The First Letter of Peter- 2

Subtitle: The Joy of Our Salvation- part 1

1 Peter 1:5-7.  This sermon was preached by Pastor Marty Bonner on Sunday, November 23, 2025.

Last week, we walked through Peter’s introduction of the letter and, beginning in verse three, several verses that began to praise God for the salvation that He has made available to us.

Today, we will continue looking at this praising of God.

Let’s look at our passage.

Praise to God for His salvation

Verse four celebrated the inheritance “reserved in heaven for you.”  It is this “you” that verse five describes further.  You are those who are being protected by the power of God.

The preposition “by” can also be translated as “in.”  In this case, I think both are instructive.  We are not only protected by the power of God, but we are also protected in the power of God.  It is connected to Paul’s penchant to describe believers as being “in Christ.”  In Christ, we are surrounded by the power of God protecting us, like strong walls that none can break.

This is an important point because we can be discouraged by an inheritance reserved in the heavens, but no help to get there on earth. In our flesh, we can come to feel that way.  Peter is not pointing to “pie in the sky when you die.”  The same power of God that reserves it for us is also working in and around us to bring us to the day of inheriting.  God is always working in the heavens and on the earth.

This power is both external and internal because our threats are internal and external.  Thus, we can think about the way that the Holy Spirit takes up residence within us.  We can think about how the Holy Spirit fills us and empowers us to stand against the thoughts and desires of our flesh that are contrary to God’s will for us.  He protects us from those things that seek to invade our lives and separate us from Christ.  He protects us from those things that seek to disqualify us from our inheritance.

Yet, this protection is not in such a way where nothing touches us and tests us.  It is not a protection where we are unable to fall back into unbelief.  It is a protection guaranteeing that we will not be tested beyond our ability to belief God and persevere.  Our flesh may not like this kind of protection, but it is the problem not the solution.  The power of God is more than able to bring us through this world and all the tests and trials that we will face.  If we trust Him, we can know that no power on earth or in the heavens can keep us from this inheritance that He has for us and the completion of our salvation!

Peter then emphasizes that all of this is “through faith.”  We must persevere by trusting His good intentions for us.  We must also persevere by staying true to His commands and instructions to us, the Word.  Our enemy’s only successful line of attack is to weaken our faith in Christ and the Word of God.

Our flesh is quick to complain.  “God, you can’t expect me to go through this and trust You!”  However, one of the signatures of God is that He puts things in front of us that seem to be too big for us.  Yet, if we trust Him, He brings us through and makes us stronger.  A young man starting a family or a job may feel that it is too hard for him, but this is generally immaturity.  If he hangs in there and learns, he will find that he expands in ways that he didn’t know possible to do it.  The same is true of a young woman facing childbirth for the first time.  It is intimidating and fearful.  Yet, God made you for this.  Trust Him.

We often go through things that don’t feel like God is protecting us.  However, He is there working to protect your mind and heart.  He does this through the Word and by giving us insight when we pray.  He does this through the help of mature believers around us.  God is faithful even to ensure that the external attacks are not more than we can handle with Him.

He then speaks of a “salvation ready to be revealed in the last time.”  The word for “time” here is not a word that focuses on chronology, numbers of days.  It is a word that can be translated as “seasons.”  Though there is chronology to seasons, the emphasis is on what happens in that time period, rather than on the time itself.  Of course, we are talking about spiritual seasons in this case.  What spiritual season are we in right now?  We are in a season of grace.  God is sending out emissaries to all the world, inviting them to join the Messiah and participate in His great salvation.

It is true that a person can speak of being saved in the present, and this is rightly done.  Our salvation can be contemplated in several ways.  First, we can speak of a person who has become a citizen of the Kingdom of God’s Son.  They are part of those who are saved in the sense that they are on the side of Messiah.  They have salvation and nothing or no one can take it away from them, as long as they continue with faith in Jesus.  Sometimes this is called legal salvation, or positional salvation.  You are in a saved state though you haven’t received it all.

Yet, we can also talk about salvation in a second sense.  Throughout this life, the Holy Spirit works within us in order to practically save us from the inroads of sin in our life.  By faith, we fight with the Holy Spirit against those things in our life that are contrary to Christ.  We also battle to replace those things with the character and righteousness of Christ.  Over time, we become more and more like Him.  This does not mean we become any more saved in a legal or positional sense.  No, we are always just as much today His child as we were when we first believed.  Yet, our life is more like Jesus.

At the Second Coming of Jesus, we will step into the fullness of this salvation as we receive our resurrected body, a heavenly, imperishable body.  All that went wrong with humanity in Genesis three will be overturned completely in the lives of those who are resurrected in Christ.  This past, present, and future sense of salvation is always true whether it is being referenced in the moment.

Peter is clearly looking ahead to that aspect of our salvation that is going to be revealed at the end of this season of grace.  He is looking ahead to the completion of our salvation of which we only have a foretaste now.  This fullness of salvation awaits us, is even now ready to be revealed.  The readiness is referring to the fact that nothing more in relation to salvation needs to happen.  It is ready for the moment that the Father sends the Son to take up the kingdoms of this world, which will occur at the closing of the Age of Grace.

Though Peter doesn’t specifically mention the Second Coming of Jesus in this verse, he foreshadows it with the mention of this salvation being revealed.  Verse seven, however, makes it explicit that this is what he is pointing us to look at.

This salvation from God should cause us to rejoice greatly as Peter mentions in verse six.  Of course, most people rejoice in their salvation on day one, but what about day 1,000? If we are not still rejoicing, then it is because we have our eyes on something other than Jesus and the salvation that he is giving to us and shall finish in us.

When a person realizes that their true inheritance is kept by God for them, it brings great joy even in the midst of hardship.  Our inheritance is not at the mercy of the things that we experience on this earth, at least not if we keep our trust in Jesus.  Peter knows that they were experiencing difficulties, just as we do.  The trials of this life are trifles in comparison to the reward ahead.  Whether circumstances, events, or people, we can trust that God is bringing us to Himself for the reward that He has reserved for us.

This is why Peter ties their rejoicing to the reality that they are facing trials and tests.  He uses the term “for a little while.”  The word doesn’t actually have time in it.  It simply is “for a little.”  The context is to supply what the little is here.  I think little time works because our reward is not only in the future, but it is an eternal reward.  This life is short in comparison.  However, it also could be a reference to the fact that the trials themselves are little in comparison to the joys ahead.

This earth can seem long when we are undergoing trials and difficulties.  Martyrdom in such cases may come as sweet release.  Still, these are hard things to face.  Often trials and difficulties are short-lived in comparison to our whole life.  How many things that were so big in your life twenty years ago no longer bother you or weigh down your mind?  Of course, this is not to minimize how these things feel.  Yes, they feel big and heavy.  Faith teaches us to see them in light of God’s eternal purpose for us, and it is good.

It is amazing how God takes our tests and trials and uses them to make something good in our life when we put our faith in Him.  Like Paul in prison writing a letter of rejoicing to the Philippians, we can become a strong bulwark of faith helping others because we have been tried and tested.

Peter uses the phrase “if necessary.”  This recognizes that not all people suffer trials at the same intensity and duration.  God even determines to relieve us of some trials that we may face if we will ask Him in prayer.  It is this unknown aspect of our trials that can be particularly testing.

Have you ever thought about how comfort itself tests us?  It cannot be referred to as suffering.  However, it begs the question of whether or not you will keep your eyes and faith upon Jesus and his salvation.

There are things that God has determined we must go through them.  Whether He actively causes them or simply allows them to be (permits them) because of the choices of others, we can know that He has a good purpose in so doing.  On top of this good purpose, His Spirit within you is working to give you all that you need to be preserved through the test and to pass it with flying colors.

I have been referring to these things as trials and tests.  It is actually one word in the passage.  This word can be translated several ways depending on the context.  What makes the difference is the intention of the one doing it.  When the devil tests us, he is attempting to disqualify us, to make us fail.  Thus, it would more appropriately be called a temptation.  Yet, God does not tempt anyone.  He does not allow these things to disqualify us.  Rather, He ensures that we who are already qualified will be strengthened and made stronger, refined and made purer through them.  Thus, we would not use the word temptation but rather test or trial.  Do you not know that the devil cannot take you out of the hands of Jesus?  Do you not know that the devil’s pounding upon you is being used by the Lord to make you more like Him?  Even now, the Lord Jesus is interceding on your behalf.  Will not the Father answer His prayer?  May the Lord strengthen our faith as we go through times in which we are tested.

In verse seven, Peter uses a phrase of our faith, “the proof of your faith.”  Some versions say proving or simply interpret it as genuine.  What he is talking about is the testing process by which something is determined to be genuine.  The process is a proving or testing of our faith.  Yet, when the process is done, the process itself becomes the proof of our faith.  Regardless of how it is translated, Peter is looking ahead to the day in which we are no longer being tested.  Our faith will have been proven, and our life on this earth will be the evidence of our faith.  Is my faith genuine or a ruse?  Is my faith only good in fair weather or is it durable through trial?

Peter is referring to a process of refining and even mentions being tried by fire.  This brings up the comparison to gold.  Your faith is more precious to God than gold.  In fact, the gold of this world is typically thought of as enduring a long time.  Yet, compared to God’s plan of an eternal inheritance for you, it is perishable.  This heaven and this earth will melt away as God creates a new heaven and a new earth. God wants your faith more than all the works that you can do for Him, and yet, He has works in mind for you to do by faith in Him.

Our faith should also be more precious to us than gold.  No amount of gold, money, etc., can purchase salvation for us.  Also, it is our faith which keeps us in Christ where the power of God is promised to preserve us.  These tests may seem to destroy and ruin, but in the end, they are only refining us for Christ.

When our faith is proven by this life and its tests to be genuine, then it will result in praise, glory, and honor.  Yes, it will result in us praising Jesus, giving him glory, and honoring him.  However, Peter is speaking of the praise, glory, and honor that we will receive in participation with him.  In this life, we give all the glory to Jesus, but the amazing thing is that, when he returns, we will have been made to be like him.  We will come with him as a host of immortals in his wake, like a bride coming with her husband.

This world will not praise your faith and give you glory.  This world often dishonors those who have faith in Christ.  Yet, God will overturn all the ridicule, shame, and dishonor heaped upon those who put their faith in His Messiah.  This is part of our inheritance.

In case there is any question, Peter adds that this will be at the revelation of Jesus Christ.  This event is mentioned again in verse thirteen.  It is also called the apocalypse of Jesus.  It simply means to unveil something that had previously been hidden.

On one hand, Jesus has already been revealed, unveiled, on this earth, and we have believed in him!  Yet, we did not see the powerful works that Jesus did, nor did we see his post-resurrection appearances.  Yet, we have put our faith in him.  Thus, Jesus himself said, “Blessed are those who have not seen and yet have believed.” (John 20:29).  The world even now operates in disbelief of this.  Even parts of the world that give lip service to the Lordship of Jesus do not truly follow his commands as if he truly was lord.  Jesus is not ruling on this planet.  He is hidden in the heavens awaiting the day of judgment.

At the Second Coming, Jesus will be revealed in all his glory, shining like the sun, coming on the clouds of heaven, pouring out judgment on the rebellious powers of this world and of the heavens.  There will be no doubt to believer and unbeliever alike that Jesus is the glorified Lord, the Son of God’s love, the Son of Man to whom all the kingdoms of the earth belong.  And, amazingly enough, we will be at his side!

Well, we will stop here and pick this up again next week as we continue marveling at the joyous salvation that our God has reserved for us in the heavens!

Joy of Salvation audio

The First Letter of Peter- 1

Subtitle: The Chosen Foreigners of Jesus Christ

1 Peter 1:1-4. This sermon was preached by Pastor Marty Bonner on Sunday, November 16, 2025.

We start the first letter of Peter today.  It is one of two letters written by Peter, one of the three closest apostles of Jesus.  He was an eyewitness of the transfiguration of Jesus before His resurrection.  His actual name was Shimon (Hebrew) or Simon (Greek/Latin).  However, Jesus gave him the nick name in Aramaic of Kephas (also Cephas).  John 1:42 tells us this and that Peter is the Greek translation of his Aramaic name Kephas.  Both of these names mean “rock” or “stone.”

This fisherman from the Sea of Galilee is most known as being an apostle to the Jews following the death and resurrection of Jesus.  However, we did see in the Book of the Acts of the Apostles that Peter ministered to Samaritans and Gentiles as well, especially when he traveled outside of Jerusalem.

Paul mentions in his letter to the Galatians that Peter was at Syrian Antioch for a time.  It is quite likely that Peter also visited other Gentile dominated areas in order to vouchsafe for the churches that were cropping up particularly from the ministry of Paul and others with him.

This brings to a point about the audience of this letter.  Some believe that Peter is addressing Jewish Christians and only tangentially speaks to Gentiles.  However, the letter does not make this distinction.  Peter appears to be addressing churches as predominately Gentiles.

Let’s get into the letter.

Peter’s greeting (v. 1-2)

Peter starts out by identifying himself.  He is Peter an apostle of Jesus Christ.

There is a sense in which all Christians have an apostolic calling because we are sent by Christ to take the Gospel to the world around us.  In fact, this apostolic calling should be seen upon the background of what Hebrews 3:1 tells us.  Jesus is the Apostle and High Priest of our confession.  Jesus was sent or commissioned by the Father to do a priestly duty among us. 

Yet, Apostle is used in a stricter sense throughout the New Testament.  Just as God moved upon the Old Testament prophets in order that Israel, and eventually the world, would know His will, so He worked in particular people in order to lay down a trustworthy record of what Jesus taught and did, including his death, resurrection and ascension.  They were eyewitnesses of these things.

These apostles were taught directly by Jesus and commissioned by him to lay the foundation of teaching for the church.  These basically became the requirements of any writing that was accepted as inspired by the Holy Spirit (1. Taught by Jesus, 2. Witnessed the resurrected Jesus, 3. Commissioned by Jesus to establish the Gospel in the world).

Notice that he says that he is an apostle of Jesus Christ.  It is easy to see “Christ” and forget that it is a declaration that Jesus is the Messiah, the Anointed One sent from God to save us.  Thus, Peter is one of the men specially sent by Jesus the Messiah in order to declare his teachings and the Good News of his work of salvation.

We should note that Revelation 21 presents the New Jerusalem as symbolically depicting the Church of Jesus.  It is a real place, but its design and setup are also symbolic.  Notice that the walls of this city, which speak of an impenetrable defense, are built upon the 12 foundations of the apostles.  This can also be interpreted as the 12 foundation stones of the apostles.  Thus, it could be picturing 12 layers of foundation, but most likely refer to 12 foundation stones placed side by side (3 to a side).

Peter then tells us who the recipients of his letter are to be.  These are not cities, but provinces of the Roman Empire.  Pontus, Galatia, Cappadocia, Asia and Bithynia describe most of the isthmus we call Türkiye today.  These were the places where the Apostle Paul established churches during his missionary journeys.  Most likely, some of these churches were founded by churches that were founded by Paul.  Just as Peter eventually went to Antioch of Syria to see the Christians there so it is probable that he may have traveled through some of these areas.  If he did, then it would make sense to send a letter to these churches.  If he did not, then Peter did the next best thing.  He sent a letter to these churches in order to ensure that they would have solid doctrine and encouragement upon which to build the work of Christ in their cities and towns.

Peter also refers to them as “chosen.”  This is also translated as “elect.”  They have been chosen by God for salvation.  This is not in the sense that God plays favorites among humans.  Those who would humble themselves and embrace the crucified and resurrected Jesus as their savior, He chose in eternity past as the ones He would save.

Legally (if such can be said of God), He doesn’t have to save anyone, but His nature of Grace, Compassion, Slowness to Anger, Steadfast Covenant-Keeping Love, and Faithful Truth, compels Him to save those who can be saved.  Thus, the Good Samaritan does a good job of imaging God the Father.  He sees us bleeding and dying on the side of the road.  Instead of going on past us, He comes to our aid.  However, He will force no man.  If a person would rather wait for a Levitical Priest, Rabbi, anyone else but Jesus, then He will leave them be, though He may continue to appeal to them in love.

We have a choice to make.  Will we let a Samaritan heal us and save us, or will we look for another?  You can step into the ranks of the Chosen today by putting your faith in Jesus.

Peter also describes these Chosen Ones as Strangers, Pilgrims, Foreigners, Aliens, Sojourners.  Those who have been chosen from among the Gentiles and Jews, in order to follow Messiah Jesus dwell, dwell in this world as if they were foreigners to it, no matter where they live.  Before you believed in Christ, you were a local, a citizen of the place you lived, but now in Christ, you have become a foreigner, a citizen of a heavenly kingdom.  You no longer live as you used to live following the vain culture of your people.

Peter is using terminology that was connected to the patriarchs of Israel, Abraham, Isaac, and Jacob.  In Genesis 23:3-4, Abraham asks the people of the land of Canaan for a plot of land.  “I am a stranger and a sojourner among you; give me a burial site among you that I may bury my dead out of my sight.”

Hebrews 11 emphasizes that the Patriarchs lived as foreigners in the Land of Promise awaiting the time in which God would give it over to them (Heb. 11:9-10, 15-16).  They did not take to the cities of the Canaanites, but dwelled as nomads, waiting for God’s timing.

This world is our inheritance.  Jesus said so in Matthew 5:5, “Blessed are the meek (humble) for they shall inherit the earth.”  However, we dwell as nomads within it today, Jews and Gentiles alike.  Yet, we have been chosen by God to receive it one day as an inheritance.

This brings us to the last reference in verse 1.  They are “scattered throughout” these areas.  The word behind this is where we get the idea of a diaspora, a dispersed people.  Like seeds, they will lay down their lives in death in order to bring forth life in the areas they have been planted.

In truth, both the wicked and the righteous of Israel were scattered among the nations.  It was a judgment to the wicked as their nation is destroyed and they are cast out into exile.  Yet, it was a blessing in the righteous ones.  They were broadcast like precious seed in order to be a blessing and raise up righteous fruit from among the Gentiles.  Righteous Israelites were literally scattered, but the Gentiles who join them, join the ranks of the Scattered Ones.  They will lay down their lives in death in order to bring forth the life of Christ in the lands in which they lived as foreigners!

In verse 2, Peter says that all of this was foreknown, or foreseen, by God.  By this, we speak of the need of salvation and the mechanism by which God would provide it.  He knew that we would fall into great sin and degradation.  We would need saving, but only some would embrace the salvation that God would provide.

This foreknowledge is partially the idea that God can see the future.  He didn’t actively choose to make something happen, but He knew it would.  Each of these items then could be permitted or stopped by God because He is sovereign over all things.  We should make a clear distinction between the things that God permits us to do and the things that He actively makes to happen.

Jesus came at just the right time, a time when the Law would have had a complete work upon the conscience of Israel, a time when men would rule over Israel that would kill His Anointed Son, a time when the faith of Israel would be hanging by a thread, and a time when the Gentiles would be weary of serving false gods that they had been serving.  At such a time, God sent His One and Only Son.

He foresaw how they would act and the choices that they would make.  He chose this time on purpose to accomplish His will, to provide a means for removing our sin and guilt.

God has also seen and chosen how to respond to the rejection of the Gospel of the Messiah by the nations.  We see it clearly that the politics of the nations, by in large, reject Jesus and his commands.  Even in the Christian West, we mostly see lip service to Jesus.

Thus, a day of judgment has been set by the Father.  A day has been appointed for the Son of Man, Jesus, to come on the clouds of heaven in order to put down the usurpers.  He will take up the kingdoms of the world with the saints at His side!  My friend, you want to be at his side on that day!

We are the chosen foreigners of Jesus the Messiah also by the sanctifying work of the Holy Spirit.  The sanctifying work is the means by which He makes us holy.  This can be seen in two ways.

We are holy in that we have been set apart as belonging to Christ.  We are the people who bear His name and belong to Him.  It is like a legal status change.  This holiness of being takes place as the Holy Spirit comes to dwell in us.

However, we are also holy in that the Spirit dwelling in us begins to teach us and empower us to live out the righteousness of Jesus.  This progressive holiness is a holiness of practice.  In our flesh, we fail and would be disqualified, but the sanctifying work of the Holy Spirit teaches us to repent, to be cleansed by Him and to be renewed in our fervor for our Lord.

Both the Word of God and the Holy Spirit are connected to the cleansing of the believer (Ephesians 5:26; Titus 3:5).  In this world and on our own, we become more and more defiled spiritually before God.  However, the Word and the Spirit work to cleanse us and make us holy in practice.

Of course, this sanctifying work of the Spirit is why Peter then refers to obeying Jesus the Messiah.  This is not an obedience where we never fail.  Repentance is just as much a part of obeying Jesus as the other commands.  In other words, his commands have incorporated our weaknesses through repentance and forgiveness.

Peter also mentions that we are sprinkled with His blood.  This furthers the picture of a holy people.  Just as the priests were sprinkled with blood as a consecration to their ministry for God so these are cleansed and consecrated to minister on behalf of Messiah Jesus.  Essentially, Peter is recognizing these Gentile Christians as being grafted into the Holy work that God has been doing through the Patriarchs, Israel, and now the Church of Messiah.  All of these are part of the same root.

His greeting then closes with a prayer that grace and peace would be theirs in the fullest measure.

Grace is a gift from God that should cause joy to the recipient.  Peace is the restful assurance that comes from God’s Spirit dwelling within us, teaching, correcting and leading us.  It is God’s desire that we receive and rejoice in His many gifts and grace to us.  It is also His desire that we have restful assurance of His faithfulness in saving us.

Of course, if we look at the storms, we can lose our peace and joy in God’s grace.  If we are to have His grace and peace to the fullest measure as much as is possible in this life, we will need God’s help.

Praise to God for His salvation (v. 3-4)

To bless God is to praise God.  The word has the sense of speaking good things to and about Him.  In this case, Peter is praising God for His wonderful work of salvation through Jesus.

Father God is the source of the purpose and will to save us.  The Father here emphasizes the relationship between God and man, but specifically God the Father and His eternal Son, the Word.  At a point in time, the Word took on mortal flesh and receives the name Jesus, Yeshua, the Salvation of Yahweh!

To speak of the Lord Jesus Christ emphasizes three aspects of the One whom the Father used to save us.  “Lord” speaks of his authority.  He is the King of kings and Lord of lords.  None are higher than him in heaven or on earth, other than God the Father (see Colossians 1:15-20.

“Jesus” speaks to his humanity.  He was fully human and lived a life of perfect obedience to the Father.  He is the Son of Man who perfectly imaged God the Father, and thus, he obtained all that God had delegated to humanity, making salvation possible for us in the midst of it.

“Christ” emphasizes his role.  He is the One who has the Anointing of God’s Holy Spirit in such a measure (full) that He can save and deliver the worst sinner, and the most wounded of people. 

“He has caused us to be born again…”  There is a true spiritual work that happens inside of a person when they repent and put their faith in Jesus.  This is the backdrop of the discussion Jesus had with Nicodemus in John 3.  To be born again is to have a spiritual birth.  It is also thought of as being born from above (a spiritual birth that is made possible by God Himself).  You were born in an earthly manner by the will of humans, but you must be born in a spiritual manner by the will of God.

We are now alive and able to respond to the Spirit of God.  Yet, we start as spiritual babies and must grow up spiritually.

“According to His great mercy,” this new birth makes us a new creation but also has a sense of mercy in it.  “Mercy” refers to the fact that our salvation is motivated by a pity or compassion over our destitute situation.  God is pained to see us in this condition and is moved to do a work of salvation for us.  This is a tension between the purpose for which God made us and our fallen condition.  He did not make us to suffer under sin on into eternity.

Humans can lose compassion and mercy very quickly, but God is full of mercy and grace.  It is great in quantity and great in quality.  We could say that the pain of the cross was more than counter-balanced by the pain of what would be in the heart of God if He didn’t pay the price to redeem us from sin.

We don’t deserve salvation, but God is pained to see us in a state of being lost.  How can I say, “No,” to such a love?

We were born again to “a living hope through the resurrection of Jesus from the dead.”  A dead hope may seem to be no hope at all, but the resurrection of Jesus changes everything.  Death suddenly is filled with hope in Him.  His resurrection from the dead assures our resurrection.  It also assures us of the fact that his sacrifice on behalf of our sins has been accepted by God the Father.

Jesus Himself becomes our hope, who is alive at the right hand of the father.  We hope in what he has done, but also in what He is going to do.  We live our life, not for the dead hopes of this world, but for the living hope of Christ Himself!

Verse 4 ends with another thing that we have been saved to receive, an inheritance.  Our inheritance is to dwell with Jesus for eternity, wherever that may be.  Our mortal frame would rather have it all now, but we receive a foretaste of what awaits us.  Our resurrection becomes the moment of fully stepping into that inheritance that God has for those who believe in Jesus.

It is an inheritance that cannot perish, corrupt or die.  It is an inheritance that cannot be defiled by sin.  It does not fade, which speaks of the glory of the inheritance.  Like Moses coming down from the mountain with face all aglow, we will stand glowing in glory alongside of Christ.  However, in contrast to the glory of Moses then, we will all participate in the unfading glory of Christ along with Moses!

This inheritance is reserved for us in the heavens (at the right hand of the Father).  No person on earth or wicked spirit of the heavens can wrest our living hope from the hands of the Father.  May God help us to rejoice in His great purpose for us, both now in our mortal frame and then in our glorified bodies!

Chosen Foreigners audio

Letter to the Colossian Church- 16

Subtitle: Partners in Ministry II

Colossians 4:12-18.  This sermon was preached by Pastor Marty Bonner on Sunday, November 9, 2025.

Today, we will finish this letter.  Paul continues listing various ones who are with him and send their greetings to the church in Colossae.

Let’s look at our passage.

Epaphras (v. 12-13)

Paul recognizes that Epaphras is one of their number.  This is a way of saying that he is a believer from the church in Colossae.  In fact, we should remind ourselves of Colossians 1:7. There we are told that Epaphras is the one who brought the Gospel to Colossae.  Apparently, he became a believer in Messiah Jesus while away, and then he went back to his hometown to share the Gospel with them.

Paul refers to Epaphras as a slave of Jesus Christ.  Epaphras was technically a freeman, but he lived his life like Paul, as a slave to the will and purpose of Jesus Christ.

It may be more powerful for a free person speaks of themselves as being a slave of Christ.  However, even slaves could embrace being a slave of Christ.  Though an earthly master may have claim over their body, the Lord Jesus has claim over our body and soul.

As Americans, we are all about our freedoms and rights.  There is a place for that, but we are not to use our freedom as a license for sin (Jude 1:4).  Which is more important, the freedom to do whatever you want, or being free from the things you have done and their consequences?  You can’t have both.  There is not one of us who does not have stupid and even sinful choices in our past.  We are accountable to God, and yet, He is gracious.

Epaphras serves Christ.  What a world this would be if more people would choose to be slaves of Christ.

Paul describes him as always laboring earnestly for the Colossian church in prayer.  The word for laboring earnestly comes from a root that refers to agony.  It pictures someone in a wrestling match exerting power to the extent of pain.  Anyone who has had children can identify with this image.  Epaphras had an intense concern for them and labored for them in prayer.  In light of chapter two of this letter, we can imagine it had to do with a prayer that they would not be deceived by charlatans.

Next, we have some of the general goals of his prayers.  First, he prays that they would stand.  This idea of being set, or fixed, in a place is a reference to their salvation and being set within Christ.  Yet, closely attendant to this desire are the descriptors, complete and fully assured.  It is not enough to join the people of God.  There is a lifetime of tests and trials ahead of us.  One of the ways that the enemy pulls us out of Christ is by tempting us with something we are missing (see Genesis 3).  Paul has made the point in this letter that we have everything we need in Christ.  When spiritual scammers come calling, we need to be careful that we are not hungry for something else.  Thus, we need to be fully assured that we have all that we need in Christ.  This only comes through prayerful relationship with Jesus as we read the Word of God and face life in its light.

He adds the phrase, “in all the will of God.”  The Scriptures lay out all of God’s will for us.  Of course, the Holy Spirit may lead you in specifics, but they will always be within the general will of God laid out for all the saints. 

In verse 13, Paul reiterates the deep concern that Epaphras has for them.  This word is different but also has a root that means pain.  Notice that Paul also mentions the towns of Laodicea and Hierapolis.  Laodicea was west of Colossae about 12 miles.  Hierapolis was north of Laodicea about 5 miles.  It may be that Epaphras had a role in the Gospel going to those towns as well.

Luke & Demas (v. 14)

This is the same Luke that accompanied Paul on many of his journeys.  Just as he is footing the bill for his house-prison so he would be footing the bill for any medical assistance.  From his letters, we see that Paul had issues with maladies on the road.  Luke seems to have sensed the call of the Holy Spirit to assist Paul with his medical expertise.   Of course, he is filled with the Holy Spirit and a capable minister as well.

Luke describes himself as being with Paul during the voyage to Rome under arrest.  It is most likely that he too is a prisoner with Paul.  Or at least, he has been allowed to accompany Paul due to frequent issues.

Paul shortly mentions a man named Demas who sends his greetings along with Luke’s.  Demas is also mentioned in the letter to Philemon in a similar fashion.  There is one other place where Demas is mentioned and that is 2 Timothy 4:10.

Paul tells Timothy that Demas had left him and gone to Thessalonica.  Of course, the ability of people to help out in ministry can have its own seasons.  However, it is the phrase that follows that tells a tragic story.  Demas left Paul “having loved this present world.”  It is not clear if Demas has left the faith.  Yet, it is clear that Paul is describing his leaving as a spiritual problem.

Of course, ask yourself this.  How long would you be able to hang in with Paul before you were ready to hang in the towel?  Demas is doing more than going back home to minister there.  His heart is longing for the things of this present world, and it is drawing him away from ministry.  Perhaps, he feared never having this or missing out on that.  There is nothing wrong with having things in this life.  God made them all to be enjoyed with thanksgiving, but the desire for the things of this world must never come between us and our Lord.  You cannot lean upon the things of this world.  God’s work in you is not dependent upon these things either.  It is not built on finances, wealth, family, connections etc.  Rather, it is built upon Christ who is our everything.

Did Demas apostatize, leave the faith?  We simply do not know the rest of the story.  Let his brief mention be a cautionary tale.

Nympha or Nymphas (v. 15)

Paul now switches to specific people on their end that he wants to greet.  At this point, we have a textual issue about whether Paul is addressing a woman or a man.  Your version of the Bible will be very clear on its translation either way, but there are some issues.  Let’s look at them.

First, the Greeks would change the ending of a name depending on how it was being used in the sentence.  We do not do this in English.  How is this a problem?  The name has a clear male form, Nymphas, and a clear female form, Nympha.  However, this name is not the subject of the sentence but the object.  Paul says, “[implied subject “you”] Greet the brethren who are in Laodicea and also Nympha/Nymphas [one of the objects of the verb “greet”].  Because it is an object, the ending is changed to “Nymphan” in order to make clear how it is functioning in the sentence.  The problem is that both Nympha (f) and Nymphas (m) have the same form when used as an object.  So, the name cannot tell us whether this is a male or female.

This then brings us to the recognition that a pronoun is used following the name, “and the church that is in [is it “her” or is it “his”] house.  Normally, the pronoun would have made it clear.  However, there are some manuscripts that have “her” and some that have “his.”

The manuscripts that have “her” tend to be older manuscripts.  However, there are far fewer of them than those that say “his.”  The challenge is to determine which manuscripts are more reliable, the ones that are older or the ones that are more numerous.

There is another issue.  If this represents a change- perhaps thinking it is in error for some reason, we have to ask which change makes the most sense.  Does it make more sense that the pronoun was originally “his” and was changed to “her?”  Or does it make more sense that the pronoun was originally “her” and was changed to “his?”  Many believe that it is unthinkable that someone would have changed “his” to “her” and believe that it must be the other way around, “her” was changed to “his.”

This represents the difficult world of determining what the original letter said.  The evidence appears to lean towards “her,” but not heavily so.  There is still doubt.  Some of the case for “her” is speculation, even though that speculation may make the most sense.  The problem is this.  We do not know what we do not know.

I take time to go through this so we can see that this debate is not about liberals trying to change the Word of God versus conservatives trying to protect it.  This verse has become one of the go-to passages for those who promote women fulfilling ministry roles in the church.  However, those who reject women in ministry offices will also reject the “her” translation.

Notice that this is a house church within the Laodicean community.  It was very common for churches to meet in someone’s house.  In fact, a city could have multiple house churches depending on the size of the Christian community there.  Nympha/s is clearly a leader in that church.

I believe that this verse is an important part of the debate, but we should not lean upon it too heavily.  Time may bring forth more manuscripts and older ones that will push the needle of certainty one way or the other.  We need to hold this lightly.

Yet, on the matter of women in ministry roles, the New Testament is far from putting women down and keeping them out of ministry.  We have mentioned Priscilla and Aquila in the past.  However, the Gospel is not pushing for women to take over ministry either.  We should stop listening to the world and our society, and we should not let the traditions of men get in the way of the Word of God and the Holy Spirit.

Have you ever been in a church where there was a woman who was powerfully used by the Holy Spirit and the people of the church looked up to her as a leader?  If you haven’t, it is not as rare as you think.

Pentecostal churches had to come to grips with the fact that some women who were filled with the Holy Spirit were used powerfully in ministry.  Many churches were founded by women, whether through preaching or starting Sunday School classes.  Women were powerfully called and used on the mission field.  If you have a default setting that says God cannot use women in that way, then you will miss out on some of what the Holy Spirit is doing.  Yet, we are not to make the mistake of trying to make women leadership happen, as if there must be a 50/50 representation.  This is how the world thinks.  In Christ, we are more concerned with what he thinks.

In 1 Corinthians 4:19, Paul references some teachers who were causing problems in the church.  He says that he will “find out, not the words of those who are arrogant but their power.”  The true measure of the teacher is the presence of the Holy Spirit, not the outward presentation, whether words or gender.  The Church needs the power of the Holy Spirit in this hour more than it needs gender equity or patriarchal headship.  It also needs humility in the face of the hurts of people and the will of a holy God.

Paul’s final words (v. 16-18)

In verse 16, Paul refers to a letter that he has sent to the church in Laodicea.  This letter was most likely delivered by Tychicus and Onesimus on their way to Colossae.  It became common for churches who received letters from apostles to retain them and share them with others in their locality.  These would then be copied so that churches could have their own copy for reference.  This is how the New Testament took form.  Local and regional communities could vouch that these letters were authentically from one of the Apostles.  This can help us understand how churches quickly recognized false writings that would surface purporting to be from one of the apostles, particularly after the period in which they lived.  They could look to the style, the things taught, and whether it had a verifiable history of being written to a church or individual.

Paul also singles out a minister named Archippus.  He tells him to “Take heed to the ministry which you have received in the Lord, that you may fulfill it.”  Take heed is an exhortation to watch and to focus upon a duty.  Archippus is also mentioned in the letter to Philemon so he may have bee a part of the church that met in Philemon’s home.  Paul refers to him as a fellow-soldier in Philemon 1:2.

Either Paul has reason to think that Archippus may be growing weary in ministry, or he may be simply encouraging him to fulfill the ministry in the sense of finishing well.  Both issues are important for our attention.  Doing our duty in ministry and in life is important.  Of course, if you fail, God will not fail the people in the church.  Yet, you will be accountable to him.  Similarly, we all need encouragement in life to “run through the tape,” as runners are told.  The weariness of the race creates an instinctual letting up as you approach the end.  We can also recognize that the ups and downs of ministry itself can create times of growing lax and losing our edge in ministry.  We all need encouragement to pay attention to the ministry that God has given us in the midst of the spiritual battle of life and ministry.

Paul tells them to remember his bonds.  I don’t get the feeling that he is fishing for pity.  Rather, Paul wants them to know that just as he was greatly empowered by the Holy Spirit and yet had great tribulation, so they could expect difficulties as well.  These are not signs that we are on the wrong path.  Rather, they are part of what it takes to follow Jesus who also suffered great persecution, even execution.  In all of these things, Paul has testified that Christ is worthy of any sacrifice.  He wasn’t in Rome without having chosen a path of suffering.  He wasn’t regretting his stand upon Christ, and neither should they.

He ends with the common sign-off, grace be with you!

As we finish, I want to encourage us with a summary of the letter to the Colossians.  I like to memorize at least one thing that is important about each chapter.

In chapter one, we are given a powerful Hymn to the Son of God’s Love.  It is an anthem regarding Jesus, the Exalted Messiah.

In chapter two, we have the influencers who were trying to pull the Colossians away from Jesus.  These were Jews who tried to make Gentiles follow the Laws of Moses, and Gentiles who tried to pull them into philosophies and mystical polytheism.  Paul then follows this up with a powerful tribute to the victory of Jesus over every spiritual power and the completeness of our salvation in him!

Chapter three calls us to do everything we do in the name of the Lord Jesus.  This leads to a series of exhortations that seek to recreate the relationships of the Christian home.  Husbands, wives, children, parents, slaves and masters, are all to use their position for the sake of Jesus and the Gospel.  Jesus is the Lord of all our relationships.

This last chapter reminds us to walk in wisdom towards the outsiders, those who do not know Jesus.  It ends by honoring the relationships that had been formed among those who were working together for the ministry of Jesus.

I pray that this study has encouraged you to put your trust fully in Jesus the Messiah!

Partners II audio

Letter to the Colossian Church- 15

Subtitle: Partners in Ministry I

Colossians 4:7-11.  This sermon was preached by Pastor Marty Bonner on Sunday, November 2, 2025.

Paul has wrapped up his letter and is closing it with greetings from those who were with him in Rome.  Though Paul may seem to be singularly important, he continually testifies of the many people who helped him and encouraged him in ministering for Jesus Christ.

It is important for us to understand that people who minister for Christ, even with great scopes of influence, need partners both to help them and to encourage them.

In some respects, these people are partnering with Paul, but in other respects they are all partnering with Christ and his work. 

To partner with God in any endeavor will generally involve partnering with others.  There is a tension between the way God uses others to help us spiritually and those things that we must face and do for ourselves.  Both issues are important.

We all have a part in the people of Christ and also in the ministry of Christ.  Paul may get the press, but he is not trying to hog it for himself.  So, let’s look at some of the men who helped Paul in spreading the Gospel of Jesus Christ.

Tychicus (v. 7-8)

We do not have a lot of information on Tychicus.  He was with Paul in Rome while Paul was under house arrest.  He is first mentioned in Acts 20:4 during Paul’s third missionary journey. Paul picks up Tychicus as a helper somewhere in the Roman province of Asia (his hometown is never mentioned).  It seems that Paul was continually looking for fellow workers who had a call from the Lord to help in ministry.

Tychicus must have made his way to Rome in order to help Paul during his imprisonment.

Paul used Tychicus several times to communicate with individuals and churches, typically carrying letters from Paul to them.  It is clear that he is delivering this letter to the Colossians.  He is also mentioned in Ephesians 6:21 as the one who delivered that letter.  There is also a mention in Titus that Paul may use Tychicus to deliver that letter.

In all of these cases, Tychicus is not just a mailman.  He is also a brother who can encourage those to whom Paul is writing.

Paul clearly depended upon Tychicus and trusted him.  So, it is no surprise to read Paul’s description of Tychicus as a beloved brother (fellow believer in Jesus) and a faithful servant.  Calling one another “brothers” was an endearment that recognized the family of God that believers were.  His faithfulness as a servant was not just to Paul.  His servanthood was ultimately to Christ.  However, when you serve Christ, you will find yourself serving people.

Paul also calls him a fellow bondservant.  This is a different word that the previous “servant.”  A bondservant was a person who had no will or agency except that of their master.  We know that Paul is a freeman, so this is not about him being an actual slave.  Rather, he is a slave of Christ along with Paul, “a bondservant in the Lord.”

Tychicus would not only deliver the letter, but he would also inform them about Paul’s situation and condition.  Paul is doing well, and God is helping him.  Tychicus could encourage their hearts about Paul’s predicament and the advance of the Kingdom of Christ in the face of Roman imprisonment.

Sometimes we can be more concerned about people than they are for themselves, and that is okay.  The key is communication and prayer for one another.

Onesimus (v. 9)

Onesimus has travelled with Tychicus and was himself from Colossae.  Paul describes him similarly to how he described Tychicus.  He is a faithful and beloved brother.

This is the same Onesimus as that in the letter of Philemon.  It is generally thought that this personal letter to Philemon was sent at the same time.  At some point, Philemon must have made his personal letter to be public. 

Onesimus was Philemon’s bondslave.  He had run away and somehow ended up in Rome.  It is clear that though Philemon was a Christian, Onesimus was not.  Onesimus became a Christian, probably through interaction with Paul.  Paul then sent Onesimus back to Philemon, his master.  In that letter, Paul encouraged Philemon to accept Onesimus as a brother in the Lord.  He even stated that he would cover all that Philemon had cost him in running away.

This idea of not kicking against your station in life, i.e., being a slave, but using it for Christ, is puzzling to the modern age.  It is part of the call to let your relationships be transformed by Christ.  It may be that a slave was Christian and a master wasn’t.  The slave would be encouraged to serve their master as if serving the Lord.  It was also possible that a master would be Christian while a slave was not (as in the case of Philemon).  The master would be encouraged to treat the slave fairly as we saw earlier in this letter, remembering that they have a heavenly master to whom they will give account.  When both are Christians, they would both be challenged to serve to honor Christ in their commitments to one another.

By the way, it is interesting that Paul does not use the language of servant and slave with Onesimus like he did with Tychicus.  He could have, but in this case, he emphasizes that he is a fellow brother.

Aristarchus (v. 10)

At this point, Paul sends greetings from those who remained with him in Rome.

We first hear about Aristarchus in Acts 19 where Paul is in Ephesus during the third missionary journey.  Demetrius the silversmith had stirred up a mob.  They couldn’t find Paul, so they seized Gaius and Aristarchus.  They brought them before the magistrates.  They were eventually freed, but we see that Aristarchus has faced difficulty for the cause of Christ.

He is from Thessalonica, the capital city of Macedonia.

Paul tells us that Aristarchus is imprisoned with him.  It is unclear if he was arrested as a co-conspirator with Paul or if he simply volunteered to be arrested with him in order to help Paul in this time.  It is fairly clear that he accompanied Paul to Jerusalem where he was arrested and then put on a ship for Rome.

Aristarchus is another faithful man serving the kingdom of Christ in spite of adversity.

Mark (v. 10)

Paul sends greetings for Mark who is not mentioned as being a prisoner too.  This is the cousin of Barnabas who is no doubt also the young man they took on their first missionary journey.

In Acts 13, we are told that John called Mark left them and returned to Jerusalem.  There was no reason presented at the time.  However, in Acts 15 as Paul and Barnabas prepare to leave on a second missionary journey, there is a dispute about letting Mark join them.  This dispute becomes so sharp that Paul and Barnabas decide to part ways. 

Paul clearly believes that Mark is not someone who can be trusted.  This makes it clear that Mark had abandoned them earlier.  Barnabas wants to help Mark grow in working for the Lord without fear. 

This passage becomes one of the places where we see that Mark went on to prove himself to the apostle Paul.  They made amends, and Paul depends upon Mark without reserve.  2 Timothy 4:11 is another place where Paul asks for Timothy to bring Mark with him who is “useful to me for service.”

Was Paul too hard or was Barnabas too soft?  I am not sure that we should try to solve that.  There are good reasons why both took the stand that they did.  However, God’s purpose can be found even in our disagreements.  Our conflicts and reconciliations are part of not knowing everything.  Perhaps, God was using that disagreement to create two missionary teams.  

Regardless, we see Paul sending word that Mark is to be welcomed (as a faithful brother) because they would know of his prior reserves about Mark.  They are to welcome him.

It is important for believers to leave room for reconciliation down the road when there are disagreements and conflicts.

Jesus who is called Justus (v. 11)

Paul sends greetings from a man named Jesus who is also called Justus.  Of course, this isn’t Jesus the Christ, but a man who had the same name.  Perhaps, this is why he went by Justus.

We know nothing else about Justus.  However, Paul describes him, Mark and Aristarchus as fellow workers for the Kingdom of God who are of the circumcision.  This is not a reference to the Jewish Christians who were teaching that Gentiles had to be circumcised to follow Jesus.  He does use the term that way in certain letters.  In this case, Paul is using the word to refer to the Jews as a whole.  They saw themselves as the circumcised as opposed to the Gentiles who were not circumcised.

There were no doubt other Jewish Christians in Rome, but these three were the only ones who came alongside of him and helped him in the ministry.

This brings up a side issue regarding the apostle Peter.  Roman Catholics have presented through the years that Peter went to Rome as early as the 40s and was the Bishop of Rome, setting up the Church there.  They then extrapolate that Peter passed his authority on to the next bishop of Rome and so one, creating a long line of succession of the apostolic succession.  This is the foundation of their argument for the primacy of the Bishop of Rome, or the papacy.

Those who reject papal authority, or primacy, sometimes try to prove that Peter was never in Rome until his execution under Nero.  This passage begs the question of whether or not Peter was in Rome.  If he was, he would be a fellow Jew working for the Kingdom of God.  They believe that it is logical to infer from Paul’s statement that Peter could not have been in Rome.

It is possible that this is true, but I believe it is making Paul’s words say too much.  Paul calls them “fellow workers.”  Peter and Paul both had powerful ministries that did not intersect very often.  They are both working for Christ, but it is possible that Paul is using “fellow worker” in a narrower sense.  Paul may only mean those who are actively helping him with what he is doing.  Peter would be doing what the Lord is leading him to do separate to Paul.

I am not persuaded either way.  I think this is a weak verse to use for both ideas.  I would say this.  There are no passages that give any implication that Peter was the head Apostle of the Church and that all of the other Apostles gave him first place.  There is also no idea that Peter would pass down such an authority before his death.  In fact, this would be a line of argumentation that would have worked for Caiaphas.  Christian heritage does not guarantee that one will have the calling of their grandparents, and a Christian office does not guarantee that one will have the same spiritual authority as previous officers.

We will have some more people to introduce next week.  Yet, let’s see these as those who have proved to be an encouragement to Paul (vs. 11).  They are not just helpers in the ministry.  Paul needed encouragement.  I am sure that the Spirit of Christ encouraged him internally.  However, Jesus also used faithful brothers to be an encouragement to Paul.  Whenever you see someone who is being used greatly in ministry, never forget this simple truth.  They need people to minister to them too!

God help us to work together for the sake of the Kingdom of Christ, the Son of God’s love!

Partners I audio