BiblicalInsights.net

Understanding who we are in relationship to God our Creator is one of the greatest challenges of our time.  Does God define us by His creative and redemptive acts?  Or, do we define ourselves by our intuitive sense of self and our feelings about ourselves?  The difference is a crucial one.  Are we defined by God who exists outside of ourselves or are we defined by our own innate sense of self?  The first is objective and definitive and the second is subjective and relative.  The first recognizes God as God and the second recognizes ourselves as god.
The Deification of Self 
Carl Trueman in his book, The Rise and Triumph of the Modern Self, pp. 42-50, relates an interesting analysis of human history based on the writings of Philip Rieff, professor of sociology at the University of Pennsylvania who wrote, The Triumph of the Therapeutic(1966).  Rieff believes that cultures are characterized by what they forbid.  He also believes that culture directs persons outward.  Rieff gives the following analysis of history: (1) political man (Plato, Aristotle)–man’s identity is derived by his participation in the politics of the city; (2) religious man (Middle Ages)–man’s identity is derived from his religious beliefs and convictions; (3) economic man (Age of Karl Marx)–man derives his identity largely from trade, production, and making money.  All three of these are defining man by outward or external forces. And, finally, (4) psychological man(modern era)–man derives his identity from his beliefs and feelings about himself rather than conformity to outward norms and values.  The emphasis is on subjective feelings that are relative to the individual.  This psychological self is the authentic self and must be recognized and respected by others.  Anything that hinders outward expression of his inner feelings and thoughts–that which attempts to challenge or falsify his psychological beliefs about himself and thus to disturb his sense of inner well-being–is by definition harmful and to be rejected.  Traditional institutions must be transformed to conform to the psychological self, not vice versa.  The individual is king.  He can be whoever he wants to be.  He rejects the notion of any external authority controlling him.  External or objective truths are constructs of the powerful designed to intimidate and harm the weak.  Overthrowing them and thus overthrowing the notion that there is a great reality to which we are all accountable, becomes the central purpose. This is the deification of self (DPS)!  While Trueman does not accept all of Rieff’s conclusions, he does see merit in the description of the psychological man as an accurate analysis of the modern self.  Rieff’s psychological man is similar to Charles Taylor’s notion of expressive individualism, –that each of us finds our meaning by giving expression to our own feelings and desires (Trueman, 46).  Once this notion has been embraced by the majority in a given culture, significant social change can be accomplished.  Inherent in the understanding of the psychological man is the philosophy of relativity.  Individuals can create their own reality and reject any objective reality.  This is the reason that a person can affirm, “I am a woman in a man’s body.” In that affirmation, there is a rejection of God’s created order/design involving two genders, male and female (Gen. 1:27, Mark 10:6).  In place of God’s created order, affirmation is now made that there are many, indeed, an infinite number of genders and personal gender is self-determined.
The Denial of Self
In Luke 9:23-27, Jesus said, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (v. 23).  Self-denial is at the heart of discipleship to Jesus Christ.  What is self-denial?  The word means to deny utterly and so to disregard one’s own interest in favor of another’s desires or will.  In self-denial, we deny our personal interests, beliefs, feelings and will in order to accomplish God’s Will.  Not my will but thine be done! (Matt. 26:39).   Notice the objective aspect and external control that we permit God to have over us.  Consequently, God shapes us into the His image and we derive our authenticity and dignity from Him.  There is no dignity or nobility in sinful conduct.  There is dignity and nobility in holiness.  Through the gospel of Jesus Christ we are called to holiness (I Thess. 4:7). We must deny the lusts of the flesh. “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (I Pet. 2:11).  “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Rom. 6:6).  We deny self (selfishness) and live a selfless life.  Love “seeketh not her own” (I Cor. 13:5).  Deification of self is the worst form of narcissism.  It rejects God and God’s will and rebells against God’s control of our lives.  Take up his cross daily refers to facing hardships, suffering, and persecution for His name’s sake.  Faithfulness to Jesus Christ requires self-denial.  Jesus said, “For whosoever will save his life shall lose it: but whosoever shall lose his life for my sake and the gospel’s, the same shall save it” (Mark 8:35).  In order to obtain eternal life, we must be willing to lose our life (self-denial, submission to God’s Will) and only then will we save it.  We save it by hiding our life in Christ (Col. 3:3).  When we are baptized into Christ, we receive the forgiveness of sins (Acts 2:38) and become the children of God (Gal. 3:26,27).  When we become God’s children we name the name of Christ and depart from iniquity (II Tim. 2:19).  Self is no longer king.  God rules in our hearts and righteousness prevails.  Follow me is a phrase that defines the Christian.  A Christian is a disciple of Jesus Christ.  He/she follows the teachings of Jesus and the perfect example of Jesus.  Paul states, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20).  Paul renounced self in order to allow Jesus to live in him.
The deification of self will lead to eternal punishment (II Thess. 1:7-9).  Those who rebel against God will face the wrath of God.  The denial of self creates a pathway to God and to everlasting life.  Self-denial is the antidote to deification of self.

In addition to the reminiscences from Peter that we studied in Part I, please consider the following additional statements from Peter in his epistles that have a correlation to some saying, person, or event in the personal ministry of the Lord Jesus Christ.
Redeemed…With the Precious Blood of Christ.  I Pet. 1:18-19
“Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.”  Peter first learned from his brother Andrew that Jesus was the Messiah.  Andrew was present when John the baptist said, “Behold, the lamb of God which taketh away the sin of the world” (John 1:29,36).  Andrew first finds Peter and brings him to Jesus.  Peter is immediately drawn to Christ and becomes a follower of Jesus (John 1:40-42).  Peter was persuaded that forgiveness of sins was found in Jesus Christ.  Peter associates baptism into Christ with salvation for this very reason. “The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (I Pet. 3:21).  On the day of Pentecost, Peter stated the same requirement, baptism into Christ, for the remission of sins (Acts 2:38).  Forgiveness is achieved through the atoning power of the blood of Christ.  We are redeemed by the blood of Christ when we are baptized into Christ and our sins are washed away (Acts 22:16).
Clothed With Humility.  I Pet. 5:5,6 and 3:4.
“Likewise, ye younger, submit yourselves unto the elder, Yea, all of you be subject one to another, and be clothed with humility: for God resists the proud, and giveth grace to the humble.  Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.”  Peter learned humility at the feet of Jesus (John 13:1-17).  In the upper room, Jesus taught His disciples that the servant is not greater than his lord (John 13:16).  In Peter’s statement, the word ‘clothed’ is singular.  Why associate clothing with humility?  When Jesus prepared to wash His disciples’ feet (including Peter’s), He girded Himself with a towel.  Jesus left them an example.  In the memory of this example, Peter remembered, “clothed with humility” (he can see His Lord girded with a towel).  How much more powerful Peter’s words become in the Epistle, when we see the correlation with the lesson taught by the Lord on humility in the upper room discourses.  Humility is lowliness of mind.  It is the grace of the human heart tuned to God’s greatness and goodness and overwhelmed thereby.
The End of All Things is At Hand.  I Pet. 4:7.
“The end of all things is at hand: be ye therefore, sober, and watch unto prayer.”  Peter, Andrew, James and John once sat with the Lord on the Mount of Olives over against Jerusalem.  The Lord prophecies of the destruction of Jerusalem (Matt. 24).  The end of the outward aspects of the Jewish religion was in view.  The temple would be destroyed.  The city of Jerusalem would be destroyed. Jesus told His disciples to ‘watch’ and ‘pray’ (Matt. 24:42; Luke 21:36).  Peter could not possibly forget such an occasion and the sayings of Jesus.  Now, regarding the destruction of Jerusalem (the end of all things), he warns his readers to watch and pray.  Jesus brought an end to the Mosaical Law at His death (Col. 2:14; Heb. 8; 9:16-17).   An end to the outward aspects of the Jewish religion occurred as Jesus predicted in 70 A.D.   This is a significant prophecy by the Lord and confirms that He is truly a prophet of God.  Peter’s own veracity must be included in the analysis.
Living Stone.  I Pet. 2:4-10.
“To whom as unto a living stone, disallowed indeed of men, but chosen of God, and precious.” Peter states that Jesus is a living stone chosen by God.  Jesus is also the stone of stumbling and rock of offense rejected by the builders, but made the head of the corner by God.  Peter’s words are reminiscent of Jesus’ statement in Matthew 16:18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”  The rock was not Peter.  The rock was Christ (Peter’s confession that Jesus was the Christ the Son of God–Matt. 16:16).  Jesus Christ is the foundation of the church and no other (I Cor. 3:11).  Jesus also said, “Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: This is the Lord’s doing, and it is marvelous in our eyes?” (Matt. 21:42).  Jesus was quoting from Psa. 118:22-23. He applies this Old Testament passage to Himself. Peter’s words are reminiscent of the teaching of Jesus.  Notice, the Old Testament Scripture and its fulfillment is readily seen by Peter and becomes a part of his preaching.  In Acts 4:11, Peter speaking of Jesus says, “This is the stone which was set at nought of you builders which is become the head of the corner.” The corner stone was the most important stone in the construction of a building.  Peter knows who the rock is, yes, “the chief corner stone” and it is not him. It is Jesus Christ!
Ye Were As Sheep Going Astray.  I Pet. 2:25.
Peter is keenly aware of the imagery of a lost sheep.  When Peter denied the Lord three times, he was the lost sheep who had gone astray.  Later, he was reconciled to Jesus when he affirmed his love for the Lord three times (John 21:15-23).  Peter had heard the parable of the Lost Sheep (Luke 15:3-7).  He had heard the discourse of Jesus on the Good Shepherd (John 10).  These images and lessons from Jesus were firmly fixed in his mind.  Peter knows who the sheep are and who the Shepherd and Bishop of souls is.  In I Pet. 5:2-4, Peter uses the imagery again.  “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock.  And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.”  In the process of reconciling Peter, Jesus told him three times, “feed my sheep,” “feed my sheep,” “feed my lambs.”  Peter, in his position as an apostle and elder in the Lord’s church had the opportunity to fulfill this imperative.  As an elder, he put himself in the proper relation to Jesus, the chief Shepherd.  He speaks as an elder to other elders simply, lowly, and affectionately.
Suffering For Christ’s Sake.
Jesus taught repeatedly that the apostles would suffer for His name’s sake (Matt. 10:21-31; Matt. 5:11-12).  Peter also taught repeatedly that Christians would suffer for righteousness’ sake.  Peter was an eyewitness to the sufferings of Jesus Christ (I Pet. 5:1).  Peter spoke of manifold temptations (I Pet. 1:5-6).  He speaks eloquently of the example of Jesus in facing suffering (I Pet. 2:19-20; 21-25).  He speaks of the joy in knowing that we are suffering for righteousness’ sake which reflects closely the words of Jesus in Matt. 5:11-12 (I Pet. 3:14-15).  He warns against suffering for sinful conduct (I Pet. 4:13-16).  He encourages Christians to face suffering with stability and strength (I Pet. 5:10) because it produces spiritual depth and maturity.  The crown of glory follows those who suffer for Christ’s sake.  Peter learned to walk in the footsteps of Jesus  with regard to personal suffering and so must we.
We Were Eyewitnesses of His Majesty.  II Pet. 1:16-18.
Peter was an eyewitness of the majesty of the Lord at the Mt. of Transfiguration (Matt. 17:1-5).  Peter relates the impression made upon his heart when present with the Lord at this significant moment and he beheld the splendor of the glory of the Lord shine through His flesh.  Peter’s faith was grounded in historical fact.  He indicates that Jesus received glory and honor from God when God confessed His Son from the heavens: “This is my beloved Son, in whom I am well pleased, hear ye him.”  Peter, James and John were present along with Moses and Elijah who spoke to Jesus of His coming sufferings and death (Luke 9:31).  How could Peter forget this scene?  Now, he magnifies the name of Jesus by testifying to the truthfulness of His majesty!
Peter’s reminiscences give us many sacred connections to his personal contact and experiences with the Lord.  These often are interconnected with the Old Testament Scriptures and help to assure us of the truthfulness of that which is written.  Since faith is dependent upon the veracity of God’s word, we can be fortified in our own personal faith by studying these examples and what some have deemed to be undesigned coincidences.

Peter gives us reminiscences in his Epistles of significant events and sayings that occurred during the personal ministry of the Lord Jesus Christ.  The comparisons are between Peter in his writings and Peter when he was the Lord’s companion.  The comparisons aid in the interpretation of Peter’s writings.  They serve to emphasize the veracity of what he wrote and the inspiration of the Scriptures as a whole as comparisons are made between Peter’s Epistles and Matthew, Mark, Luke and John.
Jesus promised the apostles, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).  These sacred memories are part of the vital testimony of men who were eyewitnesses of the events and sayings of Jesus during His earthly ministry.  The remembrance is rooted in historical reality!  Consequently, the body of information given in the writings of these men is true.
Whom having not seen ye love.  I Pet. 1:8
The phrase found in I Pet. 1:8 certainly sounds like it was written by someone who had personally seen the Lord while addressing those who had not seen Him.  “Ye” is plural.  The ones that Peter is writing to have not seen the Lord.  Their love and faith in the Lord is not diminished by their having not seen Him in the flesh.  Peter continues, “In whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable.”  Isn’t this a most evident recollection of the words of Jesus to Thomas?  “Because thou hast seen me, thou hast believed: blessed are they that have not seen and yet have believed” (John 20:29).  Peter heard those very words spoken to Thomas by Jesus.  That scene never faded from Peter’s memory.  No doubt, it was in his mind as he wrote these very words in I Peter. An undesigned coincidence.
A lively hope by the resurrection of Jesus From the dead.  I Pet. 1:3
Peter’s memory of the resurrection of Jesus involved:  (1) He was an eyewitness of the resurrection of Jesus (Luke 24:34; I Cor. 15:5); (2) He possessed a vivid memory of this significant event; (3) Peter saw the empty tomb being the first to enter it after Jesus and risen from the dead (John 20:6); (4) Peter felt all of the despair which came before the resurrection in the events leading up to the crucifixion itself, and the days immediately following Jesus’ death; And, (5) Peter felt all of the power of the assurance of hope that came with the knowledge that Jesus was alive after being dead.  This new and living hope is what he is writing about in I Pet. 1:3.  “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.”  Again, Peter writes, “who by him (Christ-DS) do believe in God, that raised Him from the dead, and gave Him glory, that our faith and hope might be in God” (I Pet. 1:21).  Nowhere in the writings of any of the New Testament apostles and prophets is the expression of hope in connection with the resurrection of Christ so vivid.
Who is gone into heaven, and is on the right hand of God.  I Pet. 3:21,22
Not only was Peter an eyewitness of the resurrection of Jesus, but he also witnessed His ascension into heaven (Acts 1:10,11).  He writes, “The like figure whereunto even baptism doth also ow save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.”  The ascension of Jesus into heaven is His coronation.  Dan. 7:13-14.  Peter and Daniel both speak of His dominion.  This is the rule of Christ from heaven.  Peter’s statement agrees with the prophet Daniel and it also agrees with the historical facts thus establishing the veracity of his own words.
Fear God.  I Pet. 2:17
“Honour all men.  Love the brotherhood. Fear God.  Honour the king” (I Pet. 2:17).  Jesus used similar language when Peter was present.  The occasion was when Jesus called His apostles and gave them their commission.  In Matt. 10:2, Peter is named among them.  Then, in Matthew 10:28 Jesus said, “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy should and body in hell.”  The force of this precept regarding the fear of God and its momentous importance is perhaps seen when we contrast it to the fear of man.  Peter knew the fear of man.  This type of fear led him to deny Jesus three times!  Afterwards, he wept with bitter tears.  A sacred memory was born.  We must not separate Peter’s words from his personal life involving his fall, repentance, and reconciliation to Jesus.  Solomon declares that the whole duty of man is to fear God and keep His commandments (Eccl. 12:12-13).  Peter’s words once again harmonize with Old Testament prophets and the historical events surrounding the life of Christ.  Both factors undergird the truth of Peter’s own words.
Honor the king.  I Pet. 2:17
Peter was present with the Lord when Jesus gave the answer to the question, “Is it lawful to give tribute to Caesar, or not?”  (Matt. 22:17-22).  Jesus said, “Show me the tribute money: and they brought unto Him a penny–the silver denarius of the day–with the head of Tiberius on it.  “And he saith unto them, Whose is this image and superscription? They say unto him, Caesar’s. Then He said unto them, Render therefore unto Caesar the things which are Caesar’s and unto God the things that are God’s.  When they heard these words, they marveled, and left Him, and went their way.”  Peter emphasizes in his writings that Christians should obey government leaders. “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well” (I Pet. 2:13-14).
Cast All your care upon him.  I Pet. 5:7
In I Pet. 5:7, Peter captures the beauty of extreme care that God provides for His people.  “Cast all your care upon him, for he careth for you.”  We remember the eager, anxious, and impetuous nature of Peter who wrote these words.  Are these words not a remembrance of the Sermon on the Mount?  In Matt. 6:32-34, Jesus said, “Your Heavenly Father knoweth that ye have need of all these things; but seek ye first the kingdom of God and His righteousness; and all these things shall be added unto you. Take no thought for the morrow; for the morrow shall take thought for the things of itself.”  Jesus refutes materialism by emphasizing spiritual reliance upon God.  We must choose where we will put our trust.  Will we trust in uncertain riches or in the living God?  The Old Testament prophet Jeremiah answers this question.  “Thus said the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departed from the LORD. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.  Blessed is the man that trusteth in the LORD, and whose hope the LORD is.  For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Jer. 17:5-8). A “heath” is an uncultivated, wilderness area.  The contrast between the two individuals, the one who trusts in man and the one who trusts in God is stark.  The one who trusts in man is impoverished.  The one who trusts in God is prosperous.  While the contrast/analogy is physical in nature, the meaning has spiritual implications.  The soul of man cannot prosper apart from God.
In Part II, we will continue this study.