Posted: 11/30/06
Bible Studies for Life Series for December 10
Christian hope extends beyond here and now
• 1 Peter 1:3-13,18-21
By Kenneth Lyle
Logsdon School of Theology, Abilene
“I hope it snows for Christmas!” Children and childlike folk everywhere utter this phrase annually about this time of year. These few words express the mostly futile hope that our Christmas—this Christmas would look like the Christmas scene in a Currier and Ives print, or a Norman Rockwell painting.
Christmas hopes make this season of the year exciting for most, hectic for others, and they are uttered by almost everyone: “I hope I get a bike for Christmas;” “I hope I get my Christmas bonus;” “I hope I pass that final exam;” “I hope she likes my present;” “I hope the cantata goes well;” “I hope the Cowboys make the playoffs;” “I hope …; I hope …; I hope … .”
What all these “hopes” have in common is the erroneous notion that hope involves getting what we want, or something happening that we want to happen. For many of us, hope becomes the way in which we express our wishes; but Christians are not called to live in wish.
Christians are called to “… new birth into a living hope” (1 Peter 1:3). The lesson from 1 Peter bids us to consider anew the meaning, the basis and the outcome of hope.
1 Peter is addressed, “To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia” (v. 1). While the address specifies the location of these Christians, it also hints at their status within society. They are “strangers in the world,” “scattered.” Later, Peter refers to them as “aliens” (2:11).
We cannot deny the spiritual application of these metaphors. Christians are strangers in this world. The spiritual folksong “I am a Poor Wayfaring Stranger” expresses well the transient sense of many Christians: “I am a poor wayfaring stranger, while traveling through this world of woe. Yet there’s no sickness, toil nor danger in that bright world to which I go. I’m going there to see my Father; I’m going there no more to roam.”
More recently, Ken Medema has seized upon the more positive aspect of the Christian mission in the world: In his song “By the Waters of Luxury,” he reminds us Christians are “sent as insurgents by the Prince of Peace to work for kingdom come!”
While Peter’s identification of Christians as strangers and aliens lends itself to this sentiment, it more likely represents the actual social status of the people he is addressing. Scholars generally agree that Peter here writes to people who were not native to the regions listed in the address (v. 1).
These Christians were “resident aliens” who had migrated to these regions in Asia Minor for economic or political reasons. Since they were not natural-born residents of these regions, they were marginalized, discriminated against and perhaps even oppressed by the “true” citizenry.
These resident aliens had found acceptance, comfort and a degree of status because of their association with the church. Peter writes in part to confirm and reemphasize that these “strangers” are not just scattered resident aliens, but rather they are “… a chosen people, a royal priesthood, a holy nation, a people belonging to God …” (2:9).
Peter begins this task of affirmation by reflecting on the foundation of hope which is the death and resurrection of the Jesus. Peter forgoes the expected thanksgiving section of letter, and bursts forth into praise for what God has done in Jesus: “Praise be to the God and Father of our Lord Jesus Christ! In his great mercy, he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead” (1:3).
Like the words of the old hymn, “My hope is built on nothing less than Jesus blood and righteousness.” Our hope is built on the faithfulness of Jesus to the task set before him. Without Jesus’ “righteousness,” his faithfulness to God’s purpose and the vindication of that faithfulness provided by his resurrection, Christian hope would have no foundation.
Peter’s use of the language of inheritance (1:4-5) demonstrates the foundation of our hope comes as proof in the now time of something that will come to full fruition in the future. Peter’s contrast of “perishable things” with “the precious blood of Christ, a lamb without blemish or defect” (1:18-19) shows this proof—this foundation of hope—came at a great price. God in Christ has defeated the power of sin and death, and this is the foundation for our hope.
Because of this great foundation, Christians can live life even in the midst of difficulties and trials. Because of the eternal nature of our inheritance, our hope as Christians extends beyond the here and now. Peter’s original audience consisted of marginalized, discriminated against and oppressed Christians. Peter was probably writing from Rome in the early to mid 60’s of the first century, experiencing the initial rumblings of official Roman persecution of Christians. Yet Peter still admonishes his listeners to live from the perspective of hope (1:6-9).
Peter offers a few other thoughts about the nature of living hope: It comes as the fulfillment of prophecy, and it is evidence of the privileged position of Christians. Peter reminds his readers that the prophets spoke about the promise of God’s salvation, and angels in heaven long to see and understand the hope Christians have (1:10-12).
Finally, Peter wants to be absolutely certain Christians understand a living hope does not primarily focus on the future, but rather requires disciplined thoughts and actions in the present: “Therefore, prepare your minds for action; be self-controlled; set you hope fully on the grace to be given you when Jesus Christ is revealed” (1:13).
Genuine Christian hope does not lead us to wishful fantasizing about the hereafter. No, a living hope pushes us into the world, to change the world, so all might experience God’s gift of living hope.
Discussion questions
• How do we distinguish between faith and hope? How do faith and hope inform and complement each other?
• It is easy to identify certain “wishful” worldly desires as false hopes. Can and do wishes ever replace hope in our Christian life?
• Since 1 Peter is most likely addressed to marginalized, resident aliens does it still have much to say to privileged western Christians?
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