Month: March 2021

1 Peter 5.1-5 and Mathew 20.20-28

But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” _{Mathew 20.25-28}

Is there a difference between Christian leadership and secular leadership? Should we order leadership priorities differently in the Christian context? Here are some questions based on 1 Peter 5 that don’t always get asked.

Have you got a mentor?

Spiritual leaders in the bible are often called elders. Peter as an apostle, a founder of the Jerusalem church saw his role in later life to counsel and guide other elders. ‘I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you …’ ^{1Peter 5.1,2} Peter knew from first hand experience that to have someone to turn to and even step in with a wise word at the right time was essential. When Jesus took him to one side on the beach after the resurrection and three times asked him if Peter loved him and instructed him to feed and care for his sheep it left an indelible mark on him. A mentor is someone who loves enough to be openly honest because they love the Lord, the leader and the sheep. Peter appealed to the elders of Asia Minor on the basis that he also was an elder and knew what it involved but more than that he understood the suffering of Christ as much as the glory. A good Christian mentor is someone who understands suffering. Peter was a man who had a proven life following Jesus and therefore had earned the respect of fellow believers. ‘Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith’. ^{Hebrews 13.7} If a leader does not have a mentor or mentors then they and the church are at greater risk.

Are you in it for the money or the kudos?

Not many admit to either but careful listening to the language used and observation of the behaviour of a leader reveals their underlying motives. When the mother of James and John asked Jesus for her two sons to have the most important places in heaven, Jesus response was to point to his own death as a servant of others as the model for leadership. ^{Mathew 20.20-28} Jesus’ way is to be the way of all Christian leaders. He was willing to serve to his own cost, not profit, he was willing to experience public shame. He never shirked his responsibilities for ‘the flock’. Peter summarises Christian leadership motivation as exercising, ‘oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly …’ ^{v 5.2}

Who do you lead?

Peter exhorts elders to shepherd the flock of God, not their own flock. ^{v 5.2} Peter wants to make clear to elders that a sense of personal possession is not appropriate, as an elder one is a matter of steward not an owner. In that sense an elder is an under shepherd of Christ and so the ministry needs to express Christ’s love and teaching. Peter is reinforcing the importance of local leadership as he instructs elders to, ‘Shepherd the flock of God that is among you’. ^{v 5.2}

Do you drive or lead?

The ancient middle eastern way of shepherding was to lead from the front in contrast of a British shepherd with a sheep dog. Peter was keen for elders to be humble in their approach and not domineering. ^{v 5.3} A few sharp, unguarded words alone can have a long lasting harmful impact. Trust is built and therefore willingness to follow when the leader is seen to follow his or her own teaching. Where leaders selflessly give of themselves in the way Jesus had done the whole church is built up.

What is the reward you will gain?

The Elders are reminded that there will be a reward in heaven. They do have a special place that is not theirs by right but is by the grace of God. On Jesus’ return they will receive a crown of glory ^{v 5.4} These honours are in God the Father’s gift ^{Matthew 20.23} but are associated with participating in the suffering of Christ. Jesus termed this suffering, ‘the cup I am going to drink…’ ^{Matthew 2022}

If I am leader have I asked how my leadership is perceived by others?

If I am led how am I able to support my leaders?

Servant King – Graham Kendrick

1 Peter 4.12-19 and Matthew 5.10-12

Eyal is a church leader in Eritrea. In Eritrea only three Christian denominations (Eritrean Orthodox, Roman Catholic, and Lutheran – as well as Sunni Islam) are legally permitted and they are tightly controlled by the government. Eritrea is roughly equally Christian and Muslim.

‘Anybody who is believed to have criticised the government is likely to be severely punished – and following an unapproved Christian denomination is considered anti-government. This means that hundreds of Christians are arrested and imprisoned, including  141 in May 2019 and 30 the following month. Some prisoners are held in shipping containers in scorching temperatures.  Eyal, who has now been released, talks about being severely beaten with rods, kept in chains and treated without any human dignity. “I cannot believe I survived that,” he says. “Really, it was only by the grace of the Lord.” Eyal still sees a bright future for the church in Eritrea. He knows that Eritreans are often choosing suffering when they choose Jesus, but as 1 Peter 5:10 says, “The God of all grace, who called you to His eternal glory in Christ, after you have suffered a little while, will Himself restore you and make you strong, firm and steadfast.”

In recent months, the Eritrean government has also shut down church-run schools and  hospitals. This is believed to be in retaliation for bishops making a public call for government reforms.’ Open Doors, Website UK

Peter opens this section with, ‘do not be surprised at the fiery trial when it comes upon you to test you’. ^{v 4.12} When Peter wrote to the Christians in Asia Minor the level of persecution was not extreme and more closely matched that of the western world now. However, he had experienced imprisonment and beatings, more importantly he had witnessed the sufferings of Jesus and heard him say, ‘And whoever does not take his cross and follow me is not worthy of me’ ^{Mathew 10.38} and ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.’ ^{Mathew 5.10-12} In just a few years levels of extreme Christian persecution in the Roman Empire became official policy.

Peter was not academically discussing the rights and wrongs of suffering or does the presence of suffering raise the question is there a God. He was addressing the reality and expectation of suffering for the Christian believer. He knew that unless the churches were prepared their capacity to cope and persist, with eternal consequences, was at risk. One of the most important parts of leadership is to prepare for the worst and one of the most negligent aspects of leadership is to presume the good times will always be with us.

Suffering is on a continuum from insults, derision and threats to torture and death. John Lennox, Professor in Mathematics and Fellow in Mathematics and the Philosophy of Science at the University of Oxford, describes being summoned into the study of his senior lecturers whilst an undergraduate and warned that unless he gave up his Christian faith he would not progress in the world of science. Increasingly in the western world barriers are being raised against Christians but it rarely comes to physical suffering. This is far from the case across much of the rest of the world.

Peter seeks to strengthen Christians in the face of persecution in ways that Eyal has grasped. Firstly, in suffering the Spirit of Christ is with them. ‘If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you’. ^{v 4.14} I think it is only when we have been through such experiences that it is possible to fully appreciate how the Spirit strengthens one at those times. But knowing that brothers and sisters are experiencing such persecution should encourage us to actively support them in prayer and other ways. Having spent time with fellow Christians who have suffered from life threatening experiences and subsequent trauma in their flight to this country for asylum the church here also has a role to play in welcoming, loving and actively supporting them as they go through spiritual and mental restoration.       Peter describes suffering for faith in Christ as sharing in Christ’s sufferings .^{v 4.13} Paul says, ‘For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too’. ^{2 Corinthians 1.5} In this way Jesus provides us with an example of how to live. ^{1 Peter 2.21} We should therefore not be ashamed of suffering but instead glorify God. ^{v 4.16} This is an important message for those experiencing post traumatic stress following periods of persecution.

Peter also confirms the apostolic message that those who have suffered for Christ’s sake will receive a reward that far exceeds their suffering. ^{v 1.6,7} James adds his voice in James 1.12 and Paul in 2 Corinthians 4.17.

Peter makes clear though that suffering for wrong doing is very different and should not be considered in the same terms as suffering for Christ. ^{v 44.15}

In all things and especially in suffering we are to entrust our life to God while persisting in doing good. ^{v 4.19}

The Brooklyn Tabernacle Choir – Psalm 34 (Live)

1 Peter 4.7-11 and Mathew 25.14-30

Jesus told a story that was similar to an episode of ‘The Apprentice’ and like Lord Alan Sugar the boss was a tough cookie. The boss handed out bags of gold (NIV) to three servants, 5 to one, 2 to another and 1 to a third. The two with the most money used it to good purpose and doubled the value. The third simply buried it frozen by responsibility and fearful of losing his master’s wealth. However, the master had clearly intended the servant to use the money and so condemned him as a wicked lazy servant. He hadn’t even invested it with a bank to earn interest. The gold given to the lazy servant was taken away and he was thrown out. An illusion to final spiritual condemnation.

Matthew places this parable in the section considering the period waiting for the return of Christ and judgement. Teaching elsewhere makes clear that salvation is only by grace and not dependent upon good works or a mixture of good works and grace. The actions of the lazy servant may well indicate that they were never truly a disciple. It could refer to those who professed faith such as some of the Jewish leaders but rejected Christ. Similarly, they may be those in the church who publicly profess faith but do not really believe and are in the church for other reasons. It is clear from this parable that God expects lives to change with the gift of salvation and for believers lives to bear a spiritual profit.

Peter picks up on this teaching by firstly saying it is time to leave behind the life that was before faith in Christ, ‘For the time that is past suffices for doing what the Gentiles (non-believers) want to do’. ^{v 1 Peter 4.3} Jesus is coming, it is time to think calmly, sensibly, deliberately and prayerfully. ^{v 4,7} Jesus himself devoted himself to prayer and as his crucifixion was at hand he took himself to the garden of Gethsemane and prayed that God’s will be accomplished on earth. It is time to use the gifts and abilities that God has given us in a way that brings glory (credit) to God. ^{v 1 Peter 4.11} This raises the question, how do we set about doing that?

The starting point is a deep and sincere love for fellow Christians. Sincere love overcomes difficulties and frictions between each other that arise where people harm each other through wrong actions or words. ‘Above all, keep loving one another earnestly; since love covers a multitude of sins’. ^{1 Peter 4.8} Brotherly love is gospel testimony to the salvation work of Jesus in our lives. On the other hand, absence of brotherly love brings discredit to Christ’s name and works against the gospel.

If brotherly love is true it will be seen in our delight in spending time together and welcoming each other. Hospitality is a very important part of discipleship. This should be willingly and freely given. ‘Show hospitality to one another without grumbling’. ^{1 Peter 4.9} Luke’s gospel is known for the amount of times hospitality and food features. Hospitality takes many forms, it includes the welcome given at outreach events, meeting someone for a drink and a chat, providing for a travelling missionary, welcoming new people as well as finding ways to cement or maintain relationships.  The Old Testament strongly encourages hospitality to aliens. I have been struck by the importance inviting people from other countries to one’s home. Whether they are seeking asylum, have migrated for work reasons or here to study, it makes a huge difference to feel welcomed and loved when in an alien country. It opens up opportunities to really know people and to have important discussions. A series of brief superficial conversations is not a replacement for spending good quality time with people.

We have all received gifts from God and we are now required to steward those gifts for the sake of others rather than ourselves. ‘As each has received a gift use it to serve one another, as good stewards of God’s varied grace’. ^{1 Peter.4.10} Peter divides these gifts into two broad categories without prioritizing them. They are gifts of service and gifts of speech. The objective of both types of gift is the glory of God and to achieve that he has provided the strength.  ^{1 Peter 4.11} Serving can be demanding of time and strength and there is a real danger of it becoming a burden. But God has provided us with a new heart ^{1 Peter 1.22,23} that allows us to serve willingly and by doing so display God’s love for the world.

The gifts of speech are not for our own words or glory. They are to speak the ‘oracles of God’ ^{1 Peter 4.11} that is his words. God provides Christian teachers and leaders in many forms from one to one counsellors, through small group leaders to ministers and Principals of Bible Colleges. However, their role is to equip the church to enable all to speak in one way or another. The greatest thrill and miracle is one person through their personal testimony to lead another to Christ. Where one person has been greater gifted comes greater responsibility. The servant who was entrusted with 5 bags of gold multiplied it by 5 more.

Is there some obstacle to brotherly love in our life?

Is there anybody to whom you can show hospitality?

There is louder shout to come – Matt Redman

1 Peter 4. 1-11 and Mathew 24. 45-51

Imagine the scene, a wealthy member of the English Edwardian aristocracy early in the Twentieth Century divides his time between his home in the country and his London residence. He has appointed a butler in each house to manage each large set of servants. Neither household knows when the owner will return. One butler keeps everything in readiness, the house and gardens are well maintained, the kitchen is kept stocked and all the staff are supervised rigorously. Meanwhile when the owner is absent for a much longer time than usual the other butler begins to behave as if the home and servants were his own. He mistreats the staff, holds debauched parties, raiding the owner’s stocks of drink and food, leaving the house and gardens to go to rack and ruin. On return the owner becomes angry and both punishes and dismisses the butler. At the same time, he rewards the butler who manages the well run house with additional pay and responsibility.

Jesus told a similar story in Mathew 24 to illustrate to the disciples how they should live whilst waiting for his return following his ascension. The parable of the faithful and unfaithful servant is set in a passage of teaching regarding his instruction to, ‘Keep watch, because you do not know on what day your Lord will come.’ ^{Mathew 4.42}

Peter is confident of Christ’s return because he was a firsthand witness of Jesus’ death and then bodily resurrection. Peter was with Jesus as he promised to return and saw his ascension. If that was your personal experience then you would believe what Jesus said because you had already witnessed the naturally impossible. But Peter is concerned the next generation of new Christians may grow disappointed that Christ has not yet returned and drift off into their old life style. He then draws a sharp contrast between their old life, as a, ‘flood of debauchery’ ^{v 4.4(ESV)} and their new life as born again children of God.

Peter knows there is a constant temptation to conform to cultural pressure to live a life that is focused on immediate satisfaction of unguarded sensuality. They are surprised he says, ‘when you do not join them in the same flood of debauchery, and they malign you’. ^{v 4.4}  He describes contemporary culture as, ‘living in sensuality, passions, drunkenness, orgies, drinking parties and lawless idolatry.’ ^{v 4.3} In a sense all these things are forms of idolatry in that they become things we can love more than God and godliness. They are all aspects of life that are on a continuum towards addiction. To these we could add many more or modern variants of similar repeated behaviours and compulsions. If they are not lived out in practice they can still take hold of our mental life. Life in these terms is focused upon self and whilst that may be thought to be a form of freedom it is a slavery to sin. In contrast Christ-like life is centred on love for God and others. ‘Above all, keep loving one another earnestly, since love covers a multitude of sins.’ ^{v 4.8}

To equip the Christians mentally to both resist sin and embrace life as, ‘good stewards of God’s varied grace’ ^{v 4.11} he encourages them to, ‘be self-controlled and sober-minded’ ^{v 4.7} because succumbing to sin damages our relationship with Christ and therefore impacts on our prayers. ^v4.7 To this end he advocates three strategies.

* We are to adopt Jesus’ attitude who was prepared to suffer ‘in the flesh’ ^{v 4.1} to be obedient to the Father. This was exemplified in Jesus’ prayer before his arrest, ‘Father if you are willing, take this cup from me; yet not my will, but yours be done’. ^{Luke 22.42} Peter says it is time to lay aside sinful human passions and live as Jesus did for the will of God. ^{v 4.2}

• He also reminds Christians that God is the judge and we all will be judged. ^{v 4.5} This is not to detract from grace but our works will be judged as if by fire. ^{1 Corinthians 3.15}

• Our lives are to be strengthened by God, ‘in order that in everything God may be glorified through Jesus Christ’. ^{v 4.11}

Is there an idol in our life that we need to bring in confession to God and seek the Holy Spirit’s strength to overcome?

Do we live with the expectation of the returning Christ in our minds?

Even so come – Chris Tomlin

https://www.youtube.com/watch?v=fFlPdNJAdOY

1 Peter 3.8-17

Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart and a humble mind. ^{v 3.8}

How real is suffering for the sake of the gospel in the modern world? Wasn’t suffering simply because one was a Christian restricted to the early church and the Roman Arena? Even if there are some examples of Christians suffering why should that significantly affect me? 1 Peter 3, shows how a unified, loving, humble church in its response to suffering for righteousness declares Christ to the world. Here are two up to date examples of contemporary Christian suffering and loving responses by the global church taken from, Barnabas Aid, July/August 2020 edition.

The first new church in Uzbekistan for twenty years has just been built and registered with financial support from the global church. Hundreds of Christians will now be able to worship without breaking the law. Churches can only register in the Muslim-majority country if they have at least 100 members. Therefore, many small congregations have to meet in private homes, making them vulnerable to police raids and heavy fines. This new church’s congregation is made up entirely of converts to Christianity making it similar to the churches addressed by Peter in that they were first generation Christians in a hostile religious environment. The blessing spreads well beyond one congregation, now six other congregations also use the building, whilst the smaller old building is used by a further six congregations.

In India the Coronavirus lock down has caused starvation level hunger in some poorer areas particularly for families reliant on daily-wage workers as there is no work and many have migrated back to their villages from the cities. Where food relief distribution is controlled by local Hindu extremist groups Christians are being denied food unless they deny faith in Jesus. In unity, sympathy and brotherly love, the global church in partnership with local Christians has been providing staple food, face masks and soap.

Suffering for righteousness sake is not exclusively something that occurs in distant places. It happens in a multitude of ways and settings including in families, work places and social settings. It takes the form of institutional prejudice and personal hostility. Sadly, it can also happen within the church. Peter expands on what a unified, loving Christian response is when suffering takes place. He draws again on previous themes of the example of Christ in the face of suffering, brotherly love and righteous living set apart for Christ.

We see conflict all around as people trade evil for evil and insult for insult, Peter here sets the opposite standard. ‘Do not repay evil for evil, or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.’ ^{v 3.9} Here Peter is confirming Paul’s teaching in Romans 12.17-21. In particular Peter is instructing us to be careful in our speech. Self control, Paul informs us is a fruit of the Spirit and an outcome of living and walking by the Spirit. ^{Galatians 5.22,25} James compares self control of speech to the bit in the mouth of a horse or to the rudder of a ship. ^{James 3.3-5} When we are under stress we are more liable to respond rashly and unwisely and therefore need to prayerfully prepare our minds. As Peter says earlier, ‘Prepare your minds for action, and being sober minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ.’ ^{v 1.13}

The Christian should be a peace maker and a peace seeker. Peter connects such righteous living to the effectiveness of prayer as our actions and prayers align with the will of God. ‘Let him seek peace and pursue it. For the eyes of the Lord are on the righteous and his ears are open to their prayer. ^{vv 3.11b,12} Reading accounts of the suffering church it strikes one again and again how much their suffering has caused them to pray.

Peter says that under normal circumstances righteous life would not attract suffering. However where it does God will reward. He urges the church to have no fear and honour Christ as Lord. He returns to this theme in 5.7 and in doing so is confirming Jesus’ own teaching in Mathew 6.34, ‘Do not be anxious about tomorrow, for tomorrow will be anxious for itself.’ I have been repeatedly humbled alongside asylum seeking Christians, who have fled extreme persecution, as to their capacity to live trusting in Jesus during times of prolonged uncertainty.

In all circumstances the Christian’s confidence in Christ as Lord should be expressed in their preparedness to explain the reason for their faith. ^{v 3.15} However this as well should be done with self control and reflecting the character of Christ himself. ‘Do it with gentleness and respect.’ ^{v 3.16}

For the Christian the bottom line is, ‘It is better to suffer for doing good, if that is God’s will, than for doing evil.’ ^{v 3.17}

Refiner’s fire