(Sample script from my podcasts on the gospel of John. You can access them here.)

John 8:1-11

… Jesus went to the Mount of Olives. Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst they said to him, “Teacher, this woman has been caught in the act of adultery. Now in the Law, Moses commanded us to stone such women. So what do you say?” This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” And once more he bent down and wrote on the ground. But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”

Let me ask you. What do you think the motive and interests is, in the hearts of the scribes and Pharisees? Do you think they have a healthy interest in the soul of this woman, or the standards of the community? Other questions come up. Why are they not following the due process legislated by the law of Moses? And, where is the man who was with this woman?

Isn’t it clear, these men are not righteous defenders of the law! They are not leaders in maintaining holiness and moral purity! They are after Jesus. They want to get him out of the way. They see him as a threat. The woman and her sin – incidental to their primary interests; a tool in their efforts to damage Jesus.

Now, Jesus makes it clear that adultery is sinful. He told her to go and sin no more. But Jesus didn’t come to earth to carry out executions, certainly in a case like this with all the tactical blunders of these hypocrites. By the way, there was no qualified executioner, even if there had been due process.

So, another episode that shows the intensity of opposition toward Jesus, who is steadfast, perfectly composed and undefeatable. Now let’s go, and sin no more.

John’s First Epistle

1 Jno. 2:22-29

Jesus Is The Christ

Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son.  No one who denies the Son has the Father. Whoever confesses the Son has the Father also. Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father.  And this is the promise that he made to us —eternal life.

I write these things to you about those who are trying to deceive you. But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.

And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him. – 1 Jno. 2:22-29

Like many other New Testament writers, John is concerned that his readers might be deceived, buying into the lie that Jesus is not who He claims to be.

This goes to the very heart of who Christians are. Our allegiance is that Jesus “is the Christ!” No hesitation or compromise. John wanted his readers to be firm in this conviction, because there was the influence of unbelief (antichrist).

John doesn’t leave his readers along to sort this out according to situation, emotion or pressure. “Who is the liar, but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son.”

John uses this word “abide,” which is far more than just intellectual belief with verbal confession. The truth about who Jesus is must live in us, motivate us, keep us safe and be resistant to any alternative view. The anointing of truth they had was graciously given to “abide” in them and they were to abide in Christ and “not shrink from Him.” This abiding would show up in the “practice of righteousness.”

Why “Men Always Ought To Pray”

Luke 18:1-8

1 Then He spoke a parable to them, that men always ought to pray and not lose heart, 2 saying: “There was in a certain city a judge who did not fear God nor regard man. 3 Now there was a widow in that city; and she came to him, saying, ‘Get justice for me from my adversary.’ 4 And he would not for a while; but afterward he said within himself, ‘Though I do not fear God nor regard man, 5 yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.’” 6 Then the Lord said, “Hear what the unjust judge said. 7 And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? 8 I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?”

As this parable is introduced, we are specifically told the point: “that men always ought to pray and not lose heart.” When I look at that phrase I see a choice – either pray or lose heart. If I pray as Jesus taught I should, in His name and with an obedient faith that guides my life daily, I will not lose heart! To express the other end of this, if I lose heart I must not be praying in the manner taught by Christ. Which will it be? Will you pray or lose heart? In the story, Jesus gives a reason why we should always pray.

His story involves three parties: a judge, a widow and an adversary . There was this judge who “did not fear God nor regard man.” We know there were such men in Palestine then, and we believe there are such men in positions of judicial authority today. They have the position, but they do not have the godly character, compassion and sense of justice that should qualify a man to be a judge. Jesus says that this man “did not fear God nor regard man.”

The widow came to the judge to plea for relief from her adversary. The Lord said that “for a while” the judge would not respond; he would not do anything. Then the judge thought, “this widow really annoys me. Although I don’t fear God or respect people, I’ll have to give her justice. Otherwise, she’ll keep coming to me until she wears me out.”

Jesus calls attention to what the unjust judge said. Then He said, “And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?”

Some who have read this parable get stuck on a supposed comparison between the evil judge and God. Jesus does not say that God is like the unjust judge. The point is, if an evil judge will eventually give relief to those who appeal to him, how much more will God (who is perfectly just) give relief to His own elect! This is like the teaching of Christ earlier (in Luke 11:1-13, note the expression “how much more”). God’s people should always pray and not “give up” or “lose heart” because we are appealing to a perfectly just and righteous Judge. One way faith expresses itself is in the persistent, fervent practice of prayer.

Prayer should not be like a “fire extinguisher.” This equipment hangs on the wall and you may pay little attention to it until there is an emergency. Then you want it! Some treat prayer the same way. If there is no “emergency” in life, they don’t use it. But in time of crisis they want God to listen and respond at once! The teaching of Christ is exceedingly plain – we ought to pray regularly, “always,” knowing that God is perfectly just and will answer according to His wisdom.

By Warren E. Berkley
From Expository Files 7.5; May 2000

What is Heresy?

2 Peter 2:1; Galatians 5:20

In modern religion offerings there is a confusing concoction that needs to be sorted out. To many it is discouraging.

There are huge religious ministries raising millions of dollars, building big empires and putting their preachers into lives of luxury and their patrons in the poor house. The Bible is quoted and attractive promises were made, but without mature commitment to obey. There are denominations all around us, approved and applauded by the public; they’ve been around for hundreds of years but their organization, their system and their doctrines show no Biblical authority.

There are local churches we may “identify” with because the sign outside says, “church of Christ,” but some of those groups have departed from the New Testament pattern, slowly but surely. The sign on the outside may be familiar, but the worship and practice inside may be unfamiliar to devoted Christians! In the midst of all this, we need to hear again from John.

“Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming and is now already in the world. You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world. They are of the world. Therefore they speak as of the world, and the world hearts them. We are of God. He who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth and the spirit of error,” (1 Jno. 4:1-6).

What Is Heresy? When we face the challenge of testing the spirits we may use or hear this word, “heresy.” It is a Biblical term and perhaps through a simple study we can better face the issue of discernment that is crucial to our relationship with God.

The word is not HEARSAY, which means repeating something simply based on the fact that you heard it, or you heard that someone else heard it (that’s another sermon). No, the word we are using is heresy. Let’s look at the word in two settings. And I should like to apply a very simple definition.

2 Peter 2:1 (NKJ): “But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction.”

In this verse you see the phrase: “destructive heresies,” or in the King James: “damnable heresies.” In the NIV and ESV: “destructive heresies.” Whatever this is, it is destructive; or damnable.

Something that is destructive cannot be taken lightly. We cannot read in the Bible that something is destructive, and just mark that off or think it doesn’t matter. Peter speaks to the reality of false prophets and false teachers. Their work is destructive; they not only do not edify, they destroy, tear down.

And he says what the false teachers bring in! They bring it something that is destructive. The word “heresies,” is from a Greek word that means – to choose, or a choice at variance. It is about a choosing. {I’m aware of all the more complicated definitions, offering various nuances of use and meaning. Yet when I strip all that away and look into context, what I see is a simple choosing, almost like choosing up sides – but in this case, the wrong side! A choice at variance with the standard, the teachings of the apostles. See Gal. 1:6-12.} Heresies involve the choosing of teaching that is not true; is not the Word of God. When I choose to believe what a man says that isn’t in harmony with the Word of God, I have chosen something destructive: Heresy. {See the context of this, 2 Pet. 2:1-3}

False prophets and false teachers are introducing something that is destructive, bringing upon those involved swift destruction. It involves shame, exploitation and condemnation. This is not something you can just overlook. This is not a simple difference in opinion or judgment or some sincere soul who just hasn’t learned something yet. This is the bringing in of error, that is called “destructive heresies,” and that is deserving of “condemnation.”

We cannot take this lightly. We cannot believe just anything. We cannot pursue peace, at the cost of truth. And we cannot stand by while people are deceived and dominated by heretics. It is a serious matter. The other passage is . . .

Galatians 5:20

The context is simple: everything in this list is destructive and to be avoided. As a Christian it should be my aim to know about these evils and be certain I am not participating at any level.

Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. (Gal. 5:19-21)

What is your reaction to the things in this list, these attitudes and behaviors? I’m relatively certain we are all opposed to adultery and fornication. We would not endorse “uncleanness,” or “licentiousness.” If we took a vote or survey of EF readers right now, I’m pretty sure everybody would state their opposition to idolatry, to murder and to hatred. What we need to see is, everything in this list; all that Paul includes is “the works of the flesh,” and one is heresies.

When I choose any teaching or practice that is not in keeping with God’s Word, I’m guilty of this. When I let some organization, system, man or men lead me away from the Word of God, into something that is preferred by men but condemned by God I’m guilty of this. When I make the choice to identify with a group that’s on the move away from God, I participate in this sin. It is a work of the flesh.

One man said, heresy is the choice to disunite yourself from God, by departing from His Word!! That’s a work of the flesh, and it says: “those who practice such things will not inherit the kingdom of God.” From this study I want to take us to these points:

1. Ecumenical Pluralism is attractive, but not God’s way. By “ecumenical pluralism” I simply mean the popular concept that every religion is equal; everybody is OK; regardless of their indifference to Scripture. “Ecumenical pluralism” is the policy that puts peace above truth and that seeks unity with men, at the cost of unity with God. Jesus addressed the matter of how will go to heaven in these words: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven’.” That’s Matt. 7:21, and the words of Jesus Christ, to whom the allegiance of our hearts is due. Whether this is attractive or popular or not, this is what Jesus said. It stands.

2. It is the responsibility of every Christian to practice discernment. What we’ve been talking about is not just the duty of preachers and elders, though they must be vigilant. You cannot turn this over to somebody. Each one must read the Word to gain his or her own faith – – know it yourself! It is the duty of every one of us, to submit to the authority of Christ. Jesus said to individuals: “Beware of false prophets…,” (Matt. 7:15).

3. Let us rededicate ourselves to training the next generation, for it may be they will be tempted more than we are. One of the dreadful mistakes we can make is the assumption that our children know all of this; and that they have well in mind the difference between truth and error. We need to have in mind, more than an assumption about the next generation. We need to take responsibility, and talk to our children and grandchildren about what the Bible says – – and the difference between the words of men and the Word of God. {Good reading on this subject, Psalm 78:1-6}.

Test the spirits. Heretics are not an ancient reference to men of old. They are still here.

By Warren E. Berkley
From Expository Files 14.6; June 2007

“Strive To Enter”

Hebrews 4:8-16 (ESV)

⁸ For if Joshua had given them rest, God would not have spoken of another day later on. ⁹ So then, there remains a Sabbath rest for the people of God, ¹⁰ for whoever has entered God’s rest has also rested from his works as God did from his. ¹¹ Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. ¹² For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. ¹³ And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.

¹⁴ Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. ¹⁵ For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. ¹⁶ Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

I have marked in my Bible, one phrase that captures the main thought of this section: “Let us therefore strive to enter that rest.” Just as God rested after His creative work. Just as a rest was promised to the Israelites. There is a rest from the burden of sin in Christ. And that promised rest has a heavenly destination.

What could keep Christians from that rest? There is a single word back in Heb. 4:6 – DISOBEDIENCE. So, “let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience.”

Do we struggle against temptation? Are there weakness in our earthly existence we must overcome? Do we need help while engaged in our works here, before the final rest? Yes. But listen to this:

¹⁴ Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. ¹⁵ For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. ¹⁶ Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

Sobriety is Better than Levity

Ecclesiastes  7:2-6

“Better to go to the house of mourning Than to go to the house of feasting, For that is the end of all men; And the living will take it to heart. Sorrow is better than laughter, For by a sad countenance the heart is made better. The heart of the wise is in the house of mourning, But the heart of fools is in the house of mirth. It is better to hear the rebuke of the wise Than for a man to hear the song of fools. For like the crackling of thorns under a pot, So is the laughter of the fool. This also is vanity.”

In this passage, Solomon is telling us that one thing is better, more valuable than another. It would not seem so among men in the world today — but it is better to go to a funeral than a party.

Solomon is not saying — you should never go to the house of feasting; this is not a wholesale condemnation of all parties (though those involving sin should be shunned). But there is more personal value for us — to attend a funeral!

The reason might be explained this way. I’ll express this through a question: Typically, when we attend a party, do we go home and think about our spiritual lives, God and eternity? No — typically, when we go to a party and have a good time; we come home tired, laughing and our stomachs are bloated.

However — when we attend a funeral, that event tends to generate sobriety, not levity. A funeral brings us face to face with the reality of death and it is good to think about death! And a funeral is one of the few occasions where there is this sober focus on death. Can you imagine – having a few friends over to eat sandwiches and talk about death?

That’s not what we do. It takes a funeral for us to take the time to con-template where we are all headed, and hopefully – think about whether we are ready to die. Solomon says here, “death is the destiny of every man; the living should take this to heart.” A funeral may leave us with a sad face – but the thoughts we must entertain about death MAY DO OUR HEARTS GOOD.

“The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure.” Now — along this same line – Solomon wants us to know – there is something else that may be unpleasant, but can do us good: It is better to heed a wise man’s rebuke than to listen to the song of fools!

At a funeral — ideally — you hear the rebuke of a wise man (take note, preachers!). At the party — you hear the song of fools. Obviously — the funeral is better for us than the party.

“Like the crackling of thorns under the pot, so is the laughter of fools. This too is meaningless.” I’m sure most of you will know what I mean, when I use the word “kindling.” When you start a fire — you gather up some dry twigs, and use them to get the fire going. What happens is, the kindling makes a loud popping noise or crackling sound… but it doesn’t last very long. That’s the way Solomon describes the laughter that is typical of parties — LOUD AND ENTERTAINING, but TEMPORARY. Of course, there is more permanence and value in the funeral — and the thoughts generated by the reality of death can do more for us than the laughter of fools. Let is take this to heart, and do what Solomon recommends at the end of this marvelous book: FEAR GOD, AND KEEP HIS COMMANDMENTS.

By Warren E. Berkley
The Front Page
From Expository Files 5.11; November 1998

Nehemiah’s Prayer

Nehemiah 1:5-11

As soon as you meet this man, Nehemiah, you discover what may be the most important thing about him: the rich activity of his trust in God illustrated by his prayer in Nehemiah chapter one (Neh. 1:4-11).

He lived in the capital city of Susa in Persia around 450 B.C. While serving as cupbearer of King Artaxerxes he heard the bad news that the people back in Judah were suffering in the ruins of Jerusalem. Nehemiah’s first reaction was not political action, organizing a protest, abandoning his job, or getting drunk.

“As soon as” he heard this, he “sat down and wept and mourned for days.” He fasted and prayed before the God of heaven.

He prayed: “O Lord God of heaven, the great and awesome God who keeps covenant and steadfast love with those who love him and keep his commandments, let your ear be attentive and your eyes open, to hear the prayer of your servant that I now pray before you day and night for the people of Israel your servants, confessing the sins of the people of Israel, which we have sinned against you. Even I and my father’s house have sinned. We have acted very corruptly against you and have not kept the commandments, the statutes, and the rules that you commanded your servant Moses. Remember the word that you commanded your servant Moses, saying, ‘If you are unfaithful, I will scatter you among the peoples, but if you return to me and keep my commandments and do them, though your outcasts are in the uttermost parts of heaven, from there I will gather them and bring them to the place that I have chosen, to make my name dwell there.’ They are your servants and your people, whom you have redeemed by your great power and by your strong hand. O Lord, let your ear be attentive to the prayers of your servant, and to the prayer of your servants who delight to fear your name, and give success to your servant today, and grant him mercy in the sight of this man.” (Neh. 1:5-11).

Nehemiah knew Who he was praying to. This was no obligatory remark, “our thoughts and prayers” are with the suffering people of Judah. He spoke to the God he had known all his life, and in addressing God, he shows his personal familiarity with Him. He was praying to the great and awesome God of heaven, with full confidence in His power to hear, to respond and to guide the work that was ahead.

Nehemiah knew the situation wasn’t God’s fault. He put the blame on the people (including himself) who “acted very corruptly,” in their disobedience to God’s commands given through Moses. Nehemiah knew the history of the covenant and was aware of what had gone wrong. Someone said one time, “…might as well tell God the truth when you pray. He knows it before you start praying.”

Nehemiah knew the people belonged to God. He said, “They are your servants and your people, whom you have redeemed by your great power and by your strong hand.” After this prayer was offered, Nehemiah would recruit, organize and mobilize a huge number of people to rebuild the walls. He went into that project knowing the people didn’t belong to him, they belonged to God.

Read Nehemiah chapter one, and learn how to react to bad news. Determine to read Nehemiah’s prayer and see the mature faith he brought to that conversation with God. And the dependence on God and devotion to God that governed him after his prayer.

Here was a man who did not act without prayer, but did not pray without acting.

By Warren E. Berkley
From Expository Files 16.10; October 2009

God’s Work, God’s Image, God’s Distinction

Genesis 1:27

A serious reading of the early chapters of Genesis is crucial to the development, maintenance, instruction and obedience of faith. J. Sidlow Baxter was right. “The major themes of Scripture may be compared to great rivers, ever deepening and broadening as they flow; and it is true to say that all these rivers have their rise in the watershed of Genesis,” (“Explore The Book,” p.#23). An example of the practical value of teachings in Genesis is this familiar statement:

“So God created man in His own image; in the image of God He created them; male and female He created them,” (Gen. 1:27).

Three things stand out and need our attention:

God’s Work: “God created man.” This is the truth about our origin. God called into existence that which had no previous existence, and the highest act of this divine work was to create human life. When you read the claims of the Bible, consider the evidence and decide that the document is the Word of God – you are glad to read Genesis 1:27 and accept this truth of man’s origin: “God created man.” As you hold this conclusion in your heart, you are doing what is described in Hebrews 11. “Now faith is the substance of things hoped for, the evidence of things not seen . . . by faith, we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible,” (Heb. 11:1,3).

Continue reading “God’s Work, God’s Image, God’s Distinction” →

John’s First Epistle

1 Jno. 2:18-21

No Lie Is Of The Truth

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. But you have been anointed by the Holy One, and you all have knowledge.  I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth.– 1 Jno. 2:12-14

John’s referenced to the “last hour” is a time designation, not necessarily with finality. Obviously, as we read this text in 2019, we refrain from the conclusion that John was talking about the last hour literally before the end of the world.

Christians were told of a final time period. In fact, before Christ, the prophets spoke of a final time period.

Christians understood there would be deception and claims against Christ (antichrist). Now John says, “yes, what you heard is so. There are many.” There were influences, people and messages opposed to Christ.

“They went out from us, but they were not of us,” indicates apostasy, but it was now clear who they were. Christians in John’s time were “anointed” with “the truth,” thus they were able to discern who these frauds were.

Today, we have the truth about Christ and what He asks of us in the New Testament. It should be our regular purpose to test all teaching and claims by the truth the apostles revealed.

Victims, but Elect

1 Peter 1:2

Those Peter wrote to were addressed as “elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.”

Just imagine that you are being punished and mistreated in various ways, but you are innocent of any crime. In fact, you are subjected to this injustice because of what you believe and how you live. You suffer open ridicule, employment/economic difficulty, strained relationships and perhaps the threat of death – all of this because you believe the gospel, you love Jesus Christ and your life is directed by His teaching. In this unfortunate circumstance of pain and suffering, how would you regard yourself? What would you call yourself? A victim, right?

The apostle Peter wrote to people in Asia and they were having to endure a fiery trial of persecution, and perhaps were tempted to view themselves as poor, unfortunate victims. Peter acknowledged their suffering, but did not describe them as victims. He called them the “elect, according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ … ” (1 Pet. 1:3).

The apostle wanted them to know their relationship to all three members of the Godhead. They were the elect of God, based on His foreknowledge. They were set apart by the Holy Spirit, and the blood of Christ had been applied to their lives upon their obedience to the gospel (see Romans 6:1-6)! Persecuted and mistreated by men, but chosen by God, sanctified by the Spirit and pardoned by the blood. What imposing concepts of identify for these suffering disciples.

They were elect! This English word is from the Greek EKLEGO, which has to do with a choice or selection. God – even before the world began – choose to have as His people, those in Jesus Christ (see Ephesians 1). Therefore, when an alien sinner hears about Christ, believes in Him and responds by obeying – he enters into this relationship (in Christ), and is part of God’s chosen people. The elect are simply God’s people (see Matt. 24:24; Col. 3:12 and Titus 1:1). An older preacher in rural Arkansas was once asked to explain the doctrine of election. They had been studying in Romans 9-11, so the question came up – “Preacher, explain the doctrine of election.”

He said, “Brethren, it’s this way . . The Lord, He is always a votin’ for man; The Devil, he is always a votin’ against man; then the man himself – he has to vote, and that breaks the tie!” Not technical but true. Those disciples suffering in Asia were the elect of God.

Their status as “the elect” was according to a plan God formed and knew before the world began; the idea is, a resolution formed beforehand: “the foreknowledge of God.” God thought about our needs and how to meet them long before we existed! This foreknowledge “is that those who obey the gospel … according to his predetermined will are those who are purified and made elect (1:22).” {First Peter, Truth Commentaries, by Clinton Hamilton, p.#6}.

Next consider, if you are part of the elect now, what was it that brought you to the place where you wanted to obey the gospel? What was it that separated you from the desire to sin and worked in you the desire to repent and do right? It was the preaching of the gospel given by the Holy Spirit (see 1:12). So, through the Word communicated by the Holy Spirit, we are separated from the desire to sin and motivated to repent and do right. This is the sanctification of the Spirit (see also 2 Thess. 2:14 & Jno. 17:17), and its object is obedience.

This obedience results in cleansing by the blood. In obedience to the gospel the blood of Christ is applied (captured by the word “sprinkling”), which results in pardon. So, the limited earthly perspective may emphasize the temporal suffering, and cry out, “I’m a victim!” The perspective reflected by the apostle is: You are God’s people according to His foreknown plan. The Word of the Spirit separated you from sin, and brought you to the blood of Christ. Victims, but elect!

By Warren E. Berkley
From Expository Files 4.7; July 1997