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Sermon - Twelfth Sunday after Pentecost (B) - 23rd August 2009
St Alban's Anglican Church Epping Evensong
We are probably familiar with writings that question the authenticity of some of the canonical books. The pauline epistles have been subjected to much such scrutiny in modern scholarship in this regard.
So it is with the epistles of st. Peter or the petrine epistles. The new bible commentary certainly goes into this matter in setting out its exposition of the first letter of peter. It says that difficulties have been expressed in regard to the acceptance of the petrine authorship of the epistle on the grounds that the language and style are too correct and the form too idiomatic to be the work an unlettered and ignorant galilean fisherman to whom greek was a foreign language. A further objection is based on the striking resemblance which the letter bears in parts to some of the pauline epistles. However, both these difficulties are answered substantially by the wording of v12 in c5 which reads “ i write you this brief appeal through silvanus, our trusty brother as i hold him, adding my testimony that this is the true grace of god.” The part played by silvanus in the production of the letter cannot be ignored. He, silvanus, is mentioned in some of the pauline letters as being associated with their authorship. The employment of a scribe or as sometimes called, an amanuensis, was a common custom in the first century and the duties of such people seem to have been considerable. Acting in this capacity, silvanus would be responsible for the literary quality, arrangement and style of the epistle. The thought was still the thought of peter but the language and style were the contribution of sylvanus.
It has also been said that if peter were the author it would be reasonable to expect references to the events of the day and also to the events of our lord’s life, given peter’s virtually intimate association with him during his earthly ministry. But the new bible commentary expresses the view that after the ascension and pentecost, the apostles were more disposed to looking forward to the fulfillment of the glorious hope of their lord’s second coming than back ward to the events of his earthly life up to the crucifixion.
It concludes therefore, that the epistle is peter’s work and bears his apostolic authority and witness, while the literary mould in which it is cast is the work of silvanus.
The 5 th chapter states that the letter was written from babylon. We have become used to the use of this word babylon in the scriptures as being code for places of darkness, domination, corruption, oppression, etc. Etc. Cairo in egypt has been described thus.
But it is considered by scholars that rome is what is being referred to in this letter. In peter’s mind, rome of his day resembled ancient babylon because of its wealth, luxury and licentiousness and it is thought that he used the term babylon to disguise the location for reasons of prudence lest the letter should inadvertently fall into the hands of some roman official who, on reading the post-script, would take offence, thus leading to dire consequences for the christians there. Such discretion was thus very much called for.
The epistle is essentially one of hope, a living hope founded on the on the r. Of j.c. From the dead.
Let us look as some aspects of the 4 th chapter.
The opening verses remind us that the cost of christian discipleship is high, that life for many christians will be hard, dangerous, subject to persecution and in some places life threatening. They remind us that to save us, christ endured physical suffering of the worst kind, in a situation of degradation, mockery and friendlessness. (remember, the disciples had fled at the crucial testing time.)
But peter is of the view that after the faithful have suffered similar suffering, they should be finished with sin and all the evil that that word can convey, and so live the rest of their days not for the things that earthly craving can desire, but for what god wills. He says in a strange, indeed ironic, way that you have had all the time in the past to “enjoy” (i.e. In quotes) pagan practices. But now that you know and have accepted christ, you need to abstain from these drives and remember, as was commonly believed then, that the end of all things was imminent. Accordingly be prepared for what is to come remembering the parable of the wise and foolish virgins. But he also then introduces the idea, and expands on it in the next few verses, that the non-believers will vilify you for your stance, that you will be ridiculed. At vs10 & 11, he admonishes his readers to make optimum use of the gifts that god has given them and so act as good stewards of those abilities, in speaking, in service to others, in hospitality. And having done so he writes a doxology as though at that point he intended to end the letter there
But he then seems to have had second thoughts and it would seem that he thinks that he has not said enough on the great and urgent matter about which he is writing.
At verse 12, peter reverts to his original and fundamental theme in the letter of the time of suffering to come and which had already come to parts of the christian community in asia minor. He tells his readers that they were not to be amazed that trials and persecutions will come, but rather, that they were to rejoice. Trials are to be expected by the very nature of christian witness which involves rebuking the worldly spirit. He likens the coming trial to a fiery experience, a burning, an exposure to the action of fire or a testing by fire. In essence, it is by trial and persecution that the realty and depth of faith is tested.
In verse 14, peter very forcefully says that if christ’s name is flung in your teeth as an insult, count yourselves happy because then that glorious spirit, the spirit of god, is resting upon you.
Taking these two points for a minute and going back to what i said earlier, although peter was referring to a very specific coming danger, i tend to think of the wider challenge facing the world-wide church and i think of the persecuted church. In many places there is very real danger in being a christian ranging from discrimination as regards dignified living, active hostility in the form of placing christians in lowly places in the social structure, to physical torture. To be faithful in these circumstances is to be marveled at when we consider the comfort and ease with which we here in australia, in epping, can freely go about our lives practising our faith. Indeed it could be that at a future time this will not be possible. Remember, the price of liberty is eternal vigilance. But time will tell on that point.
in the meantime, be joyful about your faith, the freedom of expression we enjoy, the good news of christ’s saving action by his resurrection and ascension.
The second point is that because of our comfortable life style in varying degrees, how easy it is to deny christ either literally or by shrinking from defending him when his name is flung in your teeth. Fortunately or unfortunately, i don’t know which, when i make known my church involvement, the people in the circles i move in usually respect it, but i shudder when i contemplate how i would fare were i confronted by mr. Dawkins in a debate about his book “the god delusion” or some other high-powered person who could run rings around me intellectually and, let’s face it, there are of course countless numbers of people in that category!! It is my constant fear that i would never be a strong witness for christ in a very tight situation.
But what does peter say? If christ’s name is flung in your teeth as an insult, count yourselves happy because then that glorious spirit is resting upon you. If you suffer, it must not be for murder, theft or sorcery, nor for infringing the rights of others. But if anyone suffers as a christian, they should feel no disgrace, but confess that name to the honour of god.
As i said earlier, this essentially is an epistle of hope, a living hope founded on the r of j.c. From the dead. It carries with it the assurance of a glorious inheritance which peter describes as incorruptible, undefiled and unfading. He puts these thoughts of the living hope and glorious inheritance in the letter, particularly in the earlier part before c4, to encourage his fellow believers with the consolations of the gospel that they may stand fast in the day of the fiery ordeal and bear patiently their sufferings and triumph over persecution, affliction and temptation.
May we 2000 years later be similarly encouraged and be endowed with such fortitude and perseverance that in the hour of trial we, too, will fail not.