A Brief Survey of 1 Peter, Part 2
Theological Issues:
The
main purpose of this letter is to strengthen these saints, who were weary from
violent persecution. Peter uses the certainty
of the saints’ perseverance to encourage them amidst fierce opposition. Though their earthly state was unsure, their
heavenly state was guaranteed. Peter’s
line of reasoning runs: Elect,[1]
Regenerated,[2]
Preserved.[3] He then gives Christ’s example of patient
suffering.[4] Nothing can encourage us like certainty. Complete assurance of salvation is the
greatest antidote against weakness and the temptation to surrender amidst
trials and tribulations. This is surely
one of the great weaknesses of the Arminian scheme. How can we appreciate the inheritance which
is “reserved” for us in heaven when there is no certainty that we will even get
there?
To further refute the Arminian error,
Peter next argues that knowledge of our perseverance tends to holiness. It is frequently alleged by Arminians that
the doctrine of the Perseverance of the Saints tends to spiritual indifference,
sloth and sin. This is because they
assume that if a person knows with absolute certainty that nothing he can ever
do will remove him from Christ’s hand,[5]
they will indulge in all manner of iniquity.
In other words, they will make grace a license for sin. Scripture repeatedly denies such reasoning. How can we who are dead to sin still live in
it?[6] In fact Jude tells us that those who use grace
as a license for sin are “ordained[7]”
to perdition (another doctrine Arminians dislike). After reminding his readers of their
spiritual privileges, Peter stirs them to holiness. From verses 13 to 25 of Chapter 1, Peter
gives us twelve exhortations to holiness.
They are:
- Draw
up our affections from things below.[8]
- Keep
free of the slavery of our former lusts.[9]
- Walk
agreeably to our holy calling.[10]
- There
is to be conformity between God and His children.[11]
- God is
an impartial Judge.[12]
- We are
pilgrims, sojourners on earth.[13]
- Our
redemption was costly.[14]
- Christ
is the eternal Mediator.[15]
- Christ
was exalted and glorified as our Guarantor.[16]
- We
should consider our past progress.[17]
- We
should be mindful of our spiritual origin (incorruptible seed).[18]
- We
must remember the excellence of our spiritual estate.[19]
In the first part of Chapter 2, Peter exhorts
us to read the Scriptures. He calls them
sincere milk. The Greek word is “guileless."[20] The article, "the," implies that
besides the well-known pure milk, the
Gospel, there is no other pure, unadulterated doctrine. To this end, Peter gives us several motives
to a hearty reception and study of the sacred Scriptures.
It
is sincere milk.
It
is full of spiritual reason.
It
is the principal means of all progress and growth in grace.
It
will prove the reality of any experience of God’s graciousness.
We
can daily settle with Christ.
All of the above considerations lead
us to a doctrine rarely mentioned in evangelical circles today: mortification,
by which word we mean the putting to death of the misdeeds of the old sin
nature[21] –
the old man.[22] When a man is justified, he must them walk in
the newness of life[23]
and deny himself,[24] putting
to death, little by little, the innate tendencies of the old man, because all
things have become new.[25]
Mortification differs from Sanctification in this point: We are sanctified by
God’s Spirit as we mortify the deeds
of the flesh.
It is seldom insisted upon today, nay,
it is seldom even mentioned that there exists a struggle between the new and
the old in every believer. This struggle
accounts for much of the Romans 7-like tension true believers feel. Alexander Nisbet puts it quite beautifully
when he says in his Scottish manner, “There remains in the children of the Lord
not only after their regeneration, but even after some progress in
mortification, many strong corruptions and filthy frames of spirit which are
left to humble them, Rom. 7:24, and to stir them up to earnest employment of
Jesus Christ, both for mercy and power to subdue them, 2 Cor. 12:8; for upon
those whim the Apostle supposed to be not only born again (1:23), but to have
attained to good degree of mortification (1:22), he here presses that they
should lay aside malice, and guile and
hypocrisy.”[26]
Assurance of our perseverance leads to
mortification and sanctification, not to licentiousness. It is slander to say that the doctrines of
grace lead to sin.
Peter goes on from these theological
considerations to press how to apply these truths practically to all of our
affairs: domestic, work-related, or otherwise.
And then, as if he had not been emphatic enough, in Chapter 4, he comes
back to the subject of Mortification.
He finishes the letter with
reminiscences of his dialogue with the risen Christ in John 21.[27] The wording of 5:5 suggests that Peter was
familiar with James’ letter.[28] This is an extra proof that there is no
conflict between the theology of James and Paul. Peter cites James and in the same letter
confirms the doctrine of Paul.
In summary, the Epistle is a very good
reminder of the certainty of our salvation and that a consideration of such
privilege should stir us up to holy living and patient suffering.
[1] 1:2
[2] 1:3
[3] 1:4 - 9
[4] 1:10 - 12
[5] John 10:28
[6] Romans 6:1, 2
[7] Jude 4
[8] 1:13
[9] 1:14
[10] 1:15
[11] 1:16
[12] 1:17
[13] 1:17
[14] 1:18
[15] 1:20
[16] 1:21
[17] 1:22
[18] 1:23
[19] 1:24 - 25
[20] cf. 2:1 – “Laying aside
all guile…”
[21] Romans 8:13,
Colossians 3:5
[22] Romans 6:6, Ephesians
4:2, Colossians 3:9
[23] Romans 6:4
[24] Matthew 16:24
[25] 2 Corinthians 5:17
[26] Alexander Nisbet,
Commentary on 1 and 2 Peter
[27] Compare 5:2 with John
21:16
[28] cf. James 4:6
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