Title: The Mystery of a Sacrament

Text: I Corinthians 10:14-21

FCF: We often struggle to comprehend the nature of the sacrament of the Lord’s Supper.

Prop: Because this very important and serious meal is still new to us, we must review what we believe.

Scripture Intro:

[Slide 1] Turn in your bible to I Corinthians chapter 10.

In 2014 Columbus Baptist church was at a crossroad. The previous pastor had resigned, the Deacons were well on their way to trying to understand what exactly a church is supposed to be. In that process, the vision, mission, and purpose of CBC began in seed form. The core of that seed was the willingness to question everything we were doing by comparing it to the truth of scripture. Not scripture accepted by one or two, but scripture as has been accepted down through the ages of church history. This goal, this seed, whether they knew it or not is the same mantra of the reformers. Semper Reformanda. Always reforming. It is the recognition that each human, let alone the church as a whole, tends to forget or neglect sound teaching and drift away. Because of this seed, many things in our church began to slowly change. Indeed, what this church was 8 years ago, is not what it is today. And perhaps I am a little biased, but I believe that that is good.

But late to the game in our church history of reform is the subject of The Lord’s Supper or Communion. I think everyone in church leadership was unhappy with the practice of the Lord’s Supper. We all knew it was more special than we were making it. But for some reason, we couldn’t quite figure out why. I’ll speak a little about what was happening, but let me keep moving down the timeline.

In 2019, we stopped. We stopped doing Communion. To understand the seriousness of that statement, you must understand that one of the few things that actually defines what a bible believing church is, is the offering of the sacraments. Sacrament is a loaded term which we’ll get into in just a few minutes. So, for us to call ourselves a church, yet not offer the Lord’s Supper was flirting with a very dangerous line.

So why did we stop? I’ll be honest, it started out as sinful forgetting. I forgot to arrange it one month. And then, I forgot to arrange it the next month. But ya know what? No one asked. It was at that point that I realized… we have a really big problem.

As God’s providence had arranged, he brought a different teaching about the Lord’s Supper into view. An ancient teaching – going back as far as our memorialist view. I admit at first, I was staunchly opposed to it. Indeed, I had several arguments against it. One by one each fell. I spoke to people who believed it. I searched the scripture. I listened. I learned. But it was not until I read this passage of scripture in its context that I actually started to understand and agree with what ultimately became the way we as a church view the Lord’s Supper.

On October 27th of 2019 I preached a sermon titled simply “The Lord’s Supper”. It was a polemic or an argument for understanding the Lord’s Supper for what I believe the scripture says it to be. In that sermon I posed the question… how does a Christian change? We all believe in a progressive sanctification. That slowly over time we become more what God wants us to be. So how does that happen?

Through several passages of scripture, I believe I was able to demonstrate beyond shadow of doubt that we change when we are united further to Christ. As we disappear into Him, as we are pressed into His mold, we change to be more like Him. And grace, God’s power to do things He wants us to do that we were formerly unable to do, grace then is the help, the power, the force that pushes us into Christ. And so, with the case being made that progressive deepening unity to Christ by grace applied by the Holy Spirit is how we grow… I took us to this text. Let’s read it this morning.

I’ll start reading in verse 14. I am reading from the NET which you can follow on page 1292.

Transition:

So let me color the background of this text, I will do a shorter version of my analysis of it, and then we will ask some questions drawing the stark divide of where we were and where we are now. Hopefully in all this you will be prepared to take the Lord’s Supper with us after the service.

I.) [Slide 2] What is the context and meaning of I Corinthians 10:14-21

a. The general reason for Paul writing the book of I Corinthians is because they were a much-divided church. They lacked unity on many issues.

b. In chapter 1 we discover that although lacking no spiritual gifts, they are divided over allegiance to certain teachers. Arguing over their inherent strengths.

c. At the end of chapter 1 and into chapter 2 he makes plain that the gospel has power not because of human strength but because it is from God. Indeed human strength and knowledge can undo what God is trying to do which is why Paul didn’t try to out argue them, he simply preached the gospel.

d. In chapter 3 he encourages them with something similar to Peter in I Peter chapter 2. He speaks of them as a building built by God and he encourages them not to be wise in this age but to seek God’s wisdom.

e. Chapter 4 builds on this to rebuke them and encourage them to humility and mutual love, adhering to the teaching they had received and to imitate those who came before them… Paul included.

f. In chapter 5, one of the few things they are united on, they shouldn’t be. They are refusing to do church discipline on someone who is in public sin. Even being prideful about their acceptance of it.

g. In Chapter 6 we see that their divide is so sharp that they are suing each other.

h. In Chapter 7 views on marriage and divorce are dividing them.

i. And beginning in chapter 8 he begins a lengthy topic of division which carries us through chapter 10.

j. In chapter 8 he broaches the topic of food that has been sacrificed to idols. After it had been sacrificed, the temple priests would sell it as a meal for a lower price than you could get in the market. So Jews would go in and eat from the temple food, knowing that there was no god there. But Gentiles having been idol worshippers before being regenerated, would have difficulty disassociating the food with the idol. So, Paul advises the Jews to be careful of their Gentile brothers.

k. In Chapter 9 Paul gives an example of his own life. He being an apostle may have the freedom to demand payment, but instead he doesn’t for the sake of the gospel. So just because you are free to eat, doesn’t mean you should.

l. Then he comes back to the topic in chapter 10 – He shows that even though the children of Israel did eat the spiritual food, drink the spiritual drink, and partake even of the water of the rock which was Christ – they ultimately became idolaters. Though free from Egypt, and eating the meals provided by the true God whom there is none beside, they still committed idolatry.

m. Finally, we come to our text.

n. [Slide 3] So, then, my dear friends, flee from idolatry

i. Since, even though eating of God’s meals they were still able to be idolatrous this proves one half of Paul’s point. That to eat of the spiritual meal does not necessarily bind you to the meal provider. The Israelites were able to eat and still abandon God.

ii. This teaching then, although an example from Israel is an illustration for the Gentiles to understand that eating a meal offered to an idol does not in itself do anything.

iii. [Slide 4] But Paul goes on and encourages them as thoughtful people to consider what he says.

iv. And then he talks about the Lord’s Supper.

1. [Slide 5] He asks two questions of them to generate thought.

2. Is not the cup of blessing that we bless a sharing in the blood of Christ? Is not the bread that we break a sharing in the body of Christ?

3. The implied answer to both of these questions is yes.

4. But what is the question asking?

5. [Slide 6] Well let’s dig into the phrase “sharing in the blood of Christ” and “sharing in the body of Christ.” What do these two statements mean?

6. [Slide 7] Literally we could render this “partnership of the blood of Christ” and “partnership of the body of Christ.”

7. This is the word we get Communion from. It means fellowship, partnership, or communion.

8. And to what are we partnering or communing with?

9. [Slide 8] Well, if we continue reading, we may be inclined to believe that in the cup and the bread we are partnering together with other believers. This is true in other contexts and I do believe that Paul makes that point in verse 17, but perhaps this is a second point after the point he just made. As he continues this will become clearer.

v. [Slide 9] We must remember that the backdrop of this is meat offered to idols. So now, Paul zooms out from the Lord’s supper to verse 18. He gives another example from the people of Israel. At an altar where a sacrifice is given, all who eat the sacrifice become partners (same word as participation or sharing) of the altar.

vi. Then verse 19 – am I saying that idols or food sacrificed to them amount to anything? Now wait… why would he be asking this question? First, what is he asking?

vii. You see if we assume that being partners in the blood and body of Christ means that we communally are one because of it, then this question comes out of left field.

viii. But, what if, being partners of the sacrifice means that we commune with the thing sacrificed? We fellowship with the sacrifice. We partner with the altar.

ix. Indeed, is this not exactly what happens? When the Israelites ate the meal of the sacrifice, did they not symbolically unite themselves to the animal that took their place? Does not that animal become part of them? Does this not connect them to the God on whose altar it is that the animal is being sacrificed?

x. If that is Paul’s meaning then his question is… Am I saying that the food has power in and of itself? Am I saying that these idols are really strong enough take you away from God?

xi. [Slide 10] Verse 20… no. Paul is not saying that. He’s already made this point from before when he said that by eating God’s spiritual food the Israelites were not kept from leaving God’s worship.

xii. But on the flip side, what Paul is saying is that just like we commune with, and unite to Christ in the Lord’s Supper, so also pagans commune with and unite to the demons who stand behind each idol.

xiii. In this he reminds Jews that they believed that demonic forces or lesser gods were at work behind idols such as Baal and Molech. Yes, you’ve gained knowledge and understanding that God is the only God. But that doesn’t mean that these idols and their worship services are totally benign either.

xiv. Paul continues…

xv. [Slide 11] 21 – You cannot drink form the cup of the Lord and the cup of demons!

xvi. Paul introduces a forbidden duplicity here. And in this he teaches us something.

xvii. My friends – Paul says, unequivocally, that to eat the Lord’s Supper is to partner with Christ, to commune with His body and His blood, and it is to worship Him. That is why to eat these meals offered to idols in the sanctuary as part of these worship feasts, is also to worship the idols inadvertently. They must worship only Yahweh. While eating them certainly cannot pull them from God, it is an act of false worship to these demons. Because they are partnering with them.

o. What does this mean?

p. If the way God is changing us is by the Spirit’s work of pressing us with grace into the mold of Christ, and to eat the bread and drink the cup is to partner with his body and blood, both of which have significant roles in our atonement as we saw recently in I Peter, then the Lord’s supper is far deeper and far richer in meaning than I think most evangelical churches recognize.

q. But before we go further to define exactly what our view is now, lets go back to before October 2019 and answer this question.

II.) [Slide 12] What was our view of the Lord’s Supper (Communion)?

a. I think the best summary of how we viewed the Lord’s Supper previously was that it was a memorial.

b. It was a service designed to remember what Christ did on the cross.

c. You might be thinking… is that wrong?

d. No. There was nothing really inherently “wrong” or sinful with what we were doing before.

e. But given the text this morning, we can clearly see that there is more to this than simply remembering what Christ has done. Remembering Christs death, and partnering with His body and blood are not the same thing.

f. This leads us to this question.

III.) [Slide 13] Where did we come up with this memorial view?

a. It is a view derived from scripture. In I Corinthians 11 we see Jesus specifically say to remember. To do this in remembrance of Him. And while we can dig deeper to find more there, it certainly would still include looking back and remembering what He accomplished.

b. We also have to understand church history on this. Coming out of the Medieval period, there was only one organized global visible church. The Roman Catholic Church. While there were dissenters, they were fairly small pockets.

c. And the view of the Roman Catholic Church regarding the Lord’s Supper is one that is quite different than the memorial view and the view we hold today.

d. The difference runs so deep that it really springs from a disagreement on how men are rescued from the original sin of Adam.

e. Luther – broke from the Roman Catholic view but only incrementally.

f. In reaction to both of these views, Ulrich Zwingli put forward the memorial view, to deny any real presence of Christ in the elements themselves and only in the gathering together of the people of God. The Lord’s Table for Zwingli was a symbol or a memorial of what Christ accomplished. Even still, Zwingli did not deny the concept of God using the table to grow His people, although he staunchly opposed the mere eating and drinking earning God’s action.

g. So, traveling back in time in church history we see that we held to a modified and pared down version of what Zwingli taught. I’d like to think that if Zwingli were alive and observed what we were doing, he might have pulled me aside and rebuked me.

IV.) [Slide 4] What are the problems with this and why did we change?

a. As we’ve already said… the raw or simple memorial view is absolutely true. It is wholly biblical.

b. However, in viewing the Lord’s table as a raw memorial, there are some inherent problems. I’ll only give my top two.

i. If it is simply a reminder of what Jesus has done in the past, why is it repeated? This is something I thought often. In fact, most of the time, although it was scheduled for the first of the month, as I said before, I forgot it was happening. I didn’t forget Christ died for me, and I had been drawn to that very fact from the pages of scripture during that very week. But I needed a reminder to remember the reminder service. If it is only a reminder of what Christ did – I found… at the risk of sounding arrogant… I didn’t really need it.

ii. If it is simply a reminder of what Jesus has done in the past, why are unbelievers excluded? Should we not remind them also of what Christ did? Isn’t that what Evangelism is? Should we not illustrate Christ’s death vividly by having them eat the symbol of what He went through? It seems like this is a vivid evangelistic illustration that we are missing the opportunity to have. And yet scripture forbids unbelievers from partaking.

V.) [Slide 15] So what is the true meaning of the Sacrament?

a. [Slide 16] First, what is a Sacrament?

i. [Slide 17] Well, a sacrament can be defined as any ordinance established by Christ that is a sign or symbol of a spiritual reality in which God promises to give to His people grace.

ii. It is not because they do it that He gives grace, rather it is a pipeline or vehicle given as a gift to His people for His favor and power to be given to them.

iii. Sometimes God gives grace without a vehicle or pipeline.

iv. But there are several pipes or vehicles identified in scripture that God gives to transmit grace to His people. Some of these include His Word, Prayer, Christian Fellowship, Preaching, and Discipleship. The core of all of these is the same. God giving grace to His people through the past and ongoing work of Christ and applied by the Spirit of God in the hearts of those who are believing.

v. What differentiates these from a Sacrament? Or are all of these Sacraments?

vi. First, no, all of these are not Sacraments. Just because God uses these as a way to give grace to His people to help them be what He desires them to be, does not mean that they are Sacraments. This is where we would break from a Roman Catholic view, which tends to include many things which God uses to give grace as a Sacrament.

vii. [Slide 18] The two elements that differentiate a Sacrament from these other vehicles of God’s grace, is that a Sacrament is a sign or symbol of a spiritual reality and that Christ Himself has commanded His people to do it.

viii. In this, as Baptists, we believe that there are only 2 Sacraments. Water Baptism of believers and the Lord’s Supper. Both of which meet the criteria of a sign or symbol of a spiritual reality and an ordinance established by Christ Himself.

b. [Slide 19] So, what is the Lord’s Supper? First, in response to what we’ve learned for the past several years and this morning, we must see what the Lord’s Supper is not.

i. [Slide 20] We deny that the elements themselves contain or become the actual physical body and blood of Christ. Such a teaching is unscriptural in both its composition and application.

1. With this we therefore deny the Roman Catholic and Lutheran perspectives on the Lord’s Supper.

2. We instead affirm that the elements represent the spiritual reality of the redemptive effect of Christ’s body and blood. And so, we partake spiritually of Christ’s atoning work of His body and blood and so feed our souls on that effect.

ii. [Slide 21] We deny the use of the Sacrament as a work to earn a state of grace or to earn forgiveness for our sins.

1. With this we therefore deny the Roman Catholic and Lutheran perspectives on the Lord’s Supper. Such conclusions are works based salvation and are a false gospel.

2. We affirm a spiritual benefit of the meal, but such a benefit is only available to those who are already a partaker in the truth that the sign represents. And that benefit is a gift of God that we receive by faith.

iii. [Slide 22] We deny that the Lord’s Supper is only a memorial, remembering the death of Christ.

1. With this we therefore deny most Baptist, Bible, Non-Denominational, and Evangelical church views on the Lord’s Supper, not as unscriptural, simply incomplete.

2. The key word here is only. We certainly do remember our Lord’s death, but more than that! By partaking of the bread and wine (juice) we are spiritually partaking in the redemptive and sustaining power of the body and blood of Christ. We are nourished by it to the extent that we leave strengthened and empowered to live more like Christ.

c. [Slide 23] So what IS the Lord’s Supper? The Lord’s Supper is a feast of remembrance, of communion, faith, hope, fellowship and thanksgiving.

i. It is a feast of remembrance. We come in remembrance that our Lord Jesus Christ was sent of the Father into the world to assume our flesh and blood and to fulfill for us all obedience to God’s divine law, even to the bitter and shameful death of the cross. By His death, resurrection, and ascension he established a new and eternal covenant of grace and reconciliation that we might be accepted of God and never be forsaken by Him.

ii. It is a feast of communion. We come to have communion with this same Christ who has promised to be with us always, even to the end of the world. In the breaking of the bread he makes himself known to us as the true heavenly Bread that strengthens us unto life eternal. He calls it His body, in that His Body inaugurates for us a new and living way to access God. In the cup of blessing he comes to us as the Vine in whom we must abide if we are to bear fruit. He calls it the New Covenant, ratified by his blood, by which we have been sprinkled clean.

iii. It is a feast of faith. We come in faith, believing that unity with Christ is God’s normal way in which He strengthens and sustains us for His holy purpose on earth, and will ultimately present us faultless before the throne of God, perfecting the work which He began in us. The Lord’s Supper is a sign of this truth. But unlike the normal means of grace – study of God’s Word, prayer, preaching, and church fellowship and discipleship – the Lord’s Supper is a special way that God does strengthen and sustain His dear children. In that, void of human effort, for those entering by faith to receive this sign of God’s provision in Christ – God does also then provide Christ to us all the more.

iv. It is a feast of hope. We come in hope, believing that as often as we eat this meal together, we do proclaim the Lord’s death, its continual atoning work for us, until he comes again. Knowing that He will present us faultless before the throne of God if we are His children. And believing that this bread and this cup are a pledge and foretaste of the feast of love of which we shall partake when his kingdom has fully come, when we with unveiled face shall behold him, and be made to be like him in his glory.

v. It is a feast of fellowship. Since by his death, resurrection, and ascension Christ has obtained for us the life-giving Spirit who unites us all in one body, so we come to receive this Supper in true love, mindful of the communion of saints. And, as we are united to Christ more through this meal – we are also united more to one another.

vi. It is a feast of thanksgiving. We come in thankfulness for what our Savior has done for us, and continues to do for us, and will do for us. Although we may disagree with some of their doctrine, the Roman Catholic Church refers to the Lord’s Supper as the Eucharist. This name is derived from the Greek word Eucharidzo which means to give thanks. In each account of the first Lord’s Supper in Scripture Christ gives thanks before breaking the bread. So, Christ the Son of God demonstrates for us the proper spirit of receiving this sign and the truth signified. We do so with gladness in our hearts for what we are in Christ and how God continues to sustain us with Him until we will be like Him.

Conclusion:

[Slide 24 (blank)]

Since we go directly to the Supper after this message is complete, I feel it necessary for me to give counsel to all who are present on what sort of person qualifies to attend this spiritual feast. And indeed you must qualify.

[Slide 25] Who doesn’t qualify?

1.) You are not a believer. You can come and observe if you like. You can come and see what we do. But do not come to partake in the elements. Why?

a. Because there is absolutely nothing there for you. Because the benefits of the Supper are only given to those who are believing, there is no benefit for you.

b. There are actually warnings for those who partake in an unworthy way. If you are not of Christ, this is included in that list. God has, and continues to actually cause sickness and even death for those who partake of this event in an unworthy way.

2.) You are a believer who is harboring sin. The Corinthians were being selfish and treating the event as another meal. It is our agreement with God about our sin that proves that God is faithful and just with the result of forgiving and cleansing. If you are disagreeing with God about your sin, you are lacking the evidence that you have the faith necessary for this meal. And the sin in question matters little. It is the heart that matters. If you will not give up a sin you should not partake of this meal. Instead you should repent. And turn from your sin. And if you are turning now from it – come and spiritually feast on God’s promise to partner you with Christ and help give you victory.

3.) You are a believer who holds to any view of the Lord’s Supper other than what scripture suggests. If you do not believe that you are partnered to Christ’s body and blood in this event. If you do not believe that God sustains you by grace through Christ. If you believe that your partaking earns God’s grace or forgiveness. I would encourage you not to partake also. I would not say with certainty that you would be guilty of the unworthy manner, but you certainly would not be united with us. Please take time to square this teaching in your head. Only partake if you are convinced of what scripture teaches.

Perhaps in these three, you have discovered that you should not partake. If that is you, please simply slip out quietly after I pray. Make every effort to not engage anyone headed upstairs in conversation. Let them focus on the spiritual meal to come.

But who does qualify to partake?

[Slide 26] Who qualifies?

1.) You are a believer struggling to get victory over a sin.

2.) You are a believer feeling disconnected from Christ

3.) You are a believer feeling disconnected from other believers

4.) You are a believer who desires to live a life more like Christ

5.) You are a believer who wishes to obey Christ

6.) You are a believer who desires to proclaim Christ’s atonement with your life.

7.) You are a believer who wants to celebrate the mercy and grace of God as He gives it.

[Slide 27] Why is it only those who are broken and needy that qualify for this meal?

Because that is what the Lord’s Supper is for. Meals in general are for the hungry. For the weak. For the thirsty. Blessed are those who hunger and thirst after righteousness for they will be, what? FILLED!

Jesus Himself said that He did not come to seek the healthy but to help the sick.

And the scriptures tell us that God’s true people agree with God about their own sin. They see themselves as wholly deficient and unable to make restitution for their sin or to please God.

What does that mean? If you are weak, broken, needy, struggling, hurting, failing, desperate for Him… this meal is for you! Come and Feast!

Jesus said His body is for you. He said this cup is for you. Come and Feast!

The Lord’s Supper is a gift to us… His people. So that we may remember our Lord, commune with Him and with one another, grow in grace and victory over sin, and hope in the day when we will eat the marriage supper with Christ. So, Come and Feast!

With that in mind, let’s pray.

Title: Influencer

Text: I Peter 3:1-7

FCF: We often struggle having godly marriages.

Prop: Because honoring people and fearing God governs the marital relationship, wives and husbands must obey the Lord’s instruction for their roles.

Scripture Intro:

[Slide 1] Turn in your bible to I Peter 3.

Last week as I studied this passage, I was making conclusions that I did not find confirmed in any commentary that I own. You all know that on a normal week that wouldn’t necessarily stop me from breaking with the commentators to interpret a passage differently. Each time I do that though, I need to make sure I am confident in my conclusion, because I don’t want to teach something that the bible doesn’t say. Well, last week with my covid addled mind– I had exactly zero confidence in my conclusions. This was one factor in doing the reset Sunday last week.

But going back to my notes this week with a clearer head, it appears that even though my flesh was weak, the Holy Spirit was strong. The Spirit this week gave me the confidence I needed to put this unique interpretation forward.

I am in I Peter chapter 3. I’ll start reading in verse 1 and I am reading from the NET which you can follow in the pew bible on page 1366.

Transition:

Well since you again had a break week last week, I’ll take advantage of that by giving you a longer sermon this week. I wouldn’t want you to feel shortchanged

Title: This Is A Grace To You – Part 2

Text: I Peter 2:21-25

FCF: We often struggle suffering for unjust reasons

Prop: Because Christ is our example of suffering, we must follow Christ.

Scripture Intro:

[Slide 1] Turn in your bible to I Peter chapter 2.

It has been a challenging last couple sermons hasn’t it? Our American mindset says “don’t tread on me!” You don’t have any authority to tell me what to do! We the people… has really clashed with what God is teaching us from I Peter. It certainly adds a little bit of second guessing and a little bit of pause to our normal attitudes toward our governing officials.

Last week Peter explained that we ought to submit, even to evil masters. Because even if we suffer for doing no wrong, and even if we suffer for doing good, suffering is exactly what we’ve been called by God to do. And so, if we are to suffer, we must make sure that we suffer for doing no wrong and/or to suffer for doing good. Sometimes that means suffering for disobeying a human authority when they tell us to disobey God. Sometimes that means suffering with unjust rulers who impose unkind or unfair laws. So, if we are to suffer no matter what – we should suffer blamelessly. And as Peter told us last week, to do such a thing is beyond our normal human capacity. We can’t do this. But God can. God’s grace can enable us to do this. Indeed, Peter calls our endurance through such suffering – a grace.

Today, Peter will continue that thought, expressing the source and example of that grace to us.

I am in I Peter chapter 2. I’ll read again starting from verse 18 and read through verse 25. I am reading from the NET which you can follow in the pew bible on page 1365 or whatever version you prefer.

Transition:

Well, we have lots to cover today. Last week you had a nice short TV show sermon. This will be a little more of a challenge for you. But stick with me – so many cool things here!

I.) Christ is our example of suffering unjustly, so we must follow Christ. (21-22)

a. [Slide 2] 21 – For to this you were called,

i. Looking back to the statement we ended on last week, it is imperative that we remember the context.

ii. The context flows from the basic command to submit to all human authority. To honor all people, love God’s people. Fear God and honor the King.

iii. But this point goes back further. That God’s people as those who are foreigners and exiles here on earth, must abstain from bodily lusts and maintain good deeds so that non-Christians will glorify God because of our lives lived before them.

iv. But this point goes back still further, as Peter has outlined for us that we are a chosen race, a royal priesthood, tasked with being God’s ambassadors on earth to represent Him before the nations.

v. And this goes back still further, realizing that God has done all of this to us, in us, and through us – by Himself. He did not rely on us for any of it. Instead, by His grace, He formed us for this.

vi. The sum total context is of utmost importance to us – because this is a letter. Peter is drawing one thought from another and we cannot any more divorce a single line from the rest of it than we could isolate any line of an email and try to deduce what is being said.

vii. We need the whole.

viii. God has done all to make sure that we would become His priests ministering to the nations. Now, with His grace, He expects us to live holy lives – not conforming to our bodily passions or fleshly desires but rather having a heavenly outlook, that is even willing to submit to human authority. Even human authority that is evil. Even if that authority causes us to suffer unjustly for doing no evil or even for doing good.

ix. This is what we have been called to, and now Peter comes full circle. He goes back to how God did it all.

x. Not to remake the point of God being the sole actor in our salvation. Rather, to push us forward. To encourage us to endure unjust suffering.,

xi. Why? Why is unjust suffering something we have been called to? Why would God put His people through this?

b. [Slide 3] Since Christ also suffered for you

i. What is our suffering for?

ii. What do we unjustly suffer for here on earth?

iii. Why would the bible tell us to rejoice in suffering for the name of Christ?

iv. Christ suffered for you.

v. Now if we aren’t careful, we could conclude here that Peter is making a point about repayment. That since Christ suffered for you, you must now suffer for Him. God crushed Christ so we must pay Him back with our life.

vi. This is neither true nor possible. First, God already owns us. All creation is His. Giving him our lives is nothing more than giving Him what is already His. It is no great act of sacrifice or virtue.

vii. Secondly, the scriptures never hint at suffering as a mode of repayment. Indeed, again, we cannot repay God for what He has done for us. And He doesn’t need us to.

viii. So, if Peter is not saying we must suffer to repay Christ for suffering for us… what is his point of bringing up Christ’s suffering for us?

ix. Well, that takes a little bit to unpack but it begins in what he says next.

c. [Slide 4] Leaving you an example for you to follow in his steps.

i. In our “theories of the atonement” study we did a couple years back – we looked at several ways theologians down through the centuries have answered the question –What did Christ accomplish with His death?

ii. In that study we discovered several aspects of the atonement that were quite illuminating. Most of them are completely valid facets of the atonement as long as they are viewed together and not in isolation.

iii. A couple theories supposed that Christ died to give us an example to follow. To show us how to love God with everything we are or how to love people.

iv. While we concluded that both of these views on their own are incomplete – there is certainly some aspect to Christ’s death that is an example to us.

v. Peter just said it.

vi. Of course, we cannot strip this verse out of context. What example did Christ set for us?

vii. Suffering.

viii. What did He suffer for that we must also suffer for?

d. [Slide 5] 22 – He committed no sin nor was deceit found in his mouth

i. What follows is basically Peter’s commentary on Isaiah 53.

ii. Peter has quoted the Old Testament several times already and will quote and allude to it several more times in this epistle.

iii. But here in these next few verses, he quotes from 1 chapter of the bible exclusively.

iv. That in and of itself forces us to go and at least read that chapter.

v. So, turn in your bible with me to Isaiah 53. Because he quotes from the Septuagint, I’ll read a modern English translation of the Septuagint.

vi. The verse Peter quotes here is in verse 9.

vii. So how is Peter using Isaiah 53?

viii. First of all, he is clearly saying that this one, this one like a child, this root in a thirsty land, with no form or glory – this one who suffers pain for us – this one is Jesus, the Christ, the Son of the living God whom Peter confessed several years before writing these words.

ix. What Isaiah wrote 800ish years before, Peter says is a reference to Jesus the Messiah.

x. Secondly, and more to Peter’s point, is that Peter brings the suffering of Christ to bear on this discussion of our suffering unjustly.

xi. He says that Christ suffered for us as an example to follow. And so, this is the first point of that example.

xii. What is Peter saying is Christ’s example in suffering?

xiii. He suffered… unjustly.

xiv. Put simply, he suffered having done no wrong. He committed no sin and told no lie.

xv. But suffered as if He had.

xvi. Christ is our example.

e. [Slide 6] Passage Truth: So Peter reminds his audience that Christ is their example in enduring suffering. He endured suffering even though he did nothing evil to deserve it. Jesus committed no violence or lawlessness and he told no lies. Yet, he suffered anyway.

f. [Slide 7] Passage Application: Peter’s audience then must follow in their Lord’s footsteps and also suffer unjustly. Given their situation, this means enduring slander and suspicion. This means enduring a community that generally sees them as lawbreakers and trouble makers. What Peter’s audience must do is to continue submitting to and honoring their human authorities, even if they will suffer as if they didn’t. In this way they will be like Christ.

g. [Slide 8] Broader Biblical Truth: And friends Christ is our example too. True, He is much more than a mere example, but He certainly is an example. The scriptures testify of our need not only for a Savior but for a pattern to follow. The law is essentially a pattern that the Israelites were to follow. And they could not do it, which showed them they needed a Savior. But now, we who have been saved and redeemed by the blood of the lamb do look for the perfect interpretation of the law – which is Christ Jesus our Lord. Actively He humbly submitted to and obeyed the whole law of God. And passively he suffered and died as if He failed it in every point as we have. His suffering for doing no wrong is an example for us.

h. [Slide 9] Broader Biblical Application: So, we too must be prepared, because we have been called, to suffer for doing no wrong and for doing good. This is hard to imagine in a time when for the last couple hundred years we’ve lived in a country with freedoms to worship as we please. But the mocking and ridiculing has been around for quite a while. We’ve been mocked and ridiculed for believing that the earth was created and not evolved. We’ve been mocked and ridiculed for believing that any sexual activity outside of a monogamous marital relationship is all that is acceptable. We’ve been mocked and ridiculed for believing that many mental illnesses that our psychologists have labeled as diseases are nothing more than sins ailing a sin enslaved person. And going forward we will continue to be mocked and ridiculed for believing that same sex marriage and attraction is antithetical to God’s law. That God created two complementary genders of which each human is one of, immutably. That Christ can love sinners and still call them to abandon their sin. We will continue to be mocked until the mocking gives way to malice and anger. Being mocked is a form of suffering. And we have endured it. Remember that it is a grace from God to do this. And remember also why we endure it. It is not because we are holier than those who oppose us. It is not because we cling to rigid tradition or ritual. It is because Christ is our Lord and His Words are true, and He has set the example. Though we be falsely accused of being bigots, racists, homophobes, transiphobes, gender illterate, intolerant, or whatever else – May we still love those who curse us. May we still submit to those in authority over us. And in so doing, may we follow the example of our Lord and Savior Jesus Christ.

Transition:

[Slide 10 (blank)] Christ is indeed our example of how to suffer unjustly. But it isn’t only that He was innocent and suffered. There is more to His suffering that we must learn from.

II.) Christ is our example of fearing God and honoring all people, so we must follow Christ. (23)

a. [Slide 11] 23 – When he was maligned, he did not answer back;

i. Was Christ maligned?

ii. Indeed, He was.

iii. He was accused of blasphemy by the Pharisees. Of working by the power of Satan.

iv. He was accused of insurrection and rebellion by the Romans

v. He was accused of over familiarity with sinners and Gentiles

vi. He was of no esteem, of no repute, of no reputation. Can anything good come from Nazareth?

vii. He was mocked and scorned by both thieves on the cross.

viii. And he did not say a word in retort.

b. [Slide 12] When he suffered; he threatened no retaliation

i. Although not a true quote, this is also an allusion to Isaiah 53. Certainly, in verse 7.

ii. Though he was beaten, scourged, crowned with thorns, given not one but several kangaroo courts

iii. Though he suffered all this… and having all power and able to snuff out the life of every single person against him, in the most painful of ways – and being justified in holy anger to do so…

iv. He did not retaliate.

v. Friends I couldn’t do that. I struggle showing mercy and kindness to my children… let alone someone who is actively trying to murder me…

vi. And praise God I do not have all power. I shudder to think of what I could do with all power against my enemies.

vii. Not only did he not retaliate.

viii. He didn’t even threaten it.

ix. What did He do instead?

c. [Slide 13] But committed himself to God who judges justly.

i. He feared God.

ii. Granted His fear looks different than ours. He and the Father are one.

iii. But he allowed God to be the ultimate judge while submitting to unjust judges who were carrying out an unjust death sentence upon Him.

iv. He honored human authority.

v. My friends this is the pattern that Christ has set out for us. He suffered innocently at the hands of unjust judges who worshipped Caesar as god and crucified Him for claiming to be equal (as a King) to Caesar.

vi. He didn’t even deny the charges. He stood silent.

vii. Yet he honored human authority. Even saying, that Pilate would have no power to execute Him if it were not given by the Father.

viii. That is our pattern. Christ Feared God and honored human authority.

ix. I’ve heard people argue that Christ’s death cannot apply to submission to human authority because it was God’s will that He go to the cross. Two thoughts on that.

1. Peter uses His death in that exact way to prove that exact point. Seems like we can too.

2. How do we know that our submission to human authority to do with us as they please either with laws that do not violate God’s overt commands, or punishing us for violating laws that do, how do we know that that is not God’s will for our lives? We already know it is God’s will for us to suffer. Why wouldn’t it be for this exact cause?

d. [Slide 14] Passage Truth: Peter reminds his audience that Jesus Christ was the perfect example of suffering while fearing God and honoring human authority. He did not retaliate. He did not argue or fight. He did not start a revolution or raise a rebellion. In fact, he said to Pilate if my kingdom WERE of this world, my followers would not have allowed me to be taken. Interesting that Peter tried to prevent Jesus from being taken and was rebuked for it. He was acting like Jesus was a king with a kingdom from this world. Instead, Jesus is the example of how to fear God, honor people, and suffer unjustly.

e. [Slide 15] Passage Application: So, Peter’s audience must follow in their Savior’s footsteps. They must be like Christ. They must submit to human authority and fear God and even suffer for it. But in so doing, they emulate Christ – their prime example.

f. [Slide 16] Broader Biblical Truth: Zooming out to the rest of scripture and really our conversation of late – we see Christ as the example of how to handle wicked authority figures. Jesus knew the names of each person in the kangaroo courts. He knew the spiritual condition of each person. Not only did He know, but He wrote their life from end to beginning. He published all they are before time began. As we’ve pointed out, for God to know something is for God to ordain something. For all that is known, is approved of God. Every single one of them, He knew them. And He allowed every one to do as they did – without rebuke, without retaliation, without even a word. All the while He was depending on the justice of God. For He knew that God the Father is the only just judge.

g. [Slide 17] Broader Biblical Application: So, for us CBC, we ought not expect human judges and juries and governors and bosses and even parents to be just. Not like God anyway. In fact, we ought to expect the opposite. That they will act in self interest and sin. Therefore, we must follow our Savior’s footsteps. That when we suffer for doing no wrong or for doing good, we must at that moment fear God and honor our human authorities, knowing that this is what Christ did. Even though His government was higher than theirs – He provided an example for His flock. We must endure unjust suffering with Fear for our God and honor for all people.

Transition:

[Slide 18(blank)] Christ suffered unjustly as the only truly innocent person to ever die. He also suffered trusting God to be judge and honoring human authority who really had no right to punish Him. What an astounding example to us. But this is not all we must see. Christ’s suffering has one final lesson to teach us. And it may be the biggest of the three.

III.) Christ is our example of doing good and suffering to turn others to God, so we must follow Christ. (24-25)

a. [Slide 19] 24 – He himself bore our sins

i. Continuing the theme of Christ’s being the example to us, Peter quotes again from Isaiah 53:4 and 12, where twice Isaiah the prophet tells us that Christ bore our sins.

ii. He took our burden.

iii. This word can mean to carry up or carry to. It can also mean to bear with or endure.

iv. What subtlety here is in play, I don’t want to bog you down with grandiose theological arguments. But some would find it appalling that Christ would somehow become or occupy the place of a sinner. Pure substitution is denied by them for various theological reasons.

v. But I believe that regardless of whether Jesus is pictured here as a high priest taking sin to the cross to be offered as a sacrifice, or we see Sin and Christ becoming one to become the sacrifice, both are true and both would say the same thing.

vi. But Peter sharpens the point by adding two more phrases.

b. [Slide 20] in his body

i. Now what is the significance of “in his body”

ii. I am going to try really hard to not go too deep into theology here, but I want to warn you that there is a bit of deep stuff on the way. Ok.

iii. Here we go.

iv. These two statements “in his body” and “on the tree” are easily glossed over but are of utmost significance when we consider the nature of the atonement of Christ and even the doctrines of the deity and humanity of Christ.

v. What is the significance of Jesus bearing our sins in his body?

vi. In one of the sacrifices performed on the day of atonement, two goats were selected. They cast lots to determine which goat would have which role. One of them was sacrificed on the altar for the sins of the people. But they laid their hands on the other goat and ceremonially transferred their sins to it. Then they set it loose into the wilderness. They sent it out from the camp, cutting it off from the covenant community.

vii. What the ceremony of the scapegoat communicated to the people is that not only did the sacrifice of the goat not truly pay for the sins of the people, but that the sins were so great they must be purged of it. It separates them from God’s promises. And the goat then takes their place. He is given their sin and is then pushed outside the camp.

viii. Peter when he says Jesus bore our sins in his body alludes to this kind of sacrifice.

ix. Furthermore…

x. When the bible speaks of the effect of sin on us, it speaks as though we are wholly corrupted. That our hearts are evil and deceitful. That there is no righteousness in us. That our very souls have been compromised by sin.

xi. In other words, it is not simply our body that is sinful, it is our whole person.

xii. Jesus is God who added human nature to Himself. He had one will consisting of both the divine and human. He had one spirit consisting of both human and divine. Not blended together and not two separated either. Like man is both soul and body so Christ was both God and man.

xiii. We can no more send our soul on vacation while our body remains working than Christ could separate his humanity from His divinity. Yet they were not a garbled mess either. Distinct yet joined.

xiv. So, when Jesus bore our sin in His body… what does that mean?

xv. What can it mean other than our sin was imputed to His human body. Indeed, as the scripture says, He became sin.

xvi. What was pictured in the scapegoat and the goat sacrifice? 2 goats foreshadowing the accomplishment of one goal. And here is Christ with two natures accomplishing that goal. Christ’s body became the vessel for our sin. All sin of all His people was transferred to it on the cross. He carried that goat (his body) outside the camp (the hill of Golgotha) and was sacrificed for it.

xvii. But we dare not think or consider that His Divine person and attributes became infested with sin. Such a thought would be heretical and cause so great a theological quagmire that we may as well chuck the whole thing.

xviii. Furthermore, for Him to be a sacrifice that is acceptable his human spirit would need to remain innocent and pure.

xix. Stating that he bore our sin in His body then, although He is the God-Man, puts a fine line between where the sin was born.

xx. And that matters because when Jesus dies on the cross and the wrath of God is poured out on Him – He suffers physical death in His body with sin infesting it – but he does not suffer spiritual death to his divine or human spirit. Why? Because that is not where sin was.

xxi. Certainly, God cut off communication to His Son on the cross as Jesus cried out – why have you forsaken me! But communication cut is not the same as relationship severed.

xxii. Indeed, we know it was God’s will to crush His Son and to lay on Him sin. So how could God be displeased with His Son doing what He ordained Him to do.

xxiii. And since the sin He bore was in His body alone, it was only His body and not His human Spirit that was cut off from God.

xxiv. And so, it was the physical death of Christ that expiated our sin, propitiated God’s wrath, and His blood that ratified a new covenant.

xxv. By these three little words Peter guides his audience and future Christians not to assume that God’s wrath poured out on His Son for the sake of His people is the same thing as spiritual death.

xxvi. So, we then must ask – how is the physical death of Jesus able to pay for the spiritual death of His people? How can Jesus suffer physical death once and be dead for less than 72 hours and that be enough to pay for our eternal death?

1. His spirit both human and divine, being perfect, innocent, and one in whom God is well pleased means that His death is truly the only death that was unearned. Of all the “innocent” life lost on this earth, truly speaking if we are be theologically accurate, the only life that was ever to have been snuffed out in innocence is the Lord Jesus Christ’s. Our death cannot even pay for our sin. Our physical death could never restore us to a pleasing status with God. That is why it is eternal death. Remember, there is no credit for suffering for committing sin. To die for our own sin would be to get what we deserve – and with no means to actually please God – God is just to commit us to that death forever. But Christ is perfect… for true innocence to die after having sin transferred to His body makes it a sacrifice able to pay for the sins of His people.

2. He is God. The only creature that could ever be able to endure the wrath of God – would be God Himself. Even high and lofty angelic creatures will be put under His feet and put in their proper place. And some of them will be doomed to eternal wrath of God. Why is it eternal? For if God would pour it out fully on them at once, they would be utterly destroyed, which would be to give them a mercy and make God unjust. But if God poured out what would be His eternal wrath for all His people on God the Son – He can take that wrath. And when it was expended – used up, When he drank that bitter cup dregs and all – He said -It is finished.

3. Our Catechism questions for today asks what sort of redeemer is needed. And the answer – one who is truly human and also truly God. And Peter shows us why that is.

xxvii. Jesus had to be human so that He could provide a human vessel that was capable of bearing and dying for sin – but sin that was not His own. And God so He could endure God’s wrath.

xxviii. But the deep theology doesn’t stop here… No groans please

Title: This Is A Grace To You – Part 1

Text: I Peter 2:18-21a

FCF: We often struggle suffering for Christ.

Prop: Because God’s grace is given to those who endure suffering, we must submit to good and evil masters.

Scripture Intro:

[Slide 1] Well, I want to take a brief moment to address the elephant in the room. Yeah, this is a recording. I am not coming to you live here. I know that is going to add some challenges to me and to you. Me in the preaching, not being able to see you while I communicate the message of God’s word is a severe limitation. Even though I write every word I say any given Sunday – I often feel the Spirit’s subtle pushes and pulls to say things differently, with a different inflection or even truths I say hit me harder while saying them as I see your eyes grasp those truths.

It will also be difficult for you, not seeing me in person and listening to what is essentially a YouTube preacher that isn’t even live. I hope and trust that the Spirit of God will be with us both through this. It isn’t ideal and I think that if I had my way, it wouldn’t be like this. Nevertheless, this is what the Lord has providentially prepared for today. So, I hope that you will take whatever means you need to engage with me and the scriptures.

{Flip to image 2} Turn in your bible to I Peter chapter 2.

Last week was a difficult message. I know it was. In many ways it cuts against the grain of much of our history as a nation, our culture, and even what we’ve been taught is the difference between cowardice and bravery. Isn’t it brave and right to stand up against tyranny? Suddenly God says to submit to it AND honor it?

I wish that I could make it easier. I wish that today’s message was less difficult to swallow. It isn’t. Indeed, in some ways, we might find it even more challenging than last week.

In Peter’s little epistle the hits keep coming for us. I hope that despite this difficulty, we will submit to the teaching of the word of God and be humble enough to hear what God is saying.

I am in I Peter 2. I’ll start reading in verse 18. I will read through the end of this chapter even though we will only cover the first couple verses today. I am reading from the NET which you can follow in the pew bible on page 1365 or in whatever version you prefer.

Transition:

{Flip to Image 1 in 2} This sermon will be shorter than last week… but it is hard hitting and difficult. Prepare your heart for a brief moment, steady your spirit as we explore what Peter is saying.

I.) Because God’s grace is given to those who endure suffer unjustly, we must submit to good and evil masters. (18-21a)

a. [Slide 2] 18 – Slaves, be subject to your masters with all reverence

i. Slavery in the first century was far more common and far more diverse than our more recent perception of its practice.

ii. We actually looked at this in detail in I Timothy chapter 6.

iii. In the Roman empire, not only could you become a slave in many ways and be released from slavery in many ways, but even the experience of being a slave was overwhelmingly diverse. Some were poorly treated but others were like family.

iv. More than 1/3 of the Roman population at the time of Christ were slaves.

v. When critics look at the bible’s refusal to demand for the end of slavery, they have committed the interpretational fallacy of inserting their present understanding of a concept into the historical context they are considering.

vi. Slavery in the Roman world was simply not the same as slavery here in America.

vii. Indeed, the experience was so varied, it is difficult to describe with any generalizations.

viii. So, when Peter speaks to slaves, he is not talking to a group of people who are always abused and never have a hope to be free…nor is he speaking to a group who were all stolen from their homeland and forced against their will. Some of that happened at this time – but it is by no means the majority.

ix. So, Peter addresses these, mostly indentured servants, to obey and submit to their masters.

x. Just like they must submit to every human authority – the king and his governors – so also, they must submit to their masters.

xi. With all reverence. This is the same word for fear that Peter used earlier to fear God.

xii. In fact, Peter only uses this word, from where we get our word phobia, when he speaks of fearing God. So, in the entire corpus of Petrine authorship, this would be the only case where he directs it toward a human being rather than to God.

xiii. This has led many commentators to believe, and I have been persuaded, that Peter is not in fact telling slaves to have deep reverence or fear for their masters.

xiv. Rather it seems that Peter is assuming that his audience is picking up from the last context. Thus he does not state the object of their fear because he assumes that his audience will remember who he just told them to Fear. God.

xv. Grammatically this is quite plausible.

xvi. Contextually we see Peter ask for submission to human authority because of the Lord, and because of God’s will, and later out of a conscience of God. All of this points to the Fear Peter is asking of slaves to be directed not at their human masters – but rather at their God.

xvii. They ought to submit because they fear the Lord.

b. [Slide 3] Not only to those who are good and gentle, but also to those who are perverse.

i. Oh my.

ii. This, this is a hard one to swallow.

iii. The ones who are good and gentle – they would certainly be easy to submit to and be subordinate to.

iv. However, those who are perverse. Crooked, twisted, ill-tempered, wicked and evil. Certainly, God would not have slaves submit to and be subordinate to such villains.

v. Indeed, Peter says otherwise.

vi. As difficult as last week’s sermon was to digest, and as much as I don’t unnecessarily want to poke that wound if it caused one – we must consider what Peter is saying here in light of the context. For the whole passage here is about submitting to every human authority.

vii. And using a lesser to greater argument, certainly one could easily arrive logically to the conclusion, that if we are to submit to and be subordinate to a local tyrant over a small plot of land he owns, certainly we would also be submissive to a tyrant who rules the whole land.

viii. Nothing in this command undoes what we talked about last week. In fact, it only further proves the general principle.

ix. Does God overtly command or forbid something? And has the human authority forbidden or commanded that same thing? Then we disobey and pay whatever penalty the human authority assigns. Otherwise, we submit to the human authority.

x. This would be very challenging for slaves who were under the yoke of a wicked master.

xi. How could Peter be so insensitive? What could possibly be the reason for such a command?

xii. Peter gives two. They are from either side of the coin on this matter.

xiii. First….

c. [Slide 4] 19 – For this finds God’s favor,

i. The words “find” and “God’s” is not in the text.

ii. The word for favor is the same word we use to talk about God’s grace.

iii. Literally this phrase would be “This is grace” or perhaps “This is a grace”

iv. God’s grace as we know, is the divinely given power and support that we need to do what God has purposed us to do.

v. First in our regeneration so that we may repent and believe. Then in our sanctification so that we may grow to be more like God. Finally in our glorification as we forever proclaim the wonder of His grace.

vi. Since Peter speaks to an audience that is neither unregenerated nor glorified, it is reasonable to assume that the grace to which he is referring is a grace for sanctification. A grace to be more like Christ.

vii. So, slaves ought to submit to their masters out of the fear of God, regardless of whether they are good or evil.

viii. Why?

ix. It is a grace…

x. What is?

xi. Peter helps to flesh out his thought with the next statement.

d. [Slide 5] If because of conscience toward God someone endures hardships in suffering unjustly.

i. The phrase conscience toward God is a difficult one. It only occurs here in the New Testament.

ii. The phrase would be rendered conscience of God.

iii. When we talk about conscience we are talking about an inner moral voice or attunement to a particular moral conviction.

iv. But this conscience is of God. Meaning that we are not looking at a moral persuasion so much as an awareness of and allegiance to God.

v. If someone endures hardships in that they suffer when they did not deserve it – meaning that they did not disobey or do anything unlawful, or wrong, and yet they suffer…

vi. And the reason they suffer is because they Fear God and have been awoken to Him and are wholly allied to Him.

vii. Such a person has obtained grace from God.

viii. What does that mean?

ix. No one can do this! If you left last week feeling like – yeah but I can’t just submit to anything these people say. I know they are evil people! I know their intentions are evil. I know they want to destroy me.

x. Yes. You are absolutely right.

xi. But Peter says that if you submit out of Fear of God and endure hardship because they inflicted suffering on you… even though you did not disobey…

xii. God is at work in your life. He has produced that submission and endurance.

e. [Slide 6] Passage Truth: Peter reminds his audience that God’s grace has been given to and will continue to be given to those who endeavor to submit to their masters and are unjustly dealt suffering.

f. [Slide 7] Passage Application: So his audience, being believers and seeking God’s grace continually, but also being slaves, they must submit to their masters, whether they are good or evil.

g. [Slide 8] Broader Biblical Truth: Generally speaking the bible is full of commands from God that are absolutely impossible for us to accomplish. In the Joshua 24:16, when the conquest has stalled and Joshua is imploring the people to obey and not abandon Yahweh for other gods, the people gloriously answer that they will obey all that God has said. Many people stop reading there. But in verse 19 Joshua says “You are not able to do this” He reminds them that for their failure they will be punished. But rather than listen to Joshua they said they would serve only Yahweh. Of course, we know that they didn’t. So, what do we do with the consistent expectation of our God to do more than we are actually able to do? What do we do with the threat of judgment for failure – when we are guaranteed to fail? What do we do with the hope of reward immediately removed by our inability to do what God has asked? The whole of the law teaches… that we cannot do it. We need God. We need His favor, His power… his grace. Perhaps you last week felt the weight of the command to submit to every human authority. But perhaps you said like the Israelites – I CAN DO IT! Peter says… even if they are evil. I CAN DO IT. Peter says… no you can’t. But do it anyway. Obey what you cannot obey. Cry out to the Lord… and when you succeed in submitting, even to an evil master who makes you suffer for doing no wrong… when you endure that hardship and are able to continue to submit… what does that mean? This is a grace. This is God in you.

h. [Slide 9] Broader Biblical Application: So, what does this mean for us CBC? What is Peter saying? Is he not saying… test God in this? Is he not saying – submit to every human authority even if they are evil and SEE how the Lord holds you up! See how God helps you to endure suffering for doing no wrong! Fear the Lord, swear allegiance to Him, and obey your good and evil masters. And see that faithful God give you grace to do it as you obey. Certainly, the context of a slave and master relationship does not exist in our culture. And there is a ready application of an employee to employer here. Still it is not one to one, because if your employer tells you to do something you don’t want to do – you always have the option of quitting. And finding a job today is fairly easy. As a slave you would not have that luxury. So, what happens when you do no wrong, and suffer under the scrutiny and malice of a crooked boss? You endure such suffering and do so knowing that in that endurance, God is giving grace.

Transition:

[Slide 10] But it is not just for doing no wrong that one can suffer under a tyrant. Peter gives the second reason that a slave must endure suffering.

II.) Because God’s grace is given to those who endure suffering for doing good, we must submit to good and evil masters. (20-21a)

a. [Slide 11] 20 – For what credit is it if you sin and are mistreated and endure it?

i. I designed a meme to go along with this one. Fans of Jurassic Park will be amused I’m sure.

ii. [Slide 12] If you moan and groan and endure patiently the punishment of your master, but you are being punished because you sinned against him, there is no credit to you there.

iii. There isn’t a parole board in existence who would be filled with pity by a prisoner on his 15th year of a 30 year sentence complaining about how hard the last 15 years were.

iv. You did the crime, now you must do the time.

v. [Slide 13] What I find especially intriguing here is that Peter does not say “disobey.” He does not say “insubordination.”

vi. He says “sin.”

vii. Again, this proves the general principle. To disobey a command of a human authority is not necessarily a sin, in so far as God has given a contradictory command.

viii. But what this could be doing also, is assigning the value of “sin” to disobedience to human authority when God has not overtly given a contradictory command.

ix. And then Peter will do the opposite with the next phrase.

b. [Slide 14] But if you do good and suffer and so endure, this finds favor with God.

i. Again, Peter does not say submit or obey. He says – do good.

ii. God’s good.

iii. Meaning that this does not necessarily mean that doing good is always obeying the master.

iv. So then to do good, whether that is to obey God rather than man or to be an obedient slave going above and beyond, and yet still suffer and endure that suffering patiently and without complaint – what is that?

v. This is grace with God.

vi. How interesting then that God’s grace comes to those who either endure hardship and suffering for doing no wrong or for doing good.

vii. God’s grace is with those who fear God and honor human authorities and endure suffering for it.

viii. Why?

ix. Because they will need His grace if this is to be their normal life!

x. Who would consider such a life… normal?

c. [Slide 15] 21a – For to this you were called

i. Oh boy.

ii. To what is this referring. What are they called to?

iii. Enduring suffering for doing no wrong. Enduring suffering for doing good.

iv. Now is Peter still talking only to slaves here or has he moved on?

v. I would say that Peter has never been talking only to slaves. That is why he began in verse 11 and 12 to talk about abstaining from bodily lusts and maintaining good conduct among non-Christians. That is why in verse 13 he said to submit to ALL human authorities.

vi. Slaves to masters is only a smaller example of general truths and commands.

vii. The reason I think that is because he has already called his audience slaves to God in verse 16. All of them.

viii. What seems like individual cases of submission is actually a quick succession of the effect of the greater principle of submitting to all human authority.

ix. Peter is in the midst here of outlining for us social codes.

x. Similar lists can be found in secular writings of the time.

xi. But Peter’s list it is not because that is the way culture demands it, it is not because of a patriarchy, it is not because of cultural norms, it is because God is God and we are His people who are called to represent Him before the nations.

xii. That means submission…. And it means submission to good and evil masters. It means submission even if we suffer for doing no wrong or for doing good. Why…

xiii. Because that is what we have been called to…

xiv. Seems like we can’t win here.

xv. We will suffer if we don’t submit. We will suffer if we do. We will suffer if we sin. We will suffer if we do good.

xvi. YES!

xvii. Do you now see why Peter wants his audience to submit to their human authority?

xviii. We as children of God have been called to suffer. Period. That is the end of the sentence.

xix. All these ministries that tell you that God has a marvelous plan for your life… they are right… it is for you to suffer for His name.

xx. That is His marvelous plan for you.

xxi. And it doesn’t matter if you live in this world in peace and harmony with everyone or if you are a rebel opposing every single person – if you are His – you will suffer.

xxii. So, if you are called to suffer regardless. What becomes most important is why you suffer.

xxiii. And what has Peter said?

xxiv. Suffering for sin and unholy rebellion = no grace given

xxv. Suffering for obedience and holy living = grace freely supplied

xxvi. Do not suffer for sinning.

xxvii. Fear God, honor and submit to every human authority. And suffer for doing good. Suffer for doing no wrong.

d. [Slide 16] Passage Truth: Peter reminds his audience that suffering is the call of God on all His people. He has called them to that end. Why? Because He has called them to grace. And it is a grace of God’s to help His dear children endure suffering for doing good.

e. [Slide 17] Passage Application: So Peter’s audience must submit to their masters expecting that suffering is a normal part of being of Christ.

f. [Slide 18] Broader Biblical Truth: Zooming out to the rest of scripture we find that God desires to help His people. The Father who sits on the throne wishes to give grace to His people whom He has purchased through His Son and secured by His Spirit. The Spirit applies grace to our hearts because the Son has sent Him to guide and comfort us, who was Himself sent by the Father to accomplish the saving of all the elect of God. My friends, the triune God is always at work to give us what we need. That is why Paul could say that all things work together for good to those who love God and are called according to His purpose. That is why Peter could command slaves to submit to their evil masters knowing full well that even if they suffer they will be in the grace of God to endure it. We have no fear of submitting to human authority. Why? We serve a great big God who can give grace to His people.

g. [Slide 19] Broader Biblical Application: So for us CBC – in whatever situation you find yourself… under whatever kind of human authority – good or evil, gentle or quarrelsome – Fear God and honor that human authority. Should he tell you to sin, you must do good and obey God rather than men. Should he tell you to do something you dislike, you must do good and obey your authority out of fear of God. I am convinced that the more we look for ways to obey our human authorities and fewer ways to resist them the better off we are. We know we are destined to suffer – regardless of what we do. And so, if we know we will suffer no matter what, because that is what we’ve been called to do – we must fear God, honor His commands in His word, one of which is this one… submit to every human authority.

Conclusion:

[Slide 20] You’ll notice that I didn’t spend a lot of time applying this to employers. Why?

To be honest, I don’t think Peter wants us to get too bogged down in the specifics. Even as he moves on in chapter 3 to husbands and wives, the church itself, elders, and more – his point is far bigger than simply – make sure to do what your so and so tells you.

Peter is issuing a multi-layered multi-pronged philosophy of ministry. He is setting before his audience the proper way to suffer. And boy doesn’t that just sit sideways with us?

We don’t want to hear that message! We don’t want to hear about the proper way to suffer!

We want to hear a message about avoiding suffering. How do we avoid suffering Peter? How do I avoid having a master that is evil? How do I avoid suffering unjustly? How do I spare my family suffering, Peter? How do I get my master to be good to me? How can I get the most out of my work? How can I be fulfilled in my job Peter?

That isn’t Peter’s message.

It is how to suffer well. Peter is teaching His audience how to suffer for God’s glory. For their testimony to the nations as His kingdom of priests… this is how you suffer.

Oh friends. I’m convinced that very few in our nation would teach this book for what Peter intends. The entire book is “This is how God’s true children blamelessly endure suffering”

And added to that… to view our endurance of such suffering as a GRACE… A grace that God gives us… oh we certainly wouldn’t teach that either.

To have to endure suffering is a curse is it not? Wouldn’t we interpret that as God’s chastisement on us? Or at least some kind of martyr complex where we are poor and abused…

No. It is a grace. Meaning that the only reason we are enduring is because God is holding us up to do exactly that.

He is holding us up – battered and broken for doing no wrong and for doing good – so that the nations will see what HE CAN DO to a former child of wrath.

To the foolish God shows what His grace can do to a former fool.

To the nations, through His Kingdom of priests, He says “Look how I can uphold my people though they be dragged to the fire and burnt, though they be flayed alive, though they suffer unimaginable pain and misery – look what my grace can sustain them through! Am I not a great and merciful God? That I would allow you to torture my bride thusly, and have not yet snuffed out your life? All for your sake? See my mercy – repent of your sin and believe. And my grace will sustain you also.”

This is the gospel… but…

It is a gospel that no one wants my friends. But it is a gospel that we have confessed – because He has lavished His grace on us… so that we can suffer for Him.

True… Peter will eventually console his audience and remind them further that this world is not the end. But for now… we best leave it here.

Christian – you have been called to suffer. Suffer well! Fear God, and submit to and honor human authority.

Title: Fear God, Honor the King

Text: I Peter 2:13-17

FCF: We often struggle being free in Christ but willingly submitting to anyone.

Prop: Because God’s will is for His people’s lives to be a rebuke to the nations, we must submit to and honor every human authority.

Scripture Intro: CSB

[Slide 1] Turn in your bible to I Peter chapter 2.

I apologize for the lack of cohesion in the I Peter series of late. When we get into the holidays things tend to break up in weird ways. Starting this week, I don’t anticipate deviating from I Peter for some time, unless the Lord prompts me otherwise.

Providentially this works out in our favor since last time we concluded what amounts to be the introduction to I Peter. The remainder of the book focuses Peter’s audience on the specific ways that they can both abstain from bodily lusts that neutralize their spiritual effectiveness and also live virtuous lives before non-Christians so that they glorify God at judgment day, even if they currently are maligning his audience.

So as we move throughout the rest of I Peter we should be looking to categorize everything into one of or both of those categories.

Today begins a rather large section on submission. Depending on how you classify and categorize, we could see this concept of submission go well into the mid point of chapter 5, and perhaps even for the rest of the book.

So it begs the question, how does submission in various aspects accomplish both abstaining from bodily lusts and living virtuously before non-Christians?

I am in I Peter 2, I’ll begin reading in verse 13. I am reading from the CSB today but you can follow along in whatever version you have.

Transition:

This is a long sermon. Even with cutting all that I could, it will take us a while to get through. So, get uncomfortable… maybe we should turn the heat down… sit on a pencil or something. Let’s see what God has for us.

I.) God’s will is for His people’s lives to be a rebuke to the nations, so we must submit to every human authority. (13-15)

a. [Slide 2] 13 – Submit to every human authority

i. I cannot tell you how much we as Red-blooded Americans bristle under that word submit.

ii. We dislike it in every single aspect we see it, so long as we are the ones who must do the submitting.

iii. Here, Peter tells his audience to be subordinate to, to obey, every or all human creations, ordinances, or institutions.

iv. The CSB does a great job helping us to arrive at what Peter intends. Authority.

v. Any human made institution that has authority over you must possess one of or both of the following. First, they must be able to decide what is or is not lawful. Second, they must have the role to enforce such laws. If a human institution has been granted either of these or both of these powers – they are in authority over you.

vi. This ranges anywhere from parents, bosses, and governments to sports league officials, country club board rooms, and even your membership for Kroger. In each of these someone makes the rules and someone is in charge of making sure you keep them.

vii. Peter in this context is going to focus on government, but literally every human authority is in view.

viii. Submit to every human authority… But Peter… WHY?

ix. You said it yourself – we are a chosen race, a holy nation, a kingdom of priests! We are foreigners and exiles! There is no King but Christ Peter. How can you say to submit to every human authority?

b. [Slide 3] Because of the Lord

i. Wait… what?

ii. What does God have to do with the King? With Congress? With the Emperor? With the President?

iii. Peter is not telling his audience to submit to these people because they are worthy, or even because their position alone requires us too. Rather, submission to human authority is part of our relationship to God.

iv. Although Peter doesn’t really delve into this here, the role of the civil magistrate, or human governing entities, is defined in other passages of scripture (Romans 13 especially) as God’s instrument to bring order and to withhold sin from flourishing.

v. There are a couple points that become clear though.

1. First, just because God has raised them up for this task, does not mean that they will be godly or always fulfill their obligation to punish the guilty and protect the innocent. They will not always make laws that are fair, responsible, reasonable, or agreeable. They will not always enforce their laws with restraint or without prejudice. They will not always love justice, mercy, and they will not always be humble. Why? Because they are human made institutions of authority.

2. But secondly and paradoxically, Proverbs 21:1 says that the king’s heart is, in the hand of the Lord, like channels of water. He (God) turns it wherever He wants.

vi. So how do we harmonize these? I actually don’t think it is that difficult.

1. Because God is the King of Kings and Sovereign over all, even the heart of the King – there is nothing any human authority can do that is outside of God’s eternal decrees and purposes.

2. That means that God sometimes uses sinful, wicked, ungodly men and women in authority to accomplish His purpose. Purposes which could include a society allowed to have a depraved mind. Purposes which could include lawless and godless nations. Purposes which could include the creation and enforcing of unjust or ungodly laws. Purposes which could include the destruction of said nations.

vii. This is very important for us to understand if we are going to understand what Peter is saying.

viii. Peter continues…

c. [Slide 4] Whether to the emperor as the supreme authority 14 - Or to governors as those sent out by him to punish those who do what is evil and to praise those who do what is good.

i. Here Peter helps to define what he means by human authority.

ii. Many of his audience would no doubt assume this meant the emperor and his edicts.

iii. As an Emperor of the known world, Nero had totalitarian rule over all his empire. What he said was law. It isn’t how Rome started. In fact, Rome began similarly to our nation. They had a Senate, and people discussed and voted on laws and direction of the republic.

iv. But as time went forward, and fear of war and death plagued people, it gave way to a totalitarian Emperor… who promised to give back power when the crisis was averted.

v. Peter doesn’t consider the past and what Rome was only a couple hundred years earlier. He is only concerned with what Rome is now.

vi. And he tells his audience to submit to, what is relatively new concept of, an emperor.

vii. But not just an emperor, but also to his governors. Those whom he has delegated authority to go and enforce the law. To punish those who do evil and praise those who do good.

viii. Evil and good here are God’s evil and good. And this is where we can get all twisted up in our interpretation if we let ourselves.

ix. Because we ask – yeah but what if they punish the good doers and praise the evil doers?

x. In other words, if they fail to uphold God’s standard of Good and Evil, does that mean we don’t have to submit any more?

xi. It is worthy to note that in EVERY SINGLE passage in the New Testament where something like this is said – that human authority goes to punish evil and praise good – not only does it never address the question “what if they don’t do that?” but they are always in the context of submission to authority.

xii. In other words, in scripture, this idea of a civil magistrate’s purpose to support God’s laws is always used as a reason to encourage God’s people to submit to them. Which does not necessarily imply the opposite.

xiii. The summary point here, is that God wants His people to submit to their human authorities. Period. End of sentence.

xiv. And you might say – yes, but what if they are commanding me to violate God’s laws?

xv. I’d like to suggest to you that even when they command you to violate God’s law, there is a way to both keep God’s law and submit to their authority. We’ll get to that in a bit.

xvi. But why must Christians do this?

xvii. Peter said we are a chosen race, a holy nation, a kingdom of priests! We are foreigners and exiles! There is no King but Christ Peter! How can you say to submit to every human authority? And how is it for God’s sake that we would submit to them?

d. [Slide 5] 15 – For it is God’s will that you silence the ignorance of foolish people by doing good.

i. God’s will for His people is to live peaceably among the nations.

ii. They are a race all to their own, a nation all to their own, a kingdom all to their own, a priesthood all to their own… but they are to dwell among all others in peace and quiet.

1. In Romans 12, leading up to the passage on submission to human authority Paul says this “12:17 Do not repay anyone evil for evil; consider what is good before all people.12 12:18 If possible, so far as it depends on you, live peaceably with all people.13 12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath,14 for it is written, “Vengeance is mine, I will repay,”15 says the Lord. 12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.16 12:21 Do not be overcome by evil, but overcome evil with good.”

2. I Timothy 2:1 First of all, then, I urge that requests,1 prayers, intercessions, and thanks be offered on behalf of all people,2 2:2 even for kings3 and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 2:3 Such prayer for all4 is good and welcomed before God our Savior, 2:4 since he wants5 all people6 to be saved and to come to a knowledge of the truth.

iii. My friends… God’s will is clear for His chosen race, his royal priesthood. It is simply this… our lives lived in proximity to non-Christians should lead them to silence. They ought not be able to accuse us of any unlawful or unwholesome behavior.

iv. And what is clear, is that one way we can be above these kinds of accusations… indeed one way we can live virtuous lives before non-Christians, is to submit to our human authorities.

e. [Slide 6] Passage Truth: So Peter reminds them that it is the very will of God for His people to live in such a way that all who might oppose and accuse them of wrongdoing would be put to silence. That they would be forced to glorify God in this life or the next. So, what does that mean for Peter’s audience?

f. [Slide 7] Passage Application: They must submit to every single human authority. They must not be known as rabble rousers, rebels, trouble makers or zealots. Instead, they ought to be law abiding citizens, keeping a peaceful and quiet life, making no trouble, knowing full well that human authority has been placed by God to punish wrongdoers and praise Do gooders.

g. [Slide 8] Broader Biblical Truth: Zooming out to the rest of scripture we see this same point being made in the sermon on the mount. Christ says to live your life before men that they may see your good works and glorify your father in heaven. One of the qualifications for an Elder is to have a good reputation with non-Christians. And even throughout Israel’s history they had a “to the nations” ministry which included living in submission to the King of Israel and even when they were in exile, living in submission to their foreign rulers. We’ll talk more about that in a little bit.

h. [Slide 9] Broader Biblical Application: So what does this mean for us CBC? We too ought to be people who generally are law-abiding citizens. In some ways, our particular political situation makes this much more difficult, in that technically we the people are the ones who hold the power. Therefore, we govern ourselves. We elect people to represent us in our state and federal level government. So, when we come to scripture passages like this one we can get into all kinds of side discussions on whether or not our representatives have the authority to do what they are doing, whether or not our governors or our president has the authority to do what he does, and we can expand the issue to proportions so large that it is difficult to see exactly where the will of God would fall. But Peter ignored the context of Rome and what Rome was supposed to be. He addressed them for what Rome was at the time. And His command was to submit to every human authority. Many times, I think the question of constitutional authority vs representative authority overcomplicates the general principle which God has for His people. They ought to be doing good in order to silence those who oppose them. My friends, even in a “we the people” constitutional republic, I think we must still submit to our leaders. Afterall, we can admit that generally speaking our government as broken and far from its origin as it is, still puts guilty people behind bars and still sets innocent people free. Not perfectly but they are still doing what God has ordained them to do. And what if we do not agree with a law or leader? In our society we are free to legally oppose such things, civilly and peacefully. We have so many more freedoms than the people to which Peter wrote. But shouldn’t that mean it is easier for us to submit to our human authorities? Because we only need to submit to them until we can get them out of office? Indeed, since that human authority can change if they are making foolish choices, we should be experts on submission to authority – because there is a constant light at the end of the tunnel. Instead, at times we are some of the gripiest collections of malcontents the world has ever known. Giving the wandering desert Israelites a run for their money. After all, what do you do if you don’t like Moses? Well you form a rebellion and die by God’s judgment that’s what. But what do you do if you don’t like Gretchen Whitmer? You vote her out. I’m convinced we do more harm to the name of Christ when we disobey laws and edicts that do not contradict God’s word than if we simply lived peaceful law-abiding lives until the edicts and offices change. I am convinced that our urge to resist has more to do with rights than righteousness. It has more to do with getting what is good for me rather than doing what is good toward unbelievers. Show me a Christian who refuses to submit to His human authority and I will show you a Christian that has little concern for non-Christians around him. My friends, our gut reaction to infringements on our freedoms, our rights, our liberties is usually one of pride. May we check that against Peter’s command. May we live in peaceful submission to every human authority.

Transition:

[Slide 10 (blank)] Alas, to submit to every human authority is the easier command of the two Peter gives. If submission to human authority has you twisted… your head just might explode when you hear more.

II.) God’s will is for His people’s lives to be a rebuke to the nations, so we must honor all people and fear God. (16-17)

a. [Slide 11] 16 – Submit as free people

i. In this statement it is clear that Peter is addressing some objections to what he just said.

ii. Certainly, some of the objection would be, but aren’t we free in Christ? Indeed, are we not only slaves to Christ? Why should we willingly submit to such wicked people?

iii. How can God be pleased with us for doing this?

iv. Peter makes it clear that they are free. They have been freed from sin and even from the shackles of human authority. There is only one Lord and King to whom the elect of God must bow the knee and that is Christ.

v. And so, as people who are free from such authority… they must willingly submit.

b. [Slide 12] Not using your freedom as a cover-up for evil,

i. Certainly, to submit would mean not seeing freedom in Christ as an excuse for insurrection, unlawful practices, or outright opposition to civil magistrates.

ii. Peter says that our freedom in Christ is not absolute.

iii. Just because you are free in Christ from all human authority, does not mean you can use that freedom to do what you want.

iv. Just like Paul said in Galatians and Romans – you cannot use freedom to sin.

v. Rather…

c. [Slide 13] But as God’s slaves.

i. Our freedom in Christ is slavery to Christ.

ii. The difference of course is that Christ is a loving and gracious master whereas evil and sin lead only to death.

iii. Peter’s end around is complete.

iv. Although technically the objection stands that we are free in Christ and are not bound by such earthly authorities…

v. Christ commands us to submit and obey these authorities.

vi. With Christ we can say that our kingdom is not of this world, and neither is our King. But while we yet remain here, we must, for the sake of testimony toward non-Christians, do good by living humble and submissive lives to our human authorities.

vii. Peter now summarizes all he has said in reference to living virtuously before non-Christians in 4 quick commands.

d. [Slide 14] 17 – Honor everyone.

i. Honor here means to prize or to value. To esteem or to make much of.

ii. In an honor shame culture being told that you are a chosen race and royal priesthood would certainly be an honor boost to his audience. But they are not to use their identity as a way to vault themselves above others. Afterall, they did nothing to earn such an honor as Peter clearly pointed out in chapter 1.

iii. Instead, part of living virtuously before non-Christians is to honor them. It is to value them. Prize them. Put them on a pedestal.

iv. To honor everyone is Peter’s attempt to redesign the class system. Rather than have the shamed and the honored, the poor and the rich, the weak and the powerful – Peter starts with all men being treated with honor by believers.

v. Yes even those who hate you and revile you.

vi. Yes even those who love the right to abort children.

vii. Yes even those who are drug addicts and drug dealers.

viii. Yes even those who are openly homosexual.

ix. Yes even those who call you a racist, white supremacist, or Fill in the blank phobic.

x. Yes even those who are transgender.

xi. Yes even those who hate God.

xii. Yes even those who want to squash your religious freedom.

xiii. Yes even those socialists.

xiv. Honor… everyone.

xv. Wow…

xvi. That is hard.

e. [Slide 15] Love the brothers and sisters.

i. This is Peter’s second class in his two-class system. Where the lowest of those is honored.

ii. If we honor all people… we might assume that we must go above and beyond for God’s people.

iii. Indeed, the command to all men everywhere representing the second table of the law is to love others as you love yourself. But the new command given by Christ to His disciples is to love other believers as Christ loved us.

iv. If we honor everyone, we have not yet fulfilled the law of God toward those whom God has selected to be the bride of His Son. For those… we must love as He loved us.

f. [Slide 16] Fear God.

i. The order and wording of these last two commands is of utmost importance.

ii. The scriptures tell us to not fear what men can do to us. For men can only take earthly things away from us.

iii. Instead, we ought to fear God, who can cast our very souls into hell.

iv. In 6 Greek words and 5 English words, Peter succinctly summarizes what Christians are to do in reference to civil magistrates and their laws.

v. The first command is to fear God. The first command is that of respect and terror.

vi. In chapter 1 when we looked at that some weeks ago we recognized that this word is too easily switched to reverence in our translations and interpretations.

vii. However, it is clear that there is a fear that we have of God. Not because He will punish us but because He could and would be just to do so. It is a fear rooted in the holiness of God and our sinfulness as man.

viii. In one sense, yes, we are not condemned in Christ – but that should not lead to familiarity or flippancy. Rather to fear and love.

ix. We are reading the Lion the Witch and the Wardrobe to the girls at night. And Peter, Susan and Lucy have just met Aslan. There, Lewis perfectly captures this concept. They approach the lion not expecting him to lash out or harm them, yet they are absolutely terrified. They must conjure all their courage to approach him – yet even then – they cannot look at his face.

x. This is what it means to fear God. As His children, we approach in hopeful acceptance because of Christ, but we do so as a clay pot approaching the potter who formed us for His purposes.

g. [Slide 17] Honor the Emperor.

i. So here we see that same esteem, respect, valuation and exaltation being given to the emperor.

ii. He is after all one of the “everyone” that is to be honored.

iii. If he is to be esteemed, then it is even possible to esteem or honor the emperor and actively disobey him?

iv. Indeed, being told in the same context to not only submit to but to honor the Emperor, Peter could be coming dangerously close to being accused of kowtowing to the Emperor Worship cult.

v. We know from our study in the pastoral epistles that it was common in Rome to believe that Caesar was a god and worthy to be worshiped along with the rest of the pantheon. It is actually fairly common in pagan worship to consider the kings or rulers of whatever nation as a living god.

vi. And here Peter has told his audience to submit to and honor Caesar.

vii. But what happens when Caesar demands worship? What happens when Caesar tells us to stop preaching Christ? What happens when Caesar wants us to pay taxes that we know will be used for ungodly purposes? What happens when Caesar gives us blasphemous names meant to brainwash us?

viii. How do we parse out what to do in these situations?

ix. Peter has already told us.

x. Fear God and Honor the Emperor. We do both. And we do exactly those.

xi. We do not Fear the Emperor nor do we simply honor God.

xii. Just like the previous example was two classes of people, all honored and one loved, so also does Peter present two classes of authority. Both honored and one feared.

xiii. In areas that God has never said overtly that we shall or shall not do something, we are to honor the King.

1. Caesar indeed used the taxes for ungodly purposes. But God does not say pay taxes only when they are used for just purposes. He does not say to only give money to Him. Indeed, Jesus said give to Caesar what is Caesar’s.

2. Nebuchadnezzar laid Jerusalem under siege, took all the nobility to Babylon, and began brainwashing them to serve him. He gave them foreign names to re-educate them in their ways. All of this Daniel, Hannaniah, Azeriah, and Mischael did without any disobedience.

3. Even taking blasphemous names and advising with good advice a pagan King they did without incident and without hesitancy.

4. The point of all these examples is to show that when God does not overtly command or forbid something, that a human authority is commanding or forbidding, in those cases, no matter how uncomfortable, how unfair, how “slippery slopey”, how brainwashy, how nefarious, underhanded, how encroaching it is on our freedoms, or downright unkind the command may be – we must honor our human authority. We must submit.

5. But in these instances, we submit, not because the human authority is worthy, but because we fear God.

6. Because as Peter says, we must submit for the sake of our God, to whom we are slaves, who’s will is that we would silence ignorant people with our good deeds, especially when they accuse us of being rebels and unlawful people.

7. When we generally are submissive, peaceful, quiet people and honor and obey our human authorities … we put to silence those who would accuse us of being rabble rousers and rebels. But it also sets up a better testimony for us when we must disobey…

xiv. Like, in areas where God has overtly commanded or forbidden something that human authority is forbidding or commanding, we must fear God and honor the King.

1. In Acts 5:17-42 we see the apostles arrested by the Sanhedrin out of jealousy that the people were listening to the apostles and not them. During the night an Angel of the Lord released the apostles from prison and commanded them directly to stand in the temple courts and proclaim all the words of life to the people. They obeyed. A little later the Sanhedrin sent for them only to find them teaching in the temple courts. The apostles are brought before the Sanhedrin and it is revealed that previously before the apostles were sent to jail, the Sanhedrin had instructed them not to preach in the name of Christ. They replied, “We must obey God rather than people.”

2. In this context we find a DIRECT command of God given and its opposite given by human authority. So much so that Luke hides the fact that the human authority had commanded them not to speak in the name of Jesus until after they receive a contradicting command from the angel of the Lord. In the narrative this highlights the contradiction with no suspicion of retaliation on the apostles’ part.

3. After this, the Sanhedrin had them beaten and commanded them again to not teach in Jesus’ name. They submitted to the beating but not to the command. They continued to preach and teach in the name of Christ.

4. In Daniel the three friends submitted to the furnace but not to the command to worship the idol.

5. In this way the bible gives us the example that we continue to fear God and honor the King, even when the King commands us to disobey God. We honor the King by submitting to the punishment he decides for disobedience. And we Fear God, knowing that disobeying Him would be far worse for us than anything any human authority could do.

xv. This is the pattern we have. In all instances we must fear God and honor the King.

h. [Slide 18] Passage Truth: Peter pulling from verse 12, continues to show that virtuous lives should be lived before non-Christians. Even though they are maligning his audience, they should live good lives before the non-Christians because it is the will of God for them to silence the accusations of the ungodly with lifestyles that prove their accusations are foolish.

i. [Slide 19] Passage Application: So, Peter’s audience must honor all those who are non-Christians. Even those in charge. They must elevate all non-Christians to a place of value and importance in their lives.

j. [Slide 20] Broader Biblical Truth: Zooming out from this passage we have seen in the sermon today at various points that the scriptures prove that God has always had His eyes on the nations. His people were always placed in front of all others and commanded to be and expected to live differently before them. To live in such a way that it brings fame and glory to God.

k. [Slide 21] Broader Biblical Application: So for us CBC, to bring fame to God, to leave an accusing world in silence, we must Fear God and honor all people. To fear God is to live purely and faithfully in this world, keeping His law and His precepts. And to honor all people – even the King – it is to give value and esteem to those who right now malign us and seek our destruction. By living holy lives in fear of God and lawful and good lives toward non-believers we will put to silence those who accuse God’s people of wrongdoing. They will, instead, be driven to glorify God because of our lifestyles – either in this life or in the next.

Conclusion:

[Slide 22 (blank)] So what can we learn from all this today CBC? How then shall we live in light of what Peter has told us?

One of the biggest questions Christians have and often face is “What is God’s will for my life?”

And occasionally in scripture, we have direct statements to call our attention to the will of God. Like here in I Peter 2:15.

It is God’s will

Now if something like “marry Jane” or “be a plumber” followed that statement – we’d be sure to have latched onto it wouldn’t we?

But Peter says, “It is God’s will that you silence the ignorance of foolish people by doing good.”

God’s will is for us to live holy and virtuous lives that confound even our harshest critics. And what is Peter’s first application of that point?

Submit to and honor every human authority. Ugh. Peter. That is so un American.

We can say “we the people” and “constitution” all we want, but in the grand scheme of things, our government does not exempt us from this command. Indeed, it should be easier for us to submit to our leaders because we know that some of them will only be around for a max of 8 years and others of them we can vote out if they truly are bad enough. But again the flaw in that is… that it takes a majority to vote them out. What happens when your country is a pagan nation and not a Christian nation… like the US is now? Then, even “we the people” won’t help us.

My friends, rather than wrangle over comparing our government to the government of the Roman empire… perhaps it would be best to simply obey what God has said.

Fear God and Honor our human authorities.

But in our country… I am convinced that we error on both sides of this.

On the one hand, many Christians legitimately fear what their civil magistrate can do to them if they should disobey or defy them. They fear what may be if they were pressed to go against the common wisdom or edicts of the civil magistrate. For these Christians, they would have bowed to Nebuchadnezzar’s idol probably before ever facing the furnace – but certainly by the time the furnace was lit they would have bowed the knee. After all, they can still serve God in their heart even if they bow the knee to another god.

But I think the greater threat to our particular church is the on the other side. There is a slogan being passed around our theological circles right now. “Obey God, Defy Tyrants” The general idea is that the government does not have a right to tell Christians what to do. Much of this is born from the recent mask mandates, lockdowns, and government telling people not to gather in large groups. They specifically say that the government has no authority over the church at all, especially to tell them how they can assemble together or whether or not they can sing, hug, shake hands etc.

Here is the problem with their logic. Peter agrees, and still says to submit. Peter recognizes that we are free in Christ and that there is no King but Jesus. Still… they must Fear God and honor the King. Even when our civil magistrates come dangerously close to telling the church what to do and how to operate, we can find ways to submit to and honor them while still fearing the Lord.

God doesn’t tell us not to wear masks. God does give us a minimum number for gathering… but it is two or three. Even then it isn’t a command. God does tell us to worship him with song though. And that is one aspect of our worship we were planning to defy our government on if such an edict came down. We must worship the Lord with singing. And we would have gladly paid any fine associated with that disobedience. Thus, we would Fear God in worshipping Him as He says to worship Him but also have honored our human authority by recognizing that we had disobeyed them and made restitution for that.

Going forward in a culture and nation that is sure to give us more opportunities to wrestle with these two commands, we must focus on fulfilling both the command to Fear God and to Honor the King. Because I think there is something bigger at stake too.

When we fight and squirm and squabble and get angry under mask mandates and attendance sizes and similar impositions to our freedoms – and then they forbid the worship of Christ, our rebellion to that command will just be another instance of civil disobedience in a long history of opposition.

But when we do all we can to honor and submit to our human authorities, even curtailing our freedoms and giving up some liberties, and the edict comes down that we must disobey like stop preaching in Christ’s name. It will be at that point that a normally peaceful, accommodating, honoring, good-doing congregation will stick out like a sore thumb. You have such a track record for obedience and compliance… why do you resist now? Christ alone is King Mr. President. We must obey God rather than men.

As we plug this back into what was said in verses 12 and 13… I think it is easy for us to see how our desire for freedom, peace, safety, and liberty could all be classified as a “bodily lust.” Something we should abstain from needing. Instead, we should live virtuously by being law-abiding citizens unless we must choose between being punished by God or by men. In that instance… we choose men.

My friends – let us Fear God AND honor the King.

2021 in Review

1.) [Slide 1] The challenges of 2021

a. COVID… STILL

b. Sickness

c. Physical issues

d. Long trials

e. Deaths of church members

f. Constitutional revisions

g. Increasingly antagonistic culture toward the gospel and God’s people

2.) [Slide 2] The blessings of 2021

a. Finishing the Pastoral Epistles and starting 1 and 2 Peter

b. Finding able teachers to pulpit fill while I had COVID

c. Eldership moving forward

i. Lessons learned here

ii. Confidence built

d. Marriages

e. Babies

f. Roof done

g. Missionaries visiting again

i. Lundquists

ii. Frosts

iii. Daums

h. New attenders and members

i. Church finances held strong

j. A relatively quiet year almost ordinary

3.) [Slide 3] Personal Lessons Learned

a. Godly Leadership plows the road, sets the pace, but also patiently and lovingly comes to aid those who lag behind.

i. I Timothy 3 and Titus 1 indicate that the work of an Elder is one that will require qualified men to be patient, kind, humble, meek and gentle with their people. Not pushovers when it comes to doctrine, but not bullies either.

ii. I Peter 5 indicates that Elders must not exercise oversight as a duty but must do so willingly as examples and patiently until the Lord returns. Not lording over their people.

iii. Titus 1 tells us that Elders become stewards of God’s house. They are caretakers of all that belongs to the master.

b. The command to come boldly before the throne of God is because we shouldn’t want to come boldly.

i. Hebrews 4 tells us to come boldly – but when we know our sin and His holiness that is certainly a challenge.

ii. Oftentimes perhaps we come too boldly. What I mean is that we flippantly stand before the God of the universe who drove Isaiah to cry out woe is me, who left Peter begging for His life, and John lying face down on the ground.

iii. I am learning that coming boldly before the throne begins with thinking about that throne for a moment. Who sits there, who is He, who I am next to Him? Then I find that I must obey the command to come boldly… because I don’t want to come at all when I think of who He is and who I am.

iv. Start your personal prayer time reflecting on the character of God and who you are in comparison. Before you even say Dear Lord, or Father… See if it is hard to pray boldly then.

v. Then pray boldly.

c. Oftentimes men in ministry’s greatest challenge is themselves.

i. I’ve read several books about Eldership over the last year.

ii. I’ve read several books about pastoral ministry over the past several years.

iii. I can tell you as your pastor I am full of weaknesses and shortcomings. But I could never be Christ to you anyway. I’m not making excuses for those weaknesses or sins… but I am confessing them. I have not arrived at spiritual perfection. And if you think I have because I know a lot of theology… well… doctrine in the head does not always translate to faith in the heart.

iv. So, I have to ask two seemingly contradictory things of you. Don’t look to me to be your Savior. But trust me enough to follow me as your guide.

v. What I mean is, God has placed me in this position as your shepherd. And in a few short months, God willing, there will be more who have been placed in that same exact place. God is gathering biblically qualified men who are going to be shepherds to you. Caring for you and leading you. You should follow us. You should obey us. You should listen to us.

vi. But no matter how many Elders we have leading this church, and no matter how qualified we are… we will never be Christ. The Elders can never give you grace. And we can never claim to be something that God’s grace did not make in us.

vii. We are simultaneously sheep and shepherds.

viii. We need to be sanctified just as much as you do. We may be a little farther down the road than you – but we can’t claim that of our own doing. I confess all this publicly so that you know that I have no intention of building a Kingdom of Chris here. I desire the Kingdom of Christ.

ix. Keep us your Elders, present and future, in your prayers that we would not be our own enemies… that we would not build our own kingdoms but His. Pray for us and rebuke us if necessary.

x. Christ alone is King. Amen?

4.) [Slide 4] Personal Blessings

a. I set a goal to read 24 books this year. I didn’t quite make it. I only got 21. I began St. Augustine’s work “City of God” and got around 250 pages in and decided to move on to other stuff. I plan to get back to it but it was a very slow read for me. So, I will no doubt keep the 24 book goal for next year. But I have a few recommendations for you.

i. [Slide 5] I’ve said it before, but I want to reiterate that you should all read a few books that I believe have information in them that is foundational to being a Christian.

1. The Know Series. Know the Creeds and Councils and Know the Heretics. Both of these books can be found on the table outside the restrooms but there are only a couple copies. If you have borrowed a copy and haven’t read it – get it done

Title: Chosen with a Purpose Part 2

Text: I Peter 2:11-12

FCF: We often struggle connecting the world to our God.

Prop: Because

Scripture Intro:

[Slide 1] Turn in your bible to I Peter chapter 2.

Well, we have officially made it to the end of another year, and with it the end of the introduction of Peter’s first letter.

Title: Chosen with a Purpose Part 1

Text: I Peter 2:4-10

FCF: We often struggle with having too shallow a view of our great salvation.

Prop: Because God gives honor to His Son and those united to Him, we must proclaim and praise the Lord for the fullness of our great salvation.

Scripture Intro: CSB

[Slide 1] Turn in your bible to I Peter chapter 2.

Last week Peter used a metaphor designed to help us understand our relationship to our God. It was challenging, but you were able to follow me through all that unscathed.

This week, Peter will change that metaphor to communicate a different truth about our relationship to Christ. It is a core truth – but one that I can’t help but marvel at every time I think about it.

I can’t wait to share it with you.

So let’s start reading in verse 4 of chapter 2. I am reading from the CSB today but you can follow along in the pew bible on page 1365 or in whatever version you prefer.

Transition:

What a marvelous Christmas message we have today. It may not look like it after reading our text – but it is. It truly is. So let’s get to it. Before we hop in I want to warn you that there are a few Old Testament passages that I am going to be referencing in the sermon today. We will not go back and read them. So take down those references so you can refer back to them later in the week.

I.) God gives honor to His Son and those united to Him, so we must proclaim the fullness of our great salvation (4-6)

a. [Slide 2] 4 –As you come to him,

i. Peter just talked about how his audience must apply the truth of God being at the center and doing all in their salvation and how that prompts them to respond. They must set their hope in future grace, be holy like God out of fear and reverence for Him, love one another sincerely from a pure heart, and yearn for the pure spiritual nourishment only God can provide.

ii. And then he says, by doing that, by tasting of Him and seeing that He is good and being nourished by Him– he grows them up in their salvation. Well, what does that look like?

iii. That is exactly where Peter is going here. What does it mean to be nourished by God to the extent that we are grown up to our salvation?

iv. But before he answers that question, he wants to speak about the one to which we are coming. Specifically, he wants to alter the metaphor. When last we saw God, or Christ, he was a nursing mother. This metaphor will not fit with where he is going next so he must alter it.

b. [Slide 3] A living stone - rejected by people but chosen and honored by God -

i. In our introduction to I Peter we noted that Peter quotes the Old Testament directly 15 times in 5 chapters. He also alludes to the Old Testament many times, but since they are not direct quotes it is difficult to know for sure if they are allusions or just scriptural sayings.

ii. In the text this morning there are 4 direct quotes and several more allusions to the Old Testament.

iii. The first of these, although not until verse 6, is anticipated here as Peter compares God, and specifically Jesus, to a living stone.

iv. What specifically he calls to the attention of his audience is that this living stone was rejected by people or by mankind.

v. This theme will continue to crop up in I Peter. Jesus was rejected.

vi. Peter’s audience is being rejected by people too – so they ought not think that something is wrong. Indeed, if they are united to Christ – they ought to expect to be rejected too.

vii. Not only did people reject Christ, but all people including his audience once rejected Him. They too lived as people far from Him.

viii. But God chose and honored this living stone.

ix. This too is a theme that Peter is building. God did not reject Christ and all those who are united to Christ by faith will likewise not be rejected by God.

x. So, Peter says that as you come to this living stone who was rejected by people but honored by God, something happens…. What?

xi. Well before we get there, Peter wants to make one more little point with huge significance.

c. [Slide 4] 5 – you yourselves, as living stones,

i. First, let’s notice the statement Peter makes about his audience.

ii. They are living stones.

iii. This statement should immediately give us pause. Who did Peter just say was also a living stone? Christ. Jesus and His people are living stones – together.

iv. And as God’s people come to Christ to be sustained and grown, this Christ who was rejected by everyone but honored by God, these living stones – what?

v. What does you, yourselves mean?

vi. Friends it means that his audience is seen in the same category. They also are rejected by men and chosen and honored in God’s sight.

vii. Men will hate you – But God has honored you with His Son!

viii. And what happens when these living stones come together?

d. [Slide 5] A spiritual house, are being built

i. They unite to form something.

ii. A spiritual house. What does this mean?

iii. Well, the word house has some ambiguity. Sometimes it means a building, palace, or temple. Contextually we see Peter laying the groundwork for that meaning.

iv. However, it can also refer to household in the sense of a family.

v. It is very difficult to know to which Peter is referring. Clearly the imagery of living stones coming together and the building metaphor which will continue, would suggest he means this as a temple.

vi. But Peter continues and shows purpose of our being built with Christ into a spiritual house…

e. [Slide 6] To be a holy priesthood

i. The temple imagery collides with the imagery of the family.

ii. As we know the priesthood of the Old Covenant was under 1 family. The Levites and specifically after the order of Aaron.

iii. The priests always acted as the go between of God and men.

iv. Which means that in some way, Christ and these living stones have become a priesthood for the nations.

f. [Slide 7] To offer spiritual sacrifices

i. Offering spiritual sacrifices again points to a family in that Aaron’s line did this and only Aaron’s line could go into the holy of holies to offer sacrifice for the nation of Israel.

ii. Yet where did they do this but the temple?

iii. And so, I think there is an intentional double meaning by Peter. He is using the imagery of stone to point out that God’s house, His temple is no longer with made with quarried stone but with Christ and His people.

iv. But as His people come together, they also form a priestly line whereby they offer sacrifices to God. Not sacrifices of sheep and goats, but their own bodies they offer as living sacrifices. The people of God, those joined to Christ are simultaneously the temple, the priests, and the sacrifices in this context.

v. But how can this be?

vi. How can Peter’s audience form a temple that is stable enough for God to dwell in?

vii. How can Peter’s audience be a priestly line if they are not of Aaron?

viii. How can Peter’s audience be a worthy sacrifice to God since they are supposed to be without blemish?

g. [Slide 8] Acceptable to God through Jesus Christ.

i. Christ is the stone on which all others are laid.

ii. Christ is the head of a new priestly order.

iii. Christ is the sacrificial lamb satisfying forever the need for atoning sacrifice. And giving us a way to offer up ourselves as living sacrifices in thanksgiving and devotion to our God for His goodness.

h. [Slide 9] 6 – For it stands in scripture

i. Now Peter will prove that all this is true by quoting from the scriptures.

ii. He is saying that all those who have tasted the kindness of God and continue to come to Him for sustenance and growth are built into His holy temple, become His holy priesthood, and offer themselves as spiritual sacrifices that are accepted by God because of Christ.

iii. How do we know that is true?

i. [Slide 10] See, I lay in Zion a stone, a chosen and honored cornerstone

i. This is a quote from Isaiah 28, in which the prophet Isaiah tells Jerusalem that she cannot hide from God’s judgment.

ii. In the midst of that, God offers hope in a stone that he will lay down in Jerusalem. A stone that will provide stability. An honored cornerstone in the foundation.

iii. Although unclear to Jewish interpreters – certainly Peter sees this as fulfilled in Christ. Probably because Christ told him directly that He fulfilled this prophesy.

j. [Slide 11] And the one who believes in him will never be put to shame.

i. Continuing in quotation from Isaiah, God predicts that as long as one trusts on this stone, this foundation, then he will not be put to shame.

ii. Peter is saying that the one coming to this Christ for sustenance and growth will never be shamed. They may be shamed by men – but to God, they will be a choice and honored stone, just like the cornerstone on which they rest.

k. [Slide 12] Passage Truth: So, Peter reminds his audience that their salvation that they are being grown to is not simply forgiveness from sin. Rather it is so that they can join with Christ to be a temple, a priesthood, offering sacrifices. Connecting the rest of the world to God.

l. [Slide 13] Passage Application: So, what is his audience to do with this? We don’t know yet. Peter hasn’t said. And here is the tricky part for me as your pastor… Peter isn’t going to say what his audience is to do with this until verse 11. We could look ahead, but I kinda want to save all that for next week. That is why it is a 2-part sermon. So, for Peter’s audience we’ll have to wait till next week.

m. [Slide 14] Broader Biblical Truth: How does Peter’s reminder fit into the whole canon of scripture? It speaks to the intricacy of prophesy and the magnitude of the plan of God. As an Israelite, in the tribe of Judah, with the Northern kingdom all but gone, and the Lord’s judgement bellowing down on us through His prophets, it would have been difficult to imagine a time where God’s redemption would have been this big and this great. It is more than they could have ever hoped for. That His people will truly be His people. His possession. His priests. His temple. What a mystery. And now, as New Covenant believers, we see and understand the magnitude of God’s redemption. And what a responsibility as a kingdom of priests, connecting the world to this great God. Announcing to them His law, His ways, His grace, by preaching it and by living it before them.

n. [Slide 15] Broader Biblical Application: So, CBC, since we don’t yet know how Peter is going to apply these truths, let me take a moment to rebuke our shallow view of salvation. Yes, Jesus died for our sins. Yes, Jesus atoned for us. Yes, he made a way for us to connect to our God. But He also is not satisfied with only that. In fact, that was the necessary starting point to grow us up to the salvation that He wants for us. As we preach the gospel to each other and to the world – we must start with the bad news, we must move on to the good news of redemption, but we cannot stop even there. Conversion is not where God stops and it is not where God commands us to stop either. Until we all grow up into the full stature of Christ. That is the end of ministry. That is the end of the function of the church. Until we are built up into the temple of God, the priesthood of God, and offering living sacrifices accepted through Christ.

Transition:

[Slide 16 (blank)] So God united us to Christ. We are living stones like He is the living stone. He is chosen and honored and all those who believe on Him – will not be ashamed. Well, that is cool. But… so what? What does that mean? What are the implications of that?

II.) God gives honor to His Son and those united to Him, so we must praise God for His great salvation. (7-10)

a. [Slide 17] 7 – So honor will come to you who believe,

i. Peter is setting up a dichotomy here.

ii. What does that word mean? Well, he is speaking in reference to two kinds of people. Really since chapter 1 he has been doing this but now the differences are being highlighted.

iii. He has just got done describing one group of people who come to Christ to be spiritually sustained, and in so doing they are like living stones laid on the foundation of Christ. They are like a new priestly order set apart to connect people to God. They are to offer spiritual and living sacrifices, their lives, to the Lord. And all this is acceptable because of what Christ has done.

iv. This was prophesied hundreds of years before Peter wrote these words.

v. And to those who believe, to those who are trusting and are depending on Christ and Christ alone, to those who come to Him for nourishment, to those who know He is good because they have tasted of Him – to those kinds of people and those kinds of people only – They are not put to shame for relying on this cornerstone.

vi. Instead, they will receive honor. In fact, they will receive the same honor that comes to the one on whom they rest. The same honor of the one who is the head of their priestly line. The same honor that goes to the one who laid down His own life as a sacrifice.

vii. What a glorious promise here.

viii. We will not be put to shame. Indeed, we will receive honor if we are believing on this living stone.

ix. But what about those who are not believing ones?

b. [Slide 18] But for the unbelieving, the stone that the builders rejected - this one has become the cornerstone, 8 – and a stone to stumble over and a rock to trip over.

i. Those who are not believing ones receive the shame withheld from those who believe.

ii. They do not see the choiceness and honor that God has given to this stone.

iii. Instead, they reject the stone.

iv. The last part of this verse is quoted from two texts. Psalm 118:22 and Isaiah 8:14.

v. The Psalmist describes a time that the Lord delivered him from his enemies. In that context the psalmist describes himself as a stone that was rejected by his enemies but was rescued and used of God anyway.

vi. You can vividly see the exact correlation to Peter’s audience. They too are rejected by men, but God is using them anyway… and he is using them toward those who rejected them.

vii. The word cornerstone is literally “the head of the corner.” So, it is difficult to know whether this is talking about a capstone which would be the last stone fitted into a building or the cornerstone or guide stone which would be the first stone set down. Broadly, there is little difference. Perhaps there is a subtle change from Peter indicating that those who do not believe have succumbed to the dangerous heresy of looking for Christ + something. They do not see the choiceness and honor of Christ in that they are looking to add something else to Him.

viii. So not only do they reject this stone, but also it is a stumbling stone or a rock to trip over or a rock of offense to them.

ix. This is drawn from Isaiah chapter 8:14.

1. God warns Isaiah that there will be conspiracy theories floating around and great terrors and he warns Isaiah not to fear like the people. Instead, he is to announce the faithful message- that God is sovereign over all. He is the one to fear, respect, and He will be a sanctuary or a safety for those who fear and respect Him…

2. But…

3. He will also be a stone to make one trip, a rock that makes one stumble. To the two houses of Israel (The Northern and Southern Kingdoms) He will become a snare and a trap. Many will stumble over this great stone and the rock and they will fall into a pit, into a trap, and the rock will crush them.

x. And so, the quote from Isaiah reinserted back into I Peter tells us that although those who are believing ones enjoy the honor of Christ – those who are not believing ones not only do not receive honor, but He becomes the object that brings their doom. He makes them trip, fall, and be seriously harmed. He will be the instrument of their great shame.

xi. As if it isn’t obvious, honor and shame in this context refer to eternal life and eternal death.

xii. But why would they trip over Christ? Why would they not see Him the way God does, as a choice and honorable cornerstone?

c. [Slide 19] They stumble because they disobey the word,

i. Because they love their sin.

ii. Because they have no care to try to keep the whole law or lie to themselves to think they can.

iii. Ultimately speaking – any who are not believers, are lawbreakers. They disobey God’s law and word. And because they disobey – they cannot see any value or honor in Christ.

iv. A cornerstone serves as a guide and a capstone a finish on a built structure. If the cornerstone goes a direction or at an angle you don’t want to build toward, or a capstone is placed and the walls are not able to meet it – it shows that you have made a mistake and one of fairly grand proportions. A mistake that will cost time, money, and energy to correct. A mistake that possibly, could ruin you.

v. That is why Jesus is rejected by people who do not believe. That is why they stumble over Him. Because He does not fit with the house they are building. Whether Jew or Gentile, Jesus does not fit with any who are not believing ones.

d. [Slide 20] They were destined for this.

i. As you might imagine, this is a fairly challenging little phrase that Peter puts here. So why don’t we just skip it.

`1Title: Crave

Text: I Peter 2:1-3

FCF: We often struggle craving lesser things rather than God Himself.

Prop: Because we have experienced God’s kindness, we must crave only Him.

Scripture Intro:

[Slide 1] Turn in your bible to I Peter chapter 2.

Last week Peter gave his third command in response to the central role God plays in our Great salvation. Peter now wants to give them a fourth command. A command that is perplexing. The other commands; setting our hope in future grace, being holy in fear and reverence, and loving sincerely from a pure heart are challenging and difficult commands – this fourth command is challenging but for a different reason. Peter will command his audience to desire something. And we are left to wonder – how do we change what we want? How do we want something more?

I am in I Peter chapter 2 and I’ll begin reading in verse 1. I’ll be reading from the NET which you can follow in the pew bible on page 1365, or in whatever version you prefer.

Transition:

We have got some interesting and even awkward things to discuss in the coming verses. I hope that you will roll with me as we dive in.

I.) Because we have experienced God’s kindness, we must put away our old lives of sin.

a. [Slide 2] 1 – So get rid of

i. Peter is still applying the text of the first chapter of his letter.

ii. In that first chapter he put God at the center of the redemption of His people.

iii. God predetermined, sustains, reveals and fulfills his redemptive work for those who are His chosen people.

iv. In response to this great salvation, his audience must set their hope in the future grace revealed by the coming of Christ, be holy as God is holy out of fear and reverence, and love one another intensely with a pure heart.

v. In short, Peter tells his audience that it is because God has done all in their salvation that they must continue to respond as they did with that initial gospel call. They purified their own souls by obeying the truth. They are new birthed by the incorruptible seed of the truth of the gospel.

vi. And since they are born anew, there are some things that Peter will call his audience to set aside.

vii. Getting rid of here means to lay aside, discard, or take off. As if these were clothes that they wore and must be removed.

viii. But what must they lay aside?

b. [Slide 3] All evil

i. In order for us to make sense of each of these discarded items, we must stretch our minds toward the context of Peter’s audience.

ii. Remember, they were being publicly mistreated by those who were their family and friends, because they had been converted.

iii. Because they now lived differently, their friends and family have responded in slander and suspicion. In essence they are raising public awareness about these Christians – but not in a good way.

iv. Another key contextual note we need before moving forward here, is that Peter is in the midst of transitioning to his audience’s outward testimony. How they should treat those outsiders who are doing and saying these things.

v. This means that although Peter is coming out of a context of brotherly love with other believers, these attitudes and actions should not be applied to only the body of Christ. In fact, it seems that Peter means that these attributes ought to be put off in regard to all human contact.

vi. All evil means depravity, badness, trouble, malignity, evil.

vii. Given the situation his audience was in, they may be tempted to retaliate against their pagan friends and family with some kind of wicked scheme or plan of their own. They may even be tempted to unify as a church to hurt or harm their pagan neighbors.

viii. Afterall, they were God’s chosen people and there was no reason for them to be mistreated in this way. So why not fight back? Why not fight fire with fire?

ix. Peter says lay aside all evil.

x. It is not appropriate for God’s people to retaliate. Instead, they should be characterized by love for one another – which will extend to loving even their enemies.

c. [Slide 4] And all deceit

i. Ah here is a difficult one.

ii. Peter says to lay aside all guile. All tricks. All traps. All lies.

iii. They may be tempted to hide, lie, or otherwise craftily schmooze or flatter those who seek them harm and in so doing spare themselves some of the greater pains and persecutions.

iv. It is not within a Christian’s prerogative to manipulate outsiders to spare themselves suspicion and slander.

v. They may also lie, flatter, or manipulate one another to excuse times they succumb to temptation of their former ignorant ways.

vi. Instead, their yes must be yes and their no, no. They must be what God has called them to be. And that is expanded on in the next item to lay aside.

d. [Slide 5] And hypocrisy

i. Not only must they lay aside crafty words and trickery to manipulate the perception of themselves to outsiders – but they also must not conform to the world while among them.

ii. Whereas guile would be giving half lies and crafty words to keep their identity hidden, hypocrisy would be to pretend to be like the outsiders in activity.

iii. Another crafty trick to avoid persecution – well when I am with my old friends and family, I’ll just do what they do and blend in.

iv. Or perhaps even – Well, maybe we can make our assembly of believers more like our friends and family who are maligning us. Perhaps we can be a little like them and they will stop assaulting us.

v. Peter says to be what God has made you to be, and not what you were in your former ignorance. Don’t equivocate. Don’t shift. Be what you have been reborn to be.

vi. Don’t pretend to be what you were to get out of this tough spot you are in.

e. [Slide 6] And envy

i. Peter’s audience when seeing the ease of the lives of their friends and family, or perhaps even of other believers in the congregation who do not have it as hard as they do, may be tempted to envy the ease of others.

ii. Indeed, they may be so jealous, not being content with their current trials and persecutions, and not being joyful in suffering for the name of Christ, they may find themselves sinfully longing for the ease of the outsider.

iii. Peter says to lay aside envy. Be content with what God has you in – for there is a purpose in it all and a great reward for enduring.

f. [Slide 7] And all slander

i. Finally, Peter says to lay aside all slander.

ii. In the situation they are in, they may be tempted to publicly slander those who are slandering them.

iii. It is quite childish – but we don’t typically grow up much past 4 years old. We simply learn to hide our selfishness better.

iv. But when we are pressed on every side, when we are squeezed by trial or persecution, that toddler comes out again.

v. You hit me, I’ll hit you back.

vi. They also, to gain a temporary moment of alleviation from ridicule of the pagans, may slander their brothers in Christ in order to deflect the attention to someone else.

vii. Well, Peter says, lay aside all slander. Don’t publicly diminish another simply because you are being publicly shamed.

g. [Slide 8] Passage Truth: Peter reminds his audience of all that he has said so far by the little word “So”. In light of all that we’ve seen about God’s central role in our salvation, and how that necessitates a change in our lives – we must obey some commands. He reminds them the good that God has done for them. Because of that…

h. [Slide 9] Passage Application: They must put away all these rotten filthy clothes of their former life. Although this is not the command of the passage, it certainly is the command’s opposite. They must discard their former ways of dealing with people. Instead, they must embrace a new family ethic. A new kingdom ethic of love.

i. [Slide 10] Broader Biblical Truth: Zooming out to the rest of scripture we find this same concept, basically everywhere. Because God acts and does something to, in, and through us, it leads to by necessity our own action. God gives grace, mercy, kindness, and that is followed naturally and necessarily by man’s hatred of sin and love of God. It is God’s mercy which draws men to repentance.

j. [Slide 11] Broader Biblical Application: So CBC, what we must see from this, is that since God has rebirthed us in Christ and united us to Him, we have a new family, a new background. We are kingdom citizens now – a royal priesthood. This means that all those old ways of living life, all those old ways of treating others, all those old ways of sin – out to be cast aside. They are no longer fit for us to adorn ourselves with. They are the rags of our slavery. We have royal robes to wear now. And so we ought to put away evil, deceit, hypocrisy, envy and slander. They ought to have no place among us. Because ultimately they are self-powered and wordly ways of trying to alleviate difficulty – we have been freed from the yoke of this.

Transition:

[Slide 12(blank)] So we see here the classic put off, put on principle that is so frequently used by New Testament writers. We are new people in Christ, therefore we put off old ways. But Peter has yet to tell us what we must put on.

II.) Because we have experienced God’s kindness, we must crave God alone.

a. [Slide 13] 2 – And yearn

i. Moving to positive action, Peter tells his audience to yearn, to desire, or to lust after.

ii. This is an interesting command in two respects. First, this word is used often of an evil passion or desire, but doesn’t have to be evil. Indeed, here it must be good. But it means to crave, to earnestly desire, to pant after or thirst for.

iii. It is also interesting that Peter commands an affection. He doesn’t say to do something here. He says to strongly want something.

iv. We are left to wonder how exactly do we want something intensely if we only want it a little or not at all? How do we change our desires? Peter answers these questions as he goes forward.

b. [Slide 14] like newborn infants

i. First, we are to desire like newborn infants. And we can look ahead and grab one more word from the next phrase – milk. Crave like newborn infants crave milk.

ii. Some of you have no doubt met Arthur Bogen. Fewer perhaps have met Elanor McCue.

iii. These two are by far the youngest attendees of our congregation. This is how we grow the church by the way

Title: The Family of God

Text: I Peter 1:22-25

FCF: We often struggle applying the concept of adoption into God’s family.

Prop: Because we were reborn into a new family to love each other sincerely, we must perpetually love each other as Christ loved us.

Scripture Intro: ESV

[Slide 1] Turn in your bible to I Peter 1.

Today we will finish the first chapter of I Peter and it only took us 7 sermons