THE KI NG ' S BUSINESS
64
February, 1935
There was one thing that Herod did not take into consideration. He did not realize that God would answer prayer. That night while Peter was sleeping, an angel came and delivered him, because the people o f God were praying. Some one has said that prayer is the Christian’s breath, and this gives me an idea as to how we may get Mr. Egg out o f his prison. I will blow into the bottle. Out comes the eggl (Before removing the mouth from the bottle, turn the bot tle up, allowing the egg to fall into the neck o f the bottle. The compressed air in the bottle will force the egg out.) Boys and girls, you may never be in prison as Peter was, but there will be many problems in your life which can be solved only by prayer. 3:8-18 love will show itself in the interrelations of all those who are brethren. W e cannot love the One who gave us spiritual birth without loving all those who likewise are born of Him. “Every one that loveth him that begat loveth him also that is begotten o f him” (1 John 5 :1). Furthermore, Peter speaks (v. 8) of the necessity o f being pitiful and cour teous, or, “ténderhearted, humbleminded” (R . V .). When there is tenderness of heart, there will be the desired sympathy and compassion, together with loving care of the brethren; and when there is hum blemindedness, there will be harmony among believers. It is the proud mind that refuses to be at peace with the brother who may differ in some conception o f truth, and it is the hard heart that is un moved at the sight of suffering. The so ciety o f Christians would be much more delightful than it usually is if tender ness of heart and humility of spirit were more carefully fostered. When we re member the pit from whence we ourselves have been digged, the slowness o f our hearts to grasp the truth, the doubts which arise in our minds, the faults which we can see within ourselves, and the failures recorded in our experience, we can well afford to be humbleminded toward our fel low men. Peter speaks o f the need for that pa tience which will not render evil for evil (v. 9), but will, rather, render good for all the evil received. Such conduct will reveal God’s grace “wherein we stand”—grace which bestows upon us the very opposite o f that which we deserved. W e are to re member, also, that tribulations come to us for the very purpose o f producing patience (cf. Rom. 5:3). In his description o f the Christian life, Peter speaks o f the necessity of the con trol o f the tongue (v. 10). His teaching re minds one of what James wrote (Jas. 3:6 ). BLACKBOARD LESSON
Finally, Peter declares, we are to eschew (or turn from ) the evil, to seek peace and pursue it, remembering that the eye of the Cord is upon all them that are right eous in their ways (vs. 11, 12). II. A L if e C o n tro lle d b y t h e L ord (13-18). The question, “Who is he that will harm you, if ye be followers of that which is good?” is asked as though there could be but one answer, namely, “No one.” But the next verse introduces the thought o f the possibility of harm, for the verse be gins: “ But even if ye should suffer. . . .” (R. V .). The thought is that if suffering should occur—and it will—in spite of well-doing, “happy are ye.” W e are to be careful only to ascertain whether or not the suffering is actually for righteousness’ sake (vs. 13, 14). The Christian is not promised a life of ease. But he is enabled to rejoice in tribulation. W e are to possess a good conscience, which comes from our sanctifying Christ as Lord in our hearts, and being ready al ways to give an answer to every man that asks us concerning the hope which is in us (v. 15). Our response is to be made with “meekness and fear,” not with pride and self-sufficiency. There will be no an swering condemnation within ourselves for that with which the world finds fault (v. 16). The passage ends magnificently. The be liever’s pain and grief are seen in the light o f the suffering o f Christ—that One who suffered “the just for the unjust, that he might bring us to God,” who bore all our shame with meekness and godly fear (vs. 17, 18). The last verse o f the lesson con tains a wonderful description of the death o f our Lord. That death was penal ; Christ “suffered for sins.” He was the Sinless One, uncondemned, who died for the sins of others who were under judgment. Christ’s death was substitutionary—“the just for the unjust.” He died in the sin ner’s place and stead and answered every question that could be raised against the sinner. Finally, Christ’s death was recon- ciliatory—“that he might bring us to God.” Points and Problems An examination o f this lesson in the Greek New Testament sheds a rich light upon several o f the words and phrases. 1. In 1 Peter 3:8, the phrase "having compassion one o f another" represents one Greek word, sumpatheis. Any English reader will see that we have here the source o f our word “ sympathetic.” 2. In the same verse, the word "pitiful" is scarcely strong enough. The same Greek word is translated “tender-hearted” in Ephesians 4:32. Why should it not be thus rendered here also? 3. In the same verse, the American Re vision changes “ courteous" to “humble minded.” In modern English, the word “courteous” may describe merely an exter nal attitude. The Greek word describes a “courtesy” which rises out o f a genuine kindly feeling. One version renders it “ friendly,” a translation which is very appropriate. 4. In verse 11, the word “ eschew" is archaic, meaning very little to the average reader. The Greek word means to “turn away from.” In Romans 16:17, it is trans lated “avoid,” which every one under stands. 5. In the same verse, there is another archaic English word— "ensue." T h e Greek word means to “ pursue” for the purpose o f laying hold o f an object Paul
prison. However, Peter was not “hard- boiled.” He was a kind Christian man. It seemed impossible that Peter should ever come out o f the prison a free man. Herod had commanded that the soldiers should keep a careful guard over Peter. He want ed to be sure that Peter would not escape.
MARCH 24, 1935 PETER DESCRIBES THE CHRISTIAN LIFE 1 P eter
Golden Text'. “ Sanctify in your hearts Christ as Lord” (1 Pet. 3:15, R. V .). Outline and Exposition I. A L if e C o n t r a r y to N a t u r e (8-12). P eter begins this section of his epistle with an exhortation to harmony, beseeching believers to be “all of one mind” (v. 8), or “likeminded" (R. V .). He does not mean that we shall all see eye to eye in everything, but that we shall be in harmony, and that charity shall prevail. It has been said that “no two Christians read the same Bible” ; that is, no two individuals apprehend exactly the same teaching. Because of the vast ram ifications o f truth, each person may see truth in a different light than other per4 sons see it. But even so, there should be likemindedness concerning the essentials that should characterize the people of God, Peter pleads for compassion [margin, ■“sympathetic” ] to be manifested among Christians. To be compassionate is to ex hibit the spirit o f Christ, whose sympa thetic heart felt the sorrows o f all men. Jesus was “moved with compassion” as He gazed upon the grief and need of the world; and the Christian should reveal a measure o f the same sympathy for the woes of others, especially for those o f fel low saints. Peter calls for the manifestation of the Jove which should mark the members o f a family—“ love as brethren” (v. 8). Be cause all the members have the same na ture, bestowed by God, and that nature be ing one o f love, it is to be expected that .iiaiiiiiiiiiiiiaiiiiiiiiiiiiaiiiiiiiiiiiiaiiiiiiniiiicaii UNION , , LESSON HELPS Lessons A postcard will I Backed by more than a b r i n g y o u a j century of experience, complete set of I , , , , specimens free. I and based squarely on - —-----I the Bible. Thoroughly Write t o d a y ! 1 practical and s o u n d .
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