For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? (1 Peter 4:17 NIV)
Today I'm not trying to be offensive in my tone. However, I find it more and more difficult to tolerate those who persist in taking the Bible out of its natural context, and make it say things that the authors never intended to say.
One such passage is the one above. Dispensational preachers often quote the above verse to say that the Church must a)repent for the sins of the nation, and 2)that somehow this verse shows that God will bring His judgment against the Church if she doesn't do 1). However, let us examine this passage exegetically to determine what he is, in fact, trying to say. We will start at Verse 12.
12 Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. 13 But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed.
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First off, we should ask whether Peter's opening remarks are directed toward a carnal, unrepentant "Church." We must point out that Peter's remarks are directed first and foremost to the Church in his own time. The books of Peter are, after all, letters passed between 1st Century congregations. He tells them that they must not be surprised at the suffering and persecution that they are experiencing. If this is a carnal, unrepentant Church, then why would they be suffering?
Rather, he tells them that they should expect to suffer. After all, Jesus Himself said that the world would hate us, and that we would experience tribulation in the world. Nevertheless, Peter says that they were to rejoice in the midst of suffering. Why? Because, Peter says, they were not suffering arbitrarily. Neither was it because they had done anything wrong. No, just the opposite. They were doing something right. In living out their Christian convictions they were suffering the very sufferings of Christ. Again, does this sound like a carnal, unrepentant Church? Through this trying of their faith, Christ's glory would be revealed in them.
Peter says almost the identical thing in chapter 1: "So be truly glad. There is wonderful joy ahead, even though you have to endure many trials for a little while. These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world." (NLT) Peter says that their faith would be tried for a reason. The reason is to prove whether or not they possessed genuine, saving faith. We must ask the question, "Is it important for me to know that my faith is genuine?" Would it do us any good to think we were Christians when we were, in fact, not? Those whose faith is genuine will endure. Those whose is not, will not.
Vs. 14-16: If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you. If you suffer, it should not be as a murderer or thief or any other kind of criminal, or even as a meddler. However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name.
As in chapter 1, Peter says here that if they are insulted because of their faith in Christ, it is proof to them that the Holy Spirit is resting upon them, i.e. that they have genuine faith. If they are going to suffer, it could be because of just punishment for criminal and immoral acts. However, Peter says that because their suffering is due to their faith it is not only unjust, but that they should praise God because, once again, it shows that they are doing something right, not wrong. Thus, they should "praise God that they bear that name."
Vs. 17-18:
For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? 18 And,
“If it is hard for the righteous to be saved,
what will become of the ungodly and the sinner?”
Now, taken IN CONTEXT, what is this judgment all about? First of all, we should point out that "judgment" here does not refer to the exercising of God's wrath in the typical way that we think of judgment. Luther correctly points out that judgment in the Biblical sense most often refers to setting things right. Notice the following points:
a) The entire purpose of the atonement of Christ was to fully satisfy God's wrath against us, which it did. Thus, Paul says in Romans 5:9 "Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!" To say that we are saved by the work of Christ on the cross, only to fear God's wrath still upon us is to negate the atonement!
b) Notice Isaiah 42:1 (KJV) which says, "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles." Is this Messianic verse saying that Jesus will bring forth his wrath against the Gentiles? No. It means He will bring them justice, i.e. justification/salvation. He will give them opportunity to be saved as well as the Jews.
Here is another: "For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad." (2 Cor. 5:10) Is Paul saying that our salvation will be determined here at our judgment? No. Rather this "judging" means making a distinction. Notice also "Then Sarai said to Abram, “You are responsible for the wrong I am suffering. I put my slave in your arms, and now that she knows she is pregnant, she despises me. May the LORD judge between you and me." (Gen. 16:5) Here Sarah is saying "May the Lord make a distinction between us as to who is correct.
Thus, God's judgment oftentimes means to make a distinction between parties, and to render decision, making things right. Thus, in agreement with the Isaiah passage above, Paul said to the Gentiles in Acts 13:46, "Then Paul and Barnabas answered them boldly: “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles." God was making a distinction between parties and would now set things right.
Secondly, when Peter says "It is time," the definite article is present. This means that the text actually says, "It is THE time." The word for "time" here is "Kairos." It is not general time, but a specific appointed time. Peter, in his lifetime was saying that the appointed time had come for the time of judgment. Although I disagree with many of his views, Don K. Preston correctly points out:
When Peter said "the time has come" he uses the word "kairos" a word meaning more than just time. It "frequently refers to `eschatologically filled time, time for decision.'" In other words, kairos means an appointed time. Just as in Mark 1:15 when Jesus said "the time [kairos] is fulfilled, the kingdom of heaven is at hand" meaning that the prophetic calendar had reached the designated time for fulfillment. Thus, Bigg rendered 1 Peter 4:17 "For it is the time appointed for the judgment to begin." Peter uses kairos in other places.
This judgment was not against the Church, but in her favor! God would begin making things right for the Church, rendering a decision between parties. The parties concerned here are those who hold genuine faith, and those who "do not obey the Gospel." It would be evident that those who did not obey the Gospel would depart from the faith as Jesus had said in Luke 8:13. Make no mistake the God is judging the universe in the interests of His Church.
So then, we see clearly that Peter is speaking to the 1st Century Church, praising them for their good works, admonishing them to rejoice in suffering, and informing them that the time for God to begin avenging His people had arrived in their time. This was intended to be a message of comfort and solace.
One final note. We see the same exact thing in Revelation. The souls who had been martyred for their witness cried out to the Lord, "“How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?”" (Rev. 6:10). Once again, we see that this judgment is on behalf of the Church against Her enemies. What is God's response ultimately? First the saints are sealed so as to be preserved through God's judgment in Chap. 7, and then in Chap. 8 it says that Jesus "...took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake." God's response is judgment on behalf of the Church against her enemies.
The Bible is consistent. It consistently shows that God's judgment is for the Church not against it! Yes, the Bible commands that all men everywhere repent. Not one verse of Scripture, however, teaches that anyone can repent "for" someone else. In fact, the Bible speaks more of the Church praying for judgment against her enemies than it does begging God for mercy for them. Even when that judgment comes, we can be sure that God will preserve His beloved wife through it all.
It is not my intention on sounding arrogant. However, I hope that I have helped to clear up this matter, so that the next time you hear a preacher dooming and glooming the Church and using the verse to support that claim, you will hopefully turn the channel.
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