Elect Exiles I. Base Text: 1 Peter 1:1-2, 17-21, 2:11-17 II. Context A. The Apostle Peter is writing to Christians in modern-day Turkey 1. “Elect sojourners/exiles of the Dispersion” in Roman provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia,” which essentially is Turkey today 2. Peter’s language evokes Israel (“exile,” “Dispersion”); and yet, in 1 Peter 2:10, affirms his audience was once not a people but is now the people of God (cf. Hosea 2:23) 3. He therefore seems to be appropriating exilic Israel language for Christians B. “She that is in Babylon” gives greetings (1 Peter 5:13) 1. “Elect” with “you,” so most likely referring to the church in “Babylon” 2. Some associate it with literal Babylon in Mesopotamia, yet such makes little sense, for Babylon by the first century CE was a ruined village, having lost standing to Ctesiphon 3. Others think it code for Jerusalem, but as we will see, the whole Jerusalem hypothesis is inconsistent with the use of the metaphors involved 4. Most recognize “Babylon” as Rome, the city where Simon Peter ended up after journeying from Jerusalem to Antioch through Corinth (cf. 1 Corinthians 1:12, Galatians 2:11-14, 1 Clement 5; Tertullian, Prescription Against the Heretics 31, Scorpiace 15; Acts of Peter; Origen, Commentary on Genesis 3 according to Eusebius, Ecclesastical History 3.1) C. Most believe he wrote the letter sometime in the 60s D. From contextual clues it seems that Peter writes to these Christians to encourage them to stand firm in their faith in Jesus despite the trials they are enduring and to keep doing good no matter how well it is received III. Interpretation A. 1 Peter 1:1-2: Introduction 1. Peter writes to the “elect parapidemois” of what we deem Asia Minor (1 Peter 1:1) a. parapidemois can refer to a sojourner or exile b. The term is used here and in 1 Peter 2:11; also Hebrews 11:13 c. Sojourner as one who could return to homeland but has chosen a different nation for some reason; exile as one who yearns for the homeland but compelled to live elsewhere d. We are to be sojourners relative to our past, and exiles relative to this world, lest we become conformed to this world or yearn for a disgraceful past (Romans 6:21, Hebrews 11:13-16, 13:13-14) 2. They are elect according to the work of the Triune God: the foreknowledge of the Father, in sanctification of the Spirit, unto obedience and sprinkling of Jesus’ blood (1 Peter 1:2) a. A strong suggestion of the Trinity, since all three Persons are mentioned b. Different roles among the Persons of the Trinity c. All work together for salvation 3. As Peter begins his letter he frames it in terms of election, foreknowledge, sanctification, obedience, and atonement, but also in terms of exile B. 1 Peter 1:17-21: Reverence During Sojourn 1. Christians are to be holy since God is holy (1 Peter 1:13-16) 2. Peter continues this thought: if we call on God as Father, we must recognize He judges impartially based on works, and so we are to pass the time of our paroikias in fear or reverence (1 Peter 1:17) a. paroikias as sojourning, dwelling in a strange land b. Also used in Acts 13:17, referring to Israelite sojourn in Egypt 3. Peter encourages the Christians to remember that we are to live thus because we have been redeemed not with corruptible things like gold, silver, or past traditions, but Christ’s precious blood, foreknown before the world, manifest on earth for our sake, and through whom we have access to God in faith and hope (1 Peter 1:18-21) 4. Peter thus encourages holy and righteous living in faith from Christians and considers their lives in terms of sojourn C. 1 Peter 2:11-17: Proper Conduct 1. Peter speaks of Christians as a temple of God and speaks of Christians in terms of the language spoken of Israel (1 Peter 2:1-10) 2. He then speaks to them as paroikous and parapidemous, encouraging them to abstain from fleshly lusts and to keep their behavior seemly among the ethnesin, “nations,” or “Gentiles” (1 Peter 2:11-12) a. parapidemous as seen in 1 Peter 1:1 b. paroikous as those who experience a paroikia, sojourners or strangers c. paroikos also used in Acts 7:6, 29 (referring to Israelites as sojourners in Egypt, Moses as sojourner in Midian) and Ephesians 2:19 (Gentiles as no longer strangers to the covenant) d. Use of Gentiles interesting; as he appropriates the language of Israel to speak of Christians, “Gentiles” is likewise appropriated to speak of all those who stand against God’s people 3. Why? So that when (not if) they speak against Christians as evildoers, good deeds will give them reason to glorify God on day of visitation (1 Peter 2:12) a. Peter extends little hope of vindication in this life b. But when judgment day comes, Gentiles will have to give God the glory and admit that Christians lived appropriately and they did not 4. Peter goes on to exhort Christians to be subject to human institutions of authority, to honor everyone, to not use freedom to cover up evil but to live as God’s douloi, slaves/servants, so they will silence the ignorance of the foolish by their good deeds (1 Peter 2:13-17) D. Such is what is explicitly written regarding exile and sojourn in 1 Peter IV. Application A. Elect Exiles 1. Peter frames his letter in terms of sojourn and exile a. 1 Peter 1:1: “elect exiles” b. 1 Peter 1:17: “time of your sojourn” c. 1 Peter 2:11: “as sojourners and exiles” 2. It is worth revisiting 1 Peter 5:13: “she who is in Babylon” a. Why would Peter speak of Rome in terms of Babylon? b. Especially in a letter that has been framed in terms of exile? 3. As Peter has throughout appropriated the language of Israel for Christians, so he also appropriates the image of exiles and Babylon 4. Thus 1 Peter, from start to finish, can be read in terms of the experience of exile 5. 1 Peter 1:3-9: encouragement in our living hope of salvation despite enduring trials of faith 6. 1 Peter 1:10-12: proclamation of prophetic message for our benefit in Christ 7. 1 Peter 1:13-16: Setting hope on Jesus, to be holy as God is holy 8. 1 Peter 1:22-25: love one another, born of incorruptible seed of God’s Word 9. 1 Peter 2:1-10: Put away evil, yearn for God’s Word, Christians as temple, as God’s elect people; further appropriation of Israel imagery 10. 1 Peter 2:18-25: slaves to serve even unjust masters; enduring suffering despite doing good acceptable to God, who manifested the same in Christ 11. 1 Peter 3:1-7: wives to win over husbands with godly living; husbands to dwell in an understanding manner 12. 1 Peter 3:8-22: not returning evil for evil, but a blessing, to be zealous for good, making a defense, suffering for righteousness’ sake while being untroubled by it, for thus Christ experienced, suffering death so we might live 13. 1 Peter 4:1-6: arm ourselves with Christ’s mind in this way, to live no longer for the lusts of flesh but for will of God; enduring reviling from Gentiles 14. 1 Peter 4:7-11: end of all things is at hand: love, be hospitable, serve one another with the gifts God has given you 15. 1 Peter 4:12-19: do not be surprised at fiery trial; rejoice in partaking of Christ’s sufferings; glorify God for suffering as a Christian, do not suffer as a transgressor; judgment is coming, will begin at house of God; entrust ourselves to a faithful Creator while doing good 16. 1 Peter 5:1-5: exhortations to elders, humility for all 17. 1 Peter 5:6-11: humble ourselves before God; cast anxieties on Him, for He cares for us; resist the Devil; brethren around the world share in sufferings; God will perfect, strengthen, establish us 18. 1 Peter 5:12-14: final salutation 19. Peter focuses much on the difficulties the Christians experience, and we can understand the exile emphasis: they are not like us, we are not going to be like them, and that is why even though we may do good we suffer for it! 20. Yet the Christians are elect exiles: God has chosen them; God will sustain them; it is in God’s purposes for us to experience this exile, to endure the trial, for His glory and honor 21. Why is impossible to answer; it is for us to entrust ourselves to Him, not to have explanations of purpose! 22. We do well, therefore, to consider our time here as exile, in terms of Israel in Egypt or Babylon, and to understand our obligations to one another and to those in the world around us in that light B. Relating to the World in Exile 1. In 1 Peter 2:11-17 Peter sets forth how we are to live in the world despite being in exile 2. A temptation with the exile imagery is to get so focused on the Kingdom of Heaven aspect that we use such to justify complete withdrawal and/or rebelliousness against earthly authority 3. Not a few wars and conflicts have been justified in the name of Christ in this way 4. Furthermore, even if no such rebellion is even considered, as in Thessalonica, so it could be charged in Asia Minor, and the charge could be able to be made against us: “these all act contrary to the decrees of Caesar, saying that there is another king, one Jesus” (Acts 17:7) a. Caesar claimed to be the kurios, the soter, the huios Theou b. To claim Jesus is these things is to cast aspersions on Caesar’s claim! c. And so it is that those who faithfully serve Christ will always be of questionable loyalty to any nation-state; are they a fifth column? A ruler will always wonder 5. What is the “war” for Christians? Against the fleshly lusts for our soul (1 Peter 2:11) 6. Why is that our main conflict? So our conduct among Gentiles will manifest the righteous and holy, and their charges seen as folly in the end (1 Peter 2:12) 7. Thus, as exiles, we must show extra concern to not be of the world, to live according to our profession, expecting those in the world to be examining us for inconsistencies so as to justify themselves! (1 Peter 2:15-16) 8. Thus, relative to earthly leaders, we are to be subject for the Lord’s sake, even if that means we suffer the punishment of those laws (1 Peter 2:13-14, 17) a. “Civil disobedience” is never the posture of the Christian b. Nothing we do is to be justified in the name of rebellion; instead, our behavior is to be marked by faith in and thus obedience to God, no matter the consequences (cf. Acts 5:29) c. If we suffer the consequence of a law, we are proving subject to the institutions of men for the Lord’s sake! 9. Are we not free? Yes, but not in the worldly sense; we are to use our freedom to be servants of God in Christ, not to cover up wickedness (1 Peter 2:15-16)! a. The world’s posture is “I am free to do what I want and you can’t tell me otherwise!”; such is “freedom to” b. In Christ we have “freedom from”: liberation from bondage, overcoming sin and death, so we can serve God and righteousness (Romans 6:15-22) 10. Thus, as exiles, we are to recognize that we are seen as alien, that our conduct will be scrutinized, and we are to demonstrate in every way our obedience to God, respect of authority, always doing good no matter the consequences V. Conclusion A. For good reason Peter writes to the Christians of Asia Minor as “elect exiles” 1. He appropriates the imagery of Israel for Christians 2. Christians are as exiles and sojourners; Rome and its empire as Babylon 3. Such is a helpful means by which the Christians can make sense of their condition B. We do well to understand ourselves as exiles 1. We live in Babylon, but are not to be of Babylon 2. We should not be surprised when we experience trial and are treated derisively and harshly in the name of Christ, for thus He suffered, and we are seen as foreigners even if we are the of the same nation and language! 3. We must give thought to our holiness and conduct, showing proper respect, living faithfully to God, giving no reason for the Gentiles to blaspheme, looking to the resurrection for vindication C. May we endure the trials of exile so that we may obtain the resurrection of life! D. Invitation Scripture, Meditation, and Application 1: Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Peter 1:1). As Peter wrote to Christians in Asia Minor, modern-day Turkey, he calls them “elect sojourners,” also translated “exiles.” He uses the language of Israel to speak to Christians. He wants them to understand their place in the story of how God works for and through His people. May we see ourselves as God’s elect exiles in our place and time! 2: And if ye call on him as Father, who without respect of persons judgeth according to each man's work, pass the time of your sojourning in fear (1 Peter 1:17). As we live our lives it becomes easy for us to justify all sorts of things we should not think or do. We can take our election for granted. But God judges impartially according to what we do, not what we intend. We are sojourners, and must revere God and not fall prey to the temptations of the land of our sojourn. 3: Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul (1 Peter 2:11). Peter again speaks of Christians as sojourners and pilgrims, also translated as exiles and strangers. Our lives must look different from those among us in the world even if we share the same nationality and tongue; we must abstain from fleshly lusts. We must honor appropriate authority. We must use our freedom to serve God. The Gentiles are looking for reasons to indict and judge us; may our conduct prove their charges baseless on the day of the Lord Jesus! 4: She that is in Babylon, elect together with you, saluteth you; and so doth Mark my son (1 Peter 5:13). Peter speaks of the church in Rome as “Babylon” at the end of his letter. Why would he use that illustration? As Israel suffered in exile under the oppressive pagan forces of Babylon, so now Christians suffer in exile under the oppressive pagan forces of Rome. Thus all of 1 Peter can be understood from the posture of “exile” in “Babylon.” May we recognize our alienation from the world in the name of service to Christ, expect the backlash, and resolve to set our hope firmly in Jesus’ salvation ready to be revealed!