Category Archives: Sermon

We Americans live in a country that was founded on a revolution and in which defiance of government authority is viewed as a basic constitutional right. The question here: what is the proper relationship of Christian citizens toward their government?

Christians must live as good citizens by submitting to human government.

“Submit” (2:13) is a dirty word to Americans, but it is a favorite with Peter. In fact, it dominates much of the rest of this epistle (it occurs in 2:13, 18; 3:1, 5, 22; 5:5; the concept is implicit in 4:12-19).

It is a military word, meaning to put oneself under another in rank. Submission is an attitude of respect that results in obedience to authority and positive good deeds. While there are exceptions, we need to be careful not to run to the exceptions, but to make sure that our normal posture toward government is that of submission.

As Christian citizens, we should submit to the authority vested in human government. The word translated “ordinance” in our Authorized Version simply means “creation or institution.” It does not refer to each individual law, but to the institutions that make and enforce the laws. It is possible to submit to the institutions and still disobey the laws.

For example, when Daniel and his three friends refused to obey the king’s dietary regulations, they disobeyed the law; but the way that they did it proved that they honored the king and respected the authorities (Dan. 1).

They were not rebels; they were careful not to embarrass the official in charge or get him into trouble; and yet they stood their ground. They glorified God and, at the same time, honored the authority of the king.

Peter and the other Apostles faced a similar challenge shortly after Pentecost (Acts 4–5). The Jewish council commanded them to stop preaching in the name of Jesus, but Peter and his associates refused to obey (see Acts 4:19; 5:29).

They did not cause a rebellion or in any way question or deny the authority of the council. They submitted to the institution but they refused to stop preaching. They showed respect to their leaders even though these men were opposed to the Gospel.

It is important that we respect the office even though we cannot respect the man or woman in the office. As much as possible, we should seek to cooperate with the government and obey the law; but we must never allow the law to make us violate our conscience or disobey God’s Word.

Unfortunately, some zealous but ignorant Christians use these differences as opportunities for conflict and loud sermons about “freedom” and “separation of church and state.”

When a local church constructs and furnishes a building, there is a local code that must be obeyed. The government has no right to control the pulpit or the business meeting, but it has every right to control matters that relate to safety and operation.

If the law requires a certain number of exits, or fire extinguishers, or emergency lights, the church must comply. The state is not persecuting when it sets up the code, nor is the church compromising when it obeys the code.^[1]

Those to whom Peter wrote lived with a government and society that was not favorable toward the Christian faith. Both Peter and Paul were executed at the hands of the Roman tyrant Nero. It was not until the fourth century, under Constantine, that Christianity was afforded official legitimacy and protection by the government.

I want to look first at the purpose of human government; then at the meaning of submission to government; at the reason for submission to government; and, finally, at the limits of submission to government.

1. The purpose of human government: To promote justice and peace in society.

The government should promote justice and peace by upholding law and order and by maintaining reasonable national defense.

Peter writes (2:14) that kings and governors are “for the punishment of evildoers and the praise of those who do right.”

This points to the power of the state to use capital punishment, as well as lesser punishment, to bring about justice for all. The Old Testament often talks about the role of the king in promoting justice and righteousness in society.

The government does this (in part) by legislating morality. Don’t let anybody sell you the idea that we shouldn’t legislate morality. That is precisely what the government does, and rightly so.

Laws against murder and theft are moral and biblical. Laws against racial discrimination reflect the biblical teaching that God is no respecter of persons (Acts 10:34; Deut. 10:17).

Laws should protect citizens from sin (for example, pornography and prostitution laws, drug laws, etc.). The fact that something is illegal will restrain many who otherwise may be tempted to engage in the particular activity.

The real debate is, which morality should we legislate? Laws against abortion, laws protecting the handicapped and the elderly, laws against pornography and child abuse, and many other such issues, can be argued for on the grounds of basic human rights, apart from Christianity.

Most unbelievers recognize the inherent “rightness” of the Golden Rule. We can use this biblical ethical standard as the basis for legislating proper morality in our democratic, pluralistic country.

Although Peter doesn’t touch on it specifically, a result of promoting justice will be promoting peace and order in society.

1 Timothy 2:1-2 states that we should pray for kings and those in authority “in order that we may lead a tranquil and quiet life in all godliness and dignity.”

For us to live a quiet and tranquil life, the government must maintain adequate national defense so that we are not overrun by some totalitarian power that would rob us of our peace and liberty. And internally the government should not interfere with religious liberty, within the bounds of human safety and rights. Thus government should promote justice and peace in society.

2. The meaning of submission to government. Submission means obedience to the laws of the state.

The basic meaning of the word “submit” is “obey.” Christians must obey the laws of their government unless those laws force them to disobey God. “Kings” we can apply to federal laws; “governors” we can apply to state and local laws. To give practical examples, we need to pay our taxes and comply with traffic laws

Submission means showing respect to governmental authorities.

You can obey with a rotten attitude. But Peter says that we are to “honor all men,” and specifies, “Honor the king” (2:17).

But what if he’s a scoundrel? Even if we can’t respect a leader because he is corrupt or immoral, we should respect his office.

Again, this isn’t an American tradition. We make jokes about our political leaders, portraying them as buffoons or idiots. Political satire is accepted fare. I confess that some of the things politicians do invite satire!

Jesus called Herod a fox, so there may be some basis for taking a swipe at certain political leaders. But we need to be careful to promote respect for government authorities. Since God ordained government authority, to despise such authority is to despise God Himself.

C. Submission means positive good deeds.

“That by doing right you may silence the ignorance of foolish men” (2:15).

“To silence” means, literally, to muzzle. The idea is that by our active good deeds, we take away the basis for criticism of Christianity from those who oppose it.

When Christians live like that in the midst of a pagan culture, it is a powerful testimony. On the other hand, when professing Christians disrespect authority, when they disobey the law, or when they just withdraw from society and live unto themselves without doing good deeds, it leaves a bad taste in the mouths of those who are prone to criticize Christianity.

When Israel was sent into exile in Babylon, their situation was parallel to that of Christians today, in that they were strangers and aliens in a foreign land, looking to be restored to their promised land.

God told Jeremiah (29:5-6) to tell the exiles to build houses there, plant gardens, take wives and raise children. Then He added, “And seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf; for in its welfare you will have welfare” (lit., “peace”).

That’s good counsel for Christians who are exiled as strangers and aliens in this wicked world: Build houses, live in them, plant gardens, raise families, seek and pray for the welfare of the cities where we live.

Buy property, work to improve the schools, help out in community projects, be good citizens. Submitting to government means that we obey the law, respect authorities, and do good deeds in our communities.

3. The reason for submission to government: For the Lord’s sake.

“Submit yourselves for the Lord’s sake” (2:13). There are at least two ideas inherent in this phrase:

A. Since God ordains civil government, by submitting to it, we submit to Him.

Remember, both Paul and Peter wrote when the debauched, godless Nero was on the throne. Daniel lived under the ruthless Nebuchadnezzar. Since both rulers obviously fell far short of the ideal, we must conclude that we cannot make exceptions to the biblical principle of obedience to government authority based on how bad the ruler may be.

Peter wrote (2:16), “Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.”

True freedom is living righteously in submission to God. Anything less means that we’re enslaved to sin.

B. Since Christians are identified with God, our submission to government bears witness for God.

When it comes to politics, we need to remember that while God uses civil government to accomplish His purposes (thus it is proper for Christians to serve in political leadership and be involved in the political process), evangelism is His primary means of dealing with world problems and bringing lasting change. If we get sidetracked into winning political victories for our cause, but do not win men and women to Christ, we ultimately fail.

We are to love even our enemies, of course. But Peter singles out our love for the Christian brotherhood because if Christians fight among themselves, the watching world shrugs its shoulders and says, “Why become a Christian? They’re no different than anyone else.”

4. The limits of submission to government: When honoring the government violates the fear of God.

Peter differentiates between God and the king: “Fear God, honor the king.”

The emperor deserves appropriate honor, but he is not on the same level with God. If he violates his responsibility which has been given to him by God, then the believer is responsible to confront that violation (Dan. 5:18-28) and, if it comes down to it, to obey God rather than men (Acts 4:19-20; 5:29).

He demotes the emperor and his government from being absolutely sovereign, in that he (and it) are creations, not the Creator. But he also gives dignity to each ruler and government, in that he is created by God, and thus worthy of our honor.

If it comes to a tug of war between God and government, we must follow God. If the government forces us to disobey God, we first appeal to the government, if possible.

If we have opportunity, we confront the government with its wrong. But if all that fails, we disobey the government and submit to our punishment.

^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 405.

Matthew paired the healing of the centurion’s servant with the cleansing of the leper to show their similarities. Likewise, Luke pairs it with the raising of the widow’s son. In both accounts a precious “child” is raised up when an unlikely candidate receives the Lord’s attention.

This is the first of three people Jesus raised from the dead. The other two were Jairus’s daughter (Mt 9:18–26; Mk 5:22–43; Lk 8:49–56) and Jesus’ friend Lazarus (Jn 11). As Elijah raised a widow’s son (1 Kgs 17:17–24; cf. Elisha, 2 Kgs 4:32–37), so also does Jesus. Thus, Jesus’ ministry looks like the great prophet Elijah’s.

Lk 7:11–13 11 Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. 12 As he approached the town gate, a dead person was being carried out—the only son of his mother, and she was a widow. And a large crowd from the town was with her. 13 When the Lord saw her, his heart went out to her and he said, “Don’t cry.”

The raising of this widow’s son at Nain took place shortly after the healing of the centurion’s servant, likely on the very next day. The little village of Nain (“The Pleasant”) is about twenty-five miles southeast of Capernaum just over the hill from Shunem where Elisha raised the son of the Shunammite woman. Surely this was a significant memory for the local residents. The only thing that remains of Nain today are the tombs just outside the city, cut into the sides of the hills. The people of Nain are heading toward one such tomb this particular afternoon.

This poor woman has lost both her husband and her son. She is now left without adequate financial support. The whole village must feel for her. A large crowd follows the funeral procession out of the city. It is met by another large crowd going into the city. The first, according to Galilean funeral customs, was led by the woman with her outer garment torn in grief (Jer. Moed. K. 83 d). The second crowd, having traveled all day from Capernaum, was led by Jesus. It seems somewhat awkward and almost inappropriate to have this traffic jam interfere with the funeral.

Jewish funerals were often surrounded by elaborate rituals such as a trumpet signal to announce the death, melancholy flutes, and the plaintive tinkle of cymbals. Even the poorest Jews were expected to provide at least two flute players and one mourning woman (Kethub. iv. 4). The body would have its hair cut and nails trimmed. It would be washed, anointed and wrapped in linen. Then it would be placed face up on a wickerwork bier with the arms folded across the chest.

Friends and family would carry the body through the town, taking turns so that as many people as possible could share the honor of carrying the dead. The people of Nain would have joined the procession as it passed them “for it was deemed like mocking one’s Creator not to follow the dead to his last resting-place” (Edersheim, I:556). If a person was unable to follow, they would at least stand up while the procession passed. Funerals were treated with the greatest reverence partially out of reverence for God and partially due to Jewish superstitions such as the idea that “the spirit of the dead hovered about the unburied remains” (Edersheim, I:554).

Jesus experiences the human emotions of the event and was not left untouched. He hurt for the woman (splanchnizomai). He says to her, literally, “Stop crying.” These words, in this situation, would normally be harshly insensitive. But no doubt, Jesus’ tone and demeanor assure her of better things.

Lk 7:14–17 14 Then he went up and touched the coffin, and those carrying it stood still. He said, “Young man, I say to you, get up!” 15 The dead man sat up and began to talk and Jesus gave him back to his mother.
16 They were all filled with awe and praised God. “A great prophet has appeared among us,” they said. “God has come to help his people.” 17 This news about Jesus spread throughout Judea and the surrounding country.

Under normal circumstances, no Jew would do what Jesus just did. There was no greater defilement for the Jew than touching a dead body (Num 19:11, 16). But do the rules apply when the corpse comes back to life? Needless to say, there was no rabbinic regulation to cover such a circumstance. The pallbearers are so shocked that they just stop in their tracks.

At Jesus’ command, the young man sits up and begins to talk. Morticians can tell some eerie stories about a body sitting up or moving due to gases in the corpse. But none can tell of any talking. Couldn’t our imaginations run wild with what he said? “Where am I? What do you guys think you’re doing?!” Or perhaps he said, “Boy, that was a good nap. I have never felt better!”

The crowd’s reaction is classic. It is the typical response to one of Jesus’ miracles. They are filled with awe, literally, “Fear seized them all.” That makes sense. Now their fear gives way to praise. They realize that Jesus is a great prophet with power rivaling even Elijah. Through him God has paid them a visit. That is, God has come to care for their needs. This declaration is thick with Messianic implications (Mt 1:23; Lk 1:68, 78; 19:44; Ps 8:4; Isa 29:6; Zeph 2:7; Acts 15:14; Heb 2:6). And the news spread throughout the Jewish territory.

What does a scientific society do with this passage? Can we actually accept it as a historical event? It seems that aside from a preconceived prejudice against miracles, there is no literary, historical, or theological reason to reject the reality of this event. There is good reason, however, to accept Luke’s testimony of Jesus’ power to raise the dead (Edersheim, I:558–560):

1. It is not reasonable to view this story as exaggeration, nor is it possible to explain it by natural causes. Thus, we are left with two options. Either it is true or it is a designed fiction.
2. Although Luke alone records the raising of the widow’s son at Nain, the other three Gospels also record Jesus raising someone from the dead. So Luke is not alone in his witness to Jesus’ power over death.
3. There was no Jewish expectation for the Messiah to raise people from the dead. Therefore, there is no clear motive to invent such a story.
4. While this event looks a lot like Elijah and the widow of Zarephath (1 Kgs 17:8–24, esp. vv. 10 & 23 LXX),109 there are enough differences to conclude that the account of Jesus’ raising the widow’s son is not based on Elijah raising the widow’s son.
5. Had such a story been invented, an insignificant place like Nain would probably not have been chosen as the setting for such a notable miracle.
6. The event took place in the presence of two great crowds. In Eusebius, Hist. Eccl. 4:3, Quadratus claims that some of these witnesses were still alive and could testify before the Emperor.
7. Raisings were not unknown to the early church, and were, in fact, an integral part of the faith for which the Apostles were willing to die (cf. Mt 10:8; Acts 9:40; 20:9–10).

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(7:11-17) Introduction—Resurrection, The: the most phenomenal event in all history is the resurrection of the dead. It may be the fact of Jesus Himself being resurrected, or the promise of believers someday being raised, or of Jesus raising the dead—some men just have enormous difficulty believing such claims. Luke knew this, so he wanted to help unbelieving minds. In this event Luke shared the great compassion and power of Jesus to raise the dead.

1. Jesus entered Nain—many were present to witness the conquest of death (v.11).
2. The great compassion of Jesus: He was touched (v.12-13).
3. The great power of Jesus (v.14-15).
4. The great fear of the people (v.16-17).

(7:11) Jesus Christ, Following—Seeking, Reasons: Jesus entered Nain. This is the only time this city is named in the Bible. It was only about six miles from Nazareth and a day’s journey from Capernaum. Note two facts.

1. It is the same area where Elisha raised the son of the Shunammite woman (2 Kings 4:18-37). Therefore, it became an area where the great compassion and power of God had been manifested.
2. Many were present to witness the great conquest of death. There were many of His disciples present, and there were multitudes of other people, those who did not believe. The unbelievers were following Him for any number of reasons:

curiosity  neighborly fellowship  a belief in His ethics  a need for help  admiration

a desire for something to do being impressed with His teaching thinking Him to be a great prophet

We can only marvel at the providence of God when we see Jesus meet that funeral procession just as it was heading for the burial ground. He lived on a divine timetable as He obeyed the will of His Father (John 11:9; 13:1). The sympathetic Saviour always gives help when we need it most (Heb. 4:16).

What a contrast between the crowd that was following Jesus and the crowd following the widow and her dead son. Jesus and His disciples were rejoicing in the blessing of the Lord, but the widow and her friends were lamenting the death of her only son. Jesus was heading for the city while the mourners were heading for the cemetery.

Spiritually speaking, each of us is in one of these two crowds. If you have trusted Christ, you are going to the city (Heb. 11:10, 13-16; 12:22). If you are “dead in sin,” you are already in the cemetery and under the condemnation of God (John 3:36; Eph. 2:1-3). You need to trust Jesus Christ and be raised from the dead (John 5:24; Eph. 2:4-10).

One was alive but destined to die, the other dead but destined to live. The term only begotten as applied to Jesus means “unique,” “the only one of its kind.” Jesus is not a “son” in the same sense that I am, having been brought into existence by conception and birth. Since Jesus is eternal God, He has always existed. The title Son of God declares Christ’s divine nature and His relationship to the Father, to whom the Son has willingly subjected Himself from all eternity. All the Persons of the Godhead are equal, but in the “economy” of the Trinity, each has a specific place to fill and task to fulfill.

Jesus, “the Man of Sorrows,” could easily identify with the widow’s heartache. Not only was she in sorrow, but she was now left alone in a society that did not have resources to care for widows. What would happen to her? Jesus felt the pain that sin and death have brought into this world, and He did something about it.

Jesus faced death, “the last enemy” (1 Cor. 15:26). When you consider the pain and grief that it causes in this world, death is indeed an enemy, and only Jesus Christ can give us victory (see 1 Cor. 15:51-58; Heb. 2:14-15). Jesus had only to speak the word and the boy was raised to life and health.

The boy gave two evidences of life: he sat up and he spoke. He was lying on an open stretcher, not in a closed coffin; so it was easy for him to sit up. We are not told what he said, but it must have been interesting! What an act of tenderness it was for Jesus to take the boy and give him to his rejoicing mother. The whole scene reminds us of what will happen when the Lord returns, and we are reunited with our loved ones who have gone to glory (1 Thes. 4:13-18).

The response of the people was to glorify God and identify Jesus with the Prophet the Jews had been waiting for (Deut. 18:15; John 1:21; Acts 3:22-23). It did not take long for the report of this miracle to spread. People were even more enthusiastic to see Jesus, and great crowds followed Him (Luke 8:4, 19, 42).

(7:12-13) Compassion: the great compassion of Jesus is seen in that He was touched. Note four points.

1. Jesus was touched by death. Apparently, the sight of death always touched Him. The fact that men die is what brought Him to earth. Probably the whole scene of sin and death flashed across His mind—the scene of…

• man’s sin and death (Romans 5:12; Romans 6:23; Hebrews 9:27).
•  the great cost of sin and death, that is, His own death in bearing the sins and death of the world (1 Peter 2:24; 1 John 2:1-2).

2. Jesus was touched by a broken heart, the broken heart of the mother. Note her situation. She was a widow, apparently somewhat up in years with only one child, a grown son. He had just died, and now she was all alone in the world—a world that was harsh and rough on women, offering them little chance for earning a living and little help on a permanent basis. Hereafter, the woman would be without any permanent companion, provider, or protector; and there was no one to carry on the family line. The family name would die out with her death. She was broken-hearted, full of hurt and pain, without understanding and hope. Jesus saw all this and He was touched and moved with compassion.
3. Jesus was touched by a loving and caring woman, a woman who was much beloved. Note that “many people of the city was with her.” This indicates that she had been a woman who loved and cared for others throughout the years. Therefore, others loved and cared for her. She was a beloved person. Jesus is always touched and moved to help those who have helped others (Luke 6:38).

Now note a fact: in this particular need, no one asked Jesus for help. He initiated the help Himself, acted purely out of His own compassion. Why did He not always do this? The woman seemed to be the difference. Her life was apparently so filled with love and care for others that she just stood out as a glorious example of what love for God is all about (Matthew 22:38-39; John 13:34-35; 1 John 4:7).

4. The Lord saw and had compassion and assured the woman. Note three striking facts.
5. It was “the Lord” who saw her. This is the first time Luke uses the title “the Lord” by itself and it is striking. The point Luke is making is that “the Lord,” the Sovereign Power of the universe, saw this woman who was utterly heartbroken. “The Lord” of all power actually saw her.
6. It was “the Lord” who had compassion upon her. The fact is shocking, for the sovereign power of the universe actually felt compassion for a simple woman. He was not just the sovereign power of a vast universe who was way off in outer space someplace, unattached and disinterested in this earth and its inhabitants. Contrariwise, He was vitally interested, interested enough to be looking and seeing; and He was concerned about what He saw, full of compassion for the heartbroken (see note—^ Luke 7:13).
7. It was “the Lord” who spoke and gave assurance. Again, the fact was shocking, for the sovereign power of the universe actually spoke and gave assurance to a simple woman. Luke is definitely stressing the staggering thought: “the Lord,” the sovereign majesty of the universe speaks to men, and His Word gives great assurance. The Lord is vitally interested in the affairs of men, even in the plight of a simple woman.

In this passage, as in the one immediately preceding, once again Luke the doctor speaks.  In verse 10 the word we translated completely cured is the technical medical term for sound in wind and limb.  In verse 15 the word used for sitting up is the technical term for a patient sitting up in bed.

Nain was a day’s journey from Capernaum and lay between Endor and Shunem, where Elisha, as the old story runs, raised another mother’s son (2 Kings 4:18-37).  To this day, ten minutes’ walk from Nain on the road to Endor there is a cemetery of rock tombs in which the dead are laid.

In many ways this is the loveliest story in all the gospels.

(i)  It tells of the pathos and the poignancy of human life.  The funeral procession would be headed by the band of professional mourners with their flutes and their cymbals, uttering in a kind of frenzy their shrill cries of grief.  There is all the ageless sorrow of the world in the austere and simple sentence, “He was his mother’s only son and she was a widow.”

“Never morning wore to evening But some heart did break.”

In Shelley’s Adonais, his lament for Keats, he writes, “As long as skies are blue, and fields are green, Evening must usher night, night urge the morrow, Month follow month with woe, and year wake year to sorrow.”

(ii)  To the pathos of human life, Luke adds the compassion of Christ.  Jesus was moved to the depths of his heart.  There is no stronger word in the Greek language for sympathy and again and again in the gospel story it is used of Jesus (Matthew 14:14; 15:32; 20:34; Mark 1:41; 8:2).

To the ancient world this must have been a staggering thing.  The noblest faith in antiquity was Stoicism.  The Stoics believed that the primary characteristic of God was apathy, incapability of feeling.  This was their argument.  If someone can make another sad or sorry, glad or joyful, it means that, at least for the moment, he can influence that other person.  If he can influence him that means that, at least for the moment, he is greater than he.  Now, no one can be greater than God; therefore, no one can influence God; therefore, in the nature of things, God must be incapable of feeling.

Here men were presented with the amazing conception of one who was the Son of God being moved to the depths of his being.

“In ev’ry pang that rends the heart. The Man of sorrows has a part.”

For many that is the most precious thing about the God and Father of our Lord Jesus Christ.

(iii)  To the compassion of Jesus, Luke adds the power of Jesus.  He went up and touched the bier.  It was not a coffin, for coffins were not used in the east.  Very often long wicker-work baskets were used for carrying the body to the grave.  It was a dramatic moment.  As one great commentator says, “Jesus claimed as his own what death had seized as his prey.”

It may well be that here we have a miracle of diagnosis; that Jesus with those keen eyes of his saw that the lad was in a cataleptic trance and saved him from being buried alive, as so many were in Palestine.  It does not matter; the fact remains that Jesus claimed for life a lad who had been marked for death.  Jesus is not only the Lord of life; he is the Lord of death who himself triumphed over the grave and who has promised that, because he lives, we shall live also (John 14:19).

(7:14-15) Jesus Christ, Power—Resurrection, The: the great power of Jesus. Three surprising acts are seen here.

1. The power of Jesus to by-pass traditional beliefs. The people of that day believed that a person became polluted by touching a corpse. The person became ceremonially unclean, unacceptable to God. By touching the bier or body Jesus was showing that He possessed the right and power to override religious laws and beliefs. He was the Sovereign Power even over religious beliefs and over death and life.
2. The power of Jesus to stop the death processional. Note the pallbearers stopped; they “stood still.” They obeyed His touch.
3. The power of Jesus to raise the dead. It was the command, the simple yet powerful Word of Jesus that raised the dead.

(7:16-17) Jesus Christ, Response—God, Fear of: the great fear of the people. The word “fear” (phobos) means a fear of reverence and of awe. Seeing the dead man sit up and speak struck the fear of God in their hearts.

1. They glorified God (edoxazon ton theon). The tense is imperfect active, “they began to glorify God” and continued to glorify God.
2. They believed Jesus to be a great prophet.
3. They acknowledged that God was dealing with them. There was a widespread revival going on throughout all Israel. The message of John the Baptist had been heard by multitudes, and Jesus was affecting the lives of scores of people. The people felt that God was now visiting and dealing with Israel once again.
4. They bore witness everywhere.

The people of Israel were greatly blessed. They had the Lord God for their King, a wonderful land for their home, and a holy law for their guide, and yet they faced some of the same problems that society faces today. But human nature being what it is, nations will always have to deal with “man’s inhumanity to man,” because the heart of every problem is still the problem of the heart.

Laws are necessary to bring order to society, to restrain evil, and to help control behavior, but laws can never change the human heart. Only the grace of God can do that.

If this section of Scripture emphasizes anything, it’s that God holds human life precious and wants us to treat people fairly, for they are made in the image of God (Gen. 9:1-7).

God’s concept of justice and the value of life is illustrated by the provisions made for six cities of refuge to be designated after the conquest of Canaan.

Deuteronomy 4:41-43 (ESV)
⁴¹  Then Moses set apart three cities in the east beyond the Jordan,
⁴²  that the manslayer might flee there, anyone who kills his neighbor unintentionally, without being at enmity with him in time past; he may flee to one of these cities and save his life:
⁴³  Bezer in the wilderness on the tableland for the Reubenites, Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites.

In the nomadic societies of Moses’ day, the possibility of an immediate blood revenge, carried out by the next of kin, sometimes prevented a proper trial. Jehovah’s concept of justice is first introduced in Exodus 21:12, 13: “He who strikes a man so that he dies shall surely be put to death. But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint you a place to which he may flee.”

God’s wisdom is seen in His provisions for His creation. His provisions are realistic, for He knew offenses would come. He provided a way of escape for the innocent. The cities of refuge were provisions for justice. A regard for human life is far more important than a regard for private property.

God’s thoughtfulness for human life is impressive. No life was to be impatiently wasted. The entire nineteenth chapter deals with justice for the defenseless: justice for the unintentional killer (19:1–13), justice for the landowner (19:14), and justice for the accused (19:15–21).

THE PROVISION OF THE CITIES

Deuteronomy 19:1-13 (ESV)
¹  “When the LORD your God cuts off the nations whose land the LORD your God is giving you, and you dispossess them and dwell in their cities and in their houses,
²  you shall set apart three cities for yourselves in the land that the LORD your God is giving you to possess.
³  You shall measure the distances and divide into three parts the area of the land that the LORD your God gives you as a possession, so that any manslayer can flee to them.

 

The Quaker poet John Greenleaf Whittier called justice “the hope of all who suffer, the dread of all who wrong.” That’s the ideal, but it isn’t always achieved in real life. Without justice, society would fall apart, anarchy would take over, and it wouldn’t be safe for people to leave their homes. Israel didn’t have the elaborate police system we have today, so locating and punishing guilty criminals depended primarily on the elders and the judges. By singling out the “cities of refuge,” the Lord promoted justice in the land.

The cities of refuge were part of the distribution of the Promised Land among the twelve tribes of Israel. Only one tribe, the Levites, was not given land to develop. Instead, they were to be the priests of the Lord and the overseers of the tabernacle and all its rites and furnishings. Only the Levites could carry and set up the tabernacle (Numbers 2:5-13).

As the Levites were to have no territorial domain allocated to them like the other tribes in the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use. Part of their inheritance consisted of forty-eight cities spread throughout the land (Numbers 35:6-7). Of these forty-eight cities, six were designated as cities of refuge. The cities were Kedesh, Shechem, Hebron, Bezer, Ramoth, and Golan (Joshua 20:7-8).

The Mosaic Law stated that anyone who committed a murder was to be put to death (Exodus 21:14). But for unintentional deaths, God set aside these cities to which the murderer could flee for refuge (Exodus 21:13). He would be safe from the avenger—the family member charged with avenging the victim’s death (Numbers 35:19)—until the case could go to trial.

The congregation would judge to find if the attacker acted unintentionally. If he did, he would return to the city of refuge and live there safely until the death of the high priest who was in office at the time of the trial, at which point he could return to his property. If the attacker left the city of refuge before the death of the high priest, however, the avenger would have the right to kill him (Numbers 35:24-28).

After Jehovah had cut off the enemies of Israel in Canaan and Israel was living in the cities and houses of the former inhabitants, Moses stipulated: You shall set aside three cities for yourself in the midst of your land, which the Lord your God gives you to possess. You shall prepare the roads for yourself, and divide into three parts the territory of your land, which the Lord your God will give you as a possession, so that any manslayer may flee there (19:2, 3).

The first three cities were to be set apart in the midst of the land. They were to be within easy reach so that anyone who killed a man would be able to flee to them for temporary protection. Moses specified that these cities were to be equally spaced geographically. The land was to be divided into three parts, and the cities were to be placed in each area.

No part of the land would be more than thirty miles from one of these cities. They were to build roads to make them accessible for those in need of immediate sanctuary. It is emphasized that the Israelites should take care that a slayer who killed ignorantly was within easy reach of a city of refuge (19:3, 6).

Kedesh in Naphtali, Shechem in Ephraim, and Hebron in Judah were set apart in Canaan as the first cities of refuge (Joshua 20:7). Provision was made in the law for more cities of refuge as Israel acquired more territory.

⁴  “This is the provision for the manslayer, who by fleeing there may save his life. If anyone kills his neighbor unintentionally without having hated him in the past—
⁵  as when someone goes into the forest with his neighbor to cut wood, and his hand swings the axe to cut down a tree, and the head slips from the handle and strikes his neighbor so that he dies—he may flee to one of these cities and live,
⁶  lest the avenger of blood in hot anger pursue the manslayer and overtake him, because the way is long, and strike him fatally, though the man did not deserve to die, since he had not hated his neighbor in the past.
⁷  Therefore I command you, You shall set apart three cities.
⁸  And if the LORD your God enlarges your territory, as he has sworn to your fathers, and gives you all the land that he promised to give to your fathers—
⁹  provided you are careful to keep all this commandment, which I command you today, by loving the LORD your God and by walking ever in his ways—then you shall add three other cities to these three,
¹⁰  As Israel’s territory was enlarged with the destruction of the two Amorite kings, three other cities were to be added to those found in Canaan. In 4:41–43, in a parenthetical statement, Moses, while Israel was on the plains of Moab, set apart three cities of refuge on the east side: “Bezer in the wilderness on the plateau for the Reubenites, and Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites.”

THE PURPOSE OF THE CITIES

Moses revealed the primary purpose for the cities of refuge in these words: lest innocent blood be shed in your land that the LORD your God is giving you for an inheritance, and so the guilt of bloodshed be upon you.
¹¹  “But if anyone hates his neighbor and lies in wait for him and attacks him and strikes him fatally so that he dies, and he flees into one of these cities,
¹²  then the elders of his city shall send and take him from there, and hand him over to the avenger of blood, so that he may die.
¹³  Your eye shall not pity him, but you shall purge the guilt of innocent blood from Israel, so that it may be well with you.

These sanctuaries were in no way to be an interference with the proper procedure of justice. The word “manslayer” or “slayer,” in 19:3, refers to intentional or unintentional killings. The term “manslayer” is the participle of the verb rasah, which seems to denote anti-social killing rather than killing in war or in the administration of justice.

The word “murder” does not seem to be an accurate translation, since rasah covers both cases of murder and of accidental killing. The cities of refuge would be open to either for temporary safety. They were not appointed to provide permanent asylum for the intentional manslayer, but they did assure that every man who killed his neighbor might find protection until the time of his trial.

The manslayer who fled to the city would live as one who killed his neighbor unintentionally or ignorantly and without any previous feelings of hatred toward his neighbor. To illustrate the difference between a willful murder and an unintentional murder, Moses gives an example in 19:5: As when a man goes into the forest with his friend to cut wood, and his hand swings the axe to cut down the tree, and the iron head slips off the handle and strikes his friend so that he dies—he may flee to one of these cities and live.

THE PROTECTION OF THE CITIES

Murder was one of several capital crimes in Israel. Others were idolatry and sorcery (Lev. 20:1-6), blasphemy (24:10-16), violating the Sabbath (Num. 15:32-36), willful and repeated disobedience to parents (Deut. 21:18-21; Ex. 21:15, 17), kidnapping (Ex. 21:16), bestiality (22:19), homosexuality (Lev. 20:13), adultery, and the rape of an engaged maiden (Deut. 22:22-27).

Israel was a theocracy and her laws were God’s laws. To break the law was to sin against the Lord and defile the land, and the people needed to understand the seriousness of such actions. In 1972, the United States Supreme Court declared capital punishment unconstitutional but then reinstated it in 1976. Capital punishment may not restrain every would-be murderer from taking a life, but it does magnify the preciousness of human life as well as honor the law.

The cities of refuge offered protection “lest the avenger of blood pursue the manslayer in the heat of his anger, and overtake him, . . .” (19:6).

The avenger was the nearest male relative, the one responsible for redeeming a relative’s property (Leviticus 25:25), for marrying a relative’s widow and rearing children in the name of the deceased (Ruth 3:12, 13; 4:5–10), and for avenging the death of a relative (Numbers 35:19).

The kinsman was directed by law to pursue the manslayer and to seek the payment of life for life. It was not a feat which would be lightly undertaken. In fact, it was one of those duties which a person would shirk if he could.

It would take an individual who had courage and self-denial to fulfill this part of the Mosaic code.

This rough ministry of justice which was fulfilled by the avenger was needed in the early days. It strengthened the family ties. It fostered a spirit of brotherhood. It was a shield for the weak and defenseless.

Vengeance under the law seems dreadful to many of us because we live in an organized system of public justice. But if we were translated to some uncivilized country where each one is forced to fight for his own family, we would regard it less painfully. We must recognize it as a necessary assertion of judgment. “‘Vengeance is Mine, I will repay,’ says the Lord” (Romans 12:19) seems dreadful only to those who have not appreciated the need of a good and somewhat reliable civil justice.

This divine law of vengeance, through the avenger, was perfect in the sense that there was and could be no appeal. If one man had slain another, the presumption was that it had been maliciously done, and prompt vengeance was prepared for him. He needed to make a serious flight from the sudden reprisal that could come even “though he was not deserving of death” (19:6).

Immediately after the death of the friend, the slayer could be killed in a hasty decision while “the avenger of blood pursue[d] . . . in the heat of his anger” (19:6).

He had to bid a hasty adieu to his family and travel quickly for the nearest refuge city. He had to constantly be on guard because behind every bush and rock the avenger might be lurking in ambush.

The cities of refuge were Levitical cities which would give further security for the manslayer (Numbers 35:6). There would be men who knew the law and could apply it objectively.

The manslayer was able to come to the gate of the city and explain his case to the elders of that city. If the elders were satisfied that the death was unintentional, he would be provided with lodging, and they would not turn him over to the avenger of blood. There he would be protected from the relatives of the deceased who would otherwise seek revenge. If granted asylum, he would be expected to stay there.

If he were found elsewhere, the avenger of blood would be allowed to kill him. The manslayer lived in lonely exile until the death of the high priest. Upon the death of the high priest he could, if he chose, return to his own home (Numbers 35:25–28). The milder sentence, however, was preferable to a violent death. The opportunity was afforded of examining himself and of being penitent for his sins.

THE PRACTICE OF THE CITIES

The fugitive might yet be handed over to the executioner even though he arrived at the city. What the city of refuge gave was an opportunity for full investigation. It safeguarded a suspected man if he was innocent of a greater crime. It taught men to draw a clear line between unintentional injury and premeditated murder. It shielded the innocent from useless and needless death.

Trial of the escaped manslayer was provided, and the guilty were turned over to the avenger. God did not intend to provide protection for the one who killed out of greed, hate, or jealousy. A willful murderer was not granted asylum, but was surrendered to the elders of the slain man’s hometown. They were responsible for the final decision (9:12). The elders were in a position to decide the guilt of the man without being emotionally involved or influenced by a sense of loss. If the elders found him guilty, they delivered him to the kinsman who would exact blood revenge. The avenger of blood was the divine instrument designated by the law to carry out the death penalty.

CONCLUSION: OUR PROVISIONS IN CHRIST

The sojourn in the city of refuge corresponds spiritually to those who have taken themselves to Jesus under a sense of their sin and blood guiltiness to find under His wings protection from condemnation (Romans 8:1). If the manslayer had left the city of refuge, he would have still been liable to the avenger.

Likewise, one must abide in Christ or still be liable for his transgressions. “Life in Christ” is indicated by the sojourn in the city of refuge. But liberty through the death of Christ is indicated by the release at the death of the high priest (Hebrews 4:14–16; 6:18–20).

It takes many relations to bring out the truth as it is in Jesus. He is our avenger, as we have seen: “‘Vengeance is Mine, I will repay,’ says the Lord.”

He is our city of refuge. He is our high priest whose death secures the return from exile. While cities of refuge protected only the innocent or unintentional killer, Christ provides salvation for the penitent, even though guilty. Judgment is not removed.

There will be a day of reckoning and destruction of the wicked. There is a way of escape in Christ, to whom we flee in refuge. He is within reach of us all. As there was an equal number of cities on each side of the Jordan, so there is equal salvation to Jew and Gentile, bound and free. Each must avail himself of this escape. “Be saved from this perverse generation!” (Acts 2:40).

The cities of refuge can be seen as types of Christ, in whom sinners find a refuge from the destroyer of our souls. Just as a person could seek refuge in the cities set up for that purpose, we flee to Christ for refuge:

Hebrews 6:18 (ESV) so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.

God confirmed his promise with an oath (6:17), because these two things are unchangeable. Why are they unchangeable? Because it is impossible for God to lie. God provides us security because of his own character. Patience is our part whereby we hold on to his promise with confidence.

The phrase “we who have fled to him for refuge” pictures a person who fled to one of the cities of refuge that provided protection for someone who accidentally killed another (Numbers 35). Christians also have fled for safety to the place of security and protection from the punishment against them. Christ provides the safest place, the hope we count on, the encouragement we need.

6:19-20 We have this hope as an anchor for the soul, firm and secure.

We run to Christ to escape the danger we are in from the curse and condemnation of the law, from the wrath of God, and from an eternity in hell. Only Christ provides refuge from these things, and it is to Him alone that we must run. Just as the cities were open to all who fled to them for safety, it is Christ who provides safety to all who come to Him for refuge from sin and its punishment.

For the Christian, “God is our refuge and strength, a very present help in trouble” (Psalms 46:1). The first word in the verse directs us to the infinite, all-wise, all-powerful, all-loving, all holy, and just being. It is emphatically declared that, for troubled times, God is our refuge, our strength, and our help.

Who else can always be called on to understand and sustain in times of trouble? Is God a source of comfort for your troubles? Can you, with confidence, call Him to your aid? Or, due to your present state of rebellion and disobedience, is He your enemy?

What must you do to enlist Him on your side in order to assist you with your troubles? The Son of God said, “Come to Me, all who are weary and heavyladen, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls. For My yoke is easy, and My load is light”

 

9:19 For though I am free with respect to all, I have made myself a slave to all, so that I might win more of them.

In our text today, Paul asserted that he was free to yield certain rights in matters that did not compromise the gospel message. In such a way, he could vary the style of his message or other minor matters, becoming a slave to his audience so that [he] might win more of them.

Paul’s goals were to glorify God and to bring people to Christ. Thus he stayed free of any philosophical position or material entanglement that might sidetrack him while he strictly disciplined himself to carry out his goals.

By being a slave to all, Paul was communicating the heart of his mission strategy. He had a willingness to accommodate and adjust to different settings. When with Jews, he ate kosher food; when with Gentiles, he ate regular food. In Philippi, he accepted support; in other places, he did not.

Was Paul a chameleon, merely adapting to each environment? In some ways, he was; but his principles were higher than self-protection. He wanted people of all cultures and backgrounds to listen to the gospel. Whenever missionaries go to another culture, they should consciously embrace and adapt to every element in that culture that doesn’t hinder the gospel or violate biblical ethics.

9:20    To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law.

Paul never compromised the doctrines of Scripture, never changed God’s Word in order to make it more palatable to people in any given place. He never went against God’s law or his own conscience. In matters that did not violate any principle of God’s Word, however, Paul was willing to become like his audience in order to win them to Christ. Three groups are mentioned in these verses: Jews, Gentiles, and those with weak consciences. By saying, to the Jews I became like a Jew, Paul was stating that, when necessary, he conformed his life to the practices of those under the law even though he himself was no longer under the law (because of his freedom in Christ; see Acts 16:3; 18:18; 21:20–26). If, however, Paul had gone into a Jewish synagogue to preach, all the while flouting the Jewish laws and showing no respect for their laws and customs because of his “freedom in Christ,” he would have offended the very people he had come to tell about Jesus Christ. But by adapting himself to them, by conforming to their regulations and restrictions (Paul had been a Pharisee), he had gained an audience so that he might win those under the law. Again, Paul was careful never to violate any of God’s commands in his attempts to serve his listeners. He never conceded that those regulations had to be kept in order for people to become believers, but he conformed to the laws to help the Jews come to Christ. The line was a difficult one to walk, for the book of Galatians records a time when Paul rebuked Peter for acting like a Jew among the Gentiles (see Galatians 2:11–21).

9:21 To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law.  As Paul conformed himself to the Jews, he also conformed to those not having the law, referring to Gentiles. Paul met them on their own turf, becoming like one not having the law. This did not mean that Paul had thrown aside all restraints and was living like a pagan in hopes of winning the pagans to Christ! As he explained, he always remembered that he was not free from God’s law but [was] under Christ’s law. Paul lived according to God’s law and his conscience, but he did not put undue constraints on his Gentile audiences. Unlike some false teachers of the day, called Judaizers, Paul did not require the Gentiles to follow the Jewish laws in order to become believers (see Acts 15:1–21). Instead, he spoke a message that would win those not having the law (see, for example, Acts 17:1–34).

9:22–23 To the weak I became weak, so that I might win the weak. I have become all things to all people, that I might by all means save some.  “The weak” refers to those with a weak conscience, a subject Paul had discussed in chapter 8. In that chapter, Paul had explained that believers who were free in Christ ought to set aside certain freedoms in the presence of another believer with a more sensitive conscience. Paul followed his own advice, saying that he became weak when with such people (meaning that he had set aside his freedoms and had lived by their restraints for a time) so that he might win the weak. The “weak” were already believers, but they needed to grow into a deeper knowledge of Christ and a deeper understanding of their freedom in Christ. Paul did this delicately, becoming as they were in order to gain their listening ears. He chose to become all things to all people (the Jews, the Gentiles, and those with weak consciences, 9:20–22) in order to save some. Paul never compromised the gospel truth, God’s law, or his own conscience; in other matters, however, Paul was willing to go to great lengths to meet people where they were. He had one focus:  I do all this for the sake of the gospel, that I may share in its blessings.  Paul’s life focused on taking the gospel to an unbelieving world. He did not preach with pride, counting the numbers of converts; instead, he preached with love for the gospel and for people, so that in the end, he and all believers could share together in the blessings of knowing Christ.

First Corinthians 9 reveals several basic principles for effective ministry:

1. find common ground with others
2. avoid a know-it-all attitude
3. make others feel accepted
4. be sensitive to others’ needs and concerns
5. look for opportunities to tell about Christ.

Paul immediately practiced his strategy of identifying with his audience by using an athletic lesson. Because Corinth was the site of the Isthmian Games, Paul knew that the Corinthians would be able to understand that winning a race requires purpose and discipline.

Paul used this illustration to explain that the Christian life takes hard work, self-denial, and grueling preparation. As Christians, we are running toward our heavenly reward. The essential disciplines of prayer, Bible study, and worship equip us to run with vigor and stamina.

Don’t merely observe from the grandstand; don’t just jog a couple of laps each morning. Train diligently—your spiritual progress depends upon it.

He wanted every believer to run in such a way that you will win. In other words, every believer should be putting out the kind of effort for the reward of God’s kingdom that an athlete puts out to merely win a wreath. The athletes practiced strict self-control so as to win a prize that will fade away.

Believers, therefore, ought to willingly practice self-control with a focus on bringing others to Christ because they are running toward an eternal prize. They have all already “won”; the prize is not dependent on how they run the race. Because they already are assured of the prize, they should live for God with as much focus and enthusiasm as did the ancient runners at the games.

Paul pointed to the self-control of runners. They must make choices between good and bad. Christians’ choices are not always between good and bad. At times we must even give up something good in order to do what God wants. Each person’s special duties determine the discipline and denial that he or she must accept. Without a goal, discipline is nothing but self-punishment. With the goal of pleasing God, denial seems like nothing compared to the eternal, imperishable reward.

9:24–25 Remember that in a race everyone runs, but only one person gets the prize. You also must run in such a way that you will win. All athletes practice strict self-control. They do it to win a prize that will fade away, but we do it for an eternal prize.  Paul’s exhortations in the previous verses—for the believers to give up their own rights, to think of others first, to be wholehearted in their focus on bringing others to Christ—called upon the Christians to deny themselves as they looked forward to future reward. Paul compared this to a race, picturing the ancient “games.” The Olympics were already operating in Paul’s time. Second in popularity only to the Olympic games, the Isthmian games were celebrated every two years at Corinth. Athletes would come from all over Greece, and the winners of the games were accorded the highest honor. To get into the games, and especially to emerge as victors, required that each athlete prepare diligently with self-denial and dedication. Typically, for ten months prior to the games, the athletes-in-training denied themselves many ordinary pleasures in order to prepare and be in top condition for the competition. Each put forth his greatest effort during the contest, setting aside all else in order to win the prize. Everyone runs, but only one person gets the prize. The coveted prize, and the honor accorded with it, meant the world to these athletes. They would give up everything else in order to obtain it.

9:26–27 So I run straight to the goal with purpose in every step. I am not like a boxer who misses his punches. I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified.  Paul not only preached the gospel message and encouraged the believers to self-discipline and self-denial, he also practiced what he preached. He too had to live by the gospel, and he too practiced self-denial like the athletes just described. Paul did not run the race aimlessly, nor was he like a boxer who misses his punches. Instead, he kept his eyes focused on the goal, running straight for it, with purpose in every step. He did not allow himself to be sidetracked and he did not waste time becoming lazy. He kept on, disciplining and training his body. Paul pictured life as a battle. Believers must not become lazy—for Satan seeks to cause them to stumble, sin continues to buffet, and sorrow and pain are a daily reality (see Romans 7:14–25). Instead of being bound by their bodies, believers must diligently discipline themselves in their Christian lives in order to stay “in shape.”

SELF-CONTROL

Whatever happened to self-control? Many books and speakers guide wandering souls to self-fulfillment, self-satisfaction, and self-awareness. Not many tackle self-control.

Self-control requires an honest look at your strengths and weaknesses, with emphasis on the latter. It means building the will to say no when a powerful appetite inside you screams yes.

• No to friends or situations that will lead you away from Christ.
• No to casual sex, saving intimacy for marriage.
• No to laziness in favor of “can do” and “will do.”

Self-control is a long, steady course in learning attitudes that do not come naturally, and channeling natural appetites toward God’s purposes.

This passage describes the spiritual maturation process, the period of growth during believers’ lives on earth when they are living “in” the world while not being “of” it.

The time between a person’s acceptance of Christ in that burial in water in order to have sins forgiven….and his or her death is the only time when growth in Christ can occur. Paul wanted to grow diligently and receive a reward from Christ at his return.

WHY WE DON’T GIVE UP

Perseverance, persistence, the prize! Christ never promised us an easy way to live. These verses (9:26–27) remind us that we must have a purpose and a plan because times will be difficult and Satan will attack. We must be diligent, all the while remembering that we never run alone. God keeps his promises.

Reference	The Purpose	The Plan	The Prize
1 Corinthians 9:24–27	Run to get the prize. Run straight to the goal.	Deny yourself whatever is potentially harmful. Discipline your body, training it.	A crown that will last forever
Galatians 6:7–10	Don’t become weary in doing good. Don’t get discouraged and give up. Do good to everyone.	Sow to please the Spirit.	Reap eternal life.
Ephesians 6:10–20	Put on the full armor of God. Pray on all occasions.	Use all the pieces of God’s armor.	Holding your stance against the devil’s schemes
Philippians 3:12–14	Press on toward the day when you will be all God wants you to be.	Forget the past; strain toward the finish line ahead.	The prize for which God calls you heavenward
2 Timothy 2:1–13	Entrust these great truths to people who will teach them to others. Be strong in Christ’s grace, even when your faith is faltering.	Endure hardship like a soldier and don’t get involved in worldly affairs. Follow the Lord’s rules, as an athlete must do in order to win. Work hard, like a farmer who tends h crops for the harvest God always remain faithful to you and always carries out his promises.	You will live with Christ; you will reign with him.

Walk in My Shoes” by Victoria T Zicafoose

Walk in my shoes just one step, you will feel my pain and how I have silently wept.

Walk in my shoes just one foot, you will feel how I struggle every day to stay strong and be tough as wood.

Walk in my shoes, just one yard, you will feel my heart ache and be able to empathize how some days are truly hard.

Walk in my shoes, just one mile, you will feel the frustration I feel in having to keep a phony smile.

Walk in my shoes for a day, you will suffer the pain I feel, when the judgment you subtly pass is so obvious to me.

Walk in my shoes for a week, you will then come to realize how much respect you really have for me.

No need to walk any further, for you are able to step out of my shoes. You will now know all the struggles it takes to survive and all the stress that is juggled.

Before you judge me, just try a walk in my shoes, even if it is for a moment.

For you will never know when you will be wearing the same shoes too.

We Americans do not handle delays very well as we saw in the recent airline attendants’ strike. When numerous flights were canceled and many others were delayed, no one found the delays pleasant. Our culture simply does not like to wait. Yet we wait less today than men have ever waited. We travel at high speed waiting less to arrive at a distant place.

Communications which formerly took months now are completed in seconds. Meals which used to take hours to cook are now done in minutes in microwave ovens. People used to have to wait until they had cash to purchase a new car or home. Now these things are bought on credit. We do not have to wait. Fewer and fewer people are willing to wait until marriage to enjoy the pleasures of sex. We Americans are not accustomed to waiting.

Men do not enjoy waiting for anything, or anyone, including God. But the trust is men have been waiting on God all through history. Noah waited a good 100 years or so for the flood to come upon the earth (compare Genesis 5:32; 6:10; 7:6). Abraham and Sarah waited 25 years for the birth of the son God had promised them (compare Genesis 12:4; 21:5).

Abraham did not even possess the promised land in his lifetime, and it was more than 400 years until his descendants took possession of it (compare Genesis 12:1-3; 15:12-16). Asaph felt for a time that he had waited too long for God’s promised blessings (Psalm 73).

From their constant questions about the coming of our Lord’s kingdom, it was evident the disciples were not excited about waiting either. When Jesus tarried three days before going to the place Lazarus had fallen sick and died, both Martha and Mary cautiously chided Jesus for coming too late (see John 11:21, 32).

God’s promises never come too late; in truth, they are never “late” at all. When the Scriptures indicate a time for God’s actions, the fulfillment is always precisely on time (see Exodus 12:40-41). When Jeremiah prophesied that Judah would be expelled from the land and held captive in Babylon for 70 years (Jeremiah 25:11-12), the fulfillment of this prophecy would take place precisely at the end of 70 years. Knowing this, Daniel prayed accordingly (Daniel 9:1-3ff.). Likewise, the birth of the Lord Jesus came about exactly on schedule (see Daniel 9:24-27; Romans 5:6; Galatians 4:4-5; 1 Timothy 2:5-6).

God is never “late;” He is always “on time.” But there are mockers who seek to convince themselves and others that the promise of our Lord’s second coming is false based upon the passage of much time and compounded by no visible evidences that He will come at all. In the college classroom, students allow an instructor five minutes to arrive for class, and then they leave. A full professor, being more important, is given up to ten minutes to arrive after the bell has rung. Mockers believe they have given God plenty of time to fulfill His promise to return and thus have now concluded that His time is up. “If He hasn’t come by now,” they say, “He simply isn’t coming.”

In chapter 3 of his second epistle, Peter exposes these mockers, along with the folly of their denials. He does so by reiterating his commitment to remind his readers of the truths of the Scriptures as revealed through the Old Testament prophets, the Lord Jesus, and His apostles (3:1-2). Peter then describes the mockers of whom he warns his readers, both in terms of their lifestyle and their creed (3:3-4). Verses 5-7 he expose the folly of their thinking, especially as it relates to the role of the Word of God in Old Testament history and in prophecy.

Peter then turns his attention to the saints in verses 8-13. While mockers deny the Scriptures, true saints base their hope and their conduct on the promises of the Word of God. In verses 8 and 9, Peter gives a divine perspective of time and presents a very different explanation for the apparent delay of the Lord’s return. This he does by focusing on God’s attributes: His eternality, His omnipotence, and His mercy.

In verses 10-13, Peter explains why the nearness of the “day of the Lord” is not evident to unbelievers and how the Lord’s return should impact the saints who look forward to the “new heavens and a new earth.” Verses 14-18 conclude this chapter and the entire epistle with some final exhortations to the saints regarding their relationship to the Scriptures.

Peter’s Ministry of Stirring Up the Saints (3:1-2)

1 This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, 2 that you should remember the words spoken beforehand by the holy prophets and the commandments of the Lord and Savior spoken by your apostles.

In his first chapter, Peter exhorted his readers to diligently pursue holiness (verses 1-11) and then conveyed his resolve to remind his readers of the truths of the inspired Scriptures:

12 Therefore, I shall always be ready to remind you of these things, even though you [already] know [them], and have been established in the truth which is present with [you.] 13 And I consider it right, as long as I am in this [earthly] dwelling, to stir you up by way of reminder, 14 knowing that the laying aside of my [earthly] dwelling is imminent, as also our Lord Jesus Christ has made clear to me. 15 And I will also be diligent that at any time after my departure you may be able to call these things to mind (2 Peter 1:12-15).

Peter reminds us in verses 16-21 of his certainty in turning our attention to the inspired Word of God. Because of the Father’s testimony concerning the identity of His Son at the transfiguration, we have the “prophetic word made more sure,” a word “to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts” (1:19).

Now, once again, Peter speaks of his intention to remind his readers of the truth of God. Here it is not the certainty of that Word but the source which seems to be in view. Peter strongly implies that no longer is new revelation needed and that what God has revealed is entirely sufficient. There once were “false prophets,” but now there are only “false teachers” (2:1). These false teachers do not communicate new revelation from God; rather they seek to deny and distort the Scriptures which have once for all been revealed (see 2 Peter 3:4, 16).

The natural man is always more interested in something “new” than in being reminded of that which is “old” (see Acts 17:19-21). Our technological age sees “old” as inferior and “new” as better. When I recently tried to order a laptop computer to take with me to India, laptops rated as “best buys” three months earlier were already obsolete! The “new” laptops were indeed superior. But we not find this so with respect to truth. Here, the “old wine” is better, and the new is the first to be forgotten.

Peter has little “new” for his readers. Like the rest of the apostles, he continually turns his readers to the truths of the Scriptures. There is a continuity and a climax to Scripture because God has progressively revealed His truth to men in the course of history. This revelation culminated in Christ, God’s “final word,” which was communicated to us by the apostles (Hebrews 1:1-3; 2:1-4). The truth of God is therefore found in the writings of the “holy”62 Old Testament prophets, whose teachings are affirmed, clarified, and further explained by our Lord, whose teachings were recorded by the apostles. There is no need for any additional revelation (see Revelation 22:18-19).

Peter wants us to view the Scriptures as sufficient, as reliable, accurate, and true. He also wants us to see these Scriptures as authoritative. These are not merely words which claim to be true; they are the only absolute truth God has revealed. But they are not truths submitted to the bar of human judgment. They are not divine suggestions; they are divine “commands.” You will remember that in the so-called “Great Commission” (Matthew 28:18-20) of our Lord, He instructed His disciples to teach “all that I have commanded you” (Matthew 28:20). God spoke not just to inform us but to instruct us about what we are to believe, and thus how we are to behave. To disregard God’s word is to disobey Him.

Mockers: Their Lifestyle and Their Logic (3:3-4)

3 Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, 4 and saying, “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation.”

It should come as no surprise that men would arise who deny the second coming of our Lord. One of the most common falsehoods referred to in the New Testament (see 1 Corinthians 15:32; 2 Thessalonians 2:1-2), this false teaching had an adverse affect on some of the saints (2 Timothy 2:18). To deny the second coming is not only to deny the Christian’s future hope but also to deny the judgment of sinners at the return of Christ. No wonder these “mockers” denied the second coming. These were those who were “following after their own lusts” (verse 3). How much more comfortable it was to practice sin with the false assurance that they would not give account to God.

How ironic are Peter’s words. In the last days, mockers will come with their mocking. Dominated by their own lusts, they will deny the second coming. Yet their very existence is a fulfillment of Scripture and confirmation that indeed we are living in the last days. These mockers point to the nearness of the day of judgment by mocking it. In the last days there will be mockers. There are mockers. These are the last days.

The term “mockers” is found elsewhere only in Jude 18. I understand these “mockers” as the equivalent of the “scoffers” referred to in Proverbs. Proverbs speaks of those who are simple, naive, and easily led astray due to their youth, thus a lack of knowledge and experience. Some are fools, who are more willfully ignorant and morally stupid. But the scoffer is a hard-core fool, a fool who vehemently opposes truth and wisdom.

Peter wants us to “know” something first of all: expect “mockers” in the last days. We see that he believes we are living in the last days. These mockers were compelled to deny the second coming of Christ, not by the weight of the evidence, but due to the guilt and deceit produced by their sin. They are led astray by their impure lusts, not by pure logic.

Peter summarizes their argument in verse 4. Like so many heretics, their doctrine is posed in the form of a question. This use of a question well suits their character as mockers.

Their logic appears to be:

(1) The “day of the Lord” will entail a cataclysmic change.

(2) There has been no such change since the death of the patriarchs (“the fathers”), and there is no indication that there will be.

(3) Since the Lord has not returned for such a long time, and since there is no indication that He will, we must conclude He is not coming.

(4) Since the Lord promised to come to establish His kingdom on earth and He has not, we must conclude His promises are not reliable, and His word cannot be trusted.

This kind of logical process is not new. We see the same reasoning in Asaph’s description of the wicked in Psalm 73:

3 For I was envious of the arrogant, [As] I saw the prosperity of the wicked. 4 For there are no pains in their death; And their body is fat. 5 They are not in trouble [as other] men; Nor are they plagued like mankind. 6 Therefore pride is their necklace; The garment of violence covers them. 7 Their eye bulges from fatness; The imaginations of [their] heart run riot. 8 They mock, and wickedly speak of oppression; They speak from on high. 9 They have set their mouth against the heavens, And their tongue parades through the earth. 10 Therefore his people return to this place; And waters of abundance are drunk by them. 11 And they say, “How does God know? And is there knowledge with the Most High?” 12 Behold, these are the wicked; And always at ease, they have increased [in] wealth (Psalm 73:3-12).

The wicked may have gone about their sinful ways tentatively at first, but when they perceived that no punishment was meted out to them, they became arrogant and blasphemous. They publicly sinned and mockingly declared that God either did not exist or He did not care.

Notice the apparent piety of the language of denial in verses 3 and 4 of our text. These mockers have used all the right theological buzz words. They deny the faith with stained glass words. They speak of the “fathers,” of the “promise,” of the creation of the world, and they even speak of death as “sleep.” They use orthodox terminology, but they have created a heretical theology.67 Truly these are “wolves in sheep’s clothing” (Matthew 7:15). These are those who wish to appear orthodox, who will “secretly introduce destructive heresies” (2 Peter 2:1).

Peter is about to show the fallacy of these mockers’ theology in the following verses. But before moving on to consider his rebuttal, notice a very subtle but important inference contained in the statement of the mockers’ theology. No direct reference is made to the Lord Jesus Christ here. These heretics make a sweeping statement covering a large expanse of history going all the way back to the “beginning of creation.” They insist there is no evidence to support the Lord’s promised “coming,” but there is not so much as one word about the first “coming” of the Lord Jesus. “Nothing of any significance has happened,” they maintain, “which would support the biblical promise of the Lord’s coming.” The first coming is not even given so much as an honorable mention. Yet it was during this first coming that Peter, James, and John witnessed the transfiguration and beheld the glory and splendor of His second coming. It was at this time that the Father testified to the identity of the Lord Jesus as the promised Messiah (2 Peter 1:16-19).

When the Lord Jesus ascended into heaven, the angels spoke these words to the disciples:

10 And as they were gazing intently into the sky while He was departing, behold, two men in white clothing stood beside them; 11 and they also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven” (Acts 1:10-11).

The worst form of insult is ignored: the coming of the Lord Jesus Christ, His miraculous birth, His sinless life, His mighty miracles, His amazing teaching, His death and resurrection from the grave; none of these seem to have any significance to the scoffers. Jesus does not even merit an “honorable mention.”

These scoffers daringly said nothing of significance had happened since the time of the creation to lend credence to the promise of God to come and establish His kingdom on the earth. They looked back to the beginning of time. But in so doing, they overlooked the coming of Christ just a few short years before. What an amazing oversight. In the following verses, Peter points out a number of biblical truths which must be overlooked (see verses 5 and 8) if one doubts or denies the certainty of the second coming.

Leaks in the Logic of the Mockers (3:5-7)

5 For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, 6 through which the world at that time was destroyed, being flooded with water. 7 But the present heavens and earth by His word are being reserved for fire, kept for the day of judgment and destruction of ungodly men [emphasis mine].

If I understand Peter correctly, the false teachers of whom he wrote are unbelievers, whose fate is eternal destruction (2:1, 3-13, 17). While they represent themselves as true believers and even participate with the saints in worship (2:1, 13; Jude 12), they are not really believers. Jude tells us they are “devoid of the Spirit” (Jude 19). This being the case, false teachers lack saving faith.

The mockers’ lack of faith is evident in their response to our Lord’s apparent delay in coming to establish His kingdom on earth. If they had faith, they would believe not in what they see but in what God has said; they would believe God’s Word (see Hebrews 11:1-3). But lacking such faith, they live only on the basis of their interpretation of what they see and touch and smell. Worse yet, lacking experiential knowledge, they act purely on impulse, or as Peter says, “instinct” (2 Peter 2:12).

In contemporary terms, we might say these men do not live by faith but by the scientific method. Please do not misunderstand: I am not opposed to the scientific method as long as it is applied to scientific investigation. But I am opposed to the scientific method as the basis for one’s spiritual life. The Christian’s life is based solely on what God has said, on God’s Word. The scientific method looks only at what can be seen, analyzed, and tested. It is unwilling to take anything on faith.

We see much reliance today in Christian circles on the scientific method when dealing with the spiritual life. Their banner: “All truth is God’s truth.” “Christian experts,” whose training and experience is dominated by the secular world, speak with authority about matters of Christian living. All too often, they Christianize secular principles, using more spiritual labels and often sprinkling their words with a few biblical terms or concepts. Their listeners buy up their advice as though it came straight from God, when they might hear the same advice from an unsaved expert minus the spiritual verbiage.

Peter’s words in verses 5-7 dramatically demonstrate how different the Christian’s perspective is, based upon the Scriptures, from the perspective of the unbeliever who will believe only what he can see. In verses 5, 6, and 7, Peter concentrates on the “Word of God” in relation to creation and judgment.

Do these mockers doubt and even deny the Word of God? How can they claim to be orthodox in their doctrine and speak of the creation of the world without acknowledging that the world was created by the Word of God? In the seven-day creation account of Genesis 1, every step of the creation began with the spoken Word of God. Each day begins with the statement, “And God said … ” (see Genesis 1:3, 6, 9, 11, 14, 20, 24), shortly followed by the statement, “And God called … ” (see Genesis 1:5, 8, 10).

The “beginning of creation” to which these apostate mockers refer was a dramatic demonstration of the power of God’s Word. When God spoke, He spoke creation into existence. God’s Word transformed the chaotic mass of land and water into a world that would sustain life. It is the same “Word of God” which reversed the process of creation at the flood so that the land was covered with water, destroying all life by those saved by the ark (2 Peter 3:6). The same expressions found in the creation account of Genesis 1 (“God said” and “God saw”) are now repeated in Genesis 6 (see Genesis 6:1-8). The Word of God which created all life was now the Word by which all life was destroyed.

Creation and the flood both involved “water.” The “promise of God’s coming,” which the scoffers deny, involves “fire.” In verse 7, Peter reminds us that the present heavens and earth are “being reserved for fire.” It will take but a word from God, and this judgment will take place. Until that time, it is the Word of God which sustains creation as it is.

Once again, scoffers miss the point the Word of God makes so clear. They point to the constancy of life on this planet as evidence of God’s lack of involvement and proof that His Word is not true. Peter points to this same continuity (sameness) as proof of the sustaining power of God’s Word. He is the living Word, who not only created this world but who also sustains it:

16 For by Him all things were created, [both] in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created by Him and for Him. 17 And He is before all things, and in Him all things hold together (Colossians 1:16-17).

What we “see” should not cast doubt on our trust in the promises of God and our hope of His coming. What we see, when interpreted in the light of God’s Word, is further evidence of the power of God’s Word. By His Word, the world as we know it was created. By His Word, the world was destroyed by the flood. And by His Word, the present heavens and earth are being preserved for the day of judgment which God promised.

The “promise of His coming” is the promise of Scripture.69 The promise of His coming is the word of God. Peter’s rebuttal in verses 5-7 focuses on the power and reliability of the word of God. From the scoffers’ perspective, history provides ample evidence the Word of God is impotent. From the perspective of the Scriptures, history provides ample evidence the Word of God is certain, because God is omnipotent.

The Word of God and the Character of God (3:8-9)

8 But do not let this one fact escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

Verses 8 and 9 continue Peter’s argument against the scoffers’ contention that the second coming will not come to pass and that God’s promise and His Word are not trustworthy. Peter continues also to remind his readers of things which may have escaped their notice. But there is a clear and important change beginning at verse 8. Verses 3-7 focused on the mockers and their mocking the second coming. Now, beginning at verse 8, Peter focuses more on the saints than the scoffers. He changes pronouns from “they” and “their” to “you.”

The scoffers have rejected and ridiculed the Word of God, the very Word which could deliver them from the wrath to come by pointing them to faith in the Lord Jesus Christ. Since they have rejected the Word, there is nothing more that can be said to them or of them. And so Peter turns to the saints and to the Scriptures to explain biblically why the Lord’s return has taken so long and has not yet occurred.

In verses 8 and 9, Peter explains the Lord’s “delay” by reminding us of the character of God. Viewed from the divine perspective, what the scoffers see as a deficiency in God’s character is actually a display of His infinite wisdom, power, and grace. In verse 10, Peter refutes the error of the scoffers from the nature of divine judgment, especially the final judgment of the “day of the Lord.”

Peter challenges us in verse 8 to look at the “delay” in our Lord’s coming from a divine perspective rather than our very limited human perspective. From a human perspective, the mockers noted that considerable time had lapsed from the time of creation to their day, and yet the Lord had not come as promised. Worse yet, in their minds, there were no indications He would come. They thus concluded God was not coming and that His promises were untrue.

Peter challenges us to look at these same facts from a different perspective—the divine perspective. We must view the length of time God has tarried from the standpoint of who God is rather than from our own limited vantage point. God is eternal; we are mere mortals. God has no beginning and no end. If we live 70 years or perhaps a few more, we think we have had a full life. George Burns may make it to his 100th birthday, but what is 100 years compared to eternity?

Peter derives his theology from the Old Testament. Verse 8 draws heavily from the psalm written by Moses in which he meditates on the meaning of time and eternity:

1 (A Prayer of Moses the man of God.) Lord, Thou hast been our dwelling place in all generations. 2 Before the mountains were born, Or Thou didst give birth to the earth and the world, Even from everlasting to everlasting, Thou art God. 3 Thou dost turn man back into dust, And dost say, “Return, O children of men.” 4 For a thousand years in Thy sight Are like yesterday when it passes by, Or [as] a watch in the night. 5 Thou hast swept them away like a flood, they fall asleep; In the morning they are like grass which sprouts anew. 6 In the morning it flourishes, and sprouts anew; Toward evening it fades, and withers away. 7 For we have been consumed by Thine anger, And by Thy wrath we have been dismayed. 8 Thou hast placed our iniquities before Thee, Our secret [sins] in the light of Thy presence. 9 For all our days have declined in Thy fury; We have finished our years like a sigh. 10 As for the days of our life, they contain seventy years, Or if due to strength, eighty years, Yet their pride is [but] labor and sorrow; For soon it is gone and we fly away. 11 Who understands the power of Thine anger, And Thy fury, according to the fear that is due Thee? 12 So teach us to number our days, That we may present to Thee a heart of wisdom. 13 Do return, O LORD; how long [will it be]? And be sorry for Thy servants. 14 O satisfy us in the morning with Thy lovingkindness, That we may sing for joy and be glad all our days. 15 Make us glad according to the days Thou hast afflicted us, [And] the years we have seen evil. 16 Let Thy work appear to Thy servants, And Thy majesty to their children. 17 And let the favor of the Lord our God be upon us; And do confirm for us the work of our hands; Yes, confirm the work of our hands (Psalms 90:1-17).

One cannot help but wonder at what point in the life of Moses this psalm was written. I am inclined to think it was later in his life, when the first generation of Israelites were dying off in the wilderness. What a time to ponder the finiteness of man in contrast to the eternality of God.

Peter draws upon the meaning of time to the eternal God as described in verse 4: “For a thousand years in Thy sight Are like yesterday when it passes by, Or [as] a watch in the night.”

To God, who is eternal, there is no hurry. We are in a hurry for God to establish His kingdom on the earth because our time is running out. Our days are numbered; His are not. We are in a hurry to see things happen; He is not. For one who lives less than 100 years, a thousand years is a long period of time. But to God, a thousand years is but a drop in the bucket.

Time does not limit God in any way. A long period of time in the eyes of men is nothing in the eyes of God. Conversely, a very short period of time in our sight is not short in God’s sight. This truth is based not only upon God’s eternality, but also on His great power, His omnipotence.

Time and ability are very much related. Few of us can buy a new house and pay for it in cash. But given enough time, we can buy a home far beyond our immediate ability to pay. What we are not able to do in a short time, we can do over a longer period of time. Conversely, we may be able to do some things for a short period of time that we cannot do for a longer time. For example, we cannot go on vacation for 11 months of the year because we cannot afford it. We have to work. God can take all the time He pleases, because His resources are unlimited.

God has no need to hurry, because He is not only eternal, He is omnipotent. He can do in a very short time that which would take us forever. For example, God was able to “compress” an eternity of judgment into those few hours our Lord suffered on the cross of Calvary. Yet, God was also able to delay the fulfillment of His promises to the patriarchs for thousands of years so we and they might experience the fulfillment of God’s promise at the same time (see Hebrews 11:39-40).

Peter challenges us to view the length of time our Lord has tarried in terms of just who God is rather than in terms of who we are. When viewed from the standpoint of who God is—His attributes—the time He has apparently delayed is inconsequential. Only from a human perspective can it be deemed “too long.”

In the mockers view, this length of time reflected badly on God’s ability or unwillingness to bring His kingdom about. In truth, the delay reflects the opposite as Peter moves in verse 9 to another of God’s attributes directly relating to His apparent “delay”—the patience of God. The length of the Lord’s delay in coming to establish His kingdom is directly proportionate to His patience and longsuffering toward sinful men.

9 The Lord is not slow71 about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance (2 Peter 3:9).

The patience of God is toward His elect. In Peter’s words, He is “patient toward you” (emphasis mine). God’s judgment will fall upon the wicked, but His grace is toward those hearts He opens, who therefore turn to Him in faith (see Acts 13:48; 16:14). The sovereignty of God in salvation may be difficult to accept for some, but it is certainly true, and it involves His longsuffering toward those who are doomed as well as toward the elect:

19 You will say to me then, “Why does He still find fault? For who resists His will?” 20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? 21 Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use? 22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? 23 And [He did so] in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, 24 [even] us, whom He also called, not from among Jews only, but also from among Gentiles (Romans 9:19-24; see also Romans 3:25).

Our response toward the patience of God should be to regard the delay in terms of salvation (verse 15). The delay of God in judging sinners has made possible our salvation. It also provides the opportunity for others to be saved and for us to be instruments in their salvation by proclaiming the gospel. How beautiful the “delay” of God’s kingdom now appears in light of God’s patience and the salvation of lost sinners, including us.

These words of Peter in verse 9 are sometimes misinterpreted:

9 … not wishing for any to perish but for all to come to repentance (2 Peter 3:9b).

Does this mean that for God “wishes” do not come true? Does this mean that God wants all men to be saved, but He is not able to do so? Some sincere Christians say so, but I believe they are wrong. What God purposes will take place. Period. Neither man’s unbelief, his apathy, his rebellion, or his weakness will prevent it from happening. God causes all things to “work together for good” (Romans 8:28). Even when men sin against Him, they achieve His purposes (see Acts 2:22-23; Romans 11).

God does as He pleases:

3 But our God is in the heavens; He does whatever He pleases (Psalms 115:3).

6 Whatever the LORD pleases, He does, In heaven and in earth, in the seas and in all deeps (Psalms 135:6).

35 “And all the inhabitants of the earth are accounted as nothing, But He does according to His will in the host of heaven And [among] the inhabitants of earth; And no one can ward off His hand Or say to Him, ‘What hast Thou done?’ (Daniel 4:35).

Peter shows in this text that God does not delight or take pleasure in the suffering of men but in their salvation (see Isaiah 28:21; Lamentations 3:33). Our Lord, in one sense, did not take pleasure in His death at Calvary, but He submitted to it as the Father’s will (see Matthew 26:39, 42). The Father surely did not delight in the suffering and torment of His Son. God’s sovereign will includes that which gives Him pleasure as well as that which does not. Peter is simply telling us that God does not desire (as a pleasurable thing) that any should perish in their sin, but He does purpose it (see Romans 9:1-23; 1 Peter 2:8; Revelation 13:8; 17:8).

God’s pleasure would be the salvation of every sinner, but Peter knows full well His purpose is to save some. The delay in the return of the Lord Jesus to subdue His enemies and rule over His kingdom is not so that someone might come, but so that He might draw His elect to Himself (see John 6:44; Acts 13:48; 16:14). Specifically, Peter says the Lord’s delay is so we (literally, “you”) might be saved (verse 9). God is patient toward us (“you”). Our salvation is the result of His patience and longsuffering. The unsaved may attempt to explain God’s delay as a flaw in His character, but the Christian can only praise Him for withholding His wrath until we are brought to faith. The “delay” of our Lord is not a pretext for accusing Him but another occasion to adore Him.

6 Then the LORD passed by in front of him and proclaimed, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth (Exodus 34:6).

15 But Thou, O Lord, art a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth (Psalm 86:15).

4 Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? (Romans 2:4).

22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? (Romans 9:22).

20 Who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through [the] water (1 Peter 3:20).

The Day of the Lord as a Day of Destruction (3:10-12)

10 But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. 11 Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, 12 looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat!

The coming day of judgment is now called by its Old Testament name: the “Day of the Lord.” The day of the Lord is a day when destruction is dramatic and intense:

“He uses one very vivid phrase. He says that the heavens will pass away with a crackling roar (roizedon). That word is used for the whirring of a bird’s wings in the air, for the sound a spear makes as it hurtles through the air, for the crackling of the flames of a forest fire.”

It is a dramatic destruction, a destruction by fire involving great heat so intense it literally melts the earth and the elements (verse 11). And the passing away of the heavens is accompanied by a noise, a roar.

The “Day of the Lord” is a day of destruction such as has never been seen before. At first, verse 12 appears to be a mere repetition of verse 10 at first, but it is more than this for it describes a destruction unlike any ever before. It is not all that difficult to imagine an entire city like Sodom, for example, being burned up. But Peter says that while the destruction of the Day of the Lord will be by fire, this “fire” will destroy things which do not appear to be flammable. The heavens will be destroyed by burning and so will the elements of the earth. Peter describes a fire so intense that seemingly indestructible matter is completely destroyed.

We have no way of likening this fiery destruction to any previous “fire” of judgment. It is beyond demonstration, let alone human comprehension. We have only one reason to believe it will happen, and that is because God has said it would. Our belief in the coming Day of the Lord is based solely upon our confidence in God and His Word. No wonder those who do not trust in God or His Word mock the possibility of such a day of divine judgment.

God’s judgment in the Day of the Lord will come unexpectedly on a scale never before witnessed in the history of mankind. The flood destroyed all mankind (except those on the ark) and much of nature. But the earth remained, and when the waters subsided, life went on. Cities like Sodom and Gomorrah were destroyed, but life went on. But when the Day of the Lord comes, all God has created (as recorded in Genesis) will be destroyed. All of life, all of the elements, and even the heavens. Nothing will be spared. All previous judgments are examples of divine judgment, but none convey the magnitude of the judgment yet to come.

The Day of the Lord is a future day which will come upon an unsuspecting world “like a thief.”¹⁶ Life will be going on as usual with men going about their normal routines (see Matthew 24:37-39). Do mockers reject God’s Word because the world goes on as usual with no indications of impending doom? That is exactly as our Lord said it would be. Yet there is a warning message. Now, as in days of old, God has sent His messengers to proclaim a two-fold message of coming judgment and of salvation and deliverance. If men will be saved, they will be saved by believing in God’s Word, and not by signs and wonders (see Luke 16:27-31).

Peter’s words about the nature of the Day of the Lord are written to us, the saints. Apart from divine enlightenment, his words fall on deaf ears as far as the unsaved are concerned. But what do these words say to us? How can we apply them to our lives? Peter sums our responsibility in verses 11 and 12:

11 Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat!

The first application for believers is godliness. Early in Peter’s first epistle, we were called to holiness, a theme Peter never ceases to emphasize:

14 As obedient children, do not be conformed to the former lusts [which were yours] in your ignorance, 15 but like the Holy One who called you, be holy yourselves also in all [your] behavior; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY” (1 Peter 1:14-16).

9 But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR [God’s] OWN POSSESSION, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10 for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY. 11 Beloved, I urge you as aliens and strangers to abstain from fleshly lusts, which wage war against the soul. 12 Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may on account of your good deeds, as they observe [them,] glorify God in the day of visitation (1 Peter 2:9-12).

8 To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; 9 not returning evil for evil, or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. 10 For, “LET HIM WHO MEANS TO LOVE LIFE AND SEE GOOD DAYS REFRAIN HIS TONGUE FROM EVIL AND HIS LIPS FROM SPEAKING GUILE. 11 “AND LET HIM TURN AWAY FROM EVIL AND DO GOOD; LET HIM SEEK PEACE AND PURSUE IT. 12 “FOR THE EYES OF THE LORD ARE UPON THE RIGHTEOUS, AND HIS EARS ATTEND TO THEIR PRAYER, BUT THE FACE OF THE LORD IS AGAINST THOSE WHO DO EVIL” (1 Peter 3:8-12).

1 Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, 2 so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God (1 Peter 4:1-2).

5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in [your] moral excellence, knowledge; 6 and in [your] knowledge, self-control, and in [your] self-control, perseverance, and in [your] perseverance, godliness; 7 and in [your] godliness, brotherly kindness, and in [your] brotherly kindness, love (2 Peter 1:5-7).

Peter points out in chapter 2 of 2 Peter the sharp contrast of the believer’s holiness to the fleshly indulgence of the false teachers. The one without hope beyond this life gives full indulgence to the flesh (see 1 Corinthians 15:32). But the one who lives in hope denies fleshly lusts, in light of the blessings God has promised in the life to come (1 Peter 2:11-12).

In verses 11 and 12, Peter is not talking about the blessings of the coming kingdom of God but the outpouring of God’s wrath upon sinners. He is speaking of the devastating consequences of sin and its corruption. Even though the Christian will not experience this judgment, he should learn from this. The Christian should be reminded of the holiness of God and His hatred of sin. If God deals with sin in His creation this way, how does God feel about sin in our lives? We must learn to hate what God hates. We must seek to be holy, as He is holy. We must flee from sin and its corruption and live godly and holy lives.

The horror of that day for sinners, and the finality of their judgment, should greatly motivate us to bear witness to our faith and seek to turn men from God’s wrath to His salvation:

22 And of some have compassion, making a difference: 23 And others save with fear, pulling [them] out of the fire; hating even the garment spotted by the flesh (Jude 1:22-23).

9 Therefore also we have as our ambition, whether at home or absent, to be pleasing to Him. 10 For we must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad. 11 Therefore knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences (2 Corinthians 5:9-11, emphasis mine).

A second application of the Day of the Lord should be “looking for and hastening” its coming. We believe that Day is coming because God’s Word tells us so. We need no “signs and wonders” to prove its imminence; we know because God’s description of the “last days” indicates the day is near. Let us not be caught by surprise when that great day arrives, for we know it is coming, and the time is near. Let us be watching for that great day, as our Lord and His apostles instructed us (Matthew 24:42-43; 25:13; 1 Thessalonians 5:6; 1 Peter 4:7; Revelation 3:2; 16:15).

We can more easily understand how we are to “look for” the “Day of the Lord,” but how do we “hasten its coming?” Before answering, let us also consider another question: “Why would the Christian want to hasten the coming of the Day of the Lord?” It is a horrible day for the wicked, a day of complete destruction. Why would we ever wish the hastening of this day?

The answer might best be found in the Psalms. That day is the day justice is accomplished on the earth, when wrongs will be made right, and evil-doers will receive just punishment.

1 O LORD, God of vengeance; God of vengeance, shine forth! 2 Rise up, O Judge of the earth; Render recompense to the proud. 3 How long shall the wicked, O LORD, How long shall the wicked exult? 4 They pour forth [words], they speak arrogantly; All who do wickedness vaunt themselves. 5 They crush Thy people, O LORD, And afflict Thy heritage. 6 They slay the widow and the stranger, And murder the orphans. 7 And they have said, “The LORD does not see, Nor does the God of Jacob pay heed” (Psalms 94:1-7; see also 6:3; 13:1-6; 35:17; 74:4-11).

The Book of Proverbs also explains why the righteous rejoice at the thought of the coming of the Day of the Lord, the day when the wicked are punished and our Lord Jesus Christ, the Righteous King, rules over all creation:

10 When it goes well with the righteous, the city rejoices, And when the wicked perish, there is glad shouting (Proverbs 11:10).

15 The execution of justice is joy for the righteous, But is terror to the workers of iniquity (Proverbs 21:15).2 When the righteous increase, the people rejoice, But when a wicked man rules, people groan (Proverbs 29:2).

The New Testament Book of Revelation portrays the rejoicing of the righteous at the judgment of the wicked:

4 And the third [angel] poured out his bowl into the rivers and the springs of waters; and they became blood. 5 And I heard the angel of the waters saying, “Righteous art Thou, who art and who wast, O Holy One, because Thou didst judge these things; 6 for they poured out the blood of saints and prophets, and Thou hast given them blood to drink. They deserve it. “ 7 And I heard the altar saying, “Yes, O Lord God, the Almighty, true and righteous are Thy judgments” (Revelation 16:4-7).

1 After these things I heard, as it were, a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God; 2 BECAUSE HIS JUDGMENTS ARE TRUE AND RIGHTEOUS; for He has judged the great harlot who was corrupting the earth with her immorality, and HE HAS AVENGED THE BLOOD OF HIS BOND-SERVANTS ON HER” (Revelation 19:1-2).

The saints rejoice at the thought of the coming Day of the Lord, for God will punish the wicked and establish His throne in righteousness. We may wish that day would come soon. Peter does not list how we may “hasten its coming,” but he expects us to know. Among the ways we can “hasten His coming” are these:

(1) By living righteously and suffering unjustly for doing so. The Lord hears and heeds the cries of His people, who suffer for living as saints.

4 Therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure. 5 [This is] a plain indication of God’s righteous judgment so that you may be considered worthy of the kingdom of God, for which indeed you are suffering. 6 For after all it is [only] just for God to repay with affliction those who afflict you, 7 and [to give] relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, 8 dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. 9 And these will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power (2 Thessalonians 1:4-9, see also 1 Peter 2:12).

(2) By proclaiming the gospel to lost sinners.

14 “And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come” (Matthew 24:14).

(3) By praying. Our Lord Himself instructed us to pray in this way:

9 “Pray, then, in this way: ‘Our Father who art in heaven, Hallowed be Thy name. 10 ‘Thy kingdom come. Thy will be done, On earth as it is in heaven (Matthew 6:9-10).

The Positive Side of the Day of the Lord (3:13)

13 But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.

Peter does not leave the subject of prophecy on the somewhat sour note of the destruction of creation. Instead, he turns once again in verse 13 to the “blessed hope” of the believer. We are not those who await judgment; we await God’s salvation. The destruction of this present creation is a necessary step in preparation for the “new heavens and a new earth” which are to come. The destruction of this creation in the Day of the Lord is like the demolition of an old building to make way for the construction of a new one in its place. Our hope is not just for God’s judgment but for the kingdom He will bring in which righteousness dwells. And since that kingdom is one characterized by righteousness, we should live in a manner consistent with our destiny (compare 1 Peter 3:8-12). We should live righteously.

Conclusion

Borrowing from the words of Francis Shaefer’s book, “How Then Shall We Live?”, how should the truths of this passage affect the way we think and the way we live out our lives on this earth? Consider how these implications might apply to your lives.

First, our text tells us a lot about false teachers so that we can more readily recognize them—and then avoid them. False teachers will certainly deny and distort the Scriptures. One doctrine they will attack is the believer’s future hope. They will emphasize the here and now, and minimize, if not deny, the hereafter. Rather than exhorting us to live now in the light of eternity, they will encourage us to live for the present, as though there were no eternity, and indulge the flesh. They will surely deny the Scriptural teaching of divine judgment. Their teaching is but a thinly veiled excuse for their own self-indulgent lifestyle. They are those who “follow after their own lusts” (2 Peter 3:3).

These false teachers seem to have far more questions than answers. And the very things which should cause them to trust God and praise Him are the things for which they accurse Him. Turning reality upside-down, when the Lord tarries graciously, giving men the opportunity to repent, these mockers accuse God of forsaking or at least failing to fulfill His promises. And when the world (and the universe) continues to function in the way it has since creation, they do not praise the Lord for sustaining it (see Colossians 1:16-17) but condemn Him for not giving any spectacular indications that the end is near. Ironically, even the presence of these false teachers is one of the indications that we are in the “last days” (see 3:3).

This text has so much to teach the Christian. Peter not only instructs us about false teachers, he also repeatedly reminds us of the truth. To Peter, as should be so for us, the Scriptures are foundational and fundamental. In both of his epistles, he turns our attention to the truths of the Word of God, truths which have been consistently taught by the Old Testament prophets, the Lord Jesus, and His apostles (3:1-2). It is the Word of God which false teachers attack and deny (3:3-7); if they cannot do this, they will attempt to distort them (3:14-16).

To Peter, the Scriptures are absolutely vital to Christian growth and stability. They are the source of divine revelation. They are the standard to which all teaching and practice must conform. They are absolutely sufficient, providing the believer with “everything pertaining to life and godliness.” They are the basis for our faith and hope and the believer’s sole source of revelation concerning the future. They speak of the Lord’s return to judge the wicked and destroy the existing creation. They speak as well of the glorious kingdom He will establish after this.

As the basis for our faith and hope, the Scriptures also give us a perspective which enables us to see through the distortions and deceptions of this world. We do not view the truths of the Word of God through the cloudy eyes of our culture or of this age. Indeed not! We view this age through the clear-eyed perspective of the Scriptures. The world is not as it seems; reality is revealed through the light of the Scriptures.

The prophecies of Scripture play a significant role in the life of the believer. They reveal all that we can now know about the future and assure us the Lord will return to this earth to judge the wicked and to establish His kingdom. The Scriptures stimulate us to godliness, knowing how God will deal with sin and its effects. Prophecy should also motivate us to evangelize, knowing the time is short and that sinners will suffer the eternal wrath of God. Prophecy informs us that materialism is folly, for all the things of this world will be burned up. Only God’s Word and people will endure for eternity, and these must be our priorities. Prophecy enables us to deny ourselves and to endure persecution for the sake of the gospel, for these cannot compare to the glory which lies ahead.

Our text also shows us the relationship between time and eternity. A long time may have passed, but it is put into its proper perspective when seen in the light of eternity. Time is our opportunity to enter into eternal life and to invest our lives for eternity. It is also our opportunity to tell others of the salvation God has provided through Christ.

This passage underscores the importance of viewing life from the vantage point of the character of God. The attributes of God are not abstract theological assertions of truth; they are the ultimate basis for our faith and hope. Prophecies (the promises of God) are of little value if God is not sovereign and omnipotent (all-powerful) and able to bring them to pass. Promises made centuries ago would have little value unless they were made by an eternal God, who is not bound by the limits of time. And a delay of centuries would seem to be cause for concern unless we view it from the standpoint of God’s patience, His mercy, and His grace.

Indeed, the attributes of God are no mere propositions; they are the description of the nature and character of the God whom we worship and serve. When life brings difficulties which seem to have no answers (even clear, biblical ones), we may rest confidently in who God is and what He is like. We see this often in the Psalms where the psalmist frequently cries out to God, presenting his problems, and lamenting no solution. But in the final analysis, the psalmist finds comfort and consolation in who God is, and thus he trusts in God and worships Him even though his immediate problems may remain. The great question in life is, “Whom do you trust?” We see from the attributes of God that we can only trust God.

The psalmists were not reticent to ask God questions. But we know from the Psalms they did not always receive a quick answer. This is why they based their trust and hope in God’s character. But there are different kinds of questions, and some should not be asked. Scoffers ask, “Where is the promise of His coming?” The godly ask, “How long, Lord, how long?” A world of difference exists between these two questions. One is a question rooted in sin and unbelief. The other is founded on faith and hope.

I dare not conclude, my friend, without asking you about your eternal future. Do you look forward in hope to the “new heavens and a new earth,” or is your destiny eternal destruction? The difference between these two destinies lies in your response to Jesus Christ. He came to the earth and died on the cross of Calvary to die for sinners, to bear the penalty of God’s eternal wrath. Those who trust in Him for the forgiveness of their sins need not fear the coming “Day of the Lord,” but may look forward to it and even seek to hasten its coming. Those who have not received Jesus Christ as their Savior will face Him as their Judge when He comes to the earth again. Have you trusted in Jesus Christ for the forgiveness of your sins and as God’s provision for eternal life? I pray that you have. And if you have not, I pray that you will—even now.

If you’re sick, you may think, “My greatest need is to be healed of this illness.” If you’re unemployed, you may think, “My greatest need is to get a good job to provide for my needs.”

If you’re single, you may think, “My greatest need is for a mate.” If you’re in a difficult marriage, you may think, “My greatest need is for harmony in my marriage.” If you have a child who has become ensnared by drug abuse, you may think that your greatest need is for your child to be free from this addiction.

While all of these are important needs, none of them are your greatest need. The greatest need of every person, whether he recognizes it or not, is to have God forgive his sins before he dies and faces God’s eternal punishment.

        Mark 2:1-12 (ESV)
¹  And when he returned to Capernaum after some days, it was reported that he was at home.
²  And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them.
³  And they came, bringing to him a paralytic carried by four men.
⁴  And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay.
⁵  And when Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”
⁶  Now some of the scribes were sitting there, questioning in their hearts,
⁷  “Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?”
⁸  And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, “Why do you question these things in your hearts?
⁹  Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’?
¹⁰  But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralytic—
¹¹  “I say to you, rise, pick up your bed, and go home.”
¹²  And he rose and immediately picked up his bed and went out before them all, so that they were all amazed and glorified God, saying, “We never saw anything like this!”

Mark encourages us to notice the crowd in this house, or the four men who cared enough about this man to go to a lot of trouble.

What did Jesus see? NOT a man with physical ailments, BUT someone who needed his sins forgiven!

Don’t miss this point! Our greatest need? Forgiveness of sins.

Health, adequate money, and a happy family are wonderful blessings, but if you die without God’s forgiveness, these blessings will be useless. Your greatest need is to know that God has forgiven your sins and that you are reconciled to the holy Judge of the universe.

The subject of knowing and experiencing God’s forgiveness of our sins is so important that the enemy of our souls has worked overtime to sow seeds of confusion and error. Our modern pagan society often deals with the problem of guilt by telling us that we don’t need to worry about it.

In other words, since guilt doesn’t make me feel good about myself (which is my aim in life), when my conscience condemns me, tell it to take a hike. Rather than being ashamed about our sins, we now celebrate them under the guise of being “true” to ourselves.

Another ploy of the devil is to get us to invent a god who is not perfectly holy and to view ourselves as basically good people. This god is tolerant and loving. He couldn’t possibly condemn a nice person like me!

Of course, I’m not perfect, but compared to terrorists who blow up innocent women and children and perverts who abuse little children, I’m not so bad. So I can excuse my relatively “minor faults” and dismiss my need for God’s forgiveness.

Satan also sows confusion about God’s forgiveness under the guise of religion. All of the world’s non-Christian religions, some branches of Christianity, and all of the cults that claim to be Christian teach that we must do something—fasting, prayer, penance, self-denial, good works—to help pay for our sins and to earn God’s favor. Often religious people base their hope of forgiveness on the fact that they have faithfully performed certain religious rituals for many years.

Ephesians 1:3-14 (ESV)
³  Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places,
⁴  even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
⁵  he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will,
⁶  to the praise of his glorious grace, with which he has blessed us in the Beloved.
⁷  In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
⁸  which he lavished upon us, in all wisdom and insight
⁹  making known to us the mystery of his will, according to his purpose, which he set forth in Christ
¹⁰  as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.
¹³  In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,  ¹⁴  who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

Paul is saying, In Christ, we have redemption through His blood, the abundant forgiveness of all our sins.

re·demp·tion   [ri- demp-sh uhn] NOUN

1. an act of redeeming or atoning for a fault or mistake, or the state of being redeemed.
2. deliverance; rescue.
3. Theology. deliverance from sin; salvation.
4. atonement for guilt.

5. repurchase, as of something sold.

Before we consider the meaning of Paul’s words here, I cannot over-emphasize the importance of these truths for your life. If you try to seek God’s forgiveness in any way other than what Paul here states, you will waste your time and endanger your soul.

If your hope of heaven rests on anything that you must do to earn it, you will hear, “I never knew you; depart from Me” on that great day. If, as a Christian, you do not understand and live daily in light of the truths that Paul here sets forth, you will not grow in godliness. You will be defeated by sin and guilt. So these truths are vital for a healthy Christian walk.

In Christ we can have redemption.

So, if you lack redemption or forgiveness of your sins, you will not find it anywhere except in the person and work of Jesus Christ.

REDEMPTION MEANS THAT CHRIST PAID THE PRICE TO FREE US FROM THE PENALTY AND POWER OF SIN.

We use words such as “redeemer” or “redemption” as religious terms. But when the man of the first century heard them he immediately thought in non-religious terms.” It brought to mind the common picture of a slave being purchased and then set free. Redemption meant release from bondage by the payment of a price. Every Gentile in the Roman world would have thought of this when he heard the word, “redemption.”

The word also has roots in the Old Testament, which refers to a “kinsman-redeemer.” For example, in the Book of Ruth, Naomi’s family property, due to debt, had fallen into other hands. Because she had lost her husband, she could not afford to recover it. Boaz was a near relative who had the right to redeem the property by paying the price, which he did.

In other Old Testament contexts, God is seen as the one who redeemed Israel from bondage in Egypt (Exod. 6:6). As you know, the Jews had to put the blood of the Passover lamb on the lintel and doorposts of their homes. It was a picture of our redemption through the blood of Christ.

Paul uses the word in a spiritual sense to refer to Christ’s paying the price of our sin by His sacrificial death on the cross on our behalf. We were helplessly, hopelessly enslaved to sin and under God’s just condemnation. But with His own blood Christ paid the penalty to release us from bondage. We now belong to Him.

Implicit in the biblical doctrine of redemption is that God did something for us that we could not do for ourselves. We were enslaved to sin and had no power or means to free ourselves. God did not need our help in paying the price. In fact, it is an insult to Christ if we think that we can add anything of our own to the great price that He paid.

If someone offered you a gift that was worth thousands of dollars and you reached in your pocket to give him a penny to pay for it, you would insult him. Jesus graciously paid it all. We can do nothing except to receive His gift and then live every day in light of what He so graciously and generously did for us.

WE CAN KNOW AND ENJOY OUR REDEMPTION RIGHT NOW.

Paul does not say, “In Him, someday we hope to be redeemed.” Nor does he say, “We’re working at obtaining redemption, but we don’t know yet if we’ll get it until we see whether our good works tip the scale.” Rather, he says, “In Him, we have redemption.” It is our current possession and experience.

Knowing that should fill us with joy and gratitude and love for Christ. It should remove any fear of judgment and fill us with hope beyond the grave. It should motivate us to be holy. If you have trusted in Jesus Christ as the payment for your sins, God wants you to know and enjoy the fact that He has redeemed you from bondage to sin.

So the issue is, either you trust in what Jesus Christ did on the cross as the full payment for your sins, or when you stand before God at the judgment, you must pay for your sins through eternal separation from God in the lake of fire (Rev. 20:11-15).

There will be no second chance (Heb. 9:27). That is why making sure that you have redemption through the blood of Jesus is your greatest need! Paul goes on to elaborate on what such redemption means:

Redemption through Christ’s blood is according to the riches of God’s grace, which He lavished on us.

The word “lavished” may be illustrated by ocean waves. They just keep coming and coming and coming. They never stop. God’s forgiveness is like that for those who are redeemed through the blood of Jesus. If you have trusted Christ as your sin-bearer, and responded to Him through faith that culminates with an immersion in water in order to have sins forgiven, Paul wants you to experience the extravagant, lavish undeserved favor of God in forgiving all of your sins.

We sometimes sing the old hymn, “What can wash away my sins? Nothing but the blood of Jesus.” Either that’s true or it’s not. If the blood of Jesus does not wash away all of our sins completely, then we’re all in a lot of trouble, because we all have a lot of sins to deal with.

If it only atones for minor sins, what good is that? “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace, which He lavished on us.” Thank God that is true! Cling to it and live it each and every day!

Exodus 34:6-7 (ESV)
⁶  The LORD passed before him and proclaimed, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,
⁷  keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.”

Exodus 34:6-7 (MSG)
⁶  GOD passed in front of him and called out, “GOD, GOD, a God of mercy and grace, endlessly patient—so much love, so deeply true—
⁷  loyal in love for a thousand generations, forgiving iniquity, rebellion, and sin. Still, he doesn’t ignore sin. He holds sons and grandsons responsible for a father’s sins to the third and even fourth generation.”

We read and quote John 3:16 (ESV) all the time: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

But we also need to take to heart verse 17: For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.

———————————–

When A. J. Gordon was minister of a church in Boston, he met a young boy in front of the sanctuary carrying a rusty cage in which several birds fluttered nervously. Gordon inquired, “Son, where did you get those birds?”

The boy replied, “I trapped them out in the field.”

“What are you going to do with them?”

“I’m going to play with them, and then I guess I’ll just feed them to an old cat we have at home.”

Gordon offered to buy them, and the lad exclaimed, “Mister, you don’t want them, they’re just little old wild birds and can’t sing very well.”

Gordon replied, “I’ll give you $2 for the cage and the birds.”

“Okay, it’s a deal, but you’re making a bad bargain.”

The exchange was made and the boy went away whistling, happy with his shiny coins. Gordon walked around to the back of the church property, opened the door of the small wire coop, and let the struggling creatures soar into the blue.

The next Sunday he took the empty cage into the pulpit and used it to illustrate his sermon about Christ’s coming to seek and to save the lost—paying for them with His own precious blood. “That boy told me the birds were not songsters,” said Gordon, “but when I released them and they winged their way heavenward, it seemed to me they were singing, ‘Redeemed, redeemed, redeemed!”