1 Peter 4

The picture is that of a soldier who puts on his equipment and arms himself for battle. Our attitudes are weapons, and weak or wrong attitudes will lead us to defeat. Outlook determines outcome, and a believer must have the right attitudes if he is to live a right life.

A friend and I met at a restaurant to have lunch. It was one of those places where the lights are low, and you need a miner’s helmet to find your table. We had been seated several minutes before we started looking at the menu, and I remarked that I was amazed how easily I could read it. “Yes,” said my friend, “it doesn’t take us long to get accustomed to the darkness.”

There is a sermon in that sentence: It is easy for Christians to get accustomed to sin. Instead of having a militant attitude that hates and opposes it, we gradually get used to sin, sometimes without even realizing it. The one thing that will destroy “the rest of our time” is sin. A believer living in sin is a terrible weapon in the hands of Satan. Peter presented several arguments to convince us to oppose sin in our lives.

Think of what sin did to Jesus (v. 1). He had to suffer because of sin (see 1 Peter 2:21; 3:18). How can we enjoy that which made Jesus suffer and die on the cross? If a vicious criminal stabbed your child to death, would you preserve that knife in a glass case on your mantel? I doubt it. You would never want to see that knife again.

Our Lord came to earth to deal with sin and to conquer it forever. He dealt with the ignorance of sin by teaching the truth and by living it before men’s eyes. He dealt with the consequences of sin by healing and forgiving, and, on the cross, He dealt the final deathblow to sin itself. He was armed, as it were, with a militant attitude toward sin, even though He had great compassion for lost sinners.

Our goal in life is to “cease from sin.” We will not reach this goal until we die or are called home when the Lord returns; but this should not keep us from striving (1 John 2:28—3:9). Peter did not say that suffering of itself would cause a person to stop sinning. Pharaoh in Egypt went through great suffering in the plagues, and yet he sinned even more! I have visited suffering people who cursed God and grew more and more bitter because of their pain.

Suffering, plus Christ in our lives, can help us have victory over sin. But the central idea here seems to be the same truth taught in Romans 6: We are identified with Christ in His suffering and death, and therefore can have victory over sin. As we yield ourselves to God, and have the same attitude toward sin that Jesus had, we can overcome the old life and manifest the new life.

Enjoy the will of God (v. 2). The contrast is between the desires of men and the will of God. Our longtime friends cannot understand the change in our lives, and they want us to return to the same “excess of riot” that we used to enjoy. But the will of God is so much better! If we do the will of God, then we will invest “the rest of our time” in that which is lasting and satisfying, but if we give in to the world around us, we will waste “the rest of our time” and regret it when we stand before Jesus.

The will of God is not a burden that the Father places on us. Rather it is the divine enjoyment and enablement that makes all burdens light. The will of God comes from the heart of God (Ps. 33:11) and therefore is an expression of the love of God. We may not always understand what He is doing, but we know that He is doing what is best for us. We do not live on explanations; we live on promises.

Remember what you were before you met Christ (v. 3). There are times when looking back at your past life would be wrong, because Satan could use those memories to discourage you. But God urged Israel to remember that they had once been slaves in Egypt (Deut. 5:15). Paul remembered that he had been a persecutor of believers (1 Tim. 1:12ff.), and this encouraged him to do even more for Christ. We sometimes forget the bondage of sin and remember only the passing pleasures of sin.

“The will of the Gentiles” means “the will of the unsaved world” (see 1 Peter 2:12). Lost sinners imitate each other as they conform to the fashions of this world (Rom. 12:2; Eph. 3:1–3). “Lasciviousness” and “lusts” describe all kinds of evil appetites and not just sexual sins. “Revelings and banquetings” refer to pagan orgies where the wine flowed freely. Of course, all of this could be a part of pagan worship, since “religious prostitution” was an accepted thing. Even though these practices were forbidden by law (“abominable” = illegal), they were often practiced in secret.

We may not have been guilty of such gross sins in our preconversion days, but we were still sinners—and our sins helped to crucify Christ. How foolish to go back to that kind of life!

My wife and I were in Nairobi where I would be ministering to several hundred national pastors at an Africa Inland Mission conference. We were very excited about the conference even though we were a bit weary from the long air journey. We could hardly wait to get started, and the leader of the conference detected our impatience.

“You are in Africa now,” he said to me in a fatherly fashion, “and the first thing you want to do is to put away your watch.”

In the days that followed, as we ministered in Kenya and Zaire, we learned the wisdom of his words. Unfortunately, when we returned to the States, we found ourselves caught up again in the clockwork prison of deadlines and schedules.

Peter had a great deal to say about time (1 Peter 1:5, 11, 17, 20; 4:2–3, 17; 5:6). Certainly the awareness of his own impending martyrdom had something to do with this emphasis (John 21:15–19; 2 Peter 1:12ff.). If a person really believes in eternity, then he will make the best use of time. If we are convinced that Jesus is coming, then we will want to live prepared lives. Whether Jesus comes first or death comes first, we want to make “the rest of the time” count for eternity.

And we can! Peter described four attitudes that a Christian can cultivate in his lifetime (“the rest of his time”) if he desires to make his life all that God wants it to be.

Unsaved people do not understand the radical change that their friends experience when they trust Christ and become children of God. They do not think it strange when people wreck their bodies, destroy their homes, and ruin their lives by running from one sin to another! But let a drunkard become sober, or an immoral person pure, and the family thinks he has lost his mind! Festus told Paul, “You are out of your mind!” (Acts 26: nasb), and people even thought the same thing of our Lord (Mark 3:21).

We must be patient toward the lost, even though we do not agree with their lifestyles or participate in their sins. After all, unsaved people are blind to spiritual truth (2 Cor. 4:3–4) and dead to spiritual enjoyment (Eph. 2:1). In fact, our contact with the lost is important to them since we are the bearers of the truth that they need. When unsaved friends attack us, this is our opportunity to witness to them (1 Peter 3:15).

The unsaved may judge us, but one day, God will judge them. Instead of arguing with them, we should pray for them, knowing that the final judgment is with God. This was the attitude that Jesus took (2:23), and also the apostle Paul (2 Tim. 2:24–26).

We must not interpret 1 Peter 4: apart from the context of suffering; otherwise, we will get the idea that there is a second chance for salvation after death. Peter was reminding his readers of the Christians who had been martyred for their faith. They had been falsely judged by men, but now, in the presence of God, they received their true judgment. “Them that are dead” means “them that are now dead” at the time Peter was writing. The gospel is preached only to the living (1 Peter 1:25) because there is no opportunity for salvation after death (Heb. 9:27).

Unsaved friends may speak evil of us and even oppose us, but the final Judge is God. We may sacrifice our lives in the midst of persecution, but God will honor and reward us. We must fear God and not men (1 Peter 3:13–17; see Matt. 10:24–33). While we are in these human bodies (“in the flesh”), we are judged by human standards. One day, we shall be with the Lord (“in the spirit”) and receive the true and final judgment.

Christians in the early church expected Jesus to return in their lifetime (Rom. 13:12; 1 John 2:18). The fact that He did not return does not invalidate His promise (2 Peter 3; Rev. 22:20). No matter what interpretation we give to the prophetic Scriptures, we must all live in expectancy. The important thing is that we shall see the Lord one day and stand before Him. How we live and serve today will determine how we are judged and rewarded on that day.

This attitude of expectancy must not turn us into lazy dreamers (2 Thess. 3:6ff.) or zealous fanatics. Peter gave “ten commandments” to his readers to keep them in balance as far as the Lord’s return was concerned:

1. Be sober—v. 7 2. Watch unto prayer—v. 7 3. Have fervent love—v. 8 4. Use hospitality—v. 9

5. Minister your spiritual gifts—vv. 10–11 6. Think it not strange—v. 12

7. Rejoice—v. 13 8. Do not be ashamed—vv. 15–16 9. Glorify God—vv. 16–18

10. Commit yourself to God—v. 19 The phrase “be sober” means “be sober-minded, keep your mind steady and clear.” Perhaps a modern equivalent would be “keep cool.” It was a warning against wild thinking about prophecy that could lead to an unbalanced life and ministry. Often we hear of sincere people who go “off balance” because of an unbiblical emphasis on prophecy or a misinterpretation of prophecy. There are people who set dates for Christ’s return, contrary to His warning (Matt. 25:13; see Acts 1:6–8); or they claim to know the name of the beast of Revelation 13. I have books in my library, written by sincere and godly men, in which all sorts of claims are made, only to the embarrassment of the writers.

The opposite of “be sober-minded” is “frenzy, madness.” It is the Greek word mania, which has come into our English vocabulary via psychology. If we are soberminded, we will be intellectually sound and not off on a tangent because of some “new” interpretation of the Scriptures. We will also face things realistically and be free from delusions. The sober-minded saint will have a purposeful life and not be drifting, and he will exercise restraint and not be impulsive. He will have “sound judgment” not only about doctrinal matters, but also about the practical affairs of life.

Ten times in the pastoral epistles, Paul admonished people to “be sober-minded.” It is one of the qualifications for pastors (1 Tim. 3:2) and for the members of the church (Titus 2:1–6). In a world that is susceptible to wild thinking, the church must be sober-minded.

Early in my ministry, I gave a message on prophecy that sought to explain everything. I have since filed away that outline and will probably never look at it (except when I need to be humbled). A pastor friend who suffered through my message said to me after the service, “Brother, you must be on the planning committee for the return of Christ!” I got his point, but he made it even more pertinent when he said quietly, “I’ve moved from the planning committee to the welcoming committee.”

I am not suggesting that we not study prophecy, or that we become timid about sharing our interpretations. What I am suggesting is that we not allow ourselves to get out of balance because of an abuse of prophecy. There is a practical application to the prophetic Scriptures. Peter’s emphasis on hope and the glory of God ought to encourage us to be faithful today in whatever work God has given us to do (see Luke 12:31–48).

If you want to make the best use of “the rest of your time,” live in the light of the return of Jesus Christ. All Christians may not agree on the details of the event, but we can agree on the demands of the experience. We shall stand before the Lord! Read Romans 14:10–23 and 2 Corinthians 5:1–21 for the practical meaning of this.

If we are sober-minded, we will “watch unto prayer.” If our prayer life is confused, it is because the mind is confused. Dr. Kenneth Wuest, in his translation, showed the important relationship between the two: “Be calm and collected in spirit with a view to giving yourself to prayer.” The word watch carries with it the idea of alertness and self-control. It is the opposite of being drunk or asleep (1 Thess. 5:6–8). This admonition had special meaning to Peter, because he went to sleep when he should have been “watching unto prayer” (Mark 14:37–40).

You find the phrase “watch and pray” often in the Authorized Version of the New Testament (Mark 13:33; 14:38; Eph. 6:18; Col. 4:2). It simply means to “be alert in our praying, to be controlled.” There is no place in the Christian life for lazy, listless, routine praying. We must have an alert attitude and be on guard, just like the workers in Nehemiah’s day (Neh. 4:9).

An expectant attitude toward Christ’s return involves a serious, balanced mind and an alert, awake prayer life. The test of our commitment to the doctrine of Christ’s return is not our ability to draw charts or discern signs, but our thinking and praying. If our thinking and praying are right, our living should be right.

If we really look for the return of Christ, then we shall think of others and properly relate to them. Love for the saints is important “above [before] all things.” Love is the badge of a believer in this world (John 13:34–35). Especially in times of testing and persecution, Christians need to love one another and be united in heart.

This love should be “fervent.” The word pictures an athlete straining to reach the goal. It speaks of eagerness and intensity. Christian love is something we have to work at just the way an athlete works on his skills. It is not a matter of emotional feeling, though that is included, but of dedicated will. Christian love means that we treat others the way God treats us, obeying His commandments in the Word. It is even possible to love people that we do not like!

Christian love is forgiving. Peter quoted from Proverbs 10:12—“Hatred stirreth up strifes: but love covereth all sins.” This verse is alluded to in James 5: and 1 Corinthians 13: and 7. Love does not condone sin, for, if we love somebody, we will be grieved to see him sin and hurt himself and others. Rather, love covers sin in that love motivates us to hide the sin from others and not spread it abroad. Where there is hatred, there is malice, and malice causes a person to want to tear down the reputation of his enemy. This leads to gossip and slander (Prov. 11:13; 17:9; see 1 Peter 2:1). Sometimes we try to make our gossip sound “spiritual” by telling people things “so they might pray more intelligently.”

No one can hide his sins from God, but believers ought to try, in love, to cover each other’s sins at least from the eyes of the unsaved. After all, if the unsaved crowd finds ammunition for persecuting us because of our good words and works (1 Peter 2:19–20; 3:14), what would they do if they knew the bad things that Christians say and do!

Genesis 9:18–27 gives us a beautiful illustration of this principle. Noah got drunk and shamefully uncovered himself. His son Ham saw his father’s shame and told the matter to the family. In loving concern, Ham’s two brothers covered their father and his shame. It should not be too difficult for us to cover the sins of others; after all, Jesus Christ died that our sins might be washed away.

Our Christian love should not only be fervent and forgiving, but it should also be practical. We should share our homes with others in generous (and uncomplaining) hospitality, and we should use our spiritual gifts in ministry to one another. In New Testament times hospitality was an important thing, because there were few inns and poor Christians could not afford to stay at them anyway. Persecuted saints in particular would need places to stay where they could be assisted and encouraged.

Hospitality is a virtue that is commanded and commended throughout the Scriptures. Moses included it in the law (Ex. 22:21; Deut. 14:28–29). Jesus enjoyed hospitality when He was on earth, and so did the apostles in their ministry (Acts 28:7; Philem. 22). Human hospitality is a reflection of God’s hospitality to us (Luke 14:16ff.). Christian leaders in particular should be “given to hospitality” (1 Tim. 3:2; Titus 1:8).

Abraham was hospitable to three strangers and discovered that he had entertained the Lord and two angels (Gen. 18; Heb. 13:2). We help to promote the truth when we open our homes to God’s servants (3 John 5–8). In fact, when we share with others, we share with Christ (Matt. 25:35, 43). We should not open our homes to others just so that others will invite us over (Luke 14:12–14). We should do it to glorify the Lord.

In my own itinerant ministry, I have often had the joy of staying in Christian homes. I have appreciated the kindness and (in some cases) sacrifice of dear saints who loved Christ and wanted to share with others. My wife and I have made new friends in many countries, and our children have been blessed, because we have both enjoyed and practiced Christian hospitality.

Finally, Christian love must result in service. Each Christian has at least one spiritual gift that he must use to the glory of God and the building up of the church (see Rom. 12:1–13; 1 Cor. 12; Eph. 4:1–16). We are stewards. God has entrusted these gifts to us that we might use them for the good of His church. He even gives us the spiritual ability to develop our gifts and be faithful servants of the church.

There are speaking gifts and there are serving gifts, and both are important to the church. Not everybody is a teacher or preacher, though all can be witnesses for Christ. There are those “behind-the-scenes” ministries that help to make the public ministries possible. God gives us the gifts, the abilities, and the opportunities to use the gifts, and He alone must get the glory.

The phrase “oracles of God” in 1 Peter 4: does not suggest that everything a preacher or teacher says today is God’s truth, because human speakers are fallible. In the early church, there were prophets who had the special gift of uttering God’s Word, but we do not have this gift today since the Word of God has been completed. Whoever shares God’s Word must be careful about what he says and how he says it, and all must conform to the written Word of God.

While on our way home from the African trip I mentioned at the beginning of this chapter, we were delayed in London by a typical English fog. London is one of my favorite places, so I was not disturbed a bit! But the delay gave my wife and me the opportunity to show London to a couple who were traveling with us. Imagine trying to see that marvelous city in one day!

We had to make the most of the time—and we did! Our friends saw many exciting sites in the city.

How long is “the rest of your time”? Only God knows.

Don’t waste it! Invest it by doing the will of God.

Persecution is not something that is alien to the Christian life. Throughout history the people of God have suffered at the hands of the unbelieving world. Christians are different from unbelievers (2 Cor. 6:14–18), and this different kind of life produces a different kind of lifestyle. Much of what goes on in the world depends on lies, pride, pleasure, and the desire to “get more.” A dedicated Christian builds his life on truth, humility, holiness, and the desire to glorify God.

This conflict is illustrated throughout the Bible. Cain was a religious man, yet he hated his brother and killed him (Gen. 4:1–8). The world does not persecute “religious people,” but it does persecute righteous people. Why Cain killed Abel is explained in 1 John 3:12: “Because his own works were evil, and his brother’s righteous.” The Pharisees and Jewish leaders were religious people, yet they crucified Christ and persecuted the early church. “But beware of men,” Jesus warned His disciples, “for they will deliver you up to the councils, and they will scourge you in their synagogues” (Matt. 10:17). Imagine scourging the servants of God in the very house of God!

God declared war on Satan after the fall of man (Gen. 3:15), and Satan has been attacking God through His people ever since. Christians are “strangers and pilgrims” in an alien world where Satan is the god and prince (John 14:30; 2 Cor. 4:3–4). Whatever glorifies God will anger the enemy, and he will attack. For believers, persecution is not a strange thing. The absence of satanic opposition would be strange!

Jesus explained to His disciples that they should expect opposition and persecution from the world (John 15:17—16:4). But He also gave them an encouraging promise: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33). It was through His death on the cross of Calvary, plus His resurrection, that He overcame sin and the world (John 12:23–33; see Gal. 6:14).

The image of “fire” is often applied to testing or persecution even in modern conversation. “He is really going through the fire,” is a typical statement to describe someone experiencing personal difficulties. In the Old Testament, fire was a symbol of the holiness of God and the presence of God. The fire on the altar consumed the sacrifice (Heb. 12:28–29). But Peter saw in the image of fire a refining process rather than a divine judgment (see Job 23:10; 1 Peter 1:7).

It is important to note that not all of the difficulties of life are necessarily fiery trials. There are some difficulties that are simply a part of human life and almost everybody experiences them. Unfortunately, there are some difficulties that we bring on ourselves because of disobedience and sin. Peter mentioned these in 1 Peter 2:18–20 and 3:13–17. The fiery trial he mentioned in 1 Peter 4: comes because we are faithful to God and stand up for that which is right. It is because we bear the name of Christ that the lost world attacks us. Christ told His disciples that people would persecute them, as they had Him, because their persecutors did not know God (John 15:20–21).

The word happened is important; it means “to go together.” Persecution and trials do not just “happen,” in the sense of being accidents. They are a part of God’s plan, and He is in control. They are a part of Romans 8: and will work out for good if we let God have His way.

Every Christian who lives a godly life experiences a certain amount of persecution. On the job, in school, in the neighborhood, perhaps even in the family, there are people who resist the truth and oppose the gospel of Christ. No matter what a believer says or does, these people find fault and criticize. Peter dealt with this kind of “normal persecution” in the previous part of his letter.

But in this section, Peter explained about a special kind of persecution—a “fiery trial”—that was about to overtake the entire church. It would not be occasional personal persecution from those around them, but official persecution from those above them. Thus far, Christianity had been tolerated by Rome because it was considered a “sect” of Judaism, and the Jews were permitted to worship freely. That attitude would change and the fires of persecution would be ignited, first by Nero, and then by the emperors that followed.

Peter gave the believers four instructions to follow in the light of the coming “fiery trial.”

Literally, Peter wrote, “Be constantly rejoicing!” In fact, he mentioned joy in one form or another four times in these two verses! “Rejoice … be glad also with exceeding joy.…Happy are ye!” The world cannot understand how difficult circumstances can produce exceeding joy, because the world has never experienced the grace of God (see 2 Cor. 8:1–5). Peter named several privileges that we share that encourage us to rejoice in the midst of the fiery trial.

Our suffering means fellowship with Christ (v. 13). It is an honor and a privilege to suffer with Christ and be treated by the world the way it treated Him. “The fellowship of his sufferings” is a gift from God (Phil. 1:29; 3:10). Not every believer grows to the point where God can trust him with this kind of experience, so we ought to rejoice when the privilege comes to us. “And they [the apostles] departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name” (Acts 5:41).

Christ is with us in the furnace of persecution (Isa. 41:10; 43:2). When the three Hebrew children were cast into the fiery furnace, they discovered they were not alone (Dan. 3:23–25). The Lord was with Paul in all of his trials (Acts 23:11; 27:21–25; 2 Tim. 4:9–18), and He promises to be with us “to the end of the age” (Matt. 28: nasb). In fact, when sinners persecute us, they are really persecuting Jesus Christ (Acts 9:4).

Our suffering means glory in the future (v. 13). “Suffering” and “glory” are twin truths that are woven into the fabric of Peter’s letter. The world believes that the absence of suffering means glory, but a Christian’s outlook is different. The trial of our faith today is the assurance of glory when Jesus returns (1 Peter 1:7–8). This was the experience of our Lord (1 Peter 5:1), and it shall also be our experience.

But it is necessary to understand that God is not going to replace suffering with glory; rather He will transform suffering into glory. Jesus used the illustration of a woman giving birth (John 16:20–22). The same baby that gave her pain also gave her joy. The pain was transformed into joy by the birth of the baby. The thorn in the flesh that gave Paul difficulty also gave him power and glory (2 Cor. 12:7–10). The cross that gave Jesus shame and pain also brought power and glory.

Mature people know that life includes some “postponed pleasures.” We pay a price today in order to have enjoyments in the future. The piano student may not enjoy practicing scales by the hour, but he looks forward to the pleasure of playing beautiful music one day. The athlete may not enjoy exercising and practicing his skills, but he looks forward to winning the game by doing his best. Christians have something even better our very sufferings will one day be transformed into glory, and we will be “glad also with exceeding joy” (see Rom. 8:17; 2 Tim. 3:11).

Our suffering brings to us the ministry of the Holy Spirit (v. 14). He is the Spirit of glory and He has a special ministry to those who suffer for the glory of Jesus Christ. This verse can be translated “for the presence of the glory, even the Spirit, rests on you.” The reference is to the Shekinah glory of God that dwelt in the tabernacle and in the temple (Ex. 40:34; 1 Kings 8:10–11). When the people stoned Stephen, he saw Jesus in heaven and experienced God’s glory (Acts 6:15; 7:54–60). This is the “joy unspeakable and full of glory” that Peter wrote about in 1 Peter 1:7–8.

In other words, suffering Christians do not have to wait for heaven in order to experience His glory. Through the Holy Spirit, they can have the glory now. This explains how martyrs could sing praises to God while bound in the midst of blazing fires. It also explains how persecuted Christians (and there are many in today’s world) can go to prison and to death without complaining or resisting their captors.

Our suffering enables us to glorify His name (v. 14). We suffer because of His name (John 15:21). You can tell your unsaved friends that you are Baptist, a Presbyterian, a Methodist, or even an agnostic, and there will be no opposition; but tell them you are a Christian—bring Christ’s name into the conversation—and things will start to happen. Our authority is in the name of Jesus, and Satan hates that name. Every time we are reproached for the name of Christ, we have the opportunity to bring glory to that name. The world may speak against His name, but we will so speak and live that His name will be honored and God will be pleased.

The word Christian is found only three times in the entire New Testament (1 Peter 4:16; Acts 11:26; 26:28). The name was originally given by the enemies of the church as a term of reproach, but in time, it became an honored name. Of course, in today’s world, the word Christian means to most people the opposite of “pagan.” But the word carries the idea of “a Christ one, belonging to Christ.” Certainly it is a privilege to bear the name and to suffer for His name’s sake (Acts 5:41).

Polycarp was the Bishop of Smyrna about the middle of the second century. He was arrested for his faith and threatened with death if he did not recant. “Eighty and six years have I served Him,” the saintly bishop replied, “and He never did me any injury. How can I blaspheme my King and my Savior?”

“I have respect for your age,” said the Roman officer. “Simply say, “Away with the atheists!’ and be set free.” By “the atheists” he meant the Christians who would not acknowledge that Caesar was “lord.”

The old man pointed to the crowd of Roman pagans surrounding him, and cried, “Away with the atheists!” He was burned at the stake and in his martyrdom brought glory to the name of Jesus Christ.

In the furnace of persecution and suffering, we often have more light by which we can examine our lives and ministries. The fiery trial is a refining process, by which God removes the dross and purifies us. One day, a fiery judgment will overtake the whole world (2 Peter 3:7–16). Meanwhile, God’s judgment begins “at the house of God,” the church (1 Peter 2:5). This truth ought to motivate us to be as pure and obedient as possible (see Ezek. 9 for an Old Testament illustration of this truth). There are several questions we should ask ourselves as we examine our own lives.

Why am I suffering (v. 15)? We noted before that not all suffering is a “fiery trial” from the Lord. If a professed Christian breaks the law and gets into trouble or becomes a meddler into other people’s lives, then he ought to suffer! The fact that we are Christians is not a guarantee that we escape the normal consequences of our misdeeds. We may not be guilty of murder (though anger can be the same as murder in the heart, Matt. 5:21–26), but what about stealing or meddling? When Abraham, David, Peter, and other Bible “greats” disobeyed God, they suffered for it; so, who are we that we should escape? Let’s be sure we are suffering because we are Christians and not because we are criminals.

Am I ashamed, or glorifying Christ? (v. 16) This statement must have reminded Peter of his own denial of Christ (Luke 22:54–62). Jesus Christ is not ashamed of us (Heb. 2:11)—though many times He surely could be! The Father is not ashamed to be called our God (Heb. 11:16). On the cross Jesus Christ despised shame for us (Heb. 12:2), so surely we can bear reproach for Him and not be ashamed. The warning in Mark 8: is worth pondering.

“Not be ashamed” is negative; “glorify God” is positive. It takes both for a balanced witness. If we seek to glorify God, then we will not be ashamed of the name of Jesus Christ. It was this determination not to be ashamed that encouraged Paul when he went to Rome (Rom. 1:16), when he suffered in Rome (Phil. 1:20–21), and when he faced martyrdom in Rome (2 Tim. 1:12).

Am I seeking to win the lost (vv. 17–18)? Note the words that Peter used to describe the lost: “Them that obey not the gospel.… the ungodly and the sinner.” The argument of this verse is clear: If God sends a “fiery trial” to His own children, and they are saved “with difficulty,” what will happen to lost sinners when God’s fiery judgment falls?

When a believer suffers, he experiences glory and knows that there will be greater glory in the future. But a sinner who causes that suffering is only filling up the measure of God’s wrath more and more (Matt. 23:29–33). Instead of being concerned only about ourselves, we need to be concerned about the lost sinners around us. Our present “fiery trial” is nothing compared with the “flaming fire” that shall punish the lost when Jesus returns in judgment (2 Thess. 1:7–10). The idea is expressed in Proverbs 11:31—“If the righteous receive their due on earth, how much more the ungodly and the sinner!” (niv).

The phrase scarcely be saved means “saved with difficulty,” but it does not suggest that God is too weak to save us. The reference is probably to Genesis 19:15–26, when God sought to rescue Lot from Sodom before the city was destroyed. God was able—but Lot was unwilling! He lingered, argued with the angels, and finally had to be taken by the hand and dragged out of the city! Lot was “saved as by fire” and everything he lived for went up in smoke (see 1 Cor. 3:9–15).

Times of persecution are times of opportunity for a loving witness to those who persecute us (see Matt. 5:10–12, 43–48). It was not the earthquake that brought that Philippian jailer to Christ, because that frightened him into almost committing suicide! No, it was Paul’s loving concern for him that brought the jailer to faith in Christ. As Christians, we do not seek for vengeance on those who have hurt us. Rather, we pray for them and seek to lead them to Jesus Christ.

When we are suffering in the will of God, we can commit ourselves into the care of God. Everything else that we do as Christians depends on this. The word is a banking term; it means “to deposit for safekeeping” (see 2 Tim. 1:12). Of course, when you deposit your life in God’s bank, you always receive eternal dividends on your investment.

This picture reminds us that we are valuable to God. He made us, redeemed us, lives in us, guards, and protects us. I saw a savings and loan association advertisement in the newspaper, reaffirming the financial stability of the firm and the backing of the Federal Deposit Insurance Corporation. In days of financial unsteadiness, such assurances are necessary to depositors. But when you “deposit” your life with God, you have nothing to fear, for He is able to keep you.

This commitment is not a single action but a constant attitude. “Be constantly committing” is the force of the admonition. How do we do this? “By means of welldoing.” As we return good for evil and do good even though we suffer for it, we are committing ourselves to God so that He can care for us. This commitment involves every area of our lives and every hour of our lives.

If we really have hope, and believe that Jesus is coming again, then we will obey His Word and start laying up treasures and glory in heaven. Unsaved people have a present that is controlled by their past, but Christians have a present that is controlled by the future (Phil. 3:12–21). In our very serving, we are committing ourselves to God and making investments for the future.

There is a striking illustration of this truth in Jeremiah 32. The prophet Jeremiah had been telling the people that one day their situation would change and they would be restored to their land. But at that time, the Babylonian army occupied the land and was about to take Jerusalem. Jeremiah’s cousin, Hanamel, gave Jeremiah an option to purchase the family land, which was now occupied by enemy soldiers. The prophet had to “put his money where his mouth was.” And he did it! As an act of faith, he purchased the land and became, no doubt, the laughingstock of the people in Jerusalem. But God honored his faith because Jeremiah lived according to the Word that he preached.

Why did Peter refer to God as “a faithful Creator” rather than “a faithful Judge” or even “a faithful Savior”? Because God the Creator meets the needs of His people (Matt. 6:24–34). It is the Creator who provides food and clothing to persecuted Christians, and who protects them in times of danger. When the early church was persecuted, they met together for prayer and addressed the Lord as the “God, which hast made heaven, and earth, and the sea, and all that in them is” (Acts 4:24). They prayed to the Creator!

Our heavenly Father is “the Lord of heaven and earth” (Matt. 11:25). With that kind of a Father, we have no need to worry! He is the faithful Creator, and His faithfulness will not fail.

Before God pours out His wrath on this evil world, a “fiery trial” will come to God’s church, to unite and purify it, that it might be a strong witness to the lost. There is nothing for us to fear if we are suffering in the will of God. Our faithful Father-Creator will victoriously see us through!