Perseverance Founded On Divine Immutability

“Hence is the stability of grace, and perseverance of the saints; it is founded upon his unchangeableness. Not that they are so, though truly sanctified, if they and their graces were left to their own management; no, it is he who not only gives that rich portion to those he adopts to be his children, but keeps it for them, and them in the possession of it; He maintains the lot of our inheritance, Psal. xvi. 6. And to build that persuasion of perseverance upon his truth and power engaged in it is no presumption, yea, it is high dishonour to him to question it. 

 

“But when nature is set to judge of grace, it must speak according to itself; and, therefore, very unsuitably to that which it speaks of. Natural wits apprehend not the spiritual tenor of the Covenant of Grace, but model it to their own principles, and quite disguise it; and they think of nothing but their resolves and moral purposes: or they take up with a confused notion of grace; they imagine it put into their own hands, to keep or lose it, and will not stoop to a continual dependence on the strength of another; rather choosing that game of hazard, though it is certain loss and undoing, to do for themselves.

“But the humble believer is otherwise taught; he 'hath not so learned Christ.' He sees himself beset with enemies without, and buckled to a treacherous heart within, that will betray him to them; and he dare no more trust himself, to himself, than to his most professed enemies. Thus it ought to be, and the more the heart is brought to this humble petitioning for that ability, and strengthening, and perfecting, from God, the more shall it find both stability and peace, from the assurance of that stability.

“And certainly, the more the Christian is acquainted with himself, the more will he go out of himself for his perfecting and establishing. He finds, that when he thinks to go forward, he is driven backward, and sin gets hold of him, oftentimes, when he thought to have smitten it. He finds that miserable inconstancy of his heart in spiritual things, the vanishing of his purposes and breaking off of his thoughts, that they usually die ere they be brought forth: so that when he hath thought, 'I will pray more reverently, and set myself to behold God when I speak to him, and watch more over my heart, that it fly not out and leave me:' possibly the first time he sets to it, thinking to be master of his intention, he finds himself more scattered, and disordered, and dead, than at any other time. When he hath conceived thoughts of humility and self-abasement, and thinks, 'Now I am down, and laid low within myself, to rise and look big no more;' yet some vain fancy creeps in anon, and encourages him, and raises him up to his old estate; so that in this plight, had he not higher strength to look at, he would sit down and give over all, as utterly hopeless of ever attaining to his journey’s end.

“But when he considers whose work that is within him, even these small beginnings of desires, he is encouraged by the greatness of the work, not to despise and despair of the small appearance of it in its beginning; not to despise the day of small things, Zech. iv. 10; and knowing that it is not by any power nor might, but by his Spirit, that it shall be accomplished, he lays held on that word, Job viii. 7, Though thy beginning be small, yet thy latter and shall greatly increase.” 

Robert Leighton, Commentary on 1 Peter 5:10

A Brief Survey of 1 Peter, Part 2

A Brief Survey of 1 Peter, Part 2

Theological Issues:

The main purpose of this letter is to strengthen these saints, who were weary from violent persecution.  Peter uses the certainty of the saints’ perseverance to encourage them amidst fierce opposition.  Though their earthly state was unsure, their heavenly state was guaranteed.  Peter’s line of reasoning runs: Elect,[1] Regenerated,[2] Preserved.[3]  He then gives Christ’s example of patient suffering.[4]  Nothing can encourage us like certainty.  Complete assurance of salvation is the greatest antidote against weakness and the temptation to surrender amidst trials and tribulations.  This is surely one of the great weaknesses of the Arminian scheme.  How can we appreciate the inheritance which is “reserved” for us in heaven when there is no certainty that we will even get there?

To further refute the Arminian error, Peter next argues that knowledge of our perseverance tends to holiness.  It is frequently alleged by Arminians that the doctrine of the Perseverance of the Saints tends to spiritual indifference, sloth and sin.  This is because they assume that if a person knows with absolute certainty that nothing he can ever do will remove him from Christ’s hand,[5] they will indulge in all manner of iniquity.  In other words, they will make grace a license for sin.  Scripture repeatedly denies such reasoning.  How can we who are dead to sin still live in it?[6]  In fact Jude tells us that those who use grace as a license for sin are “ordained[7]” to perdition (another doctrine Arminians dislike).  After reminding his readers of their spiritual privileges, Peter stirs them to holiness.  From verses 13 to 25 of Chapter 1, Peter gives us twelve exhortations to holiness.  They are:

1. Draw up our affections from things below.[8]
2. Keep free of the slavery of our former lusts.[9]
3. Walk agreeably to our holy calling.[10]
4. There is to be conformity between God and His children.[11]
5. God is an impartial Judge.[12]
6. We are pilgrims, sojourners on earth.[13]
7. Our redemption was costly.[14]
8. Christ is the eternal Mediator.[15]
9. Christ was exalted and glorified as our Guarantor.[16]
10. We should consider our past progress.[17]
11. We should be mindful of our spiritual origin (incorruptible seed).[18]
12. We must remember the excellence of our spiritual estate.[19]

In the first part of Chapter 2, Peter exhorts us to read the Scriptures.  He calls them sincere milk.  The Greek word is “guileless."[20]  The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine.    To this end, Peter gives us several motives to a hearty reception and study of the sacred Scriptures.

      It is sincere milk.

      It is full of spiritual reason.

      It is the principal means of all progress and growth in grace.

      It will prove the reality of any experience of God’s graciousness.

      We can daily settle with Christ.

All of the above considerations lead us to a doctrine rarely mentioned in evangelical circles today: mortification, by which word we mean the putting to death of the misdeeds of the old sin nature[21] – the old man.[22]  When a man is justified, he must them walk in the newness of life[23] and deny himself,[24] putting to death, little by little, the innate tendencies of the old man, because all things have become new.[25] Mortification differs from Sanctification in this point: We are sanctified by God’s Spirit as we mortify the deeds of the flesh.

It is seldom insisted upon today, nay, it is seldom even mentioned that there exists a struggle between the new and the old in every believer.  This struggle accounts for much of the Romans 7-like tension true believers feel.  Alexander Nisbet puts it quite beautifully when he says in his Scottish manner, “There remains in the children of the Lord not only after their regeneration, but even after some progress in mortification, many strong corruptions and filthy frames of spirit which are left to humble them, Rom. 7:24, and to stir them up to earnest employment of Jesus Christ, both for mercy and power to subdue them, 2 Cor. 12:8; for upon those whim the Apostle supposed to be not only born again (1:23), but to have attained to good degree of mortification (1:22), he here presses that they should lay aside malice, and guile and hypocrisy.”[26]

Assurance of our perseverance leads to mortification and sanctification, not to licentiousness.  It is slander to say that the doctrines of grace lead to sin.  

Peter goes on from these theological considerations to press how to apply these truths practically to all of our affairs: domestic, work-related, or otherwise.  And then, as if he had not been emphatic enough, in Chapter 4, he comes back to the subject of Mortification.

He finishes the letter with reminiscences of his dialogue with the risen Christ in John 21.[27]  The wording of 5:5 suggests that Peter was familiar with James’ letter.[28]  This is an extra proof that there is no conflict between the theology of James and Paul.  Peter cites James and in the same letter confirms the doctrine of Paul.

In summary, the Epistle is a very good reminder of the certainty of our salvation and that a consideration of such privilege should stir us up to holy living and patient suffering.

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[1] 1:2

[2] 1:3

[3] 1:4 - 9

[4] 1:10 - 12

[5] John 10:28

[6] Romans 6:1, 2

[7] Jude 4

[8] 1:13

[9] 1:14

[10] 1:15

[11] 1:16

[12] 1:17

[13] 1:17

[14] 1:18

[15] 1:20

[16] 1:21

[17] 1:22

[18] 1:23

[19] 1:24 - 25

[20] cf. 2:1 – “Laying aside all guile…”

[21] Romans 8:13, Colossians 3:5

[22] Romans 6:6, Ephesians 4:2, Colossians 3:9

[23] Romans 6:4

[24] Matthew 16:24

[25] 2 Corinthians 5:17

[26] Alexander Nisbet, Commentary on 1 and 2 Peter

[27] Compare 5:2 with John 21:16

[28] cf. James 4:6

A Brief Survey of 1 Peter, Part 1

 A Short Survey of 1 Peter, Part 1

Author:

The author is the Apostle Peter.  There has never been any controversy or doubt concerning the Petrine authorship of this Epistle.  The Epistle of Clement of Rome (fl. 95 AD) contains six allusions and quotations.  Polycarp, a contemporary and associate of John, gives ten allusions or citations.  The letters of Ignatius of Antioch contain five.  And Irenaeus’ (120 – 202) works contain fifteen citations.[i]  If any controversy has been broached, it is concerning Peter’s second Epistle, which some questioned in the Ante-Nicene era.  The diction of this Epistle and of his speeches in Acts is very similar: an unplanned coincidence, and so a mark of authenticity[ii]

Date:

This letter was composed circa 63 A.D.  It was probably written towards the end of Paul’s first imprisonment in Rome.  There are reasons for thinking that Peter had seen Paul’s Ephesian letter, hence this letter was written as late as 63.  “Mark is mentioned as with Peter in Babylon.  This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor.”[iii]

Place of Writing:

It seems most likely that the place of writing was Babylon on the Euphrates.[iv]  Commentators have frequently take Babylon as a symbolic reference to Rome.  But it is unlikely that in the middle of writing a very plain and matter-of-fact letter, he would inexplicably change milieus to a mystical prophetic style.  Josephus states that there was a great multitude of Jews in Chaldean Babylon.[v]  It was probable, at least that the apostle of the circumcision[vi] would visit them. 

Canonicity:

Since no doubt exists concerning the authorship, there is no reason either to question the book’s canonicity.

Audience:

The letter is addressed to Diaspora.  They were Jewish believers, over whom Peter had a special charge.[vii]  Peter labels these people Elect.

Outline:

      1:1 - 2             Introduction

      1:3 - 12           A Reminder of God’s Salvation

      1:13 – 2:10    Exhortations to Holy Living

      2:11 – 4:19    The Christian’s Responsibility in Suffering

      5:1 – 11          Christian Humility and Service

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[i] Ante-Nicene Fathers, Volume 1

[ii] Compare 1Pe 2:7 with Ac 4:11; 1Pe 1:12 with Ac 5:32; 1Pe 2:24 with Ac 5:30; 10:39; 1Pe 5:1 with Ac 2:32; 3:15; 1Pe 1:10 with Ac 3:18; 10:43; 1Pe 1:21 with Ac 3:15; 10:40; 1Pe 4:5 with Ac 10:42; 1Pe 2:24 with Ac 3:19, 26.

[iii] B.W. Johnson, The People’s New Testament (Introduction to 1 Peter)

[iv] 1 Peter 5:13

[v] Josephus, Antiquities of the Jews, 15.2.2; 3.1

[vi] Galatians 2:7, 8

[vii] Galatians 2:8