4.3.11 Comm.

Sermon Date: April 3, 2011

Sermon Title: Outlaw Christianity

Sermon Text: 1 Peter 4:1-11

Small Group Text: 1 Peter 4:1-11 Arm yourselves with Christ-like courage (vv. 1-2) Verse 1 looks back at 1 Peter 3:18: For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, 1 Peter 3:18

If anyone should have been spared persecution, it should have been Jesus Christ, the Son of God. And yet, he willingly endured torment – the perfect man suffering to redeem imperfect people. And now, we who have been united with Christ in his death burial and resurrection (Romans 6:3-4), are to have the same attitude toward persecution (the same mindset or resolution) as Christ. Peter assured his readers that their innocent suffering at the hands of sinful people effected several positive results: Their suffering could be instrumental in the salvation of some. Of course, their suffering was not vicarious in the sense that it paid for the sins of others as was Jesus’. But by enduring persecution as an act of faith and obedience, their suffering could be the instrument through which God would bring people across the line of faith.

• As they aligned their hearts and minds with Christ’s courageous purpose in suffering, this act of faith would provide a shield of protection against fear and hopelessness in the midst of persecution. Peter illustrated his point with the idea of a Roman soldier carefully and purposefully putting on his armor for great battle.

Even so, Christians were to “arm” themselves with Christ’s attitude toward suffering (Eph. 6:13).

• Suffering persecution would have a cleansing or clarifying effect upon his readers.

Peter acknowledged that sinful pleasures seem less attractive when the body is in pain or one’s life is in peril. In this way, suffering and persecution helped believers break ties with the sinful habits of their past – and served as a public testimony that sin no longer controlled their lives (Rom. 6:6-7). In the words of Peter, the Christfollower is “done with sin” (see also 1 Peter 3:21-22). The Christian who adopted Christ’s mind-set was to think of him/herself as “dead to sin but alive to God in Christ Jesus (Romans 6:11). He/She would not live the rest of his/her “earthly life for evil human desires, but rather for the will of God.” (1 Peter 4:2) Peter’s phrase, “…the rest of his earthly life…” was strategic because it underscored the belief that life on earth is infinitesimal compared to an eternity in heaven with God. Live against the backdrop of eternity (vv. 3-7) No doubt, the Gentile Christians to whom Peter wrote had come out of secular paganism.

Most had family and friends still steeped in heathen lifestyles. The danger of relapsing into their old sinful way of life must have been a prominent concern for the Apostle. Therefore, if there was any inclination to fulfill the desires of the sinful nature, Peter wanted these believers to know that they had, in essence, filled their quota – for a lifetime. They had served sin long enough! And if some were confused as to the specific aspects of that lifestyle, Peter gave sufficient examples to set the record straight.

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For you have spent enough time in the past doing what pagans choose to do--living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. 1 Peter 4:3 1.

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Debauchery: to sin boldly and without restraint to the point of dissipation. Here is probably the root of addiction. Over time, the unbridled sinful behavior proves destructive.

Lust: to have the strongest craving and passion for that which cannot satisfy – even to the point of giving one’s life to it. And herein is the hedonic paradox: “The more you have, the more you’ll want.”

Drunkenness: to indulge habitually and excessively in alcoholic beverages (or illicit drugs) to the point of affecting one’s senses or of losing one’s moral restraint.

Orgies: to take part in wild parties where basic appetites are indulged excessively, e.g., people promiscuously and excessively engaging in sexual activity, drinking, drugging, eating – and all with moral abandon.

Carousing: is generally, sitting around drinking and getting drunk – until “closing time;” but can also lead to disorderly and indecent conduct.

Detestable idolatries: is giving anything the worship or devotion or the time and attention properly due God – whether a mental image or a material thing.

The withdrawal of Christians from these former behaviors would have caused pagan family members and friends’ confusion – maybe even a sense of guilt and incrimination for their own sin. Peter warned that their unease may well produce some level of contempt and scorn to the point of “heaping abuse” upon God-honoring believers. But Christians could take comfort in the knowledge that God’s judgment was imminent; that He was/is ready, willing and able to judge at any time. At Christ’s second coming all whose lives had been given over to self-indulgence and idolatry would have to give an account – whether one was alive or had been dead for ten thousand years (Acts 10:42; Rom. 14:9; 1 Thes. 4:15; 2 Tim. 4:1). Not one of these people would escape (Jeremiah 17:10; Matthew 25:32; John 5:22; Acts 17:31; Romans 2:16; 14:10; 2 Tim. 4:1; Rev. 20:12; 22:12).

The story of one who follows Christ was quite different. Rather than facing God’s judgment, as did the rest of the world, the penalty for the believer’s sin had already been paid by Christ on the cross. The Christian still died physically – some having been “judged by men in regards to the body” (i.e., judged by earthly courts and executed. See also 1 Peter 3:18; 4:1).

But for Christians, physical death did not lead to eternal judgment but to eternal life.

These persecuted Christians still lived. They “live in regard to the Spirit.” Those armed with this Christ-like confidence looked forward to living in God’s presence forever. And in that eternal state, the unimaginable pleasures of heaven would compensate for the suffering and sacrifices experienced on earth for the sake of Christ.

One of the most prevalent themes throughout the New Testament was the expectation of Christ’s imminent (immediate) return. Peter seemed sure that Christ’s return was about to happen—any moment (1 Peter 1:5; 4:5, 17, 13; 1:7; 5:4; 2 Pet. 3:10, 11). Toward this end, the disciples of Jesus were to be watchful and prepared.

The end of all things is near. Therefore be clear minded and self-controlled so that you can pray. 1 Peter 4:7

Christ’s return was not to be thought of as some remote possibility, but rather an everpresent reality, which formatted everything a Christian thought, said, and did. Peter admonished the church to be clear-minded (literally, “be of sound mind”) and self-controlled (literally to “be sober”) – both of which enhanced one’s effectiveness in prayer. And the ability to prayer fervently and effectively was paramount during times of suffering and persecution (1 Peter 1:13; 5:8). Jesus gave similar counsel to maintain moral and spiritual vigilance in anticipation of the end-times: Heaven and earth will pass away, but my words will never pass away. "Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap. [35] For it will come upon all those who live on the face of the whole earth. [36] Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man." Luke 21:33-36

Love one another with Christ-like service (vv. 8-11) Peter’s encouragement of a future hope did not suggest Christians sit idly by and simply wait. Rather, the shortness of time remaining until Christ’s return was to be motivation for continued growth in love for God and others (Matthew 22:37-40). Christ’s church was to be occupied in demonstrative acts of love toward Christians in dire need – especially during periods of suffering and persecution. “Agapen” is the Greek word Peter used to describe this quality of compassion.

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“Agapen” is nothing short of an action verb that speaks of extending oneself sacrificially to raise the spirit of another person. The church was to love one another “deeply” (ektene, meaning, to “stretch” or “strain” as one would a muscle). This was not a convenient love. It was effortful – strenuous – providing support and protection for Christians running for their lives, for the poor, the sick, the elderly, for widows and orphans, and for those imprisoned on account of their faith. Peter’s point: Love of this magnitude was so all-consuming – so focused on meeting the dire needs of others that it diminished and overlooked the petty faults of fellow-believers (literally, “hides” the faults/sins of…. See also Proverbs 10:12; 1 Corinthians 13:4-7).

The practical expression of Christian love became especially important during times of suffering and persecution. It took the form of extending kind and loving treatment to fellow-members of the Church. Or again, of offering food, and lodging (hospitality, literally, “being friendly to strangers”) who had been displaced from their homes and communities on account of their commitment to Jesus Christ. And all this was to be done with a spirit of grace and gratitude – without complaint or grumbling. No doubt, Peter was recalling the words of Jesus: For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, Matthew 25:35

In fact, Peter would have all gifts and resources of the church brought to bear in the service of the Kingdom of Heaven. Whether material blessings, natural talents or spiritual gifts, each is to be used to serve or minister to others. The phrase “faithfully administering” (verse 4:10) could also be translated “as good stewards.” And here is one of the most difficult lessons for Christians to learn and practice. A “steward” in the New Testament sense of the word, was one who served as a manager of his master’s household. He had no wealth of his own, but managed and distributed his master’s wealth according to his master’s will and direction. Peter wrote that Christians are the recipients of all kinds of gracious endowments from God (verse 4:10; see also James 1:17). But stewardship was his point. Not ownership. Therefore, Christ-followers were to be generous and liberal with the gifts God had given for the benefit of the body of Christ and it’s mission to the world (1 Corinthians 4:2). God’s grace was especially apparent in and through His church as believers brought their God-given resources, in all their various forms (literally, variegated, rich in variety), to bear in service to each other.

And when the church was doing what the church had been called to do, in good times and in the most difficult times, God received the praise, honor and glory. To this end, Peter offered a benediction: To Him be the glory and the power (Greek, kratos, “might”) forever and ever. Amen.

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