1 Peter 4 Verses 12-19 Rejoice in Suffering March 19, 2023

1 Peter 4 Verses 12-19 Rejoice in Suffering March 19, 2023

Class Presentation Notes AAAA

Background Scriptures:

Habakkuk 3:17-19 (NASB) 17 Though the fig tree should not blossom And there be no fruit on the vines, Though the yield of the olive should fail And the fields produce no food, Though the flock should be cut off from the fold And there be no cattle in the stalls, 18 Yet I will exult in the LORD, I will rejoice in the God of my salvation. 19 The Lord GOD is my strength, And He has made my feet like hinds' feet, And makes me walk on my high places. For the choir director, on my stringed instruments.

2 Corinthians 4:16-17 (NASB) 16 Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. 17 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison,

Main Idea: We have little control over the suffering we encounter. The only thing we can control is how we react to it😊.

Study Aim: To understand that we, as Christians are meant to have the same vocation as Jesus. We are to be cross bearers.

Create Interest:

· If we are thinking straight as Christians, trials will come as no surprise. What may surprise us is Peter’s prescription for meeting them. Our need? Joy and trust. Our aim? To glorify God.[1]

· Persecution is a strange thing. Why would God ever allow a person who believes in God, who really loves and follows God, to suffer persecution? This is the point of this passage, to discuss the question of persecution, of the fiery trial that the believer sometimes has to suffer. The believer is to stand up under the fiery trials of persecution.

o First, do not be surprised that you suffer persecution (v. 12).

o Second, rejoice in persecution (v. 13).

o Third, know that God’s Spirit and the glow of God’s glory rest upon you (v. 14).

o Fourth, do not bring suffering and persecution upon yourself (v. 15).

o Fifth, do not be ashamed to suffer for being a Christian (v. 16).

o Sixth, accept persecution as the purifying judgment of God (vv. 17–18).

o Seventh, keep on doing good and commit yourself to God (v. 19).[2]

Lesson In Historical Context:

· Persecution must have been a much more daunting experience for Gentiles than it was for Jews. The average Gentile had little experience of it; but the Jews have always been the most persecuted people upon earth. Peter was writing to Christians who were Gentiles and he had to try to help them by showing them persecution in its true terms. It is never easy to be a Christian. The Christian life brings its own loneliness, its own unpopularity, its own problems, its own sacrifices and its own persecutions. It is, therefore, well to have certain great principles in our minds.[3]

· In this portion of Peter, we find the apostle giving a pep talk for the persecuted. What he shared was not only a pep talk for the Christians in that present day, but for all believers throughout the history of the church to this day and time.

· Peter addresses his readers affectionately (v. 12). He knows that they are approaching testing times, and he genuinely wants to help. And the best way to help them is to prepare them for it. They mustn’t be taken unawares.

o Our initial reaction when a tough trial comes our way will depend on our theology. If we’ve fallen for some form (however subtle) of prosperity gospel, then suffering will perplex us and be considered ‘strange’. If, however, we’ve read, registered, and digested what the Bible (and this letter in particular) has to say about tribulations, then we’ll be ready.

· Persecution of Christians continues to flourish even today as an average of 160,000 Christians are martyred for Christ across the globe every year, especially in Muslim and Communist countries. The principles that Peter shares in this passage comfort, cheer, caution, challenge and inspire confidence in the Lord Jesus Christ in the face of suffering.[4]

· But, though his first letter deals with suffering throughout, answering general questions about suffering and evil in the world has not been Peter’s main concern.

o His aim is to prepare Christians for the inevitable reality of unjust suffering, to equip us to respond well to it, and to give us hope during it.

o Peter wants his readers to know that righteous suffering is a normal part of the Christian life; it is to be expected. And when it comes upon us, Peter wants us to keep our heads about us, though everyone else may lose theirs.

· Those looking for general answers to the question of suffering will be disappointed by 1 Peter; those requiring hope and help in their own suffering will be comforted and thrilled.[5]

Bible Study:

1 Peter 4:12 (NASB) Don’t be surprised at suffering 12 Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you;

· Using the same gentle address with which he started his previous major section (2:11–4:11),Peter turns toward the future. All the careful and considerate living possible will not prevent persecution, as 3:14 has already implied, and in fact it is already upon them.

o Thus, he encourages the Christians in Asia Minor, “do not be surprised” as if what is happening were “strange,” using vocabulary familiar from 4:4. 1 John 3:13 also instructs Christians not to “wonder … if the world hate you.” Here the idea is a little stronger:

o Do not think it is foreign; do not think that this ought not to happen. In 4:4 the unbelieving culture considered the behavior of Christians something foreign to human behavior, something that ought not to happen.

§ Here the Christians are instructed not to think the same about their persecution by the pagan culture. Unlike the Jews who had for generations been a foreign and culturally distinct minority in the diaspora (and suffered as all such minorities suffer) and since the persecution under Antiochus IV Epiphanes (cf. 1 and 2 Maccabees) had had a developed theology of suffering and martyrdom, these Gentile converts had no experience of being a cultural minority.

§ Before their conversion they were perfectly at home in their city. And instead of rebelling against God they had accepted the gospel message.

§ Now they were experiencing cultural isolation and personal hostility, not what they might have expected as the blessing of God. Well might they have wondered if something had not gone wrong.

§ Thus, Peter reassures them: persecution is not something “strange” or foreign to their existence as Christians. What is happening is right in line with Christ’s predictions (Matt. 5:11–12; 10:34; Mark 13:9–13; John 15:18–20).

· Indeed, what is happening to them has a good purpose. It is a “fiery ordeal … to test you.” The image here is clear. Although the term “fiery ordeal” or “burning” appears elsewhere in the NT only in Rev. 18:9, 18, in the Greek OT it appears significantly in Prov. 27:21: “A proof [fire] for silver and a [refining] fire for gold, but a man is tested by the praises [coming out] through his mouth.”

o This picture of a refiner’s fire was picked up in the Intertestamental period as a picture for testing (therefore “to test you”; cf. 1:6, where this term also appears in 1 Peter).

· Thus these Christians are to see what is happening to them as a refining process that will reveal the genuineness of their faith (God’s goal in allowing the test) and therefore be to their ultimate benefit.

o While painful, this type of suffering is not something they should think strange, but something they should welcome. 3[6]

§ John 15:19 (NASB) 19 "If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you.

§ John 15:18 (NASB) 18 "If the world hates you, you know that it has hated Me before it hated you.

§ John 15:22 (NASB) 22 "If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin.

§ 2 Timothy 3:12 (NASB) 12 Indeed, all who desire to live godly in Christ Jesus will be persecuted.

1 Peter 4:13 (NASB) Rejoice in persecution 13 but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation.

· but to the degree that you share the sufferings of Christ. That is, sufferings of the same kind that he endured, and inflicted for the same reasons. (Comp. Col. 1:24; James 1:2; Matt. 5:12.)

o The meaning here is, that they were to regard it as a matter of rejoicing that they were identified with Christ, even in suffering. Phil. 3:10.

· keep on rejoicing, so that also at the revelation of His glory. At the day of judgment.

· you may rejoice with exultation. Being admitted to the rewards which He will then confer on his people. 1 Thess. 2:19.

o Every good man will have joy when, immediately at death, he is received into the presence of his Savior; but his joy will be complete when, in the presence of assembled worlds, he shall hear the sentence which shall confirm him in happiness forever.

· Instead of thinking it a thing alien to them, the believers should expect persecution and should even “rejoice” (chairete, be glad, shout for joy; as in Luke 6:23, “Rejoice ye in that day, and leap for joy”). Insofar as the persecution is for the gospel’s sake, they can find joy because they are “partakers” (koinōneite, share as partners) in Christ’s sufferings. No matter how great their sufferings may be, they can look forward to the time of Christ’s coming when His glory shall be revealed. At that time they will be glad “with exceeding joy,” for since they are suffering with Him in this life, they will reign with Him in the life to come (2 Timothy 2:12).

o Peter wanted the believers to realize it is an honor to be fellow sufferers with Christ. He had not forgotten the day when he and the other apostles “departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his (Christ’s) name” (Acts 5:41). Living with eternity in view will help us endure hardship.[7]

Thought to Soak On:

· I hope for and understand and experience the proper influence which the fact of His resurrection should have on the mind. That influence would be felt in imparting the hope of immortality; in sustaining the soul in the prospect of death, by the expectation of being raised from the grave in like manner; and in raising the mind above the world; Rom. 6:11.

· There is no one truth that will have greater powerover us, when properly believed, than the truth that Christ has risen from the dead.

o His resurrection confirms the truth of the Christian religion (1 Cor. 15);makes it certain that there is a future state, and that the dead will also rise; dispels the darkness that was around the grave and shows us that our great interests are in the future world.

o The fact that Christ has risen from the dead, when fully believed, will produce a sure hope that we also shall be raised, and will animate us to bear trials for his sake, with the assurance that we shall be raised up as He was.

§ One of the things which a Christian ought most earnestly to desire is, to feel the power of this truth on his soul—that his great Redeemer has burst the bands of death; has brought life and immortality to light and has given us the pledge that our bodies shall rise.

📷 What trials may we not bear with this assurance?

📷 What is to be dreaded in death, if this is so?

📷 What glories rise to the view when we think of the resurrection!

📷 And what trifles are all the things which men seek here, when compared with the glory that shall be ours when we shall be raised from the dead.[8]

1 Peter 4:14 (NASB) God’s Spirit and glow rest upon you 14 If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.

· Peter again referred to Jesus’ teaching (Matt. 5:11). If a Christian was insulted (cf. 1 Peter 3:9) because of the name of Christ, he should be considered blessed (makarioi; cf. 3:14).

o Anything that we suffer for the sake of Christ is a privilege, not a penalty. The Spirit of glory and of God (cf. Isa. 11:2; Matt. 3:16) refers to the Holy Spirit’s indwelling presence within all who are identified by “the name of Christ” and thus suffer persecution (cf. 1 Peter 4:16.)[9]

§ Isaiah 11:2 (NASB) 2 The Spirit of the LORD will rest on Him, The spirit of wisdom and understanding, The spirit of counsel and strength, The spirit of knowledge and the fear of the LORD.

§ Matthew 3:16 (NASB) 16 After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him,

1 Peter 4:15 (NASB) Do not bring suffering and persecution upon yourself 15 Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler;

· Not all suffering brings Holy Spirit relief. Trouble stemming from lawless actions obviously does not constitute suffering for righteousness. If any believer is a murderer, or thief (capital crimes in the ancient world), he or she has no right to complain about being punished, nor any right to expect the Spirit’s graces. The same applies if any should suffer as an evildoer (kakopoios), a more general term that encompasses all crimes without exception (cf. 2:14; 3 John 11).

· The surprising inclusion of the term rendered troublesome meddler (allotriepiskopos), used only here in the New Testament, and at first seemingly minor in comparison to Peter’s previous terms, shows that all sins, not just crimes, forfeit the Holy Spirit’s comfort and rest.

o The word literally means, “one who meddles in things alien to his calling,” “an agitator,” or “troublemaker.” Paul’s exhortations to the Thessalonians illustrate the word’s meaning:

o Make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you. (1 Thess. 4:11)

o For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. (2 Thess. 3:11–12)

· Christians are never to be troublemakers or agitators in society or in their places of work (cf. 1 Tim. 2:1–3; Titus 3:1–5).

o They may confront the sins in the lives of other believers, help administer church discipline, challenge unbelievers with the gospel, and exhort fellow saints to greater levels of godliness; but regarding others’ private matters that do not concern them, believers should never intrude inappropriately.

o More specifically, Peter was referring to political activism and civil agitation—disruptive or illegal activity that interferes with the smooth functioning of society and government. Such activity would compel the authorities to hand out punishment (Rom. 13:2–4).

o It is wrong for believers to view that punishment as persecution for their faith.

§ If they step outside the faith and bring trouble, hostility, resentment, or persecution on themselves, they have no more right to expect Holy Spirit relief than if they were murderers.

· That Peter here includes troublesome meddler in his list of sins may mean that some disciples, in their zeal for the truth and resentment of paganism, were causing trouble in society for reasons beyond a sincere and legitimate concern for the gospel.[10]

1 Peter 4:16 (NASB) Do not be ashamed to suffer for being a Christian 16 but if anyone suffersas a Christian, he is not to be ashamed, but is to glorify God in this name.

· Verse 16 now examines the other side. The word “if”as in v. 14 should not be translated as “since” or “when.” It is not as though Peter was saying that Christians may escape suffering. The condition is used so the readers will consider the condition, focusing on the reason for suffering, namely, if someone suffers as a “Christian.” Early believers did not typically call themselves “Christians.”

· The name was first given to believers by outsiders in Antioch (Acts 11:26). Agrippa also used the term when Paul was making his defense in Caesarea (Acts 26:28). The usage here fits the paradigm, for the label “Christian” is ascribed to believers by those looking at the community from the outside.

· The word “Christians” (Christianoi) means “followers of Christ,” just as “Herodians” (Hērōdianoi; Mark 3:6; 12:13) means “partisans of Herod the Great and his family.”

· Even though we saw in v. 14 that the Christian faith was not officially declared to be illegal in Peter’s day, the threat of persecution was constant, for as Christians emerged as a distinct entity from Judaism, they had no legal status as a religion.

o On the other hand, the term “Christian” does not indicate that being a Christian was a punishable offense per se when the letter was written, but the status of Christians was uncertain. It reflects instead sporadic and occasional persecution.

· The call to renounce shame focuses on actions that are shameful. Specifically, Christians would act shamefully by denying Christ before unbelievers or by failing to persevere in the faith (cf. Mark 8:38; 2 Tim 1:8, 12, 16; 2:15).

o Hence, those who are ashamed would be guilty of apostasy.

o By way of contrast believers glorify God by confessing and praising his name publicly (cf. Rom 15:6; 2 Cor 9:13).

· They glorify God in the name “Christian” by enduring such suffering with joy (v. 13), pleased that they are privileged to suffer because of their allegiance to Jesus Christ.[11]

1 Peter 4:17-18 (NASB) Accept persecution as the purifying judgment of God 17 For it is time for judgment to begin with the household of God; and if it beginswith us first, what will be the outcome for those who do not obey the gospel of God? 18 And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner?

· Vs. 17: Peter returns to the theme of divine judgment (4:5–6). That judgment is imminent. The last times are here. Furthermore, and this may have come as a surprise to Peter’s readers in view of all they were already going through, the judgment will begin with the household of God.

· Christians are not exempt. But what is the purpose behind the judgment of believers? Peter has already touched on this at the beginning of his letter:

o it is to refine faith, for faith in God’s sight is infinitely precious. On the human level, even gold has to go through the crucible (1:7).

· But there is another aspect to the judgment faced by believers. They will have to give account of the response they have made to the privilege of knowing God and his grace:

o “Everyone to whom much is given, of him will much be required” (Luke 12:48 rsv).

o The judgment that begins at the house of God will mean a refining of God’s people (Mal. 3:3).

o No purifying process can ever be painless, but believers can take heart from the knowledge that all that they suffer has an end, a goal: it is for their ultimate good in the purposes of God (Rom. 8:18).

· Judgment is to be universal. It will also extend to unbelievers, which would of course include those persecuting Peter’s readers,( and what will be the outcome for those who do not obey the gospel of God? )

· The offer of the good news of the gospel of God is not an offer of good advice, to be accepted or disregarded at will. It is a matter of obeying a divine order.

o God has commanded all people everywhere to repent (Acts 17:30), so those who do not obey the gospel of God, and persist in their disobedience, are rebels against the Most High, and they will be treated as such.

§ A clear understanding that there is a life to come in the immediate presence of the Lord provides a powerful stimulus to living a godly life in the present world.

§ Conversely, a lack of belief in any hereafter will confirm the godless in applying their thoughts and actions to making the best they can of their own material situation in the present world, for this, in their view, is all that there is. There is no place in their scheme of things for an ultimate reckoning.

· Vs. 18: Once again Peter supports his statement with a quotation, this time from Prov. 11:31 lxx. “And if it is with difficulty that the righteous is saved, …”

o Does not, of course, imply that it is difficult for God to save, or that there is any uncertainty about the destiny of believers.

§ The words mean that the believer must not expect the road to ultimate full salvation to be uneventfully smooth and easy.

o Spiritual adversaries will see to that, quite apart from the common ills to which anyone living in this world may be subject.

§ But if it is far from roses all the way for the godly, the quotation goes on with the rhetorical question “what will become of the ungodly and the sinner?” What indeed! The outlook for one who acts contemptuously toward God (such is the implication of the word for ungodly: impious) is left hanging threateningly in the air.[12]

1 Peter 4:19 (NASB) Keep on doing good and commit yourself to God 19 Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right.

· What should Christians do in such circumstances? They should do right, maintaining moral purity in their lives (cf. 1:15,etc.), and should continue not to trust themselves but to entrust their souls to a faithful Creator.

o In this one verse is summarized the teaching of the entire letter. Christians do not suffer accidentally or because of the irresistible forces of blind fate; rather, they suffer according to God’s will.

· While this may at first seem harsh (for it implies that at times it is God’s will that we suffer), upon reflection no better comfort in suffering can be found than this: it is God’s good and perfect will.

o For therein lies the knowledge that there is a limit to the suffering, both in its intensity and in its duration, a limit set and maintained by the God who is our creator, our savior, our sustainer, our Father.

o And therein also lies the knowledge that this suffering is only for our good: it is purifying us, drawing us closer to our Lord, and making us more like Him in our lives.

o In all of it we are not alone, but we can depend on the care of a faithful Creator; we can rejoice in the fellowship of a Savior who has also suffered (v. 13); we can exult in the constant presence of a Spirit of glory who delights to rest upon us (v. 14).

· Note: It is necessary, therefore, to understand the sentence to mean, ‘Let those who suffer because God has willed that they suffer …’.

· The phrase entrust their souls to a faithful Creator in doing what is right.

does not use the usual word for ‘trusting’ God, but a verb (paratithēmi) which means ‘to give to someone for safekeeping, to turn over to someone to care for’ (cf. Luke 23:46, ‘Father, into thy hands I commit my spirit’, quoting Ps. 31:5; see also Acts 14:23).

· Souls may also be translated ‘selves’ (niv: ‘commit themselves to their faithful Creator’.

o The mention of ‘souls’ here, together with the possible echo of Jesus’ words on the cross (Luke 23:46), suggests the idea of the believer’s soul living on even after his body is destroyed, and puts the question of temporary suffering in the proper perspective.[13]

Note in closing to soak on as we go our way

· We must imitate our dying Lord, and, like Him, commit our souls to the keeping of our heavenly Father as a deposit which may be left with perfect confidence in the hands of a faithful Creator (see 2 Tim. 1:12). There is an evident reference here to our Lord’ words upon the cross. Peter adds, “in well-doing.” The Christian’s faith must bring forth the fruits of holy living; even in the midst of suffering he must “be careful to maintain good works.”[14]

· When we are suffering in the will of God, we can commit ourselves into the care of God. Everything else that we do as Christians depends on this. The word is a banking term; it means “to deposit for safekeeping. Of course, when you enturst your life in God’s bank, you always receive eternal dividends on your investment.

o This picture reminds us that we are valuable to God. He made us, redeemed us, lives in us, guards, and protects us.

· This commitment is not a single action but a constant attitude. “Be constantly committing” is the force of the admonition. How do we do this? “By means of welldoing.” As we return good for evil and do good even though we suffer for it, we are committing ourselves to God so that He can care for us. This commitment involves every area of our lives and every hour of our lives.

· If we really have hope, and believe that Jesus is coming again, then we will obey His Word and start laying up treasures and glory in heaven. Unsaved people have a present that is controlled by their past, but Christians have a present that is controlled by the future (Phil. 3:12–21).

o In our very serving, we are committing ourselves to God and making investments for the future.

§ There is a striking illustration of this truth in Jeremiah 32. The Prophet Jeremiah had been telling the people that one day their situation would change, and they would be restored to their land. But at that time, the Babylonian army occupied the land and was about to take Jerusalem. Jeremiah’s cousin, Hanamel, gave Jeremiah an option to purchase the family land which was now occupied by enemy soldiers. The prophet had to “put his money where his mouth is.” And he did it! As an act of faith, he purchased the land and became, no doubt, the laughingstock of the people in Jerusalem. But God honored his faith because Jeremiah lived according to the Word that he preached.

· Why did Peter refer to God as “a faithful Creator” rather than “a faithful Judge” or even “a faithful Savior”?

o Because God the Creator meets the needs of His people (Matt. 6:24–34). It is the Creator who provides food and clothing to persecuted Christians, and who protects them in times of danger.

o When the early church was persecuted, they met together for prayer and addressed the Lord as the “God, which has made heaven, and earth, and the sea, and all that in them is” (Acts 4:24). They prayed to the Creator!

· Our Heavenly Father is “the Lord of heaven and earth” (Matt. 11:25). With that kind of a Father, we have no need to worry! He is the faithful Creator, and His faithfulness will not fail.

· Before God pours out His wrath on this evil world, a “fiery trial” will come to God’s church, to unite and purify it, that it might be a strong witness to the lost.

o There is nothing for us to fear if we are suffering in the will of God. Our faithful Father-Creator will victoriously see us through![15]

Grace and peace to any and all who read through these notes…Feel free to share them with anyone.

[1]Andrew Thomson, Opening Up 1 Peter, Opening Up Commentary (Leominster, England: Day One, 2016), 106. [2]Leadership Ministries Worldwide, 1 Peter–Jude, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 116. [3]William Barclay, ed., The Letters of James and Peter, The Daily Study Bible Series (Philadelphia: Westminster John Knox Press, 1976), 257. [4] Rod Mattoon, Treasures from First Peter, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2011), 298. [5] Juan R. Sanchez, 1 Peter for You, ed. Carl Laferton, God’s Word for You (The Good Book Company, 2016), 163. [6]Peter H. Davids, The First Epistle of Peter, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 164–165. [7]Ralph W. Harris, ed., Hebrews–Jude, The Complete Biblical Library: Study Bible (World Library Press, 1989), 305. [8]Albert Barnes, Notes on the New Testament: Ephesians, Philippians & Colossians, ed. Robert Frew (London: Blackie & Son, 1884–1885), 196–197. [9]Roger M. Raymer, “1 Peter,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 854. [10]John F. MacArthur Jr., 1 Peter, MacArthur New Testament Commentary (Chicago: Moody Publishers, 2004), 254–255. [11]Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 225. [12]Norman Hillyer, 1 and 2 Peter, Jude, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 133–134. [13]Wayne A. Grudem, 1 Peter: An Introduction and Commentary, vol. 17, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 191–192. [14] H. D. M. Spence-Jones, ed., 1 Peter, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 176. [15]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 426–427.