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The Gospel Observer
"Go therefore and make disciples of all the nations...teaching them to
observe all that I commanded you, and lo, I am with you always, even to
the end of the age" (Matt. 28:19,20).
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March 20, 2011
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Contents:
1) 1 Peter 4:7-9 (Tom Edwards)
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-1-
1 Peter 4:7-9
by Tom Edwards
In 1 Peter 4:7, Peter writes, "The end of all things is near;
therefore, be of sound judgment and sober spirit for the purpose of
prayer."
What is "The end of all things" referring to?
There are different views taken on this. Some believe it to be
pertaining to the second coming of Christ and the Judgment Day; but, if
that be so, then how can it really be said to be "near," since it has
already been almost a couple thousand years since that was
written?
Of course, we might also think of the duration of an individual's life
as being a brief period, which James likens to a vapor (Jms.
4:13,14). And at death, our eternal destiny will be forever
sealed. So even though the Judgment Day might still be many years
away, it is only through this short while of one's earthly existence
that one has the opportunity to make his soul right with God; and just
knowing that should spur an individual into righteous living.
Something else to consider, however, is to realize that Peter's epistle
was written about A.D. 64 to 65 -- so that put it very near to the
destruction of Jerusalem, which occurred in A.D. 70. Though, by
His death at Calvary, Jesus brought an end to the Old Covenant (cf.
Col. 2:14), which included its Jewish laws and system of worship, many
unbelieving Jews (who rejected Christ and the gospel) continued to
observe it; and even some of the early Christians had to learn that the
Law of Moses wasn't to be mingled with the Gospel (Acts 15). For
doing so would cause one to fall from grace and cut oneself off from
Christ (Gal. 5:1-4). And just as the cataclysmic flood of Noah's
day greatly changed the appearance of the earth, even so the
superseding of the Old Law with the Gospel is figuratively referred to
as resulting in a "new heavens and a new earth" (Isa. 65:17-25), to
metaphorically express that change. But for those unbelieving
Jews who rejected Christ and continued in Judaism, A.D. 70 would lead
to the destruction of Jerusalem, which included the temple being
burned, laid to rubble, and never rebuilt (cf. Mark 13:2); also, the
destroying of the genealogical records that were necessary for the
priesthood to continue (cf. Ezra 2:62); and, therefore, no more
priesthood; no more sacrifices offered (which had previously been done
daily); and no more Sanhedrin.
It was the Romans who had besieged Jerusalem for two years and brought
this destruction upon it. In which about 1 million Jews perished,
according to the Jewish historian Flavius Josephus (who lived about
A.D. 37 to 100).
It had been necessary for the Christians who dwelt there to be on the
alert and flee from the city when they saw the signs that Jesus had
given in Matthew 24.
In addition, the persecution that was being brought upon the
non-Christian Jews is said to have also involved those who were
Christians. For the persecutors would not be making a distinction
between Judaizers and Christians -- since Rome viewed Christianity as
having a Jewish origin through Jesus. So many of the Christians
became caught up in the persecution against Jews in general, which
would involve even fiery trials, as Peter had also warned in 1 Peter
4:12.
So in view of these difficult times coming, Peter exhorts the brethren
in 1 Peter 4:7 to "be of sound judgment and sober spirit for the
purpose of prayer." Our prayers, therefore, should be a
time of reverence to the Lord. The NKJV renders this as,
"...therefore be serious and watchful in your prayers."
In this verse, "sound judgment" is actually from one word --
"sophroneo." Thayer shows this Greek word to mean not only "to be
of sound mind" or "to be in one's right mind," but also "to exercise
self control" and "to put a moderate estimate upon one's self, think of
one's self soberly."
When we think of the Pharisee's prayer -- in contrast to that of the
publican's -- in the parable Jesus gave in Luke 18:9-14, we have
an example in that Pharisee of one whose mind wasn't "sound," in the
sense of his having an exaggerated estimation of himself. We note
that the Pharisee's fault was in justifying himself through his own
exaltation -- rather, than humbly accepting God's way of salvation.
Compare this to Romans 12:3, where we also find the same Greek word and
translated as "have sound judgment": "For through the grace given to me
I say to every man among you not to think more highly of himself than
he ought to think; but to think so as to have sound judgment, as God
has allotted to each a measure of faith."
Do you think the Pharisee in the Lord's parable had thought more highly
of himself then he ought to have? Undoubtedly!
The word "sober" in 1 Peter 4:7 is from the Greek word "nepho," which
Thayer defines as "1) to be sober, to be calm and collected in
spirit 2) to be temperate, dispassionate, circumspect." It,
therefore, refers to more than merely being sober with regard to
alcohol. This can certainly be seen in 2 Timothy 4:5, where Paul
uses this same Greek word -- and notice what he uses it in conjunction
with: "But you, be sober IN ALL THINGS, endure hardship, do the work of
an evangelist, fulfill your ministry." Since one of its
definitions is "circumspect" (which means "watchful and discreet,"
"cautious," and "prudent"), we can better understand why the NKJV
uses the phrase in 1 Peter 4:7, to "be...watchful in your
prayers." Therefore, being sober also means being watchful; and
one of the ways that can be done is through prayer, as also seen in
Matthew 26:38-41, where the Lord exhorted Peter, James, and John to
watch and pray, while they were in the Garden of Gethsemane on the
night of the Lord's betrayal. Another example of this can be seen
in Ephesians 6, where after exhorting the brethren to put on the
full armor of God -- which involved loins girded with truth, the
breastplate of righteousness, feet shod with the gospel of peace, the
shield of faith, the helmet of salvation, and the sword of the Spirit
-- Paul then exhorts them in verse 18, by saying, "praying always with
all prayer and supplication in the Spirit, being watchful to this end
with all perseverance and supplication for all the saints." The
NASB renders "being watchful" in this verse as "be on the alert."
Peter also gives a good reason in 1 Peter 5:8 for why the Christian
needs to be this way: "Be sober [nepho], be watchful: your adversary
the devil, as a roaring lion, walketh about, seeking whom he may
devour."
And as important as it is to be of sound judgment, of a sober spirit,
to be watchful and pray, look what Peter then shows to be even more
important in 1 Peter 4:8, "Above all, keep fervent in your love for one
another, because love covers a multitude of sins."
Many translations render that first part as "And above all
things." The Contemporary English Version translates it as "Most
important of all...."
What is most important of all? That Christians keep their love
fervent for one another. This is what Peter had also taught in 1 Peter
1:22, "Since you have in obedience to the truth purified your souls for
a sincere love of the brethren, fervently love one another from the
heart."
The Greek word for "fervent" ("ektenes," 1 Pet. 5:8) has been defined
as "intent: without ceasing, fervent" (Strong); "earnestly,"
"assiduously" (Thayer).
In this same verse, Peter states that "love covers a multitude of
sins." This might remind you of Proverbs 10:12, "Hatred stirs up
strife, but love covers all transgressions."
What does this mean? In what sense does love cover a
multitude of sins?
First of all, it would not mean that love condones nor justifies
sins. For that would be wrong in itself.
Love, however, would seek for sinners to be forgiven of their
sins. Compare James 5:19,20: "My brethren, if any among you
strays from the truth and one turns him back, let him know that he who
turns a sinner from the error of his way will save his soul from death
and will cover a multitude of sins." In this sense, those sins
are blotted out because the transgressor repented and met God's law of
pardon. And this is what spiritually-minded Christians are to do
for their wayward brethren, according to Ephesians 6:1, "Brethren, even
if anyone is caught in any trespass, you who are spiritual, restore
such a one in a spirit of gentleness; each one looking to yourself, so
that you too will not be tempted."
We can also think of examples in which love would give others the
benefit of the doubt -- realizing that anyone can be falsely accused --
rather than spreading those charges that might not be so or making
innuendos. This is seen in part of love's definition in 1
Corinthians 13:7, that love "believes all things." What this
means is not that love is gullible; but, rather, that love gives others
the benefit of the doubt when there is no evidence to the contrary --
and instead of harboring "evil suspicions" (1 Tim. 6:4).
And even when the one accused does turn out to be guilty, how does love
react toward the culprit? After saying that "love believes all
things," Paul then says it also "hopes all things." So in viewing
these phrases together, we can say that after an individual gives
another person the benefit of the doubt, but that person does turn out
to be guilty, then love, which "hopes all things," will be desiring the
best for that person, and praying for that one, that the individual
will repent and strive to make things right in his or her life.
Consider also another of love's definitions in 1 Corinthians 13:5,
which would also be characteristic of the heart of one whose love would
cover a multitude of sins. Paul shows that love "does not take
into account a wrong suffered." In other words, a person with
this kind of love would not make a list of all the wrongs that others
had done to him or her. For what would even be the point in doing
that? If it be for revengeful purposes, that would certainly not
be right (Rom. 12:19); and would these be the type of thoughts that
would be good for the heart to continually dwell on? (Compare Phil.
4:8.)
Peter next says in 1 Peter 4:9 to "Be hospitable to one another without
complaint." The word "hospitable" comes from the Greek word
"philoxenos," which is defined as "fond of guests, that is, hospitable"
(Strong). It more literally means "loving strangers," for it is
actually made up of two words: "philo" (love) and "xenos"
(strangers). "Xenos" is seen by itself in the NT in several
verses and rendered primarily as "strangers" (6 times) and "stranger"
(4), and also a few other ways.
The command to show hospitality is also seen elsewhere in the
Scriptures. For instance, when Paul gives various instructions in
Romans 12 as to the conduct and duty of the Christian, he points out in
verse 13, "contributing to the needs of the saints, practicing
hospitality." And the Hebrew writer exhorts in Hebrews 13:2, "Do
not neglect to show hospitality to strangers, for by this some have
entertained angels without knowing it."
Originally, an inn, during the OT period, was not even a building; but,
instead, simply a spot of ground that would be suitable for camping,
such as a level area that would have a spring nearby.
Later, when buildings were used, the innkeepers were generally known as
being infamous for their dishonesty and oppression. Rather, then
setting a price for a night's lodging, the innkeeper would wait until
his customers were about to depart and then state the fee, which is
said to have led to "disagreeable dispute[s]."
Long ago, people often opened their homes to strangers; but what would
it be like for those early Christians to be staying with Judaizers or
others opposed to Christianity? The Judaizers were the first ones
to bring persecution upon God's people, soon after the establishment of
the church, and which caused many of the believers to be scattered to
new locations, away from their homes (Acts 8:4). Staying with
those who were hostile toward the truth might lead to more persecution
-- even if just ridicule. The hosts would probably strive to
dissuade the Christians from believing and practicing the things they
did; rather than being supportive toward them. And maybe for some
saints, it would even lead to their being arrested, imprisoned, or even
put to death. So how needful it would especially be at that
time for Christians to be able to find lodging with others of like
precious faith.
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The Steps That Lead to Eternal Salvation
1) Hear the gospel,
for that is how faith comes (Rom. 10:17; John 20:30,31).
2) Believe in the
deity of Christ (John 8:24; John 3:18).
3) Repent of sins
(Luke 13:5; Acts 17:30).
4) Confess faith in Christ
(Rom. 10:9,10; Acts 8:36-38).
5) Be baptized in water
for the remission of sins (Mark 16:16; Acts 2:38; 22:16; Rom. 6:3,4;
Gal. 3:26,27; 1 Pet. 3:21).
6) Continue in the faith;
for,
if
not,
salvation
can
be
lost
(Heb.
10:36-39;
Rev.
2:10;
2
Pet.
2:20-22).
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Park Forest
CHURCH OF CHRIST
9923 Sunny Cline Dr., Baton Rouge, LA 70817
Sunday services: 9:00 AM (Bible class); 10 AM & 6 PM (worship)
Tuesday: 7 PM (Bible class)
evangelist/editor: Tom Edwards (225) 667-4520
tedwards@onemain.com
http://home.onemain.com/~tedwards/go (Gospel Observer website)
http://home.onemain.com/~tedwards/audioser.html (audio sermons)