III. Significant Relation of Suffering to Christian Living in First Peter
Peter does not only connect suffering to Christian doctrine, but to Christian living as well. In his letter, he touches on three realms of life: government, work, and family. Each of these spheres can be a place out of which suffering may come. As Peter then discusses the subject of suffering in his letter, he tries to link it with each of these areas in life.
A. Suffering and Government
Though Peter refers to social persecution in his letter, yet one could say that the government is involved in this persecution. Listen to Filson’s explanation:
My own conclusion is that while official empire-wide governmental persecution may be in mind (5:9 shows that the trouble, whatever it was, involved the whole church), the more probable explanation is that the readers faced, as the Christians in every place faced, public opposition to their teaching and mission. Such public opposition might often be able to use local officials to punish Christians, but the empire was not as yet engaged in a general and systematic persecution of the Christians.[1]
Nevertheless, Peter wants his readers to learn submission in their suffering. In particular, they must learn to submit to their government:
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. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king (2:13-17).
Undoubtedly, for persecuted Christians, to honor their wicked leader is not easy. But Peter gives at least three reasons for them to do so. First, they should submit to their government for the Lord’s sake (v. 13). Second, submitting is the will of God (v. 15a). Third, that through their submission, their government will have no cause to speak against them (v. 15b).
B. Suffering and Work
Peter shifts from the subject of government to the subject of work, addressing the servants. He exhorts them: “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the forward” (2:18). He might be talking to hired workers who experience unjust treatment or persecution under their unbelieving masters. In this case, Christian workers should still submit to their employers. They should do so for two reasons: First, submitting is thankworthy (2:19), and second, it is acceptable with God (2:20).
C. Suffering and Family
Peter also touches on family matters in conjunction with suffering. In chapter thirty verse one, he particularly addresses the wives: “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives.”
By inference, one can suggest that here Peter is talking to wives whose husbands are not Christians. Apparently, such wives experience persecution from their own unbelieving husbands. Nevertheless, they too must submit to their husbands, in order to win them to Christ.
In light of these three spheres of life (government, work, and family), what Peter desires from his readers is that they learn to practice submission even in the midst of suffering.
VI. Conclusion
We now ask the question—why is the theme of suffering significant to the study of First Peter? First, because of its connection to the historical context of the book. Peter wrote his book during a time of suffering. Second, because of the contents of the book. Suffering functions as the main theme of the book. It controls the contents of the book. Third, because of its relationship to two important Christian doctrines in the book, namely, Christology and eschatology. Finally, because of its link to key subjects of Christian living in the epistle.
What lessons can we glean from this study? First, we should understand our suffering Christologically. That is, we should view our suffering through the cross of Christ. Doing so will give us comfort in the presence of pain. Second, not only should we understand our suffering Christologically, but also eschatologically. We should remind ourselves that our suffering is but for a while. Rather than focusing on our affliction, let us concentrate on the coming glory that will be revealed in us through Christ. May our consolation be also that our persecutors—those who continue rejecting the gospel—will one day be destroyed in the eternal lake of fire. They may seem prosperous and victorious today, but the time will come that God will punish them. Lastly, let us learn submission in the midst of our suffering, that through our good testimony, those who persecute us may be brought to the feet of the Lord Jesus Christ.
Bibliography
Clarke, Adam. Clarke’s Commentary. Vol. 6. New York: Phillips & Hunt, 1883.
Filson, Floyd V. “Partakers With Christ: Suffering in First Peter,” Interpretation 9.4 (Oct 1955):
400-412.
Hiebert, D. Edmond. “The Suffering and Triumphant of Christ: An Exposition of 1 Peter 3:18-
22,” Bibliotheca Sacra 139, no. 554 (Apr-Jun 1982): 146-158.
Kirk, Gordon E. “Endurance in Suffering in 1 Peter,” Bibliotheca Sacra 138, no. 549 (Jan-Mar
1981): 46-56.
Lim, Jit-Fong. “Suffering As the Controlling Motif in the First Epistle of Peter.” Th. M.
II. Significant Relation of Suffering to Christian Doctrines in First Peter
Along with the theme of suffering, two dominant doctrines appear throughout First Peter: Christology and Eschatology. Peter uses these doctrines as a source of strength for the suffering saints. The fact that in his epistle, Peter first mentions ‘sufferings’ in relation to these two doctrines is noteworthy:
Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow (1:11).
The mention of “the glory that should follow” here does not only refer to the glory of Christ’s resurrection and ascension, but to the eschatological glory as well which believers will share with Christ. Clarke explains it beautifully:
Not only the glory of his resurrection, ascension, exaltation, and the effusion of his Spirit; but that grand manifestation of God’s infinite love to the world in causing the Gospel of his Son to be everywhere preached, and the glorious moral changes which should take place in the world under that preaching, and the final glorification of all them who had here received the report, and continued faithful unto death. And we may add to this the ineffable glorification of the human nature of Jesus Christ, which, throughout eternity, will be the glorious Head of his glorified body, the Church.[1]
A. Suffering and Christology
First Peter is Christological in its content. It has only five chapters, but it refers to the name of ‘Christ’ twenty times. Unquestionably, Peter brings the doctrine of Christology to the subject of suffering, because he wants his readers to understand suffering in a Christological context. He wants them to see their suffering through the Cross of Christ. In chapter two, verse twenty-one, he reminds them that Christ also suffered and that He suffered for them (2:21). For Peter a correct Christology is crucial to having a correct concept of suffering; grasping this concept is essential for a Christian to endure his sufferings. Gordon E. Kirk, in his article—“Endurance in Suffering in 1 Peter,” echoes the same thought:
Throughout the Book of 1 Peter, a Christological emphasis is evident. As a disciple of Jesus this fisherman’s life was transformed, and before his own eyes he perceived the supreme example of the One who endured suffering. Replete within every chapter in this epistle is the illustration of Christ, the ultimate model of endurance.[2]
Similarly, D. Edmond Hiebert, in his treatise—“The Suffering and Triumphant Christ: An Exposition of 1 Peter 3:18-22” avers: “The unifying theme of this perplexing paragraph is Christ’s undeserved suffering for Righteousness. The initial ‘for’… or ‘because,’ indicates Peter’s intention to encourage the readers to persevere in their own sufferings and to assure them of triumph in Christ as risen and exalted.”[3]
Peter also exhorts his audience to follow Christ’s steps in suffering. He tells them:
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: (2:21-23).
Two things are noticeable here. First, “Christ also suffered for us” (or in some manuscripts, “for you,”) refers specifically to Peter’s readers. And the word “also” here assumes the other side of the truth—that Peter’s audience is suffering for Christ. So, Peter is telling them that their suffering for Christ is as it should be, because Christ also suffered for them. And just as Christ is divinely appointed or called to suffer for the sake of His people, so are the Christians called to suffer for His sake. “For even hereunto were ye called,” writes Peter to them.
Second, Christ suffered for righteousness’ sake. Peter is aware that these Christians are suffering because of the gospel of Christ: like Christ, they suffer for righteousness’ sake. Peter continues to inform them in the following chapters that if they suffer for righteousness’ sake, they are happy or blessed:
But and if ye suffer for righteousness' sake, happy areye: and be not afraid of their terror, neither be troubled (3:14).
If ye be reproached for the name of Christ, happy areye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified (4:14).
B. Suffering and Eschatology
Not only is First Peter Christological, it is also eschatological. While Peter is concerned with the present suffering of his readers, his letter is full of future truths:
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ (1:7).
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ (1:13).
But the end of all things is at hand: be ye therefore sober, and watch unto prayer” (4:7).
But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you (5:10).
Thielman comments: “Throughout his letter, Peter urges his readers to put their suffering in eschatological perspective.”[4] To Peter, the doctrine of eschatology is one great source of encouragement for his suffering readers. But how does Peter use eschatology to encourage his readers? First, he tells them that their suffering is but temporary:
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations (1:6).
But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you (5:10).
The temporariness of their suffering is a consequent reality of eschatology. Suffering will cease, since there is end for all things in this world (4:7).
Second, he reminds them of their future blessing:
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time (1:4,5).
In addition to this incorruptible inheritance, he calls their attention to the future glory that will be revealed in them:
But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy (4:13).
He wants them not to focus on their present pain, but to focus on their future glory. One can recall that the apostle Paul also has the same contemplation: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:28).
Third, Peter notifies them that their persecutors—those who remain disbelieving Christ—will one day be punished:
For the time iscome that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (4:17).
While Christians will receive eternal blessing, those who reject the gospel will receive eternal judgment.
[1] Adam Clarke, Clarke’s Commentary, vol. 6 (New York: Phillips & Hunt, 1883), 487.
[2] Gordon E. Kirk, “Endurance in Suffering in 1 Peter,” Bibliotheca Sacra 138, no. 549 (Jan-Mar 1981): 50.
[3] D. Edmond Hiebert, “The Suffering and Triumphant Christ: An Exposition of 1 Peter 3:18-22,” Bibliotheca Sacra 139, no. 554 (Apr-Jun 1982): 146.
This paper will briefly show how the subject of suffering is significant in the study of First Peter. Though not all commentators agree, it will be argued that suffering functions as the controlling theme in the book. That is, suffering serves as the main motif around which the contents of the epistle revolve. At the end, some implications of this scrutiny will be given for Christians, especially for the suffering ones.
I. Significance of Suffering in First Peter
A. Historical Setting
In considering the historical background of First Peter, three important questions need to be dealt with: who wrote it, for whom it was written, and when it was written. From the opening verse of the epistle, an undisputed conclusion can be made that the author is the apostle Peter, and that he writes it to “the strangers” (1:1). But who are these “strangers”? There are basically three interpretations. First, some commentators, such as John Calvin, maintain that they are Jewish Christians who, because of persecution, left their native land and lived in another place. Second, others take “strangers” figuratively, applying the term to all Christians (Jews or Gentiles) who are temporarily here on earth but are heavenly citizens. Third, some scholars combine these two views. They contend that Peter writes this letter primarily to the Jewish Christians, and secondarily to the Gentile believers.
However, from verse one, we are certain that these “strangers” are those “scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,” which are provinces of Asia Minor or modern Turkey. Since Peter addresses his letter to a large group of people, to determine with specificity the kind of people whom he has in his mind is difficult. Frank Thielman states: “We should not expect, therefore, that Peter will give us a detailed account of the conditions of his audience.”[1] Thus one can safely say that these “strangers” are Christians, possibly mixed Jews and Gentiles, who are living in those five regions.
The next inquiry that has to be answered is this: When did Peter write his letter? Answering this question is vital to understanding the condition of these Christians at the time Peter was writing his epistle. The date that is commonly given to this epistle is either before or shortly after the great fire of Rome in A.D. 64. If the latter date is followed, the letter was intended for Christians who suffered under Emperor Nero (54-68 A.D.), who burned the city of Rome (July, A.D. 64). When the citizens of Rome learned from their emperor that the Christians burned the city, they increased persecution against this sect. Taking this position is to suggest that Peter was writing to a group of believers under state persecution. In other words, their persecution was not just social but imperial.
Nevertheless, the majority of commentators follow the earlier date, that is, before the destruction of the city of Rome. This view implies that the persecution taking place in the book came generally from pagan society. Again other scholars suggest that the letter was written in two different time periods—one before the great fire of Rome, and the other during it. They reason that the “fiery trial” in chapter four, verse twelve is a description of Neronian persecution. But as Floyd V. Filson notes: “Such a theory is attractive, for it solves the problem neatly. But it does so by assuming a literary process that we cannot prove to have occurred.”[2] He goes on to say: “The letter comes to us as a unity, and if we can explain it as the work of one writer, written at one time, we should do so.”[3] This paper favors the date before the burning of Rome, because of the tone of First Peter when it speaks of suffering. If the epistle had been written after the ruin of Rome, the tone would have been more forceful. But this should not undermine the fact that these Christians were experiencing severe oppression, for even before the great fire of Rome, they were already persecuted by pagan Romans. What is important to mark here, however, is the reality that Peter writes to suffering Christians.
B. Theme
At the end of the letter, Peter plainly describes his purpose for writing: “I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand” (5:13). Thus, the true grace of God is “a definitive general description of the letter, but it does not exclude the recognition of numerous subordinate and contributory themes”[4] one of which is suffering. Other themes are glory, hope, trial, and persecution. Because First Peter discusses various subjects, detecting its main theme is hard. Some specialists consider hope the dominant theme. Filson, on the other hand, regards suffering as the central theme.[5]
Undoubtedly, suffering is prominent in the subject matter of First Peter. The case can also be made that on the basis of the historical framework and contents of the book, suffering can be regarded as “the controlling motif.”[6] Suffering is like the sun around which all other subjects in the book revolve. It occurs fifteen times[7] in the King James Version, although in different forms of word (i.e. suffering, sufferings, suffer, and suffered). Each of five chapters of the book deals with it (1:11; 2:19-23; 3:14-18; 4:1, 13-19; 5:1, 10). Peter also uses terms such as temptations (1:6) and trial (1:7; 4:12) to depict suffering; and he mentions circumstances that imply the suffering of his audience:
Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation (2:12)
Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing (3:9).
Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ (3:16).
If ye be reproached for the name of Christ, happy areye; for the Spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified (4:14).
Hence, suffering is significant in First Peter.
[1] Frank Thielman, Theology of the New Testament: A Canonical and Synthetic Approach (Grand Rapids, Mich: Zondervan, 2005), 569.
[2] Floyd V. Filson, “Partakers With Christ: Suffering in First Peter,” Interpretation 9.4 (Oct 1955): 403.
[3] Ibid.
[4]Zondervan KJV Study Bible (Grand Rapids, Mich: Zondervan, 2002), 1785.
[5] Floyd V. Filson, “Partakers With Christ: Suffering in First Peter,” 410.
[6] See Jit-Fong Lim, “Suffering As the Controlling Motif in the First Epistle of Peter,” (Th. M. Thesis, Westminster Theological Seminary, Philadelphia, 1994).
[7] Technically, only fourteen times, because the occurrence in 4:16 is only supplied by the translators of the King James Version. It does not appear in the original.
Knox is not only a theologian of prayer, but a practitioner as well. He puts doctrine into application. He performs what he believes. Thus, as mentioned earlier, his very own Treatise on Prayer includes prayer at the end which is characteristic of his piety—that, contrary to what other people think, he is a lover of peace. He desires tranquility and not anarchy. He prays for the Queen as well as for her kingdom. He prays for her salvation, and not for her destruction:
Illuminate the heart of our sovereign lady Queen Mary, with pregnant gifts of thy Holy Ghost; and inflame the hearts of her council with thy true and love. Repress thou the pride of those that would rebel [against her kingdom]….[1]
On one occasion, he prayed, ‘“Give me Scotland or I die;’ and the queen said: ‘I fear the prayer of John Knox more than the combined armies.”’[2] Bissell comments on this prayer: “Such prayer goeth not out but from faith and such faith cometh not but by prayer.”[3]
As a pastor, Knox prays for his congregation; and as a father, for his family. He is truly a man of ‘perfect prayer,’ which he also calls “godly prayer.”[4] As prayer is an indication of true faith, so is prayer a sign of true godliness. For Knox a truly pious person is one who prays aright. He further maintains that “godly prayer requires the perfect [complete] knowledge of” Christ.[5] Pious prayer is rooted in right Christology.
Indeed, piety and prayer are inseparable in Knox’s mind. This truth is also evident in the Book of Common Prayer, which is comprised of two prayers dubbed as A Godlie Prayer to be Said at All Times and A Godlie Prayer,[6] showing that people behind this Book are very much concerned with piety in prayer. In fact, one purpose for the composition of the prayers in The Form of Prayers and Ministration of the Sacraments is to promote piety among the people: “use prayers and other orders…to the increase of Godes glorye, and edification of his holye people.”[7]
Knox remained prayerful even to death. While on his dying hours, “he was much engaged in meditation and prayer. These words were often in his mouth:”[8]
Come, Lord Jesus. Sweet Jesus into Thy hand I commend my spirit. Be merciful, Lord, to Thy Church, which Thou hast redeemed. Give peace to this afflicted commonwealth. Raise up faithful pastors who will take charge of Thy Church. Grant us, Lord, the perfect hatred of sin, both by evidences of Thy wrath and mercy.[9]
“Grant us, Lord, the perfect hatred of sin.” What a pious prayer of Knox! Indeed, after he had died on the 24th of November 1572, one of his contemporaries, Principal Smeaton said of him: ‘“I know not if ever God placed a more godly and great spirit in a body so little and frail.”’[10]
[1] Ibid., 100. Yes, it is true that Knox later became indifferent to the queen, refusing to pray for her. However, he did this to show that even in his prayer he could not tolerate the wickedness of the queen. In 1571, Knox was accused “of sedition, of railing against the Queen, etc.—from his pulpit in St. Giles’s.” Knox “admitted that he had boldly called wickedness by its own terms, as he called a spade a spade. As to not praying for the Queen, he answered, ‘I am not bound to pray in this place, for sovereign to me she is not; and I let them understand that I am not a man of law that has my tongue to sell for silver or favour of the world.’” G. Barnett Smith, John Knox: The Scottish Reformation (Edinburgh: The Religious Tract & Book Society of Scotland, 1905), 143.
[2] Cited in Bissell, Introductionto The Presbyterian Pulpit, A Volume of Sermons by Ministers of the Synod of Michigan, 5.
[3] Ibid., 5-6.
[4] Knox, “A Treatise on Prayer, or A Confession, and Declaration of Prayers,” 85.
[5] Ibid.
[6] Knox, “The Book of Common Order,” 357, 370.
[7] Knox, “The Form of Prayers and Ministration of the Sacraments, etc., used in the English Congregation at Geneva,”164.
[8] John Howie , The Scots Worthies According to Howie's Second Edition, 1781: With Explanatory Notes, Supplementary Matter, a Full Index of Persons and Places, and an Appendix of Sermons, ed., Andrew A. Bonar (Glasgow, Melbourne, and Dunedin: McGready, Thomson, & Niven, 1879), 61.
But why is it that sometimes even if we pray aright—with the Spirit’s help and through Christ—our prayer gets delayed and sometimes even denied.
1. Delay in prayer
Why does God defer to grant our prayer? Knox gives two reasons: First, “for the exercise and trial of our faith, and not that he sleeps or is absent from us at any time.”[1] In this sense, delay becomes a means through which we can exercise more our faith toward God. The longer our prayer is delayed, the longer opportunity we will have to practice our faith to God in prayer. Also, delay is one means by which God tests the sincerity and eagerness of our faith when we come to him. Therefore delay should not stop us from praying, but should stir us up more to continue praying:
if God defers or prolongs to grant our petitions, even so long that he seems apparently to reject us, yet let us not cease to call; prescribing him either time, neither manner of deliverance; as it is written, “Let not the faithful be too hasty, for God sometimes defers and will not hastily grant, to the probation of our continuance,” as the words of Jesus Christ testify;[2]
Second, delay can make us more glad and appreciative when God answers to our prayer. God sometimes delays, “that with more gladness we might receive that which, with long expectation, we have abidden [awaited]; that thereby we, assured of his eternal providence…, doubt not but that his merciful hand shall relive us in most urgent necessity and extreme tribulation.”[3]Knox cites Hannah, Sarah, and Elizabeth, who “after great ignominy of their barrenness and sterility, receive fruit of their bosoms with joy.”[4] So delay, as opposed to a general assumption, is not necessarily a result of sin.
2. Denial in prayer
God does not only delay our prayer, but sometimes he even denies it. Why? According to Knox, one reason is hypocrisy, that is, “when men do ask of God things whereof they have no need.”[5] Knox is convinced that such prayer offends God:
in such cases a great number do offend, principally the mighty and rich of the earth, who for a common custom, will pray this part of the Lord’s prayer, “Give us this day our daily bread:” that is, a moderate and reasonable sustenance; and yet their own hearts will testify that they need not so to pray, seeing they abound in all worldly solace and felicity. I mean not that rich men should not pray this part of the Lord’s prayer, but I would they understood what they ought to pray in it…, and that they ask nothing whereof they feel not themselves marvelously indigent and needy. For unless we call in verity, he shall not grant; and except we speak with our whole heart, we shall not find him.[6]
Another reason that Knox gives for God denying our prayer is unbelief: “For nothing more offends God, than when we ask doubting whether he will grant our petitions; for in so doing, we doubt if God be true, if he be mighty and good.”[7] Thus there must be “a sure hope to obtain what we ask.”[8] Jesus himself, Knox notes, “commands that we firmly believe to obtain whatsoever we ask; for all things are possible to him that believes. And, therefore, in our prayers, desperation always is to be expelled.”[9] But this does not mean that “any man in extremity of trouble can be without a present dolour [sorrow], and without a greater fear of trouble to follow.”[10] Nevertheless, even our troubles can become “the spurs to stir us to pray.” As Knox beautifully fleshes out:
Trouble and fear are the very spurs to prayer; for when man, compassed about with vehement calamities, and vexed with continual solicitude (having, by help of man, no hope of deliverance, with sorely oppressed and punished heart, fearing also greater punishment to follow), does call to God for comfort and support from the deep pit of tribulation, such prayer ascends into God’s presence, and returns not in vain.[11]
Moreover, with regard to troubles, Knox bluntly writes that “he that prays not in trouble, denies God. For like as it is to know no physician or medicine, or in knowing them, to refuse to use and receive the same; so not to call upon God in your tribulation, is like as if you did not know God, or else utterly denied him.”[12] Troubles then should not become an excuse for not praying, but an encouragement to pray.
After all, even if the Lord is pleased to deny our prayer, he still has commanded us to pray. We should obey that command no matter what happens, or whatsoever the Lord does to us. David, “desiring [or praying] to be restored to his kingdom, offers to God obedience, saying, ‘If I have found favour in the presence of the Lord, he shall bring me home again; but if he shall say, ‘Thou pleasest me not longer to bear authority,’ I am obedient; let him do what seemeth good unto him.”’[13] For Knox then what matters the most is our obedience to God expressed when we pray to him. This again shows how God’s precept, along with God’s promise, is central to Knox’s theology of prayer. Indeed, his concept of prayer is anchored in these two elements.
born and raised in the Philippines; a pastor-teacher; a current Ph.D. student at Southern Baptist Theological Seminary, Louisville, Kentucky; a member of Calvin Studies Society, Evangelical Theological Society and International John Bunyan Society; and above all a poor needy sinner saved by God's grace alone.
