About Jesus Steve Sweetman
verse 8 Peter begins this section with the word "finally." The
word "finally" is most likely in reference to concluding this
portion of his letter that covers one's submissive attitude to others.
talking to and about husbands, wives, slaves, masters, and government, he
now gives a general encouragement and admonition to his brothers and
sisters in Jesus who are suffering so much in an anti-Christ culture.
He says, "live in harmony with one another, be sympathetic,
love as brothers, be compassionate and humble."
Peter is speaking to Christians, encouraging them to be an example
to the rest of the world in a godly way of living.
Remember, Jesus said that the world would know that we are His
disciples if we have genuine love for one another (John 13:35).
admonition for relational harmony would be important when Christians are
being persecuted from the culture in which they live.
In times of persecution, tempers would naturally rise.
People would easily become more irritable with one another.
So, more than ever, great concern must be given to living in
harmony in such times.
Greek word translated as "harmony" here is the word "homophron."
This word is made up of "homos" meaning "one,"
and "phren" meaning "mind."
This is why some translations use the words "one mind,"
as in, "be of one mind." It's
actually a more literal translation of the Greek text.
the Body of Christ there should be a spirit of oneness.
Does this mean "oneness in thinking?"
Well, that would be nice, but I'm not convinced that we will all
hold to the same thinking in this life.
Oneness here is at least in a spirit of cooperation with one
another. This is what being
humble and thinking of others is all about, something that church
continually fails to do.
in a state of one mind is a hard thing to do, even among Christians.
If it were easy, Peter would not have mentioned it.
It was especially hard in Peter's day due to the suffering of
persecution from the Roman government.
When under such stress, the worst part of us comes to the surface.
Our fallen nature raises its ugly head that in turn disrupts any
sense of oneness.
admit that all translators of the Bible to one degree or another
incorporate their biases into their translations.
The NIV translators might well have done that when they translated
the Greek word "homophran" here as "harmony."
In my thinking, that softens the meaning of the word that Peter
used. The words "one
mind" seem a better translation to me, but again, does this mean we
have to think the same on every doctrinal issue?
Again, that would be nice. I
certainly think we can do a better job of attempting to think the same on
doctrine, but Peter might well have had more than doctrine in mind here.
He might well have had thinking the same things when it comes to
the direction of the church, that is, how Christians precede in the midst
of a severe time of suffering. In
other words, Peter may be thinking of having the same goal. Thinking the
same thing may have a much wider and broader meaning than simply agreeing
on doctrinal issues.
the same way that husbands are to be considerate of their wives, we are
all to be considerate of each other. Also,
in the same way that wives are to submit to their husbands, we are all to
submit to one another. This
submission to one another means giving way to others instead of always
promoting ones self interests, which is our selfish human tendency. Our
western democracies are very much self-centered.
The democratic form of government is my preferred way to govern a
nation, but, we should know that the Bible does not prefer one form of
human government over another. What
it does promote is the
English word "sympathetic" in verse 8 is translated from the
Greek word "sympathes." This
word means "to suffer with or to suffer alongside."
It means to sit down with others and suffer along with them as they
are suffering. This takes a
good measure of love, care, and patience for your brother or sister in the
Body of Christ.
words "love of brothers" is speaking of "philos" love,
not agape love. This is
reciprocal love. It's a free
exchange of love back and forth, from one person to another and back
again. Yes, we are to love agape style, that is, selfless love.
That is fundamental, but, beyond that, love must be a two way
experience in order to work within family or within the community of
tells his readers to be humble. Humbleness
is seen as a virtue in Biblical thinking.
In the Roman world of Peter's day humbleness was seen as weakness,
and probably in today's world as well.
What Peter was saying here to the believers was not what they learn
or see in the Roman world in which they lived.
In other words, it was culturally incorrect.
Again, we see Biblical teaching as being completely opposite from
what the world teaches. Those
who accepted this teaching would be radicalized in a negative sense in the
eyes of their community.
verse 9 Peter says not to "repay evil with evil or insult with
insult," something that is basic to our fallen nature. It
is obvious then that even in the church someone may insult you, but you
are not to insult them back, but rather extend a blessing.
The reason why Peter says this is because at some point we all will
inherit a blessing when we behave in this fashion.
So, giving a blessing now is a small thing compared to the big
blessing that Jesus will give us, either in this life or in the next life.
But, Peter's admonition does not just apply to our relationships
within the church. The same
applies to those in the culture around us, those who insult us and do evil
against us. We are told to
respond with a blessing. As
hard as that is, that is the Biblical thing to do, and, we do so in order
for those who throw the insults at us may see the love of God.
Besides, it's not our place to repay evil with evil.
That is God's doing when He will judge the world, which He will do
the words "you were called" in verse 9.
Peter says the same in chapter 2, verse 21.
We have been called to live a certain way no matter where we find
ourselves in life at any given time. Even
in the midst of grief filled suffering we live a blessed life by
exhibiting blessing to others. Christians,
like Jesus Himself, must be a blessing to all who cross their paths.
back his point Peter quotes from Psalm 34:12 to 16 in verse 10.
The Psalm says that "whoever would love life, and see good
days, must keep his tongue from evil and his lips from deceitful
speech." It is quite
clear that controlling our tongues will cause us to live a better life.
An uncontrolled tongue creates many unnecessary conflicts.
We donít need to speak everything our mind thinks.
The book of James really zeroes in on this, so if you want to learn
more, read James.
is some truth to the old saying, "sticks and stones will break your
bones but names will never hurt you."
That being said, nasty names spoken against us are very hurtful and
can have resulting problems in our lives.
As I've said, we don't need to speak everything that comes into our
minds. The word "bullying" has become a real popular word these
days. Nasty talk directed to
others is bullying and Christians shouldn't be involved in such talk.
It's sad to say, but many Christians talk like the world these
days. That should not be.
are some people that you just don't feel like being around because they
are so overly negative. They
complain. They speak evil of
others. They don't control
their tongue. All of this
results in one miserable life that is not attractive to anyone.
Psalm continues in verse 11 by saying that "he must turn from evil
and do good; he must seek peace and pursue it."
This was the teaching among all first century Christians who were
suffering from injustice done to them by their anti-Christ culture.
As time goes on, Christians in the western world will suffer in
like manner. Christians should
be peace seekers, actually must be peace seekers.
Paul, for example, did his best to try to live peacefully with
everyone, but not everyone wanted to live peacefully with him and that is
why he found himself in so much conflict.
Still, Paul did not repay the injustice done to him with injustice.
verse 12 Peter continues with the Psalm by saying, that the "eyes of
the Lord are on the righteous, and His ears are attentive to their
prayers." There are two
aspects of us being righteous. We
are seen as righteous in the eyes of God, even though we arenít
righteous because of the cross of Christ and the fact that Jesus lived the
perfectly righteous life on our behalf.
On the other hand, righteousness should be in the process of being
worked out in our lives. If we
are on this path of righteousness being worked out in our lives, then God
will keep and eye on us and hear our prayers.
If then our prayers are not answered, this may be one reason why,
but not the only reason.
last part of this Psalm says that "the face of the Lord is against
those that do evil." This
is clear and simple. God turns
Himself away from evil doers, having nothing to do with them.
He leaves them alone to muddle around in their own calamity.
Possibly the only time He will turn His face towards them is on the
Day of Judgement when He pronounces judgement on them.
The thought that God would turn His face from someone is not
popular in todayís society, yet it is a Biblical truth.
This is in fact what God did to Jesus while on the cross.
Jesus actually became sin while on the cross.
What this Psalm says happened to Jesus.
God turned His back on Jesus and did not help Him off the cross.
He couldn't because the sinful evil that Jesus became that very
moment repulsed God. For this
reason God's wrath fell on Jesus as it will fall on the unbelievers at the
White Throne Judgment as see in Revelation 20.
in this chapter I commented on the husband's prayers not being answered
because of their mistreatment towards their wives.
I said that this is one reason why we don't see more of the
miraculous in our Christian meetings.
Here is another reason why we don't see more of the miraculous
today. It's because some in
the congregation are doing evil and not behaving as the Christians should
are to be.
verse 13 Peter says "who will harm you when you do good?"
He is simply being practical and logical here.
If you do good to others, thereís a good chance they will do good
to you. This is true on some
levels and in some situations, but remember, the people to whom Peter is
writing are being persecuted, or, have the possibility of being persecuted
from the anti-Christ society in which they lived.
These people may do good, but, bad done to them was still a real
possibility in the culture in which they lived.
What is good in the eyes of the world may not be good in the eyes
of God. So, when a Christian
does good in the eyes of God, our culture calls it bad. This
is what Peter is getting at in the next verse.
the possibility of bad being done to Peter's readers, he thus says in
verse 14 that even if these people do suffer for doing good, they are
blessed. The Greek verb tense
here is an often not used tense. The
Greek reads something like this. "If
suffering happens to happen to you."
The point here is that these people weren't looking for suffering
to come their way, but, if it happens, then it happens.
Unlike fundamentalist Muslims today, these Christians did not have
a martyrdom complex.
should we feel blessed in these suffering situations?
Such talk doesnít sound like good common sense.
The fact is that Jesus suffered unjustly, and if we suffer in like
fashion, we should be thankful that we are suffering in the same way that
our Lord suffered. This was
Peterís attitude towards unjust suffering.
Peter wanted to follow Jesus, even if it meant suffering unjustly,
and he did just that, right up to his death on the cross.
next phrase says this. "Do
not fear what they fear." The
NIV has an alternative reading that says, ďDo not fear their threats.
Do not be frightened." I
believe this means that we should not be afraid of those who will do evil
to us because our good deeds that they consider evil cause them to
mistreat us. Remember that
Jesus said we are not to fear those who kill the body.
He said that we should fear Him who will destroy both body and soul
in the fire's of hell (Matthew 10:28).
you were to think of "fear not as they fear" as seen in the 1984
NIV, you might think of it this way. People
often feared their government in Peter's day, especially Nero's regime.
As far as Peter was concerned, he feared no one, not even Nero.
Instead, he feared God.
of fearing your oppressors, verse 15 tells us what to do.
Peter says that "in your hearts, set apart Christ as
Lord." This is
fundamental to being a Christian. In
the deepest place of our hearts, Jesus must be our Lord.
We should put Him in charge of every aspect of our lives.
In so doing, He will grant us the strength to endure the unjust
believe this is just another way of saying that we should fear the Lord,
not those who oppose us because Jesus is in fact our Lord.
believe this is just another way of saying that we should fear the Lord,
not those who oppose us because Jesus is in fact our Lord.
versions of the Bible use the word "sanctify" in verse 15.
The Methodists have built a whole doctrine over what they call
Entire Sanctification, and by so doing, suggest that one becomes a
Christian by making Jesus his Saviour, then at some later point, one makes
Jesus his Lord. This is not
New Testament thinking. We
don't make Jesus our Saviour then our Lord.
We get saved when we hand our lives over to Jesus because He is
Lord after genuine repentance. Becoming
a Christian is not merely submitting to Jesus as Saviour but submitting to
Him as Lord. He is our Lord
and thus He becomes our Saviour. Submitting
to Jesus as our Lord is not a second work of grace.
It is the first work of grace.
the midst of this unjust suffering Peter encourages his readers to be
ready at all times to give a reason, or a defense, for the hope we have in
of all, Peter points out that Christians can actually have hope in the
midst of the suffering. Some
may not have this hope, but that does not mean it's not available for you.
Hope is a certain expectation of a future reality.
Christians have a great hope in what the future has for them.
There is nothing wrong with Biblical hope.
not a lack of faith as some might think.
then says that we should be ready at all times to give a reason for why we
hope. Christians need to be
ready to explain as many aspects of the gospel as they can.
It's sad to say, but many Christians today just canít do that. This
lack is due to our Biblically illiterate church.
Many Christians have little desire to study and know the Bible. Many
church leaders fail to teach the Bible.
Instead, they preach simple and short inspirational sermons.
Their intent in these sermons is to inspire the people sufficiently
enough that they leave the gathering feeling good, but feelings don't
last. Feelings won't get you
through the hard times of life. What
we need is Biblical instruction. It
is the Word of God that will get us through the hard days.
Jesus said that man lives by every word the proceeds out of the
mouth of God. There are many
such words in the Bible.
trend among many modern day Evangelical pastors and teachers is the trend
to preach self help instead of the Bible.
This is pure humanism that waters down Biblical truth and
especially waters down the work and power of the Holy Spirit in our lives.
There is nothing inherently wrong with helping self, but apart from
the Holy Spirit it is humanism, not true Christianity.
is telling us that we need to be able to explain Biblical truth at least
to a degree. I realize that we
are not all Bible teachers. Not
all have that ministry but, we all should be competent in explaining the
foundational truths of salvation.
verse 15 Peter says that our explanation must be given with gentleness and
respect. Giving our
explanation in arrogance will do more harm than good.
It only makes the questioner more antagonistic and upset with us,
blinding his eyes and understanding to what we're saying.
Over the years I've seen many explanations of the gospel spoken out
of arrogance. This should not
be. A spirit of gentleness and
respect will go a long way to win people to Jesus.
verse 16 Peter tells his readers to answer all our opponents' questions
with a clear conscience. If we
do, then our accusers should be ashamed of themselves.
If we do good, the best we can, with a pure motive before Jesus,
then the only ones that should experience shame are those who accuse us.
If they donít experience the shame now, they will on the Day of
Judgment, and, many don't experience this shame because their own
consciences are fried. What
Peter says here is logical, but not often the case in an anti-Christ
culture which knows little about a normal conscience.
English word "conscience" here is translated from the Greek word
word is made up of two Greek words meaning "with" and
suggests an inner knowing. It suggests being honest with yourself in that
place of who you are that no one else but God can see.
the words "your good behaviour in Christ."
Throughout his letter, Peter speaks about "doing good"
and now he qualifies this with the words "in Christ."
For the Christian, doing good must be within the boundaries set
forth by Jesus. Doing good
must come from faith and what the Bible defines as doing good.
One can do good in a humanistic sense, and the good that is done
might well have good results. That
being said, Christians do good, not merely from a humanistic perspective,
but from a Biblical perspective.
verse 17 Peter tells his readers as well as us, that "it is better to
suffer for doing good, if it is Godís will, than for doing evil."
This tells us that some suffering is Godís will and some
suffering isn't His will. Obviously,
suffering because of our own foolishness, stupidity, and sin, is not
Godís will. We bring that on
ourselves. However, unjust
suffering done against us that is beyond our control could be seen as
God's will. I say this because
if you have handed your life over to Jesus; if He is in charge of your
life', if He is directing your paths, then what ever comes your way,
including unjust suffering, is His will.
tells me that when suffering comes our way, we should do our best to seek
the Lord to see why the suffering is coming our way.
This may be easier said than done, but it is important to know why
we are suffering. Only then
can we respond accordingly.
of the gospel message can be seen in verse 18.
Peter says the following. "For
Christ died for sins once for all, the righteous for the unrighteous, to
bring you to God." The
sentence begins with the word "for."
This connects this sentence to the last sentence.
The reason why we should endure unjust suffering is because
"Jesus died unjustly for us all."
He was the righteous who died for the unrighteous.
We are to follow in His steps.
So, part of the reason for our unjust suffering is to lead the
unrighteous to Jesus, just like Jesus did for us.
righteous for the unrighteous" simply means that the righteous Jesus
died for all of unrighteous humanity.
This shows the love of God for a lost humanity.
The words "once and for all" here are important.
In all of history, past, present, and future, there has been only
one person who has died once and for all.
There has been only one sacrifice for our salvation.
There has been, neither will be, any other sacrifice.
This places Jesus as the only means to get to God the Father.
There is no other way. There
is no other sacrifice.
says that Jesus "was put to death in the body but was made alive by
the Spirit." It was only
Jesusí body that died. His
spirit, who He is, did not die, even though there are some these days who
believe His spirit died as well. Jesus
did not die spiritually. That
would be an impossibility. He
is God and God cannot die. It
was only His physical human body that suffered death, and by the Holy
Spirit, His human body was raised into what we call a glorified body.
Some day, those of us who have given our lives to Jesus will have a
similar glorified body.
19 and 20 are interesting in the sense that many have had differing
opinions over the years about the meaning of these verses.
It says that Jesus "went and preached to the spirits in prison
who disobeyed long ago when God waited patiently in the days of
Noah." Many scholars
believe this is in reference to those who died in disobedience before the
flood in Genesis 6. They
believe their spirits were imprisoned.
This most likely is Hades. The
word Hades is used in other passages as a place of the dead. See
Acts 2:27 and 31, Romans 10:6-8, and Ephesians 4:8-10.
Peter says that while Jesusí body was dead, His spirit preached
to these souls. What did He
preach? Because the text does
not say what He preached, we just don't know.
All that we might say would have to be qualified by saying it is
an aside to what I said above about some people believing that Jesus died
spiritually, meaning He was no longer God, this verse says differently.
If Jesus' spirit preached to these souls, how could He have died
When Evangelical Christians see the word "preach" they most likely and often think in terms of preaching the gospel, but that does not necessarily mean that Jesus preached the gospel to these souls. The Greek word "kerysso" is translated as "preached" here. This word simply means to proclaim something. Jesus might have well proclaimed judgment in the instance and not the gospel. We just don't know what He proclaimed because the text does not say. The Greek word "euaggelizzo" is often translated as "preach" in the New Testament, but not here. It is where English derives its word "evangelize." Again, this word simply means "to announce or proclaim." It can be used in a variety of ways, not just preaching the gospel.
to what I said in the last paragraph, the Greek word "kerysso"
was often used in Greek culture as a formal announcement of things.
Also, the Greek word "euaggelizzo" is the word the New
Testament normally uses for preaching the gospel.
Therefore, since Peter does not use the word "euaggelizzo"
in this verse, but uses the formal word "kerysso," it is quite
possible that Peter is not saying that Jesus preached the gospel to these
are some who believe that prior to the flood in Noah's day evil spirits
somehow impregnated women that produced giants in the land as you will
read in Genesis chapter 6. Some
people think it is the spirits of those people that Jesus preached to but
again, that is speculative.
people believe what Peter means here is that the Spirit of Christ preached
through Noah to those of his day prior to the flood. I'm not sure the text
is saying this.
be honest, I really do not know, at least not as yet, the full meaning to
verses 19 and 20. One thing I
do believe though is that when Jesus died, and before He was raised from
the dead, He descended into Hades and preached to the righteous saints of
the Old Testament and frees them to be with Him in heaven.
I get this from Ephesians 4:8 to 10 where Paul says that Jesus
first descended before He ascended. That
being said, this does not seem to be what Peter is talking about here.
points out that only eight people were saved in the ark.
The water that was a form of judgment and destruction on the wicked
was a means of salvation for eight righteous people who were saved.
This is often the case when it comes to the way God works.
The cross of Christ itself was both a demonstration of God's wrath
and judgment as well as a demonstration of His love, grace and salvation.
In the case of Noah, the water that judged the wicked brought
salvation to the righteous who were in the ark. This is what is
meant by the phrase "through the water."
going any farther I'd like to comment a bit on Romans 6:1 through 5.
Paul was being criticized because people thought he was promoting
is to say, the more we sin the more we can experience God's grace, but he
wasn't saying that at all, and Romans 6 is his explanation.
In verse 3 he says that all who were baptized into Christ Jesus
were baptized into his death.
Verse 4 says that we were buried with Jesus through baptism into
word "baptism" here and elsewhere is often in relation to death.
So, when Jesus died and was buried, in one real sense of the word,
He was baptized into death, as I believe Paul is saying here.
I see Paul saying in Romans 6:3 and 4 is that because Jesus died on our
behalf, from God's viewpoint, He sees us as dying as well.
Therefore, in one real sense of the word, we were buried with Jesus
in that tomb.
This is how God saw the tomb.
In this sense of the word, we died to sin.
We were in fact baptized into death with Jesus, but it doesn't end
Paul goes on to say that when Jesus rose from the dead, from God's perspective, we were raised from the dead to because God sees us as being in Christ. God sees us through the lens of Jesus. When God sees Jesus, either in the tomb or raised to life, He sees the true believer.
This is what water baptism is all about. It's more than as symbolic gesture. It's an acknowledgement of a literal historical fact, that being, in one real sense of the word from God's perspective, when Jesus died; we died, and, when Jesus rose from the dead, so did we.
verse 21 Peter says that only "a few in it" were saved.
We should understand that the word "it" is in reference
to the ark, not the water. The
water itself saved no one. It
was actually a baptism into death for all of humanity, except for the
eight people of Noah's family.
next phrase Peter says is this. "This
water symbolized baptism that saves us."
debatable in some people's minds just what baptism that Peter is talking
about here, although most see it as water baptism due to the context of
Noah's flood and water. Some
suggest that Peter is speaking of the ceremonial washings that were Jewish
traditions. These washings
symbolized the removal of unrighteousness in one's life.
This could be true because Peter says in verse 21 that "it's
not the removal of dirt that saves us."
Again, Peter might well be thinking of Jewish traditions that are
meaningless when it comes to salvation.
the most common thinking here is that Peter is talking about water
baptism. If this is so, we
should realize that it's not water baptism that is the symbol.
The symbol is the flood that represents water baptism.
We need to understand what baptism would have meant to Peter, if
indeed he was speaking of water baptism.
I think we can learn how Peter would have thought about baptism by
looking at the ministry of John the Baptist.
If you were one of the thousands of people coming to John to be
water baptized, going under the water would have been more than just a
symbol. It would have been
living proof of your repentance. This
was a serious matter for John. He
got very upset with those sent by the Pharisees who wanted to be water
baptized but had no resemblance of repentance in their lives.
He told them to leave and make sure they showed him proof of
repentance before coming back to be baptized.
point to be made here is that Peter might not have been talking about
water baptism at all here. He
might be talking about being baptized into death as I stated a few
paragraphs back from Romans 6, which would make contextual sense.
controversial issue is the words that "baptism saves us."
The New Testament doesn't teach that any kind of thing we can do
saves us. It's a repentant
heart that is demonstrated by one handing his life over to Jesus as Lord
that saves us. I believe this
is what Peter is saying here when he speaks of a "pledge of a good
conscience towards God" in verse 21.
That is faith.
Peter says about baptism saving us has many interpretations.
It's my thinking at the moment that Peter's idea of water baptism
was so intertwined with the fundamentals of salvation that he just simply
saw it as an important part of the process of salvation.
When thinking in these terms, exercising just one part of the
process of salvation saves no one. For
example, if one simply has faith, that faith, apart from repentance can't
save him. If one repents, but
does not proceed to faith, that repentance does not save him.
If one is water baptized only, water baptism alone does not save
Many believe that water baptism is symbolic of our death to self and our resurrection to a new life in Jesus. I no longer speak of water baptism in terms of being symbolic of something, even death to self and faith to God. I would put it this way. Water baptism is a real demonstration of the fact that you in one real sense of the word have died with Jesus when He died on the cross. It's an acknowledgement of that historical fact. When God saw Jesus on the cross, because Jesus died in our place, God saw us on the cross as well. In God's eyes, we did die with Jesus on that cross. Acknowledging this fact is what water baptism is all about.
I said earlier, if
you read the first part of Romans 6 you will clearly see that the death of
Jesus is seen as a baptism.
Jesus, when He was buried in the tomb was in one real sense of the
word "buried into death," and, when He was buried into death, in
the sight of God, so were we.
So, when we get water baptized we are acknowledging the fact that
we, in one real sense of the word as God views things, died with Jesus.
Like Jesus, we were baptized into death.
For this reason I know longer use the word "symbolize" in
reference to water baptism.
I use the word "acknowledge" or something similar.
Water baptism is more than symbolic.
It's an acknowledgement of a real historic event with present
implications in one's life.
baptism in itself can't save us. If
it could, then
suggest that when you go under the water in baptism you literally die to
sin and self. They say that
baptism is more than symbolic. I
think this is stretching water baptism beyond an unscriptural extreme.
They say this because Peter says "baptism that now saves
you" in verse 21. The
reality of life is that even after one is water baptized he sins, so this
thinking holds no merit for me.
verse 21 Peter states the foundation of our salvation, and it is the
resurrection of Jesus. We,
thus, should understand the statement that baptism saves us in light of
what Peter says here. It's the
resurrection that forms the basis of our salvation.
Our faith is based on the fact the Jesus rose from the dead.
If He had not risen from the dead our trust in Him would be futile.
Jesus did rise from the dead, and even more so, He also ascended
into heaven and is at Godís right hand.
We cannot speak of the resurrection without speaking of the
ascension. The two go hand in
the words "in it only a few were saved."
The word "it" refers to the ark.
It was the ark, not the flood of water that saved the eight people
as many seem to think. That's
the context of the word "it."
It's also common sense. Flood
waters save no one. The flood
in Noah's day killed all who were not in the ark.
to cap what I've just said. The
flood in Noah's day symbolizes water baptism.
Water baptism is not the symbol, and it's more than symbolic of
death to self and faith in God. It's
a real demonstration of the fact that you died on the cross when Jesus
died on the cross. Water
baptism is an important part of the salvation process, but it alone saves
verse 22 Peter speaks of Jesus sitting at God's right hand.
First of all, I believe that this is anthropomorphic language.
It's using human terms to help explain a spirit God to us.
Does a spirit have a right hand?
people of Peterís day understood sitting at Godís right hand to be a
place of universal authority. It
was an idiom that expressed the truth that Jesus now exists alongside God
as the supreme authority over all there is.
Some day, as the Apostle Paul states in 1 Corinthians 15, Jesus
will hand all things over to His Father.
All that Jesus has authority over will be handed over to God
Himself. I see this taking
place at the end of the book of Revelation when the heaven and earth flees
from the presence of God and a new heaven and earth comes into existence.
closes this chapter by saying that Jesus, who is now in this place of
authority, has the angels, authorities, and powers in submission to Him.
All the spiritual beings in heaven submit to Jesus.
The words, angels, authorities, and powers suggest that there are
different levels in the angelic world.
We do know that throughout the Bible there is mention of different
types of angelic beings, like cherubim and the beasts we see in the book
of Revelation. Angels appear
to have various ranks and responsibilities.
I think these angelic beings here are good angels there are some who
believe they are both good and evil angels, especially because Paul uses
the same terminology in Ephesians 6 in reference to evil angels.
Whatever the case, in one real sense of the word, demons are in
subjection to God, and that includes satan.
I don't believe that satan is allowed to do anything without God
giving him the permission.