SERMON
ON 1 PETER 2:1-11
(Rev.
Eric Kayayan)
Verses 9 and 10: But you are a chosen people, a
royal priesthood, a holy nation, a people belonging to God, that you may
proclaim the praises of Him who called you out of darkness into His wonderful
light. Once you were not a people,
but now you are the people of God; once you had not received mercy, but now you
have received mercy.
THEME:
IN CHRIST, THE CORNERSTONE, GOD GIVES A
NEW
, INCORRUPTIBLE IDENTIY TO HIS COVENANT PEOPLE.
1.Old
and New Testament must not be separated from each other if we want to understand
spiritually the person and work of Jesus-Christ.
Brothers
and sisters, if there is one book in the Bible which Church members very little
read, or even not at all, it is probably the book Leviticus, in the Old
Testament. One could also add the
books Numbers, and Deuteronomy. Is
it necessary to say that this is a big mistake?
Actually, the book Deuteronomy is quoted many times in the New Testament
(only the Psalms and Isaiah are quoted more than Deuteronomy).
As far as Leviticus is concerned, it mainly addresses the question of
sanctity before God, that is, how holy the priests of
Israel
, but
also the whole people, must be. “Holy”:
This word does not only mean separated for God and dedicated to Him, it also
means purified, so that mankind may have access to God who is Himself flawless,
blameless, sinless, perfect. The
theme of atoning death, of sacrifices of expiation is central in the book
Leviticus, for how otherwise could the Holy God live in the midst of an impure
people, if it was not through such sacrifices?
Sacrifices of expiation symbolize the necessary death of someone whom God
has found guilty of disobedience. For
in the beginning God said to man: “for in the day that you eat of it, you
shall surely die.” As
Christians read less and less these passages of the Old Testament, as they stop
trying to understand them spiritually, as they take them less and less
seriously, the image of Jesus Christ – His person and His work – become less
and less understandable, more and more vague.
Then Old and New Testament become divorced from one another; His
accomplishment of the Law and the prophets is replaced by the abolishment of
them, even though he clearly said the contrary about His mission.
A number of sectarian groups grow inside the Christian Church precisely
because of this artificial divorce between Old and New Testament.
The unity of God’s Revelation from the Creation account in Genesis 1 to
the prophecies about the new heavens and the new earth in the book of
Revelation, with Christ as central figure, is being ignored, sometimes even
denied. And then, instead of seeking
the background of the Gospel in the Old Testament, alternative theologians try
to find it in writings written hundred years after the Gospels, like for
instance the so-called Gospel according to Thomas.
The chronology of God’s redemptive acts, the unfolding of His
Revelation in the history of His Creation, makes place for mythical ideas with
some other moral lesson, in which the notion of chronology does not count any
more. And here we are left, even
abandoned, to reconstruct ourselves an image of Jesus.
Such a reconstructed image tries to fit the spirit of our time, but
actually only reflects the ideologies of our time.
2.Peter
goes back to the Old Testament to reveal to us further God’s plan for His
people.
That
is not how Peter reasons, brothers and sisters.
His words of comfort, encouragement and warning do not rest on legends or
cleverly invented stories. Rather,
he knows what the background of Christ’s work is.
He can even write that he was an eyewitness of his majesty (2 Peter
1:16
).
Peter goes back to the Old Testament when he writes, chapter one verse 10
and 11: “Concerning this salvation, the prophets, who spoke of the grace
that was to come to you, searched intently and with the greatest care, trying to
find out the time and circumstances to which the Spirit of Christ in them was
pointing when he predicted the sufferings of Christ and the glories that would
follow.” In verse 16 of
chapter one, Peter quotes a statement that appears four times in the book
Leviticus: “Be holy for I am
holy”. In verse 19 of the same
chapter, Peter mentions the price of redemption with which we were bought back:
“You were redeemed with the precious blood of Christ, a lamb without
blemish or defect”. Here we
have to do with a look back at Leviticus chapter 25, which deals with the right
of Israelites to be bought back in case they would have sold themselves as
slaves to a stranger in order to pay back their debts.
In chapter 2 verse 11, we read: “Dear friends, I urge you as aliens
and strangers in the world to abstain from sinful desires”.
Still in Leviticus 25, verse 23, we read: “The land shall not be
sold permanently, for the land is Mine; for you are strangers and sojourners
with Me.” Even our text verse
looks back at the Old Testament. Let
us compare verse 9 of chapter 2 with Exodus 19:6: “But you are a chosen
people, a royal priesthood, a holy nation, a people belonging to God, that you
may proclaim the praises of Him who called you out of darkness into His
wonderful light. Once you were not a
people, but now you are the people of God; once you had not received mercy, but
now you have received mercy.” Exodus
19, verses 5 and 6 sounds like this: “Now if you obey me fully and keep my
covenant, then out of all nations you will be my treasured possession.
Although the whole earth is mine, you will be for me a kingdom of priests
and a holy nation.” Our second
text verse can be compared in the same way with Hosea chapter one:
“Once you were not a people, but now you are the people of God; once
you had not received mercy, but now you have received mercy.”
In Hosea chapter one we read how the Lord commands his prophet to
take a prostitute as his wife, in order to symbolize the relationship between
Him and His people. Let us read
together Hosea 1 verses 6 to 9: “Gomer conceived again and gave birth to a
daughter. Then the Lord said to
Hosea, “Call her Lo-Ruhamah [in Hebrew that means “no mercy”], for
I will no longer show love to the house of
Israel
,
that I should forgive them. Yet I
will show love to the house of
Judah
;
and I will save them – not by bow, sword or battle, or by horses and horsemen,
but by the Lord their God.” After she had weaned Lo-Ruhamah, Gomer had another
son. Then the Lord said: “Call him
Lo-Ammi [in
Hebrew it means “Not my people’] for you are not my people, and I am not
your God.” Do you see,
brothers and sisters, the relationship which Peter traces between the Old
Testament and the Gospel? The New
Testament people is a chosen people, a royal priesthood for God, His possession,
just as the Israelites were for the Lord in Exodus 19.
But in the meantime, God has shown mercy to Lo-Rouhamah, and He has made
His people of Lo-Ammi.
Why
does Peter quote the Old Testament in this way?
He does not do it in order to sound very learned to his readers, or
because he is just trying to confer the authority of the Old Testament to his
own writings. What he does, under the guidance of the Holy Spirit, is to reveal
further what God’s plan for his elect people is, in the light of the
background of the Old Testament, without which such a further revelation would
remain unintelligible. By doing so,
Peter can explain to God’s people what their new identity is.
In this way, the elect people can understand and live out better this new
identity. You and I are indeed the
recipients of a new identity, a new citizenship.
We, who were not a people, have become a people, God’s people.
Our calling is to be a royal priesthood for God.
Why “royal”? Because we
have become citizens of a Kingdom which is incorruptible.
Our new citizenship with the rights and privileges attached to it, is
much better than that of the global world in which we live, and which claims to
become more and more universal. The
Kingdom of which we have become citizens has at its head a King who rose from
the dead, not an impersonal administration determining the course of our lives!
Let us look together at what our new identity and our new citizenship
mean, in the light of our text. Let
us begin met Jesus-Christ as the cornerstone of a spiritual building.
3.Jesus
Christ is the cornerstone
The
Old Testament people had to be a kind of spiritual house where God could live, a
place in Creation which could reflect something of God’s holiness despite the
Fall. In the midst of all the false
religions, which witnessed the decay of humankind after the Fall,
Israel
had to
be a light among the nations that would witness God’s holiness.
To put it differently,
Israel
’s
holiness had to be in the world a light reflecting the light of the Holy God.
God Himself had laid down all the rules in His holy Law.
That is where books like Leviticus came in.
The rules were laid down in order to build a holy house where God could
live in communion with His people. These
rules could be summed up as follows: a holy Covenant between God and His people.
However, although the rules were very clear, the house collapsed.
God’s people was later called by God “Not my people”.
What happened? There
was nothing wrong with the rules; God was not indifferent towards His chosen
people. He was not absent from His
house. The problem was that His
holiness was too heavy to bear for a sinful people. Because
of their sinful nature it was impossible for them to live according to His holy
standards. Even though there were
– according to the rules of the Covenant – atonement sacrifices regularly
presented in order to ensure reconciliation with Him, the building could not
stand the pressure of God’s holiness. For
such a building to be maintained, a better cornerstone had to be put in place.
In the architecture of the Ancient World, a cornerstone was always laid
according to which the walls of the building would be built further.
The Babylonians used to write inscriptions on it.
Sometimes, such a stone was placed on top of the main entrance.
This stone was essential for the stability of the whole building.
In the symbolic language of the Bible, this image of the cornerstone
shows that the foundation of God’s holy house had to be God Himself.
In the Old Testament, His revealed Word was there to be the foundation of
the building and to support it, but it is as if the material out of which His
Word is made, was too heavy for the people, who could not handle the density of
it while they had to live in communion with him in this holy abode. So God
showed His love to his chosen people further, by becoming Himself the
cornerstone of this spiritual dwelling. His
Word was revealed further when His son Jesus-Christ became flesh.
Peter quotes again from the Old Testament to convey this message to his
readers. First Isaiah 28:16, then Psalm 118:22, which both use this image of the
cornerstone. He applies this image
to Christ. As God and man in one
person Christ came to live among us so that the holy house of God could from now
on rest on an unshakable foundation. This
is Peter’s message to his readers and to us, brothers and sisters.
For we too, who are not part of the old people of
Israel
en who
were not a people for God, we have become His People.
To us, to whom no mercy was then shown, God has showed mercy when He made
of us His possession, His spiritual dwelling.
What a wonderful privilege, congregation of our Lord Jesus-Christ!
4.The
requirements of a royal priesthood
But
what does it exactly mean to be a royal priesthood for God?
What are the requirements attached to such a status? Verse 5 of our text
puts it as follows: “You also, like living stones, are being built into a
spiritual house to be a holy priesthood, offering spiritual sacrifices
acceptable to God through Jesus-Christ.” It
goes about bringing spiritual sacrifices to God.
Not any more sacrifices of atonement as prescribed by the book Leviticus,
because the cornerstone of our spiritual building, Jesus-Christ, did it for us
once for ever; but rather sacrifices which reflect the character, the density,
the solidity en the beauty of the cornerstone.
We cannot be characterized by another colour or another grade of quality
than that of the cornerstone. Otherwise
we have no place in such a building! We
cannot be taking the colour or the grade of quality of other buildings which do
not have Jesus-Christ as cornerstone, for we are the very people of God, his
possession, a nation put apart for Him. O
certainly there are many other buildings in the world, after the Fall.
Some of them were erected long ago and do have a long history: the
temples of other religions, the temples of human wisdom.
Other buildings have a shorter history, some have collapsed shortly after
having been built: the temples of fascism, of communism, of all kinds of
nationalisms. Other buildings will
probably collapse very soon, like the temple of globalization.
Sooner or later all these buildings which have been erected by mankind to
last forever, will collapse. Why?
Simply because they rest on a dead or corruptible cornerstone.
But as regards our spiritual house, we know that it rests on a living
stone which was chosen by God for the place of honour, the royal place.
Therefore in our priestly service we must adopt the character of our
living and incorruptible cornerstone. Living
and incorruptible: these two characteristics witness precisely the royal
character attached to our priestly service.
Christ is our King, He who rose from the dead, who triumphed over Satan
and who lives for ever. But, you
will ask, who will administer these characteristics to us?
Peter gives us the answer in verse 5 when he speaks of a HOLY priesthood,
of SPIRITual sacrifices. The
presence of the Holy Spirit here cannot be missed.
He will equip us to receive more and more the colour and the quality
grade of the cornerstone, for he is life-giving.
Since God chose us as His own possession, we must not doubt that His
Spirit will equip us.
The
concrete implications of our royal priesthood are being outlined by Peter after
verse 11. It is precisely an appeal
to a holy lifestyle which stands in contrast with that of the pagans.
We remain always stones of God’s holy house.
A stone cannot excuse itself and become for a while part of another
building. If you try to do so, you
run the risk of collapsing together with its rotten cornerstone.
As citizens of an eternal and incorruptible Kingdom, we must know that in
the world we are strangers and sojourners. We
now know what our identity is. We do
not form part of the rotten buildings around us, although we live in their
midst. We remain a covenantal people
who always put first God’s rules in our lives, without being either
hypocritical or proud.
For we know that earlier we were not a people, and also did not receive
any mercy. Peter’s warning towards
the royal priesthood in verse 16 is the same we every now and then read in
Paul’s writings: “Live as
free men, but do not use your freedom as a cover-up for evil; live as servants
of God.” We may not allow that
our glorious cornerstone, which gave us priestly and royal privileges, become a
stone that causes us to stumble and a rock that makes us fall (v. 8).
On
the contrary, your relationship with the unbelievers should be characterized by
a witness of God’s holiness. This
unbeliever will see the light in your life and -
do not make a mistake - it
will make an impression on him or on her! Such
a relationship is not an easy one. First
because we know well how our own sins often convey a bad witness outside, and
how much damage we can do. On the
other hand, maybe you will get neighbours who are a homosexual couple, or
drunkards, or people who misuse the name of the Lord.
Whatever the case may be, verse 12 tells us that we are not supposed to
speak badly of them. Rather, even
though they would speak badly of you, because you don’t want to become part of
their unholy building, you must work to live an exemplary life before them:
“Show proper respect to everyone and love the brotherhood of
believers” verse 17 says.
This
kind of witness brings us to the last characteristic of the kingly priesthood
which God has made of us. Verse 9
opens for us a wonderful missionary vision: “You are a chosen people, a
royal priesthood, a holy nation, a people belonging to God, that you may declare
the praises of him who called you out of darkness into his wonderful light.”
Our lifestyle, our dealings with other believers but also with
unbelievers, is a witness towards the world.
But we are also called to let resound our witness throughout the earth.
As we read in Exodus 19:6, the Lord told His people
Israel
: “The whole earth is mine”.
And now, the spiritual house of God is growing in stature, in size,
in height. In the Old Testament,
Israel
was par excellence God’s Covenant people, called to
be holy before God and before the pagan nations, by obeying the stipulations of
the Covenant. But in Jesus Christ
all the nations are now openly invited to become part of this holy dwelling of
God. In the Old Testament, the task
of the Levites was to address sacrifices of expiation to God.
After the coming of the Lamb of God, our priestly duty is to call people
of all languages and all nations to be reconciled with God on the ground of
Jesus’ atoning death, and to become part of His house, so that they can edify
their lives upon the foundation of the cornerstone.
The stones of other crumbling buildings must be called to embrace the
colour and quality grade of the living cornerstone, and to rest upon it.
They who are not yet a people, must become God’s people, together with
us. Through us, who have become a
royal priesthood, God calls them out of darkness into His wonderful light.
What are our weapons in this holy battle?
The personal testimony of a holy lifestyle and the proclamation of
God’s redemptive acts.
Thus
is God’s plan for his people implemented.
Thus do we become carriers of His wonderful light.
Thus can we rightly be called: “a chosen people, a royal priesthood,
a holy nation, a people belonging to God”.
AMEN