our lips, he reaches out through our hands, he loves through our actions.

We are partners with Him and with each other in the gospel.

So Peter writes of the electing work of God as leading to the conversion of the disenfranchised sojourners of Asia Minor, the gathering of the scattered into the Kingdom of God. Upon God's initiative, they were effectively called and spiritually made holy, and this election led to their obedience to God's call and to forgiveness under the new covenant in Christ's blood.

 

And Peter finishes this salutation with his 3. Greeting "Grace and peace be yours in abundance"

And this is where I finish, for today - with Abundant Grace and Peace

Peter's greeting is a mixture of the customary Greco-Roman way of greeting with "grace" and the Jewish way  "peace" - shalom.

In so doing, Peter begins his letter by reminding us of the grace and peace of God which has come to us through the Lord Jesus Christ. And not a stingy grace or peace, but these in abundance.

He himself had experienced such grace and peace, and he wants his readers to know them also.

So may each of us here, as we embrace Jesus for ourselves and continue to journey with him, experience God's grace and peace in and through our lives.

And may we be those who are ambassadors of grace and people to others around us, and to whomever God calls us to go. Amen.

Powered by Church Edit