Thinking about Our Hope (1 Peter 1:13)

This sermon was preached on 10/4/2011

Peter has so far focussed on how the Christian exiles were enduring the difficulties they were facing because of the opposition that was causing trouble for them. Despite their problems they possessed great joy as they anticipated receiving final salvation – a salvation that had been the focus of the message of the Old Testament prophets – when the time of their exile would be over. Peter was aware that the current attitude of his readers could change, that their priorities could shift, the longer they lived away from their homeland. Therefore he proceeds to explain to them how they should continue in the Christian life.

We can see from verse 13 that the key to success for Peter lies in getting his readers to think in certain ways. In particular, he highlights three crucial areas which should dominate their thinking. First, they should think about what they are going to receive when Jesus returns (v. 13); second, they should think about the requirements that their heavenly Father has laid out for them – holiness of life (vv. 14-17); and third, they should recall that they have been ransomed by the blood of Christ, and this recollection should include others aspects of his person and work (vv. 18-20). So we can summarise Peter’s desired outlook for Christian exiles as reception of future blessings in the homeland, requirements for current living away from the homeland, and recalling what Jesus did for them when he left the homeland on their behalf. In this sermon we will look at the first detail, that of receiving future blessings, and will consider the other aspects in subsequent sermons.

The mind

We can easily see the importance of how we think from Peter’s twofold reference to the mind in verse 13. He wants his readers to prepare their minds for action and to be sober-minded. The importance of the mind is stressed in the illustration that Peter uses when he tells them, literally, to gird up the loins of their minds. In the ancient world, an individual, because of the kinds of clothes that were worn, had to gird them up with a belt so that he could walk or run. Peter says that the Christian in exile has to think in such a way that he will not be hindered from right activities – this is to be his ongoing resolve. Of course, the illustration reminds us that, although in exile, we are on a journey, and in order to reach that destination we have to think correctly at all times.

The right way of thinking that Peter exhorts is ‘sober-mindedness’. We all know that drunkenness prevents rational thinking whereas sobriety enables it. Another way by which our minds can be distracted is by having too many things to think about. No doubt, some of us are thinking about where we will go for our summer holidays. We can approach the destination in three ways: first, we can chooses so many options and think about each of them and end up not knowing where to go; second, we can choose a destination and not think about it, with the result that we make no adequate preparations; third, we know our destination, we read all we can about it, and we make suitable preparations for the journey. The third option is the realistic one. In a far higher sense, the Christian in exile has to think continually about his destination and, since it is the priority in his life, he has to always check that he is making the right preparation. Thinking about the destination is Peter’s requirement in verse 13 and thinking about the preparation is his requirement in verses 14 -21.

Peter is not unique among New Testament writers concerning the importance of thinking correctly. We can consider the example of Paul. First, there is Paul’s urging of the Philippians to have the humble mind of Christ in their relationships with one another (Phil. 2:5). Second, there is Paul’s desire for the Colossians to set their minds on the things that are above (Col. 3:2). Third, there is his description of the ungodly as those who mind earthly things (Phil. 3:19). Fourth, there is his call to the Christians in Rome to have transformed minds, and such renewed minds will think in a balanced way about their own spiritual gifts and also the capability of others (Rom. 12:1-3).

So we can see how important a proper use of the mind is. We need to remind ourselves of this requirement because often we base our responses or intentions on our feelings or on our impulses. But it is through the proper use of the mind that we can live as exiles, that we can assess where we are and where we are going.

The hope

In particular, as far as his comments in this verse are concerned, Peter wants Christian exiles to focus their minds on their hope. The meaning of ‘hope’ is expectation of a guaranteed experience. Grammatically the verb translated as ‘to set your hope’ is the main verb in the verse, but Peter’s words indicate that we cannot set our hope until we gird up our minds and think in a sober, balanced manner.

Peter mentions hope five times in his letter. In addition to his reference in 1:13, he has already said that his readers were born again to a living hope (1:3); in 1:21, he states that their hope was in God; in 3:5 he mentions hope as a distinguishing feature of the spiritual outlook of Old Testament women; and in 3:15 he urges them to be always ready to explain what their hope is.

As we think, about what he says about hope in 1:13, several aspects of it will come to mind, and here are three of its features. This hope should be a communal one because it belongs to all Christians. It is also a certain one because God has promised it (Peter does not use the word with the meaning of wishful thinking, which is how it is often used in everyday speech). Further it is a comforting one because it will bring aspects of God’s grace to them that they did not experience before.

Peter exhorts his readers to set their hope fully on this future experience of divine grace. Perhaps one reason he stressed the need for placing our hope fully on that future day is because we are liable to imagine that something else may arise in the future that will satisfy the needs of our souls. That ‘something’ may be good (revival) or it may be neutral (developments in technology) or it may be bad (worldly success). Of course, we want spiritual growth and for the church to be revived, but we should not want it at the expense of desiring the second coming. Technology has enabled the contemporary church to do things that our predecessors could not have imagined, but these benefits should not reduce our desire for what we will experience when Jesus comes back. Our longing should be for perfection, perfection in the wide meaning of that word from a Christian perspective.

So our hope is expectant, exclusive and enthusiastic. It is expectant because it is based on divine promises, it is exclusive in that we are sure that only God can bring it to pass, and it is enthusiastic because we believe he will bring it to pass. Often in society, exiles don’t have these features because they cannot trust the promises made by their leaders, they are not sure that their leaders can achieve what they plan, and their enthusiasm diminishes the longer they have to wait. In contrast, Christians have a certain hope, and their hope should arouse the curiosity of others to the extent that they will ask questions about it.

The grace

Peter says that there are aspects of divine grace that will be given to God’s people when Jesus returns. I find it helpful to think of God’s grace from five perspectives. First, there is pre-temporal grace (Paul reminded Timothy in 1 Timothy 1:9 that God ‘saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began’). It was God’s purpose that his people should experience his grace and he fixed then what he would do for them in the future, and this promised grace was linked to Jesus back then. Second, there is conversion grace, which describes what he does for them when they become believers. He provides regeneration, justification, adoption, and the Holy Spirit, and each of these is connected to union with Jesus. Third, there is sanctifying grace, which is given to believers throughout their journey in this life, and given in a wide variety of ways (through the means of grace as individuals and as church members) and in a range of situations, but all through union with Christ. Fourth, there is grace that is given to believers when they die and go to heaven (their souls are perfect in holiness and glorified and experience a deeper relationship with Jesus than they did while on earth). Fifth, there is the grace that will be given to them when Jesus returns, and this is the aspect that Peter has in focus in verse 13.

What expressions of God’s grace will be given to us when Jesus returns? Remember Peter is writing to exiles, so what would his words mean to them? They would want to experience life in the homeland, and I suspect that concept sums up what Peter means by the grace that will be brought to believers. They are to think about the heavenly country and descriptions given of it in the Bible. It will be a new heavens and new earth, a liberated creation, a Father’s house, a holy city, and a beautiful Paradise. Not only are they to think about the homeland that will be prepared for them, they are also to think about the great changes that will happen to them personally. These changes include resurrection from the dead, transformation into the glorious likeness of Jesus, participation in the affairs of the heavenly kingdom, increased ability to comprehend God and his plans, and joyful fellowship never interrupted by sin or sorrow.

As we remind ourselves of some of the great benefits we will receive, there are some comments to make. First, what we will receive then is all of grace. There will be degrees of glory, and the degree is connected to service in this life, but the amount of grace will far surpass what could be remotely expected. That day is not about us, but about God and his overflowing grace. Second, we can see how stupid is the notion that we can be so heavenly-minded that we will be of no earthly use. Indeed, such an attitude is a statement of defiance against what God commands us to do, which is to think deeply about the grace we will yet receive, to think about it to such an extent that it becomes a living hope. Third, how sad it will be if we miss out on that future reception of grace. Of course, the way to ensure we will receive it then is to ask God to give us converting and sanctifying grace now.

This future reception of boundless grace will be part of the unveiling of the dignity of Jesus Christ. Big as that reception will be, it will not be bigger than Jesus. For on that day we will discover in an increased manner how big he is. We can see this bigness from different angles. First, he is bigger than the Provider of grace on that day because he will also be the Judge of all. Second, he is bigger in the sense that what he provides on that day will not be the fullness of his resources; in addition he will provided out of his riches for ever. So the outlook of a Christian, says Peter, is a hope of great grace on the great day from the great Saviour.

The revelation