I Peter and Civility

BC: “I am will to try and discuss this in accord with the advice found in 1 Peter 1:17 and 1 Peter 3:9-16 with regard to respect and honoring everyone, but it is your call.”

SH: In their historical context, these passages aren’t talking about “everyone.” Rather, they’re talking about pagan gentiles who have had no exposure to the gospel.

Our historical position is very different from theirs. You and your brother are not in the same epistemic situation as mid-1C AD pagans.

There are passages in Scripture targeting apostates which are far more analogous to your own circumstances.

First, regarding the use of "everyone," I suppose Mr. Curry is referring to the use of the dative: "panit tw aitounti," usually translated "every one asking" in 1 Peter 3:15. Actually, this is literally "every the asking one/every asking one." But what is the scope of the every one asking? Who exactly are these people? Does the letter give any indication that everybody in the world in all of time and space is in mind? No, for Peter is addressing a particular situation. Just like a typical Arminian who becomes obsessessed with the "pantos" passages of Scripture everywhere they can be found, he assumes that everybody without exception is in view, namely everybody in the world that ever interlocutes with a Christian. Here's what a standard commentary (Kistemaker) says about the persons to whom Peter addresses this letter:

In four of the five chapters of his epistle Peter alludes to the persecution of Christians.
He implies that believers are living in hard times because as a minority they
experience rejection by the rest of the population. Christian slaves endure unjust
suffering at the hands of cruel masters (2:18–20), and believers receive abuse from
pagans who think it strange that Christians disassociate themselves from riotous living
(4:3–4).

The passages in which Peter indirectly refers to persecution are these: 1:6–7;
3:13–17; 4:12–19; 5:9. In the first reference, the word trial occurs: “You may have
had to suffer grief in all kinds of trials” (1:6). In the second, legal phrases are
prominent: “give an answer,” “clear conscience,” “good behavior,” and “slander”
(3:15–16). In the third passage, courtroom terminology is again evident: “painful
trial,” “murderer or thief or any other kind of criminal,” and “judgment” (4:12–17).

Finally, the suffering which Christians experienced was widespread: “Your brothers
throughout the world are undergoing the same kind of sufferings” (5:9). However,
Peter’s epistle provides no details on official court proceedings against Christians.

Also, in this letter the term persecution does not occur. We ought to refrain, then,
from reading specific historical facts into the text of this epistle.
Historiographers have recorded information about the persecutions instigated by
Roman emperors. Nero, who ruled from A.D. 54 to 68, burned two-thirds of the
dwellings and buildings in Rome in July of 64 and blamed the Christians for this
deed. Even though Roman historians tell us that Nero burned Christians at the stake in
Rome, we cannot prove that the translation fiery trial (4:12) must have a literal
interpretation. If we take the word fiery figuratively, we give it a broader meaning
than a single reference to a specific event. Consider, for example, a matter of
exegetical consistency. If we adopt the hermeneutical rule to let Scripture be its own
interpreter, then we must compare the “fiery trial” of 4:12 with the trials described in
1:6–7. In this passage (1:6–7), Peter explains the concept trial with an illustration of
gold that is refined by fire. He concludes that this fiery refining process is necessary
to prove the genuineness of the believer’s faith (1:7). In short, the evidence to link the
expression fiery trial to incidences of Christians being burned at Nero’s behest is not
overwhelming.

Christians were persecuted “because of the name of Christ” (4:14). That name in
itself was sufficient ground to drag a Christian into court. Jesus predicted as much
when he said, “On my account you will be brought before governors and kings as
witnesses to them and to the Gentiles” (Matt. 10:18). We should not link the
persecutions to which Peter alludes to correspondence of Pliny, governor of Bithynia
in A.D. 109–11. Pliny conducted an inquisition against Christians in that province and
asked Emperor Trajan whether he could persecute Christians because of “the name
²⁶ However, we have no indication that the inquisition in the time of Trajan was
worldwide. All appearances are that we encounter a single incidence of persecution
mentioned in the correspondence between Pliny and Trajan but no official persecution
that was sponsored by the emperor. We conclude by saying that the persecutions
alluded to in Peter’s epistle appear to be local harassment generated by people who
expressed hatred toward Christians.

What's more, the text describes those to whom these persons were to be giving gentle answers are those who are said to be "speaking maliciously/slandering" them, and reviling them. Peter's audience is told to not to fear their "intimidation." Ergo, it is reasonable to conclude that, whatever was going on, these Gentiles were employing intimidation tactics against these Christians, reviling them, and slandering them. These are the kinds of persons that Peter has in mind.

The use of texts like this thus poses a dilemma for the apostates like Mr. Curry. On the one hand, he demands to be treated like the persons Peter has in mind in this text, yet on the other he wants to maintain some level of altruism and objects when we treat them the way that Scripture licenses the treatment of apostates. With regard to apostates, you know, in the OT, they'd be stoned to death, and we would have to deal with them. In the NT, we're told to mark them, watch them, refute them, and put them out of the church. We also have examples from the Apostles to Christ using strong language and mocking apostates from the covenant. So, on the one hand, these persons want to claim that we should treat them like the Bible teaches, but when we point out that they are are specific kind of person and not the kind that Peter has in view, they get all huffy and pouty. Yet, they (and by this I am including more than Mr. Curry, whose language is often restrained himself) are quite comfortable posting their deconversion stories, using perjorative language against us when it suits them, and all manner of misbehaviors. What's more, if they want to be treated like this first century Gentile pagans who had not been exposed to the gospel that Peter has in mind, then they should come out and admit that they are also ignorant of the gospel and guilty of abusing Christians and have been behind the suffering of Christians and their harassment, for that is precisely what those same Gentiles are depicted as doing to the persons in Peter's audience. Yet, which one of them will come out and make such a startling admission?

Ergo, if Mr. Bill Curry wishes to be treated by Mr. Hays the way he believes 1 Peter 3:9- 17 in particular teaches, then he needs to come clean and admit that he is guilty of persecuting Christians for naming the name of Christ, slandering them, trying to intimidate them, etc. But that's not what he claims. He is quite comfortable applying this text to Mr. Hays, but he gives himself a free pass on the identity of the persons Peter has in mind...persons who are causing Christians suffering, slandering them, trying to intimidate them, etc. No, he claims that he is an apostate,and apostates and false teachers are to be treated like this:

Acts 8 (New International Version)

20Peter answered: "May your money perish with you, because you thought you could buy the gift of God with money! 21You have no part or share in this ministry, because your heart is not right before God. 22Repent of this wickedness and pray to the Lord. Perhaps he will forgive you for having such a thought in your heart. 23For I see that you are full of bitterness and captive to sin."

1 Timothy 1 (New International Version)

8We know that the law is good if one uses it properly. 9We also know that law is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, 10for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine 11that conforms to the glorious gospel of the blessed God, which he entrusted to me.

Hebrews 10 (New International Version)

26If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, 27but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 28Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. 29How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace? 30For we know him who said, "It is mine to avenge; I will repay," and again, "The Lord will judge his people." 31It is a dreadful thing to fall into the hands of the living God.

2 Peter 2 (New International Version)

1But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. 2Many will follow their shameful ways and will bring the way of truth into disrepute. 3In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping.

4For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment; 5if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others; 6if he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; 7and if he rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men 8(for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard)— 9if this is so, then the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment, while continuing their punishment. 10This is especially true of those who follow the corrupt desire of the sinful nature and despise authority.

Bold and arrogant, these men are not afraid to slander celestial beings; 11yet even angels, although they are stronger and more powerful, do not bring slanderous accusations against such beings in the presence of the Lord. 12But these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish.

13They will be paid back with harm for the harm they have done. Their idea of pleasure is to carouse in broad daylight. They are blots and blemishes, reveling in their pleasures while they feast with you. 14With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood! 15They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. 16But he was rebuked for his wrongdoing by a donkey—a beast without speech—who spoke with a man's voice and restrained the prophet's madness.

17These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. 18For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error. 19They promise them freedom, while they themselves are slaves of depravity—for a man is a slave to whatever has mastered him. 20If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. 21It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. 22Of them the proverbs are true: "A dog returns to its vomit," and, "A sow that is washed goes back to her wallowing in the mud."

Jude 1 (New International Version)

3Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints. 4For certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.

5Though you already know all this, I want to remind you that the Lord delivered his people out of Egypt, but later destroyed those who did not believe. 6And the angels who did not keep their positions of authority but abandoned their own home—these he has kept in darkness, bound with everlasting chains for judgment on the great Day. 7In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.

8In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings. 9But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not dare to bring a slanderous accusation against him, but said, "The Lord rebuke you!" 10Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals—these are the very things that destroy them.

11Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam's error; they have been destroyed in Korah's rebellion.

12These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead. 13They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever.

14Enoch, the seventh from Adam, prophesied about these men: "See, the Lord is coming with thousands upon thousands of his holy ones 15to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him." 16These men are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage.

And it will suffice to say that there are numerous taunt songs in Scripture directed toward such persons. Seeing as how most Calvinists affirm some version of Covenant Theology, and we thus believe in a continuity between the covenants, absent a hermeneutical argument from Mr. Curry that refutes Covenant Theology on this point, it is hardly unwarranted to apply these OT examples, and nobody would say we shouldn't follow the NT example.

Now, it's true that it is possible to exercise restraint with folks like Mr. Curry. However, that would be an exercise in mercy, and mercy by its very definition, is something that nobody is under any obligation to exercise. It's true that we are told to be merciful; but it is equally true that we are to judge a tree by its fruit, refute the tree, throw the tree out of the garden, to mark the tree, and, yes, even taunt the tree if that's what it takes, particularly if the tree isn't just quietly dying on its own and is attempting to infect other trees around it with its disease.