February, 1939
T H E K I N G ' S B U S I N E S S
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original Greek text. But neither of the two possible Greek words can be rendered adequately by the term “courteous.” One reading might be rendered "friendly,” and the other “humbleminded.” Leading text ual critics favor the latter. 2. “L et him seek peace, and ensue it” (v. 11). “Ensue” is not a word in ordinary use today. It means “pursue.” Now the Christian believer must seek peace and pur sue it. That does not mean that he will always have peace with all men. There are some men with whom no man, not even the Lord Himself, could ever live in peace. Paul knew this and therefore he says, "If it be possible, as much as lieth in you, live peaceably with all men” (Rom. 12:18). The only way to live peaceably with some men is to submit to their evil designs, and that God Himself forbids. Precious as peace is, it is not the most important thing. Righteousness is first always. This fact is clear from the cross itself. The demands of righteousness had to be dealt with first before there could be peace between God and sinful men. 3. “Sanctify the Lord G od in your hearts” (v. 15). The use of the word “sanctify” in this connection shows plainly that it cannot in the first instance mean to make something holy. W e cannot make God holy. The basic meaning of the word is to “set something apart.” W e believers must be careful to set Him apart from all the evil and selfish impulses which are al ways within us. It is so easy to fall into the deadly error of confusing His voice with the demands of self. The infallible method is to judge every impulse and voice from within by the written Word of God. A mountain climber who was a novice was climbing one of the White Mountains when he was seized with mountain sick ness. As it was a very severe attack, he had to return to the foot of the mountain. He found great difficulty in doing this, however, because the path was poorly blazed and was overgrown with moose- wood. As he ascended, the path above was plainly seen between the stems of the short trees or shrubs; but as he went downward, the path was completely hidden by the thick leaves on top of those stems on which he now looked down. He lost his way sev eral times before, quite exhausted, he reached the inn from which he had set out. This incident is exactly paralleled by one’s experience in life. The upward path is plain, but in going downward, one is sure to become confused and lost. It is easy going downward in one sense—gravity pulls us—but in every other respect it is terribly hard.— A Cyclopedia o f 20th Cen tury Illustrations. Polite Peter 1 P eter 3:8-18 Memory Verse: “Even a child is known by his doings” (Prov. 20:11). Approach: It was about twenty years after our last week’s story, and Peter was getting to be quite an old man. He had suffered many things for the Lord Jesus’ sake. But he was not discouraged and he Golden Text Illustration 1 P eter 1:15
as the supreme Ruler and Authority. There must not be a portion of one’s being that is given over to one’s own rule and another given over to the rule of the Lord. That division of sovereignty has been proven to be an impossibility, although many saints attempt it. There is also to be a readiness, on the part of believers, to give a reason for their hope. One who has "sanctified the Lord” in the heart will never be at a loss for an answer, and a satisfying one. W e have to exercise care lest the testimony spring from pride in the knowledge expressed. The words, to be pleasing to the Lord, and to exhibit Christian living, must proceed from a sense of meekness and reverential trust in the Lord. Moreover, the experience of Christian living involves the approval of one’s con science. Thrice happy is the one whose heart does not condemn him (cf. 1 Cor. 4:4; 1 John 3:20 ). In the face of all ac cusations, if the heart is at rest, by reason o f obedience to the W ord o{ God, there will be calmness and poise that come from a clear conscience (vs. 16, 17). III. I ts E xample (18) Our Lord’s reaction to injustice and false accusation is set before us for our guidance in Christian living. Surely if Christ suffered for the sins of His enemies, unbelievers, He suffered also for the sins of His friends, the believers. This is a verse from which one may draw the assurance of all sins having been atoned for by the sac rifice of Christ He suffered, too, as the just One for the unjust. His work upon the cross was not only sacrificial, but substitutionary as well; He, the just One, suffered for both sins and sinners. Our Lord did all this in order to bring us to God; hence, His death was reconciling. If the Lord of glory could stoop to ig nominy and shame, surely the believer to day can bear the false accusations and scorn of the world, and, returning good for evil, exhibit true Christian living. Points and Problems 1. "Having compassion one o f another . . . be pitiful, be courteous’’ (1 Pet.*3:8). These three expressions need to be put into more modern English to represent the original language. The first is one word from which we get our word "sympathy," and means simply "be sympathetic.’’ For the second, we should translate “tender hearted’’ since today the word “pitiful” de scribes the object of our pity rather than the feeling itself. In the case of the third expression, there is some question as to the BLACKBOARD LESSON
14 But and if ye suffer for righteousness’ sake, happy ore ye: ana be not afraid of their terror, neither be troubled; 15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear: 16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conver sation in Christ. 17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil- doing. 18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring^us to God, being put to death in the flesh, but quick ened by the Spirit. Golden Text: “As he which hath called you is holy, so be ye holy in all manner of conversation" (1 Pet. 1:15). Devotional Reading: 2 Pet. 1:1-9. ETER had addressed servants, wives, and husbands, with special directions concerning their conduct, and now he includes them all in general exhortations. Toward brethren, that is, other saints, they were to be "like-minded” (v. 8, R. V .), which could be possible only as they were occupied with the Lord Himself. They were to be compassionate—as in deed all believers must be. The griefs of others must not be crowded into the back ground of our thinking while our own sor rows take prominent place. And the com passion which is shown to others will not only include troubles over which brethren have no control, but will cover troubles brought on by the willful conduct of brethren themselves. Peter exhorts believ ers to be loving one toward another. Love covers a multitude of sins from the eyes of the saints. Instead of "be pitiful, be cour teous,” the Revised Version renders the thought "ten d e rh e a rted and humble- minded.” Toward evildoers there must be no ren dering of evil for evil (vs. 9-12). The natural reaction to injustice is to return the evil done to one, but Peter insists upon returning blessing for evil, which practice is a sure means of receiving blessing from the Lord. This fact is emphasized by several quo tations from both the Psalms and the prophets. Peter speaks of guarding the lips from speaking guile. There is nothing harder to control than one's speech. The tongue is an unruly member. Only the Maker of it can control it, and He stands ready to do so. Peter further exhorts be lievers to eschew evil and do good, to seek peace and pursue it; that is, to pursue it as a hunter pursues the wild beast in the for est, having one object in view—the cap turing of the prey. Remembering the persecution of which the Lord had spoken, and which believers would be called upon to pass through, Peter speaks a word con cern in g the treatment to be given persecutors (vs. 13, 14). When one suffers for righteous ness’ sake, the experience should awaken a feeling of joy instead of despondency (cf. Matt. 5:10-12). II. I ts E xperience (15-17) The Lord is to be allowed in the heart Outline and Exposition I. I ts E xhibition (8-14)
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