Compiled and edited by Daniel L. Sonnenberg. Sources are footnoted at the end of the article.

CONTENTS

1. Hermeneutics: Principles of Biblical Interpretation
2. Homiletics: Writing and Preaching an Expository Sermon
3. An Example of an Expository Sermon based on 1 Peter 3:13-17

1. Hermeneutics: Principles of Biblical Interpretation[1]

Introduction

A text means what the author intended it to mean. 

If there is only one thing you learn from this lesson, this is it. For a simple example, if you wrote a letter with some statements in it that are a little ambiguous, then what does the letter mean? Does it mean what you intended it to mean or how the readers interpret it? Of course, it means what you intended it to mean. The true meaning of a text resides in the authorial intent of the text. This leads us to the first primary and fundamental principle of interpreting the Bible.

General Principles of Biblical Interpretation

Principle 1: Interpretation must be based on the author’s intention of meaning and not the reader’s intention of meaning.

This means we must get into the author’s context, historically, grammatically, culturally and the literary forms and conventions the author was working in. To be able to do this, some good Bible study tools are needed since we are 2000 years or more removed from the biblical authors and their context is very different than ours. The first tool that any one should get is a good study Bible with notes that explain historical and cultural background information. Get the most extensive Study Bible that goes with the translation you use. After this, good evangelical commentaries are essential tools to study the Bible, but make sure to look at a couple to get a variety of perspectives. When someone in a Bible study states what the verse means to him, we need to redirect and clarify that the meaning is what the author intended. After that the question then is how that historical meaning applies to us today.

Principle 2: Interpretations must be done in the context of the passage. 

Context determines meaning! The nearest context must be given the most weight in interpretation. First, there is the near context of the sentence, then the paragraph, then the section and then the book and even author. The interpreter should look at all these circles of context to be able to correctly assess the meaning.

Far too often people try to interpret a verse by itself in isolation without looking at the context itself. For example, consider the verse Revelation 3:20 which is sometimes used as an illustration for evangelism. Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me (Revelation 3:20; NASB). If this is all you looked at, it would be easy to understand the verse in terms of someone asking Jesus into his or her life for the first time. But the context in the preceding verse (v. 19) is talking about discipline of those whom Jesus loves, which would most naturally refer to believers. Also, in looking at the larger paragraph the passage is to a church (Revelation 3:14, 22). The verse is really addressed to believers who need to repent from their sin and return to fellowship with God.

Principle 3: Interpret the Bible literally (or normally) allowing for normal use of figurative language. 

Take the plain meaning of the text at face value. When the literal does not make sense, you probably have a figure of speech. For example, Isaiah 55:12 states the trees of the field will clap their hands. Since trees do not have hands or clap this must be a figure of speech. Look for words such as “like” or “as” which can also communicate a figure of speech. Figures of speech and illustrations give the Bible a powerful and colorful means of expression. They are an important part of the normal expression of language.

Principle 4: Use the Bible to help interpret itself. 

Interpret difficult passages with clear ones. This is sometimes called the law of non-contradiction. Because the Bible is God’s word, and God is true, the Bible will not contradict itself. For example, there are clear passages that teach the doctrine of eternal security, that once a person is truly saved, he or she cannot lose salvation (John 5; Romans 8). Some passages in the Bible are very hard to interpret like Hebrews 6:4-6. So, I would let the overall and clear theology of the Bible influence me that a very hard passage like Hebrews 6 is not teaching that someone can lose his salvation. Also, use the New Testament to help interpret the Old Testament. This recognizes the progressive nature of revelation, that is the Bible is giving more revelation on topics over time. But one must start by interpreting the Old Testament text in its context before a New Testament consideration is made.

Principle 5: Interpretation must be distinguished from application. 

While there is one interpretation that is historical, there are many applications that can be carried over to our modern context. Build an application bridge from the interpretation to the timeless principle and then to the application now. For example, in John 12, Mary anoints Jesus with very expensive oil. The historical context records a historical event. The interpretation relates only to what Mary did to Jesus. What about us today? An application might be that we are willing to give sacrificially for the Lord’s work and give Jesus acts of worship as Mary did. Or when Jesus states the principle in Mattew 7 to love one’s enemies it is a general command that I might apply specifically by loving a worker who undermines me or a neighbor who offends me.

Principle 6: Be sensitive to distinctions between Israel and the church and Old Covenant and New Covenant eras/requirements. 

Promises made to Israel in the Old Testament cannot automatically be transferred to the church in which we are a part. For example, the land promises were given to Abraham and his descendants (Genesis 12:7) but that does not include me, a Gentile Christian. Christians are not under the requirements of the Mosaic law (Romans 6:14). For example, in Leviticus 19:19 there is a command “you must not wear a garment made of two different kinds of fabric.” This was a binding command under the Mosaic law but not under the terms of the New Covenant. It is true that certain Old Testament commands repeated in the New Testament are still binding, but this is made clear by their repetition in the New Testament. The church was formed in Acts 2 with the descent of the Holy Spirit and most direct statements to and about the church occur after that. Also, there is a future for national Israel (compare Romans 11) in which many Old Testament promises will yet be fulfilled and certain practices of the church age will come to an end at the second coming of Jesus (such as the Lord’s supper 1 Corinthians 11:26).

Principle 7: Be sensitive to the type of literature you are in. 

The Bible contains many different types of literature: law, narrative, wisdom, poetry, gospel, parable, epistle, and apocalyptic. Each of these types of literature has specific features that must be considered when interpreting a text. Some of these will be examined in the next section. For now, we need to understand that where we are in the Bible makes a big difference on how we interpret and apply it.

Interpreting the Old Testament

• Narrative Literature:
  • Much of the Old Testament contains narrative literature. First, the passage needs to be interpreted in its historical context and then applications can be drawn from the characters and events. In the book of Judges, only one verse is given to the judge Shamgar. It reads, “After Ehud came Shamgar son of Anath; he killed six hundred Philistines with an ox-goad and he too delivered Israel” (Judges 3:31). Why did God include this passage? Yes, it records an historical event. Also, the verse teaches God’s delivering power can come in an unexpected way, not with a mighty army but with one man wielding an ox-goad.

• Law:
  • Realize that Christians are not under the law as a legal system (Romans 6:14) but that we are to fulfill the principles that stand behind the law of loving God and loving one’s neighbor (see also Matthew 22:37-40). Sometimes the teaching is carried directly into the New Testament (e.g., Do not murder, etc). Other times, the New Testament takes a text and applies a principle from it. For example, “You must not muzzle your ox when it is treading grain” (Deuteronomy 25:4). Paul takes this verse, which refers to feeding a work animal and applies the principle of the Christian worker being worthy of tangible support. Paul states, “Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. For the scripture says, ‘Do not muzzle an ox while it is treading out the grain,’ and, ‘The worker deserves his pay’” (1 Timothy 5:17-18, cf. 1 Corinthians 9:9). In general, if the Old Testament command in the law is not repeated in the New Testament, look for the principle behind the statement in the law and then try to apply that.

• Wisdom Literature:
  • Realize that much of the proverbial type of wisdom in the Old Testament is general truth based on observations but not absolute truths or promises. Two good examples are seen in the following: “A gentle response turns away anger, but a harsh word stirs up wrath” (Proverbs 15:1). Another one is, “Train a child in the way that he should go, and when he is old he will not turn from it” (Proverbs 22:6). Christians should not take these types of proverbial statements as promises of what will always happen but rather patterns that are generally true outcomes based on observation. A gentle answer will not always prevent an angry outburst but it is much more likely to than a harsh one. Christian parents who have a child who has gone astray from the faith may have done their best to train the child the right way but the child did not take it.

• Poetry:
  • Realize that poetry often has a greater use of figurate language than narrative or law. Also, Hebrew poetry’s main characteristic is parallelism. For example, Psalm 24:1-3 says,

The Lord owns the earth and all it contains, the world and all who live in it.

For he set its foundation upon the seas, and established it upon the ocean currents.

Who is allowed to ascend the mountain of the Lord?  Who may go up to his holy dwelling place?    

Here we have three pairs of statements with the second reference restating the basic idea of the first. The phrase “the earth and all it contains” is amplified by the phrase “the world and all who live in it”. The phrase “he sets its foundation upon the seas” is rephrased “established it upon the ocean currents.” The question of who is allowed to ascend to the mountain of the Lord is restated “Who may go up to his Holy Dwelling place?” Most English Bible translations will format poetry using indentation, which helps show the parallel ideas.

Interpreting the New Testament

• Gospels:
  • Understand that each writer has a specific audience for whom he is writing, and that he has selected his material for them. Matthew was written for a Jewish audience. Mark was written for a Roman audience. Luke was written for a Greek audience. John was written for a universal or Gentile audience. This can help us see nuances or explain differences between accounts. For example, in Matthew 19:1-12 and Mark 10:1-12 Jesus teaches on the hard topic of divorce. Both gospels state that a man who divorces his wife and marries another commits adultery against her. Mark alone though adds the point that if a woman divorces her husband and marries another, she commits adultery against him. Why is this difference there? It probably has to do with the audience. Matthew is writing to a Jewish culture in which a woman could not divorce her husband while Mark is writing to a Roman audience in which one could.
  • Read the gospels not only vertically, that is, understanding what is said in each individual account, but also horizontally, that is, considering why one account follows another. For example, see Mark 2:1-3:6; what do these various accounts have in common? One can notice that they are all different stories that relate to the conflict that Jesus had with the Jewish leadership. Mark 3:6 reads, “So the Pharisees went out immediately and began plotting with the Herodians as to how they could assassinate him.” The stories are grouped in a way that gives an explanation as to why Jesus was rejected as strongly as he was.
  • Lastly, recognize that the gospels are in a transitional stage between Old and New Covenants. Jesus lived in the context of Judaism prior to the birth of the church. For example, Jesus is keeping the Old Testament prescribed feasts in many of his journeys to Jerusalem. Also, he is introducing changes that will be inaugurated with the start of the New Covenant. For example, in Mark 7 Jesus declared all foods clean which was a change from the Old Testament dietary laws.

• Parables.
  • Parables are a form of figurative speech. They are stories that are used to illustrate a truth. There are parables in different parts of the Bible but Jesus was the master of them and many are found in the gospels (e.g., Matthew 13, Mark 4, Luke 15). How then should we interpret the parables? 
  • First, determine the context that prompted the parable. Parables always arise out of a context. For example the Pharisees disdain for Jesus eating with tax collectors and sinners prompts Jesus to tell a parable about how God loves a lost sinner who repents (Luke 15). 
  • Second, understand the story’s natural meaning which is often taken from real life situations in first century Palestine. 
  • Third, ascertain the main point or truth the parable is trying to give and focus on this. Only interpret the details of the parables if they can be validated from the passage. Many details are there only for the setting of the story. For example, what is the main point of the mustard seed parable? Jesus stated: “The kingdom of heaven is like a mustard seed that a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, so that the wild birds come and nest in its branches” (Matthew 13:31-32). The parable is an illustration of the kingdom of heaven which starts small but grows to be very large in size. This seems to be the main point. The birds and the branches are probably there only to illustrate how large the tree has become.

• Acts.
  • Recognize that Acts is a theologized history of the early church. Acts tells what the church was doing from the human side of things and what God was doing from the divine side of things. For example, consider these passages on the early growth of the church which refer to the same event but from two different perspectives. “So those who accepted his message were baptized, and that day about three thousand people were added”. . . . (Acts 2:41) “And the Lord was adding to their number everydaythose who were being saved” (Acts 2:47). Here we see what God is doing in and through the church. Also, we need to recognize that the church starts in Acts 2 with the baptism of the Holy Spirit. The baptism of the Spirit, the filling of the Spirit, church planting and gospel outreach characterize the events of the book. In addition, some events in Acts are descriptive of what happened not prescriptive of what is necessarily expected in the modern church. For example, Samaritan believers did not receive the Holy Spirit in Acts 8 upon faith in Jesus. They had to wait for Peter and John to get there. When Paul was bitten by a viper in Malta, yet he miraculously lived (Acts 28:1-5). These are descriptions of what happened and are not necessarily normative of what happens in the church today. So it probably would not be a good idea to start snake handling services!
  • The book of Acts is also a book of transitions. First there are key transitions in biography. This is especially true as the book focuses more on the ministry of Peter in the first portions of the book then shifts to Paul. There is also a transition in ministry focus from the Jews to the Samaritans and to the Gentiles. Lastly there is a geographical transition starting in Jerusalem taking the gospel outward into Samaria, Asia Minor, Europe and eventually Rome. In Acts 1:8 Luke gives us a rough outline of the progression emphasizing the progress of the gospel. “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.”

• Epistles.
  • Since the New Testament epistles are directed to churches and individuals in the church, they most directly apply to us today. Most commands given in the epistles are general enough in nature that we need to obey them, or in the case of promises we can claim them. For example, in 1 Corinthians 15 there is a promise given for immortal bodies and eventual victory over death. These promises are not just for those in the local Corinthian church but the universal church of God.
  • In the epistles, pay special attention to logical connectors/conjunctions to explore relationships of clauses and sentences. Look for these types of words: “for, “therefore,” “but,” etc. For example, Hebrews 12:1 reads, “Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us.” The word therefore points back to the previous chapter in which Old Testament saints were held up as people who had given a good testimony or witness of faith. The phrase “cloud of witnesses” then would naturally refer back to the people of the preceding chapter. In another example the author of Hebrews writes, “So sincewe are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. Forour God is indeed a devouring fire” (Hebrews 12:28-29). Here the word for sets up a subordinate idea giving the reason we as Christians should offer worship in devotion and awe to God.

• Revelation.
  • Revelation is the one book in the New Testament that is perhaps one of the hardest to interpret. There are several reasons for this. First, there are substantially different interpretative approaches on the overall timing of the book. Some see most of it as purely historical. Some see most of it as yet future. Second, there are many Old Testament allusions in Revelation. Allusions are phrases and references to the Old Testament without an explicit statement by John that he is quoting the Old Testament. So when John refers to the Old Testament he generally does not tell you he is doing so. Third, there is a greater use of symbolic language in Revelation than in other parts of the Bible. Revelation is in a form of literature known as apocalyptic.
  • How can one get started? First, the book of Revelation promises a blessing to the one who reads it (Revelation 1:3). So, we should read it even if we do not completely understand everything. The basic thrust of Revelation’s message is clear. Jesus is coming again and will defeat the forces of evil. We can be assured of this. Other interpretative helps that can be given would be to interpret the seven churches as seven historical churches in existence in the first century A.D (Revelation 2-3). Interpret chapter 4 onward as primarily future events from our perspective (Revelation 1:18-19). Follow a generally chronological view of the book from chapter 4, including the bowls, trumpets and seals, the second coming of Jesus and the eternal state. Use a study Bible with a good set of notes to help frame common interpretations and Old Testament backgrounds. Lastly, become a student of the book and keep working at it.

Conclusion and Summary

Biblical passages must be interpreted according to the intention of the author and in the context in which the statement is made. Interpretation must be distinguished from application. One must be sensitive to what type of literature one is in and how this may or may not apply to a believer in the church age. Interpreting the Bible is sometimes hard work but it’s always worth the cost.

2. Homiletics: Writing and Preaching an Expository Sermon[2]

Introduction: The importance of a single idea

Every sermon should be about one main idea. One idea contains a subject and a predicate. The subject is the complete, definite answer to the question, “What am I talking about?” The predicate is the answer to the question, “What am I saying about what I’m talking about?”

1. For example, Psalm 117:1-2. The subject is: why everyone should praise the Lord. The two complements are: 1) because His love is strong, and 2) because his faithfulness is eternal. The idea is: Everyone should praise the Lord because God’s love is strong and his faithfulness is eternal.

2. For example, Hebrews 10:19-25. The subject is: What should happen because believers can enter into God’s presence with confidence and have a great high priest? The complements are: 1) they should draw near to God with the assurance that comes from a cleansed heart and life; 2) they should hold unswervingly to the hope they profess; and, 3) they should spur on one another to love and good works. The idea is: Since believers can enter into God’s presence with confidence and have a high priest, they should: 1) draw near to God with the assurance that comes from a cleansed heart and life; 2) hold unswervingly to the hope they profess; and, 3) spur on one another to love and good works.

3. For example, Habakkuk 1:12 – 2:1. The subject is: How could a righteous God use the evil and godless Babylon to punish a more righteous nation like Judah? The complement is: God will also punish the Babylonians at an appointed time. The idea is: Even though God will use the Babylonians to punish Judah, He will also judge the Babylonians for their sin.

Writing and preaching an expository sermon

1. Select the passage – choose the passage to be preached

Most Bibles break up each chapter into paragraphs of 3 – 10 verses. This is where you should begin. When preaching through a book of the Bible, preach one paragraph at a time. It usually contains one idea.

• Study the passage – study your passage and gather your notes

1. Read the passage many times. Make note of repeated words and phrases.
2. Study the context of the passage. Answer these questions: What’s the main point of the entire book? Who wrote it? To whom was it written? Why was it written? What comes before the passage? What comes after the passage?
3. Write down what you believe is the subject, the complement and the main idea of the passage.
4. Consult study Bibles, commentaries, sermons and other resources to see how others understand the passage.

• Write the sermon – write the various parts of the sermon

• Begin by creating an exegetical proposition and outline.
• How to create an exegetical proposition (central idea)
  • Determine the subject of the text (what it talks about). What is the author (for example, Moses, Paul or John) talking about?
  • Determine the predicate (what it says about what it talks about). What is the author saying about what he is talking about?
    • Find the natural divisions of the text indicated by its grammar or logic. Summarize the content of each division in a single sentence. Those are the major points of the outline.  Summarize the subject and the major points in a single sentence to arrive at the central exegetical idea. The major points form the predicate.
    • Express the central proposition by integrating the two answers into one sentence: the subject plus the predicate forms the central exegetical proposition.
    • Compare the exegetical idea with the major points and the content of the passage to make sure it reflects the concepts of the text.

• An example of how to convert an exegetical outline into a homiletical outline
  • Exegetical Sermon Outline for 2 Timothy 1:16-18; 2:1-7
  • Exegetical central idea (proposition): Paul encourages his son in the faith of the gospel, Timothy, so that, in the midst of suffering because of the gospel, he can teach others the truth that he had heard from the apostle on many occasions.
    • Major points
      • Paul’s charge to Timothy as a son in the gospel is to encourage him to depend on God’s grace vv. 1:16-18, 2:1-2.
        • The importance of following the example of Onesiphorus and his family.
        • The need for divine grace for the ministry.
        • The effort to find trustworthy people.

• Paul’s charge to Timothy as a son in the gospel is to take on suffering for the sake of the gospel as a soldier, athlete, and farmer. vv. 2:3-6 Timothy, like a soldier, must please the One who recruited him for the ministry. Timothy, like an athlete, must legitimately strive in the ministry. Timothy, as a farmer, must persevere in the hard work of the ministry.

• Paul’s charge to Timothy as a son in the gospel must be considered in light of the understanding that the Lord will give him v. 2:7 Following the specific example of the soldier who is not distracted. Following the specific example of the athlete who seeks to be crowned. Following the specific example of the farmer who hopes to partake of the fruits
  • Convert the exegetical outline into a homiletical central proposition and outline.
  • See the chart below for an example of how to convert a central exegetical proposition into a central homiletical proposition. 

• Homiletical Sermon Outline for 2 Timothy 1:16-18; 2:1-7
• Homiletical central idea (proposition): As good mentors, let us fulfill with patience and faithfulness the task that the Lord has commissioned us to do.
• Sermon title: Characteristics of a good mentor
• Purpose: To encourage disciples to understand the importance of teaching others the gospel.
  • How is the commission fulfilled? (1:16-18; 2:1-2)  Following the example of other mentors. Growing in the grace we receive from Jesus. Finding trustworthy disciples to mentor.
    • How do we get involved in the commission? (2:3-6)
      • Learning from the patient attitude of the soldier who submits to the demands of the military authority.
• Major points

• Learning from the patient attitude of an athlete who undergoes a discipline characterized by abstinence.
  • Learning from the patient attitude of a farmer who expects results from his work while submitting to the laws of nature.
  • How do we activate the commission? (2:7)
    • Patiently obeying the commands of Christ without question.
    • Patiently disciplining ourselves to complete the task.
    • Patiently waiting for the results even when the process is out of our control.  
• Using the homiletical outline, state, place and prove each point.
  • First state each main point and subpoint in a simple sentence.
  • Second, place each point by telling what verse or verses support that point.
  • Third, prove each point by comparing it to other verses in the Bible, through logic and through illustrations from the Bible and from everyday life. 
  • Apply each point. Tell how each point applies to the lives of your congregation by answering such questions as, “What should they believe in response to this point, what should they do in response to this point?”
  • Write clear, logical transitions from one point to the next explaining how each subpoint relates to the main point and to the previous point.
• Write the introduction to the sermon. Tell them what you are going to tell them and why you believe it is important to their lives.
• Write the conclusion to the sermon. Bring them back to the main idea and its implications for their lives.

• Preach the sermon
• Strive for immediate understanding – when writing the sermon, write as if you are talking to someone. It’s different than an essay or a book.
• Speak from a simple, clear outline.
• Make clear transitions from one point to the next.
• Use short sentences – avoid long compound sentences.
• Use simple sentence structure – main subject, main verb, and (where needed) main object. Use active verbs instead of passive verbs.
• Use simple words – short words are better than long words.
• Use a direct and personal style – don’t try to preach like someone else.
• Use a vivid style – use words that create pictures in the minds of your listeners.
• Make eye contact – look directly at your audience as much as possible.
• Speak distinctly and loudly enough to be understood and heard by people in the back of the room.
• Pause periodically to give the audience a brief opportunity to think, feel and respond. Don’t be afraid of silence. It will not seem as long to them as it does to you.

Conclusion: the importance of a dual focus 

Strong sermons should focus on two things. They should focus on the main idea and the development of the idea in the text. And they should focus on the listener. When you focus on these two things, your listeners will understand and experience what God has to say to them that day.

3. An Example of an Expository Sermon on 1 Peter 3:13-17[3]

[Announce the Text] Please turn with me in your Bibles to 1 Peter 3:13-17.

[Read the text] Starting in verse 13, Peter says, “Now who is there to harm you if you are zealous for what is good? But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.  For it is better to suffer for doing good, if that should be God’s will, than for doing evil.”

[Introduction] Like some of you, I grew up in a family that did not know Christ. I didn’t know what I was missing in life until I met Him, which happened in my early teenage years. A friend in 4th grade invited me to church and I went for a while, but I eventually stopped going, only to resume going again in junior high when I discovered a sports team to participate in. I eventually got plugged into the youth group and started reading the Bible. Slowly but surely, the Lord began to convict my heart and show me my need for a Savior. I immediately had such joy, peace, and excitement about my faith. I wanted to tell everyone about Jesus! So, I did. I started with my family and I thought it would go well. Well, it didn’t. I received some backlash. I was tempted to not give a defense about the Christian faith because I suffered because of it, but the Lord sustained me. Even now when I go back home for Holidays and other events, I have to always prepare my heart to share the good news of Jesus as these things don’t happen naturally. And this is the case not just with family, but with all unbelievers that I know. We may suffer for sharing the faith, but we must continually do so.

[Connect to the text] And that’s what Peter is getting at in this passage. Despite suffering and hardship, his audience was encouraged to be prepared to make a defense for those who ask about the hope they have in Christ. After all, it can be difficult to share about the truths of the Christian faith when suffering.

[The Problem] Similarly, we too are tempted to neglect sharing the faith when life gets hard. We tend to think that evangelism and apologetics is reserved for those guys in the church who are outgoing and energetic. We love to come up with reasons why we don’t engage with unbelievers. We love comfort and few things make us more uncomfortable than stepping out in faith to share God’s truth.

[The Main Idea] Since we are blessed even in suffering, we should work as evangelists and present Christ to others.

[Three Observations] Three things we see in this passage: 1. Suffering 2. Sharing 3. Submission

[Main Point 1] Since we are blessed even in suffering, we shouldn’t view suffering as God’s displeasure.

[Explanation] Look with me in verse 13. Peter starts by asking a rhetorical question. Peter is building on his previous work and continuing the theme of trusting God while suffering. As Karen Jobes points out in her excellent commentary, one can assume this rhetorical question is a reference to Isaiah 50:9 which states: “Look, the Lord helps me, who will harm me? The answer, of course, is anybody can harm you. The audience to whom Peter wrote should expect to suffer. But what Peter is saying here is that no earthly person can harm them in the ultimate sense, since nobody but God can hurt your soul.

He uses the word “harm.” In the original language, the expression here could be translated as “treat badly.” When this word is used in the New Testament, it is referring to being treated really poorly or even persecuted. I know this may seem strange in our Western American context, but back in that day, people were mistreated all-the-time simply for being a Christian. It happens today, too, overseas, and we should remember and think about those brothers and sisters who are being persecuted for the faith right now even as I speak.

Moving along, we get to verse 14. In this entire passage, this specific text is perhaps the most controversial. The area in which there is greatest discussion is around the expression (“you should suffer”). The verb form is rare in the NT. What does this mean and why does this matter?

Essentially, when this verb form is being used, it refers to something that may or may not happen. From a cursory reading of 1 Peter, one may get the sense that Peter’s audience suffered persecution at every turn, but this is not the case. Without in anyway minimizing what Peter’s audience suffered, it is best to conclude from this use of the verb that the suffering that they experienced was not incessant, although a real threat nonetheless. Sometime they suffered; others times they did not. Some seasons were good; other seasons were hard. In all seasons of life, in light of the cultural pressures they faced, they had to be prepared to suffer for the name of Jesus, and when they did, they should consider themselves blessed and better because of it.

Blessed because of it? As one commentator points out, in our culture, the words “suffer” and “bless” do not go together, but here Peter says they do. Only twice does Peter use the word “blessed” and both times (1 Peter 3:14; 4:14), the context is for doing good. While we should not seek suffering in life, we should nevertheless seek to do good if and when it arrives. If you are suffering for your faithfulness to Christ, it is not Christ’s displeasure. You are blessed because of it. And if you are suffering for being a Christian, share the hope that’s in you. That’s what one missionary tried to do.

[Illustration] You may have heard of the death of John Allen Chau. John was a missionary. He was 26 years old, and he had a deep passion to share the gospel of Jesus Christ with people who did not know the Lord. He was particularly drawn to the North Sentinel Island, which is a coastal region of India. The tribe he attempted to share the gospel with is the most isolated tribe in the world. Before going to the island, he spent years studying the language and growing in his understanding of how to reach these people. As he approached the area for the first time, he yelled, “My name is John, and I love you and Jesus loves you” to Sentinelese tribesmen armed with bows and arrows. He fled to a fishing boat when they shot at him during his initial visit, with one arrow piercing his Bible. He did not survive the next trip; he was killed. He wrote these words the day before his death in a letter to his parents. “You might think I’m crazy in all this but I think it’s worth it to declare Jesus to these people. Please do not be angry at them or at God if I get killed.” While this was an extreme example, the reason I share that story with you is because I want to expose you to a Christian who seemed willing to share Jesus Christ in a tough situation.

[Connect to the text] This is a good example of Peter’s words: “But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled.”

[Application] Who are the people with whom you go to work or school? Who are the people that you see week-in and week-out? If you’re a Christ follower, do those people know that you are one? For some of us, you may be struggling with the fear of man. Maybe at work you’re afraid to open up about your Christian faith because of what they may think of you. Or maybe it’s at school or family. You don’t want to share Christ with them because you don’t know what the consequences will be. But Peter says to have no fear. Even if you suffer for righteousness’ sake – for being a Christian – you are blessed by God. Unbelievers are lost and without eternal hope. Consider how you can share the Lord with them. And if that results to suffering, Peter says you are blessed because of it.

[Main Point 2] Since we are blessed even in suffering, we shouldn’t back down from sharing the gospel.

[Explanation] Look with me again in verse 15, starting with the word “always.” Peter writes, “always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect.” This verse is extremely important. You could argue that out of all the verses in the Bible that encourages us to share our faith, this one is the most prominent. So much so that one author refers to this as the “apologetic mandate” as we are mandated by Peter do be apologists (also called evangelists).

Apologetics means to give a word back for the purpose of persuading. Practically speaking, this means that inviting people to church, sharing your testimony, and telling others at work that you are a Christian is not apologetics. Don’t hear what I’m not saying. Inviting people to church, sharing your testimony, and telling others at work that you are a Christian are amazing things to do! Please do so. You can and should do those things as it is a step in the right direction. But it must not stop there. We must commend our Savior to others. You don’t have to have all the answers. You just have to have saving faith in Jesus, and a willingness to step out in faith. Apologetics is not for the experts and credentialed only, but for every and any single Christian on this planet.

Notice also that Peter uses the expression “always be ready.” One of the reasons why we do not share our faith as much as we’d like is simply because we are not prepared to do so. In this verse, we have a clear statement which shows that Christians should seize all opportunities to share their faith, but it is safe to say that we will not seize the opportunity if you are not prepared. You must be prepared.

And Peter says to do so with “gentleness and respect.” Its use is to help the reader see that apologetics should not be done in a hostile or arrogant manner. Peter’s hearers should not be oppressive, over-bearing, or off-putting when sharing the truths of the Christian faith, but they are to do so with meekness and respect. Right? So, for you, you shouldn’t be disrespectful when you share your faith. You shouldn’t “shove the Bible down people’s throats” or try to coerce people into listening to you. Instead, out of godly living, and regular interaction with those whom don’t share your belief system, you should seek opportunities to tell them about this amazing hope and joy that you have in Jesus Christ.

[Connect to the text] And that’s exactly what Peter tells his audience. We are to be prepared to be apologists.

[Application] How can you grow in being prepared to share Christ? How can you present Christ to others in your context? Let me give you a suggestion, and it’s one you may not have heard of it. Let me encourage you to use your imagination.

Consider using movies, fiction books, nature, music, or something that engages the imagination well. And especially stories. So, my challenge to you is this: think of two or three people in your life who do not share your faith system, and share Christ with them using imaginative apologetics. As you use religious words that you would typically just say and not define, stop and define them. Use your imagination. Use metaphors. Tell stories. Engage the heart. As she says, “But in any case, and in every case, a connection is necessary: some sort of imaginative engagement with the idea, or at least the possibility, that there might be something worth seeing.”

We Christians know that something worth seeing is Jesus. But being black and white, blunt, and overly straight-forward doesn’t work with everyone. In fact, it hardly works at all. We must engage the heart and mind. We must use our imagination. I encourage you to think of two to three people with whom you regularly see who do not share your faith system and consider ways to share Christ in imaginative ways.

[Main Point 3] Since we are blessed even in suffering, we should submit to God’s will.

[Explanation] One writer says, “Peter is chiefly concerned with helping his readers work through a proper response to suffering while acting righteously.” Sometimes suffering is our own fault. If you drink coffee before bed and you cannot sleep and have a rough day at work the next day, that was because of your silly decision to drink coffee so late. If you regularly eat unhealthy foods all-day every day, you shouldn’t expect your body to work as well as it can, and as a result, you will suffer. That’s on you. If you date an unbeliever and it ends in heartache, you can’t say that you weren’t warned from Scripture. Sometimes, we suffer because we make a poor decision. It’s our fault.

But that sort of suffering is not what Peter is talking about here. He’s talking about suffering for righteousness’ sake. That’s a big religious word. Suffice it to say that it means suffering for the name of Jesus for doing the right thing. So, when you get picked on at work for being a Christian, when you continue to share your faith amidst hostile environments – in all of these, you are blessed because you are suffering for righteousness’ sake. One should take heart when suffering “while doing good” since, in some sense, it is the will of God.

[Connect to the text] Our passage tells us that God allows suffering. While Peter does not go into detail about why God allows suffering, he does say that we are blessed when we submit to his will when we do.

[Application] Peter wrote this letter to those in modern-day Turkey, but the implications that he discusses here are relevant for our present day lives. While it may not be the exact situations that Peter describes, many of us here are submitting to the will of God, and for you that means continuing to do good as you suffer. Maybe you’re a follower of Christ and at your workplace you are asked to cheat to help the company get ahead. If you comply, you’ll be given a bigger bonus at the end of the year. But if you refuse, you will lose out on money. Or perhaps some of you are single and you are rightly saving yourself for marriage. Your unbelieving friends think you’re out of your mind for doing so and they make fun of you for your “old-fashioned” Christian beliefs. Or perhaps some of you are suffering at the hands of family members. You believe in Jesus but your family does not. You’re constantly harassed about your faith when you’re around them and they tell you you’ve been “brainwashed.” If you’re honest, you dislike going home for the holidays because you don’t want to deal with it anymore. All of these are examples of suffering, and the Bible calls you to continue to do good and submit to God’s will even in the midst of it. Even more – and remember – Peters calls us to be prepared to give a defense for the hope that lies in us during seasons of suffering. You might be tempted to relent and give up. Don’t. Press in and be ready to share Christ under the hands of whom you are suffering. And use the imagination when doing so.

[Conclusion] The book of 1 Peter addresses the subject of suffering. He also speaks about the suffering of Jesus. We serve a Savior who went before us. And he never asks us to do anything that he himself hasn’t already done. Jesus is the one who lived the perfect life, died the death we deserved to die, and rose from the dead. Jesus is wonderful, glorious, amazing! Seek him. Spend time with him. And trust him when life does not go as you planned. The more you fall in love with him, the more naturally you will want to tell others about him. We are all natural evangelists for the things we love. Out of the overflow of the heart, Jesus says, the mouth speaks. Fill your life and your heart with his love and you will feel compelled to share him. He will empower you and equip you with the boldness needed to always be ready to share about the hope within you, even when life is hard. His grace belongs to you. Receive it today. Amen.

[1] This section is based on https://bible.org/seriespage/lesson-6-principles-biblical-interpretation.

[2] Parts of this section are based on notes and content from the Baptist Theological Seminary of El Salvador. Homiletics subject notes were dictated by professor Ernesto Arias, then compiled and contributed by Helmuth Aguilar.

[3] This example of an expository sermon by David Kaywood is based on https://www.gospelrelevance.com/2019/08/06/expository-sermon-example/.

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Tags: bible, bible-interpretation, christianity, expository-sermon-composition, Faith, God, Hermeneutics, homiletics, jesus