Feb 23
5

Morning Sermon: The Church As Temple: Its Holy Character, 1 Peter 2:1–12

Old Testament Reading: Leviticus 11:45

“For I am the LORD who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy.” (Leviticus 11:45, ESV)

New Testament Reading: 1 Peter 2:1–12

“So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good. As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture: ‘Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.’ So the honor is for you who believe, but for those who do not believe, ‘The stone that the builders rejected has become the cornerstone,’ and ‘A stone of stumbling, and a rock of offense.’ They stumble because they disobey the word, as they were destined to do. But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (1 Peter 2:1–12, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Brothers and sisters, this little sermon series on the doctrine of the church is very important. If we are going to thrive together as a church on into the future, then we had better know what we are.

In this brief sermon series on the church, I am not focusing on the particulars. The particular do matter. How, specifically, is the church to be governed? How is discipline to be done? How is the church to worship? These are important questions that need to be addressed. But in this series, we are considering the nature, purpose, and characteristics of Christ’s church in a more generic way, and we are doing so utilizing the imagery of the temple.

Christ’s church is God’s temple. Its foundation is the apostles and prophets with Christ as the cornerstone (Ephesians 2:19-22). It stones are people, chosen by God, and made alive by his Spirit. These are graciously brought to faith in Christ. The rest upon him as their foundation for the forgiveness of sins and for eternal life. They align with his teaching and way of life (1 Peter 2:4-5). And the purpose of this spiritual, inaugurated eschatological temple of God is to worship God and to “proclaim the excellencies of him who called [us] out of darkness into his marvelous light” (1 Peter 2:9, ESV).

Today we turn our attention to the character or quality of Christ’s temple-church. And what is the character or quality of Christ’s temple-church? She is holy. To be holy is to be set apart unto God. To be holy is to be free from the defilement of sin. To be holy is to be morally upright and pure. God is holy, and only those who are holy are able to draw near to him in his holy temple. This was true under the Old Covenant in an earthly and typological way. Only the priests who were set apart unto the service of God were invited to draw near, and only after washing in water and not with animal blood. If the Old Covenant tabernacle and temple were holy, and if no unclean thing was permitted to enter in, how much more must we consider the New Covenant temple of God, which is the inaugurated eschatological new creation temple of God, to be holy? To enter in, you must be holy. To be placed as a living stone within this temple, you must be pure. Paul alludes to this truth in 1 Corinthians 3:16. Speaking the church in Corinth he says, “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys [defiles, corrupts] God’s temple, God will destroy him. For God’s temple is holy, and you are that temple” (1 Corinthians 3:16–17, ESV).

This presents a problem, for no human being is holy, in and of themselves with the exception of Christ.

To understand how sinful people (like you and me) can possibly be set as stones in God’s holy temple, two things must be said.

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The Stones Of God’s Temple Are Those Who Have Been Made Holy By The Shed Blood Of Christ

Firstly, the stones of God’s new creation temple are those who have been made holy by the shed blood of Christ. If we are in Christ – that is to say, if we are united to him by the grace of God through faith – then we have been made holy.

We are not holy in and of ourselves. Paul testifies to this when he quotes a slew of Old Testament passages including Psalms 14 and 53, saying, “‘None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.’ ‘Their throat is an open grave; they use their tongues to deceive.’ ‘The venom of asps is under their lips.’ ‘Their mouth is full of curses and bitterness.’ ‘Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.’ ‘There is no fear of God before their eyes’” (Romans 3:10–18, ESV). He then remarks, “Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:19–20, ESV). Stated in the terms of holiness, no one is holy. All are unholy. And if we really understood God’s moral law, we would see this clearly.

So then, by nature and because of our sinful corruption and sinful thoughts, words, and deeds, we are not worthy, in and of ourselves, to be set as stones in God’s holy temple. Now that man is fallen into sin, we are not worthy by nature to draw near to God in his holy temple. Like Adam and Eve after they rebelled, we deserve to be cast out, banish, and barred from God’s temple forever. But we know that God has made a way for us to be cleansed so that we might draw near.

This cleansing was typified under the Old Covenant at the tabernacle and later temple by the water of the bronze laver and the blood of bulls and goats. The people of Isarel were invited to draw near to God in his holy temple through the priesthood. These priests were washed with the water. These priests had their guilt atoned for by the blood of animals. They drew near to God as representatives of the nation. But we know that that water did not actually wash away sin. The blood did not actually remove guilt. Yes, it cleansed the people ceremonially and on earth, but really and truly before God in heaven. Pick up the book of Hebrews and read if you need to be convinced of this! No, but the water and the blood of the Old Covenant did point forward to the water and blood which flowed from Christ’s side. It is through faith in him that we have true and eternal cleansing, for his blood was poured out for the forgiveness of many (Matthew 26:28).

The living stones out of which God’s eternal temple is being built are not naturally holy. Adam and Eve were holy when God created them, but they rebelled. In that moment they lost their original righteousness. And all who descended from them are not holy but are born in sin (Psalm 51:5) and are by nature children of wrath (Ephesians 2:3). We are naturally holy. No, instead we are defiled and impure.

How then can a sinful, defiled person draw near to the Holy God in his holy temple? How can one who is corrupted be set as a living stone in the holy temple of the LORD? They must be made holy. They must be cleansed. Friends, the blood of Jesus is the only thing that can remove the scarlet stain of sin and make us white as snow before God.

This cleansing was offered to sinners in Old Testament times through the promise of the gospel of Jesus Christ, the types and shadows of the Old Mosaic Covenant, and also prophesy. For example, the LORD spoke through Isaiah the prophet, saying, “Come now, let us reason together… though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool” (Isaiah 1:18, ESV).

The New Testament Scriptures plainly declare that this cleansing is available through faith in Jesus Christ alone.

I think of 1 John 1:5ff. “This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us” (1 John 1:5–10, ESV).

I think also of 1 Corinthians 6:9-11. Here Paul reminds the Christians in Corinth of their past life of sin before placing their faith in Christ and of the cleansing they have received. He says, “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:9–11, ESV).

Here Paul reminds the Corinthian Christians of what they once were and what they now are. You used to be all of these vile things, “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” When were they washed, sanctified (set apart positionally), and justified (declared not guilty by God in heaven)? The moment they were drawn to faith in Jesus through the hearting of the gospel and by the working of the Spirit of our God.

Brothers and sisters, the stones of God’s new creation temple must be holy and pure, free from the defilement of sin. And the only way for these stones to be holy is for God to make them holy by applying the blood of Christ to them. If we are to be holy before God, we must be cleansed. We must be washed. We must be justified and renewed. Our filthy defiled garments must be removed, and we must be clothed with Christ’s righteousness. All of this is received by faith in Christ alone. It is a gift freely given by God, and as a gift, it cannot be earned but must be received.

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The Stones Of God’s Temple Will Pursue Holiness In Their Way Of Life

So then, the first thing that must be said is this: the stones of God’s new creation temple are those who have been made holy by the shed blood of Christ. Secondly, the stones of God’s new creation temple will pursue holiness in their way of life. Stated differently, they will strive to be holy because they have been made holy.

Brothers and sisters, the order is very important. We do not strive to be holy in order to be made holy before God. No, having been made holy (by God’s grace and through faith in Christ) we do then strive to live a holy life before him. To state the matter in different theological terms, justification leads to progressive sanctification flows out of justification, not the other way around. Or, to quote John, “We love because [God] first loved us” (1 John 4:19, ESV). God does not love us because we took the initiative to love him. No, it is God who takes the initiative. It is God who first does a work in us to cleanse and renew us. And then we worship and serve him in response to his love and grace and in the power and freedom of the new life that he has given to us through our Spirit-wrought union to Christ Jesus.

We must get the order right. To get the order wrong means that we do not understand nor believe the gospel. The gospel is not be holy to be made right with God. The gospel is that God makes all who trust in Christ holy. This is by his grace. This gift is received by faith. And those who are made holy will certainly strive to be holy in their way of life, because God has cleansed them, renewed them in the mind, will, and affections, freed them from bondage, and empowered them with his Spirit.

With this clarification stated (so as to protect the gospel and to guard against the error of legalism) it must now be stressed, that God’s people will indeed strive after holiness. Consider seven things about striving after holiness.

One, the Scriptures command God’s people to strive for holiness. We need not leave 1 Peter to see this. In chapter 1:3-5, Peter blesses “the God and Father of our Lord Jesus Christ! [Who] According to his great mercy… has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for [us], who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1 Peter 1:3–5, ESV). Notice the emphasis is first placed upon what God has done for us. And then in 1:13 he says, “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:13–16, ESV).

And consider also 1 Peter 2, which have been considered together in this series. It is here that the church is described in “temple” language. And at the beginning and end of this passage, holiness is urged. Look at 2:1: “So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good” (1 Peter 2:1–3, ESV). And look at 2:11: “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation” (1 Peter 2:11–12, ESV). As I have said, those who have been made holy (by God’s grace) will strive for holiness. The Scriptures command it.

Two, the Scriptures warn those who would claim to be Christians who do not pursue holiness. These ought not to have confidence that they are children of God, for their deeds contradict their profession of faith.

Consider Jesus’ words as recorded in Matthew 7:21: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness’” (Matthew 7:21–23, ESV). Does this passage teach that we must earn our way into heaven through law-keeping? No! But it does teach that there are some (even many), who call Jesus “Lord” and do not mean it. Tell me, if Jesus is truly a person’s Lord and Savior, will they strive to obey their Lord, or not? Yes. Those who truly have Jesus as Lord will long to obey him. They will pursue holiness, that is to say, obedience to Christ’s commands.

1 John 2:3-6 also comes to mind: “And by this we know that we have come to know him, if we keep his commandments. Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked.” (1 John 2:3–6, ESV)

Three, though it is true that God’s people will strive after holiness, it is also true that they will not reach perfection until the life to come. Corruptions remain within us. The world tempts us from with out. The Evil one also works against us. Sanctification is a process. Those who have faith in Christ will pursue holiness. They ought to progress in holiness. But sinless perfection will be enjoyed by us only in the life to come.

Our confession of faith speaks to this beautifully in chapter 9, which is entitled, Of Free Will. Paragraph 4 stays, “When God converts a sinner, and translates him into the state of grace, he frees him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so as that by reason of his remaining corruptions, he does not perfectly, nor only will that which is good, but does also will that which is evil.” Paragraph 5 then says, “This will of man is made perfectly and immutably free to good alone in the state of glory only.”

Romans 7 proves the point true Christians still struggle with sin. There Paul the apostles talks about his own struggle with sin. At one point he says, “For I do not do the good I want, but the evil I do not want is what I keep on doing” (Romans 7:19, ESV). And then he says, “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!” (Romans 7:24, ESV).

Four, a believer’s confidence that they are indeed a child of God and have been forgiven by him must first be grounded in Jesus Christ and in the truth of the gospel. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV), the Scriptures say. Do you trust in Christ truly? Do you look to his shed blood for cleansing? Well, here is the objective and unshakable foundation for our sense of assurance. It is the work of Christ! It is finished. But there are two other things that testify in a subjective way to the fact that we are indeed children of God. One, God’s Spirit testifies to our souls. That is Paul speaks of in Romans 8:16, saying, “The Spirit himself bears witness with our spirit that we are children of God…” (Romans 8:16, ESV). And the fruit of our obedience is also a sign of our genuineness. This is what John speaks of in 1 John 2:3: “And by this we know that we have come to know him, if we keep his commandments” (1 John 2:3, ESV).

So then, if I were to approach you, Christian, and ask you, how do you know that you are saved? How do you know that your sins are forgiven? What should your first response be? I know that I am right with God because of what Jesus Christ did for me? He lived for sinners, died for sinners, and rose for sinners. God’s Word says that I’m forgiven if I trust in him. I trust in him indeed. And more then this, God’s Spirit is in me and reminds me that I am God’s child. And more than this, I am growing in holiness. I am progressing in sanctification. And when I sin, God’s Spirit convicts me and calls me back. And I know that God disciplines those he loves.

This issue of confidence or assurance is an interesting one. There are some who are confident that they are God’s children when they should not be, for they are hypocrites. There is no fruit or evidence that they are a child of God. And yet there are others who ought to have assurance who do not. Perhaps these are plagued by a tender conscience or by some other thing. These need to be reminded of the truth of the gospel – “whoever believes in him should not perish but have eternal life. These also need to be reminded that true Christians do sometimes fall into sin. No one is perfect. It is our ongoing pursuit of holiness, our progress, and our positive response to the discipline of the Lord in repentance, that are pieces of evidence that we are indeed children of God. Indeed, it is through this pursuit of holiness and through progress that we make our calling and election sure (2 Peter 1:10).

Five, believers are to strive after holiness but not with their own strength alone. No, we must strive with the strength that God provides. And we are to strive making use of the means that God has provided for our growth in grace. We must abide in Christ to produce godly fruit. And we must partake of the ordinary means of grace – the word of God read and preached, prayer, Baptism, and the Lord’s Supper. These are all to be administered when the saints assemble to fellowship with one another. Strive for holiness with everything that is in you, but not in your strength alone. Paul wrote to the Philippians, saying, “Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling…” (Philippians 2:12, ESV).

Six, Christians are not to strive after holiness alone but must pursue it within the church. There Christians are to encourage one another and stir one another up. “[S]ince we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:21–25, ESV).

Seven, as we strive after holiness in the church we must not despise discipline. Discipline is such an important part of the Christian life. And please hear me: before discipline is formal and corrective (Matthew 18, 1 Corinthians 5:11, etc.), it is organic and formative. God disciplines his people continuously because he loves them. And God’s people are to exhort, encourage, and correct one another continuously, because they love God and one another. Paul wrote to the Thesolonian church, saying, “Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all” (1 Thessalonians 5:13–14, ESV). To the churches in Galatia he said, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:1–2, ESV). Formative discipline is not the job of the elders only. Every member should be concerned to encourage others in the temple of Christ in their pursuit of holiness.

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Conclusion

God’s temple is holy, brothers and sisters, and you are that temple. The stones of God’s new creation temple are those who have been made holy by the shed blood of Christ. These will pursue holiness in their way of life, for God has cleansed them, renewed them, freed them, and is sanctifying them still.

Posted in Sermons, Joe Anady, 1 Peter 2:1–12, Posted by Joe. Comments Off

Jan 23
22

Morning Sermon: The Church As Temple: Its Purpose, 1 Peter 2:1–12

Old Testament Reading: Psalm 71

“In you, O LORD, do I take refuge; let me never be put to shame! In your righteousness deliver me and rescue me; incline your ear to me, and save me! Be to me a rock of refuge, to which I may continually come; you have given the command to save me, for you are my rock and my fortress. Rescue me, O my God, from the hand of the wicked, from the grasp of the unjust and cruel man. For you, O Lord, are my hope, my trust, O LORD, from my youth. Upon you I have leaned from before my birth; you are he who took me from my mother’s womb. My praise is continually of you. I have been as a portent to many, but you are my strong refuge. My mouth is filled with your praise, and with your glory all the day. Do not cast me off in the time of old age; forsake me not when my strength is spent. For my enemies speak concerning me; those who watch for my life consult together and say, ‘God has forsaken him; pursue and seize him, for there is none to deliver him.’ O God, be not far from me; O my God, make haste to help me! May my accusers be put to shame and consumed; with scorn and disgrace may they be covered who seek my hurt. But I will hope continually and will praise you yet more and more. My mouth will tell of your righteous acts, of your deeds of salvation all the day, for their number is past my knowledge. With the mighty deeds of the Lord GOD I will come; I will remind them of your righteousness, yours alone. O God, from my youth you have taught me, and I still proclaim your wondrous deeds. So even to old age and gray hairs, O God, do not forsake me, until I proclaim your might to another generation, your power to all those to come. Your righteousness, O God, reaches the high heavens. You who have done great things, O God, who is like you? You who have made me see many troubles and calamities will revive me again; from the depths of the earth you will bring me up again. You will increase my greatness and comfort me again. I will also praise you with the harp for your faithfulness, O my God; I will sing praises to you with the lyre, O Holy One of Israel. My lips will shout for joy, when I sing praises to you; my soul also, which you have redeemed. And my tongue will talk of your righteous help all the day long, for they have been put to shame and disappointed who sought to do me hurt.” (Psalm 71, ESV)

New Testament Reading: 1 Peter 2:1–12

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Introduction

Brother and sisters, I want you to see that Christ’s church is glorious.

From an earthly and unbelieving perspective, the church of Jesus Christ does not seem to be glorious. Christ’s churches are often small, poor, powerless, and even persecuted in the world. Those who look in upon the church with natural and unbelieving eyes, will not see her glory but will consider her to be weak, insignificant, and even foolish. But those with eyes to see – that is to say, those who can see how things really are with eyes of faith – will perceive that the church of Jesus Christ is in fact glorious.

The church is glorious because her builder is glorious. And who is the builder of the church except for God the Father himself. He is building his church through Christ his Son, and by the Spirit. The church is glorious because her builder is glorious.

Two, the church is glorious because her foundation is glorious. And what is the foundation of God’s temple-church? It is not made of stone or precious metal. No, Christ himself is the foundation. He is the cornerstone. And alongside him are set the apostles and prophets who have testified authoritatively concerning him. The church is glorious because she has a precious and glorious foundation.

Three, the church is glorious because her stones are glorious. And what are the stones of God’s temple-church. They are not literal stones, but living stones. The stones of God’s temple-church are people made alive through the hearing of the gospel of Jesus Christ and by the working of the Spirit. The stones of God’s temple-church are those who have believed in Christ. These are those who have aligned with him. These, by the grace of God, and by the working of the Spirit, have faith in Christ and have been washed by his blood. The church is glorious because her stones are glorious. They are living stones made alive by the Spirit.

Four, the church is glorious because her destiny is glorious. The tabernacle and temple of Old were grand and glorious structures. Indeed, the glory of God did fill them. And indeed, they were used by God in a glorious way, for a time. But they were designed to pass away. Those earthly structures were designed to give way to Christ, his new covenant, his finished work, and his eternal reward. There is no physical tabernacle or temple under the New Covenant. There will be no tabernacle of cloth or temple of stone in the new heavens and earth when Christ returns. Those structures will have no purpose or place there. But God’s spiritual temple-church is here now and she will be present in the new heavens and earth too. Christ, our cornerstone will be there. The apostles and prophets will be there. And every living stone that God has chosen and called to faith in Christ will be there too. Then, the glory of God will fill all, and we will behold his glory. And so I say, the church is glorious, for she is eternal. The temple-church that God the Father is now building through the Son and by the Spirit is eternal for it will be brought to completion in the new heavens and earth, which is the eternal state.

Five, the church is glorious because her purpose is glorious. And that is what I would like to talk about today – the glorious purpose of God’s inaugurated temple-chruch.

And what is the purpose of the church? Why does she exist? Or better yet, for what reason does she exist?

I hope you can see why this is an important question. Every institution exists for a purpose. And those who wish to understand the institution, or to be a part of it in a meaningful way, or to see to its flourishing, had better understand its purpose.

A man and a woman would be wise to ask the question, what is the purpose of marriage?, before entering into the institution of marriage. I would argue that a lot of marriage troubles stem from a misunderstanding of what the purpose of marriage is. Our confession speaks to the purpose of marriage when it says, “Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and the preventing of uncleanness” (2LCF 25.2). That simple statement is true and helpful.

Similarly, a person would be wise to ask the question, what is the purpose of government?, before entering into public service. Our confession speaks to the purpose of government with these words: “God, the supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory and the public good; and to this end hath armed them with the power of the sword, for defence and encouragement of them that do good, and for the punishment of evil doers. A great deal of the problems that exist in government would be cleared up if men and women would first ask the question, what is the purpose of this institution?

Of course, when I speak of the institutions of marriage and family, and of the civil government, I am speaking of things that have been instituted (created, established, set into motion) by God. God instituted marriage and the family in the beginning. And God has instituted civil authority (see Genesis 9:5-7, Romans 13:1-7). Ultimately, these are not institutions created by man, but of God. And so it is he, and not we, who has established their purposes. We, as his creatures, are to receive these institutions and submit to God’s design for them, as revealed in nature, and much more clearly in Scripture. When we ignore God’s word concerning his design and purposes for these institutions, we ruin them because we misuse them.

Now, the institutions of marriage and the family and of the civil authority are common to all men and women living in all times and places. The leaders of nations and all who live within them ought to be concerned to maintain these common institutions and to encourage their flourishing. They will flourish only when we submit ourselves to God’s design for them as revealed in nature, and much more clearly in Scripture. But the church is not common to all. No, it is only those who trust in Christ and who are aligned with him as their foundation who are a part of the church. And the government of the church has not been entrusted to civil authorities. Ought the civil authorities to leave men free to worship God? And ought they to even desire to see God worshiped in their realms? Yes! But they have not been entrusted with church power. No, the church has Christ alone as Head and Lord. And he has given authority to his churches. In brief, elders are to lovingly rule, lead, shepherd, and oversee. Deacons are to serve. And members are to freely submit to the loving rule of the elders as they use their various gifts for the building of the body of Christ in love. But who, I ask you, is head of the church? Answer: God is. And he rules the church through Christ.

Listen to our confession on this point: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” (2LCF 26.4) Who is the Lord and Head of the Church? Christ is. Who is building the church? Christ is. Who has instituted the church? Christ has. Who orders and governs the church? Answer: God, through Christ the Lord.

To state the matter very directly, it is not up to us to decide what the church is. No, God has revealed it. He has told us who the only foundation of his church is: Christ the Lord, and the Apostles and prophets who have testified concerning him. God has revealed who the stones of his temple-church are: they are those that trust in and align with Christ. And he has told us what the purpose of his church is. One, the purpose of the church is to worship God. Two, the purpose of the church is to proclaim the excellencies of him who has called us out of darkness into his marvelous light.

Let us now consider the purpose of the church under these two headings.

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The Purpose Of The Church Is To Worship God

One, the purpose of the church is to worship God.

The fact that the church is called God’s temple makes it clear that she exists for worship. God redeemed Israel from Egypt, he entered into a covenant with them, and then he commanded that they build his tabernacle, which was a portable temple. Temples are for worship. And so we may say that Israel was redeemed to worship the Lord.

And the same is true for all who have been redeemed by Christ, but in a much greater way. Christ has redeemed his elect from the domain of darkness. He brings them to faith and into the Covenant of Grace by the preaching of his word and by the working of his Spirit. He then adds these as living stones to his ever-expanding eternal temple. Temples are for worship. You have been redeemed to worship, brothers and sisters.

This is what Peter says in that passage we read earlier. 1 Peter 2:4: “As you come to [Christ], a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4–5, ESV).

So then, those who come to Christ and receive him by faith are both being built up into a spiritual house and they become a holy priesthood. And for what? “…to offer spiritual sacrifices acceptable to God through Jesus Christ.”

What are these “sacrifices”, are what makes them “acceptable to God?”

Let us address the last question first. What makes these sacrifices “acceptable to God”?

One, they are acceptable to God when they are offered up “through Jesus Christ”, that is to say, through faith in him and by his mediation.

Two, these sacrifices are acceptable to God when they are offered up by the working of the Spirit. That is what “spiritual” means here. It does not mean “invisible”, though it is true that these sacrifices are often invisible, especially when compared with the physical and tangible sacrifices of the Old Covenant. No, spiritual does not mean invisible here, but Spirit empowered.

Three (and this is somewhat related to what was just mentioned) these sacrifices are acceptable to God when they are offered up to God up from the heart.

Do you remember how Cain’s sacrifice was rejected while his brother Abel’s was received by God? What was the difference? It was the heart. Cain’s heart was far from God, as his actions proved. But Abel’s heart was true. As Hebrews 11:4 says, “By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks” (Hebrews 11:4, ESV).

And do not forget King David’s famous words in Psalm 51. He sang to the Lord, saying, “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:16–17, ESV).

To worship God in an acceptable way is to worship him, one, through faith in Christ, two, having been made alive by the Spirit, and three, from a heart filled with love and thanksgiving.

And what are these sacrifices that we are to offer up now under the New Covenant? Not the blood of bulls and goats, not an offering of grain, drink, or incense. No, we are to offer ourselves up to God as living sacrifices, as Paul famously says in Romans 12:1ff. This means that we are to worship God with all that we are. We are to love him with all our heart, soul, mind and strength.

In particular, when God’s people assemble, they are to, one, worship the Lord by listening attentively to the word of God read and preached. We are to receive God’s word by faith. We are to examine ourselves by the light of the Scriptures. And we are to resolve to obey the Scriptures in thought, word, and deed.

Two, God’s people are to worship him through prayer. “Prayer is an offering up of our desires to God, by the assistance of the Holy Spirit, for things agreeable to His will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgment of His mercies” (Baptist Catechism, 105). Prayer, alongside the reading and preaching of the Scriptures, is an element of New Covenant worship.

Three, God’s people are to worship him by singing psalms, hymns, and spiritual songs. Listen to what Paul wrote to the church in Colossae. “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:15–17, ESV). Notice two things about singing. One, there is a sense in which we sing to one another in the church. We sing to one another because we are to sing the Word of God, that is to say, the truth of Holy Scripture. One of the ways that “the word of Christ [will] dwell… richly” in a congregation is through the singing of songs that are true to Scripture. Two, there is a sense in which singing in the church is prayer, for we sing to God the Father through faith in Christ the Son, and by the Holy Spirit. I wonder if you have thought of our singing in this way. When we sing we encourage one another with the word. And when we sing, we pray to God in unity in a melodious and harmonious way. Singing is an element of New Covenant worship.

Four, God’s people are to worship him by observing the sacraments, or ordinances, that Christ has given to the church. There are two: baptism and the Lord’s Supper. The Lord’s Supper ought to be observed weekly (Luke 24:35, Acts 2:42, Acts 20:7, etc.). Baptism ought to be administered whenever the Lord blesses us with an opportunity. The administration of baptism and the observance of the Lord’s Supper are elements of New Covenant worship.

The Old Covenant had its elements for worship. And the New Testament has elements of its own.

Second London 22.5 identifies these elements of worship when it says, “The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord’s Supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear…”

You have been redeemed to worship, brothers and sisters. And yes, it is true that we are to worship God always and with all that we are as individuals privately, in families, and as we go about our lives in society. But here in this sermon our concern is the corporate. God has not redeemed you to worship merely as an individual, nor merely as a family, but corporately, Lord’s Day after Lord’s Day. This is why the scriptures warn against neglecting the assembly. This is why so much ink is spilled in the New Testament concerning the church. And this is why the church is described in corporate terms: the church is God’s kingdom, God’s flock, and God’s temple – you, brothers and sisters, are the living stones, and you were made to worship.

*****

The Purpose Of The Church Is To Proclaim The Excellencies Of Him Who Called Us Out Of Darkness And Into His Marvelous Light

The second purpose of the church is to proclaim the excellencies of him who has called us out of darkness and into his marvelous light.

I have not left much time to elaborate on this point. Lord willing, we will return to this idea in a sermon in the not-too-distant future. For now, let us simply acknowledge that this is what Peter says in 2:9: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9, ESV).

The purpose of the church is to worship. And the purpose of the church is also to proclaim.

To proclaim is to declare or announce. To proclaim is to publish abroad.

And what is the church to proclaim? Answer: “the excellencies of him who called [us] out of darkness into his marvelous light.” (1 Peter 2:9, ESV)

What is meant by “excellencies”. One who is excellent is great, glorious, good and praiseworthy.

And who is this excellent one? It is God. The purpose of the church is to worship. And the purpose of the church is to proclaim the excellencies of God. In particular, we are to proclaim the excellencies of the work the Father has done through Christ his Son and by his Spirit, to call us out of darkness into his marvelous light.”

To whom is this proclamation to be made? We are to proclaim the excellencies of God the Father and of the redemption he has accomplished through his Son and applied by his Spirit, to one another, to our children, to those who do not yet believe who are in our midst, to our friends, family and neighbors, and even to the ends of the earth.

Those who are in Christ have been called “out of darkness into God’s marvelous light.” And we are to be a light in the darkness, therefore. As Paul says, “for at one time you were darkness, but now you are light in the Lord. Walk as children of light” (Ephesians 5:8, ESV)

*****

Conclusion

I began this sermon by saying, I want you to see that Christ’s church is glorious.

In order to see her glory and her beauty, you will need eyes of faith. Natural eyes will not do.

I pray that God would give you eyes to see the church is glorious because her builder is glorious, her stones are glorious, her destiny is glorious, and her purpose is glorious. I pray that God would give you the wisdom to see that the glory of Christ’s church is not superficial – no, it is spiritual and substantial. There are many counterfeit churches, brothers and sisters, that for one reason or another appear to be glorious on the surface. But if its builder is not God – if its foundation is not Christ – if its stones are not living stones made alive by God’s word and Spirit, and if its purpose is not worship and the proclamation of the excellencies of God and Christ, then its destiny is not eternal life, but eternal condemnation.

Christ’s church is glorious to the extent that she possesses these characteristics, qualities, and purposes. She is glorious to the extent that she trusts in Christ, submits to God and to his word, and lives for his glory. May the Lord help us to think with clarity concerning the church, and may we grow to love her more and more. Indeed, Christ loved the church and gave up his life for her. May we love the church because we love our Savior and all that he loves. May we love the church because we love our God who has called “us out of darkness into his marvelous light.” (1 Peter 2:9, ESV)

Posted in Sermons, Joe Anady, 1 Peter 2:1-12, Posted by Joe. Comments Off

Jan 23
15

Morning Sermon: The Church As Temple: Its Stones, 1 Peter 2:1–12

Old Testament Reading: Ezekiel 37:1–14

“The hand of the LORD was upon me, and he brought me out in the Spirit of the LORD and set me down in the middle of the valley; it was full of bones. And he led me around among them, and behold, there were very many on the surface of the valley, and behold, they were very dry. And he said to me, “Son of man, can these bones live?” And I answered, “O Lord GOD, you know.” Then he said to me, “Prophesy over these bones, and say to them, O dry bones, hear the word of the LORD. Thus says the Lord GOD to these bones: Behold, I will cause breath to enter you, and you shall live. And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live, and you shall know that I am the LORD.” So I prophesied as I was commanded. And as I prophesied, there was a sound, and behold, a rattling, and the bones came together, bone to its bone. And I looked, and behold, there were sinews on them, and flesh had come upon them, and skin had covered them. But there was no breath in them. Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to the breath, Thus says the Lord GOD: Come from the four winds, O breath, and breathe on these slain, that they may live.” So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army. Then he said to me, “Son of man, these bones are the whole house of Israel. Behold, they say, ‘Our bones are dried up, and our hope is lost; we are indeed cut off.’ Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves and raise you from your graves, O my people. And I will bring you into the land of Israel. And you shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people. And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the LORD; I have spoken, and I will do it, declares the LORD.”” (Ezekiel 37:1–14, ESV)

New Testament Reading: 1 Peter 2:1–12

“So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good. As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.” So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do. But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (1 Peter 2:1–12, ESV)

*****

Introduction

In this brief series, we are considering the church as it exists in the world today under the New Covenant, and we are doing so according to the theme of “temple”. As you know, the church is called the temple of God in the New Testament, and so we are taking a bit of time to consider the implications of that.

In the previous sermon, we considered the foundation of God’s temple-church. The foundation is not made of stone but is Christ. Or to say it another way, the foundation of God’s inaugurated eternal temple is the apostles and prophets with Christ as the cornerstone. God’s temple is not physical. It is spiritual. Its foundation stones are people filled with God’s Spirit. The apostles and prophets are said to be foundation stones in this temple, not because of anything in themselves, but because of the message they proclaimed. And who did they proclaim ultimately? They proclaimed salvation through Christ, the promised Messiah, the One Anointed by God with the Spirit beyond measure. The foundation of God’s inaugurated eternal temple is Christ. The clear implication is this: all who are a part of God’s temple now, and all who hope to be a part of God’s temple in the new heavens and earth, must be aligned with Christ and they must also trust in him or depend upon him, for he is the only foundation of God’s eternal temple. Stated in another way, it will only be those who are aligned with Christ and who trust in him as their eternal foundation who enjoy the glorious and gracious presence of God forever and ever in the new heavens and earth.

Today, we will shift our attention from the foundation of God’s inaugurated eternal temple, to the stones of this temple. Like with the foundation, the stones of God’s temple are not made of stone. No, they are people. This is about God’s presence, brothers and sisters. This is about God dwelling in the midst of his people. This was even the point in those days when the tabernacle, and later the temple of God, was constructed by Old Covenant Isarel. Those physical structures were not made because God needed shelter. And neither were they made in order to make communion with God possible for people. No physical structure was needed in Eden, remember? Nor was a physical structure necessary from the days of Adam to Moses. Men walked with God in those days, and they did not have a physical structure to contain God’s presence. And we know that in the New Heavens and earth, there will be no physical tabernacle of cloth or temple of stone. No, all of God’s renewed creation will be his tabernacle. There in that renewed creation, God will dwell in the midst of his people, and his people who have been redeemed by the blood of the lamb will dwell with him – we will enjoy his presence. The physical tabernacle and the physical temple of Old Covenant Israel were not needed to make communion with God possible. No, but they were graciously given to Israel, one, to facilitate the form of worship that was given to them, and two, to function as signs or symbols concerning God in heaven, the way that he had made for men to approach him, and the work that he would do through the Christ in the future to earn a new creation.

Do not misinterpret (as so many have) the purpose of the Old Covenant tabernacle and temple, brothers and sisters. To use the language of Paul in Galatians 3:19, they were “added because of transgressions, until the offspring should come to whom the promise had been made…” (Galatians 3:19, ESV). The tabernacle, and later temple, along with all of the laws unique to Old Covenant Israel, were added for a time until the promised Christ was brought into the world through Israel to accomplish his work of redemption. And when he came, he declared the temple – the physical, Old Covenant temple in Jerusalem to be desolate and obsolete. Christ declared the temple to be desolate and obsolete, not because he was against the temple, but because, now that he, the Messiah, had come to accomplish redemption and to inaugurate the New Covenant, the temple of Old had served its purpose.

And listen to this: with the transition from the Old Covenant to the New there did also come a change in the law, in the priesthood, and with the temple. The temple of Old was made of cloth, stone, and precious earthly things. The New Covenant temple is spiritual. Its foundation is the Anointed Christ along with the apostles and prophets who testified concerning him. And its stones are all who align with Christ and trust in Christ who have been made alive and filled with God’s Holy Spirit .“Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16, ESV).

I’d like you to imagine being a Jewish-Christian living in the days when Jesus walked the earth and shortly thereafter. Growing up, you would have worshipped at the temple in Jerusalem and lived according to all of the ceremonial laws of Moses. But when Jesus, the Messiah arrived, he set all of those things to the side, because he fulfilled them. Imagine how difficult that transition would be. And it was a transition. The Old forms slowly passed away as they gave way to the New. The book of Acts tells that story. And by the year 70 A.D. that glorious temple in Jerusalem was gone. The Romans destroyed it. They tore it down to its foundation just like Jesus said they would (Matthew 24). That must have been a very jarring experience even for the Jewish Christians. They must have wrestled emotionally with a sense of loss.

But was it really a loss? Answer: No! For something much, much greater had arrived. Christ arrived. And by his finished work, a new creation had entered in. It was then that the Spirit of God was poured out on all flesh. It was then that God’s eternal kingdom was inaugurated. It was then that God’s eternal temple was begun. No doubt, those Jewish Christians who lived during this time of transition wrestled emotionally with a sense of loss. But if their faith in Christ was true, they would have confessed that there was no loss, but only gain.

Indeed, the book of Hebrews is all about this. And Paul’s words to the Philippians definitely apply. He was thinking of everything he had left behind to as a Jew according to the flesh to follow Christ when he said, “Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead” (Philippians 3:8–11, ESV). Once Paul saw Jesus for who he was, all of the fleshly, earthly things associated with Old Covenant Judaism seemed like rubbish to him. And this would have applied to the earthly temple too. As grand and glorious as that structure was (and it was very grand and glorious!) it was nothing in comparison to the surpassing worth of Christ, his covenant, kingdom, and temple.

I’ve asked you to use your imagination and to try to see all of this through the eyes of a Jewish Christian living in the days after Christ’s ascension so that you might enter into the struggle of considering that which is spiritual and invisible as being far superior to that what is physical and even gloriously so.

Brothers and sisters, many of these first churches were very small. They would have assembled in rather humble buildings, sometimes in homes, and sometimes in rented halls. And we know that these churches were often persecuted, sometimes severely. That would have tested the faith of many, don’t you think? I’m sure that many from amongst the Jews were tempted to turn their backs on Christ and return to the well-established and visibly glorious ways of Old Covenant Judaism. This would have been especially tempting prior to the destruction of the temple in 70 A.D. But those who knew and truly believed that Christ was far superior and that he had come in fulfillment to these visible and earthly things, persevered in Christ. They, like Paul, counted “everything as loss because of the surpassing worth of knowing Christ Jesus [their] Lord. For his sake [they]… suffered the loss of all things and [counted] them as rubbish, in order that [they might] gain Christ and be found in him…” (Philippians 3:8ff.).

And I mention all of this, not only to encourage you to imagine how things must have been for these early Christians so that you might sympathize with them but so that you might also see that we wrestle with similar thoughts and emotions in our day. I doubt that any here are mourning over the loss of the temple in Jerusalem or longing in their hearts to see it rebuilt. No, but I’m confident that many of us have struggled with the spirituality of the church and her apparent weakness and insignificance in the world in this New Covenant era.

The church, like her Lord and Savior Jesus Christ, often appears to be small, weak, and insignificant in the world. There have been times when the church has thrived both physically and spiritually, externally and inwardly. But those times have been rare in the history of the church. And in many cases, the worldly prosperity of the visible church is not a sign of inwards and spiritual health, but of spiritual sickness and compromise. Brothers and sisters, Christ’s church often suffers. She often appears to be weak and insignificant. And I would imagine that many of you have noticed this and have struggled with it, somewhat. How do we interpret the weakness and the suffering of Christ’s church? How do we interpret the church’s apparent insignificance in this world? If Christ, his covenant, kingdom, and temple are truly better than that of the Old, then why don’t we see its glory? The early church wrestled with these questions as the Old gave way to the New. And I would argue that we struggle with these questions too but in a different way. Given our sound doctrine on this point, we may not mourn the loss of the temple in Jerusalem or wish for its rebuilding. But it is possible that we have erred by equating the health and prosperity of Christ’s church with earthly prosperity, power, and glory. If this is the case, then it is our perspective that needs to change. We need to the church with eyes of faith. We need to see her as spiritual. We need to see her as the humble inauguration of something that will be consummated in glory in the future. Stated simply, the church is like her Lord. First, he humbled himself and suffered for us, even to the point of death on the cross, and then he was exalted in glory. And so too, the church will share in Christ’s sufferings, and then she will be raised to glory when Christ returns to make all things new. Those who know this and believe this will persevere in the faith. Those who do not know this or believe this sincerely will be severely tempted to turn their backs on Christ when faced with suffering, because they love this world and things of this world.

*****

The Stones Of God’s Temple Are Those Who Align With Christ And Trust In Him

In fact, God’s temple-church is glorious. Those who have been given eyes to see can see its glory and its beauty. Christ himself is the foundation of this glorious temple, and it is those he has redeemed by shed blood who are its stones. The stones of God’s inaugurated, new creation temple are those who are aligned with Christ and trust in him. They have aligned with him in that they have received his word. And they trust in him in that they depend upon him for the forgiveness of their sins and for eternal life. These do not trust in themselves, nor in any other created thing, but in Christ alone.

This is what the Apostle Peter teaches in the passage we have read. In 1 Peter 2:4, Christ is called, “a living stone rejected by men but in the sight of God chosen and precious…” (1 Peter 2:4, ESV). In 2:6 Peter quotes passages from the Old Testament which spoke of the coming Messiah in these terms. First, Peter quotes from Isaiah 28:16, saying, “For it stands in Scripture: ‘Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.’” He then remarks, “So the honor is for you who believe, but for those who do not believe…” – and here he cites Psalm 118:22 followed by Isaiah 8:14 – “‘The stone that the builders rejected has become the cornerstone,’ and ‘A stone of stumbling, and a rock of offense.’” Finally, Peter makes this comment: “They stumble because they disobey the word, as they were destined to do” (1 Peter 2:6–8, ESV).

So Peter describes Christ just as the Old Testament does. He is a living stone – a cornerstone chosen and precious. But you will notice that Peter and the Old Testament Scriptures also refer to Christ as a stumbling stone and a rock of offense. In other words, he is both the chosen and precious cornerstone in God’s temple upon which some will build their lives, and he is also the stone that others will be offended by and trip over to the ruin of their souls. How can Christ be both the chosen and precious cornerstone and the stone of stumbling and rock of offense all at once?

Well, the difference is not found in Christ, but in the way that men and women relate to him. Those who see him as God’s chosen one, consider him to be precious, and believe in him, will have him as their sure and eternal foundation. As Isaiah 28:16 says,” whoever believes in him will not be put to shame.” And as Peter remarks, “so the honor is for you who believe…” Those who align with Christ and believe in him will be blessed to have him as their sure and eternal foundation. These are the ones who are described in 2:4 with these words, “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house…” (1 Peter 2:4–5, ESV). Those who believe in Christ and see him as precious, have him as their foundation. They are the living stones, and Christ is the living foundation.

But notice, others reject him. In fact, Psalm 118:22 predicted that the “builders” would reject him. Who is this a reference to except the Jews themselves? Some Jews believed in Jesus, but many – especially the leaders, and through them, the nation – rejected him. They crucified the Messiah, God’s Anointed One. And why did they “reject” him? Why did they consider him to be a “stone of offense”? For many reasons, one of them being that his mission was not to overthrow Rome, to restore Israel as an earthly nation, to maintain the Old Covenant, nor to prolong and promote the use of the earthly temple. No, he came to inaugurate a New Covenant. He came to inaugurate a kingdom, not of this world. He came to die, not for the Jews only, but for all peoples. He came to build, not a temple of stone, but a spiritual, eternal, new creation temple consisting of living stones quarried from every tongue, tribe, and nation. Many of the Jews were deeply offended by these things, and so they crucified him. To those who are offended by Jesus and reject him, he is not a cornerstone, but a stumbling stone, and a rock of offense. He is the very stone they trip over leading to their eternal destruction. Jesus is one stone. He is God’s chosen and precious cornerstone. But some will build their lives upon him by receiving and believing in him, while others will trip over him in their disbelief, and their fall will be very great. And then Peter adds this word of clarification: “They stumble because they disobey the word, as they were destined to do” (1 Peter 2:8, ESV).

*****

These Stones Are Chosen By The Father In Eternity

In verse 9 we learn more about these “living stones” that come to Christ, believe in him, and are, therefore, “being built up as a spiritual house” unto the Lord. Why do these living stones align with Christ and believe in him? Why do they come? Notice that the first word of verse 9 is “but”. This verse is meant to be contrasted with verse 8, which says, “They stumble because they disobey the word, as they were destined to do. But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9, ESV).

Those who come to Christ to receive him, believe in him, and rest on him do so because they were chosen by God in eternity. This is the doctrine of election or predestination that is found everywhere in the Bible. It is God who has chosen to save, and it is God who as chosen who he will save.

Just as God chose the bring his Messiah into the world and to preserve his precious and very great promises through the line Seth, Enoch, Noah, Shem, Eber, Tarah, Abram, Isaac, and Jacob, and just as he permitted the nations to walk in darkness in those days, so too has God chosen those he will save through faith in the Messiah while leaving the rest to walk according to their sinful ways. This doctrine is very clearly taught in the Scriptures. God chose Israel in a fleshly way. They were given the covenants and the promises. From them the Messiah was brought into the world. And Gode has chosen to save some from amongst the Jews and some from amongst the Gentiles through faith in this Messiah, for this is one mediator between God and man, the Lord Jesus Christ.

Here in our passage, Peter picks up language that was commonly used to describe Old Covenant Israel, and he applies it to all who have faith in Christ, Jew and Gentile alike. Again he says, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9, ESV). Indeed, his letter was addressed “To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you”, he says (1 Peter 1:1-2, ESV).

Many of the Jews rejected Jesus as their Messiah. They stumbled over the stumbling stone, as they were destined to do. But some believed. And we know that many Gentiles (non-Jews) also believed. Read the book Acts to hear all about that. And pay careful attention to Peter’s involvement in bringing the Gospel of Jesus Christ to the Gentiles. He brought the gospel to them, he saw that they, just like the Jews who first believed, were filled with the Holy Spirit, and he was happy to report this to the church in Jerusalem. That story is told in Acts 10 and 11, and I think it is important background for the letter that Peter wrote, which we call 1 Peter.

Peter was concerned to emphasize that all who had faith in Christ – all who came to him as God’s precious and chosen cornerstone – all who believed in him and were, therefore, being built up into a spiritual house, from amongst the Jews and from amongst the Gentiles – were chosen by God. God, by his grace, chose to grant them faith in Christ so they might be his “chosen race, a royal priesthood, a holy nation, a people for his own possession”. Of course, they were not a race, a priesthood, or a nation in the way that Old Covenant Isarel was, but Israel foreshadowed them in an earth way, and so Peter uses these terms so that we might make the connection. What God did amongst Isarel in an earthly and fleshly way, he was doing now in all the earth through Christ in a spiritual and eternal way. And Peter wants us to know it is all by God’s grace – it is all because of his choosing.

The doctrine of election is important, brothers and sisters. It was taught clearly by Christ, his apostles, and the prophets. Here is an instance where we must align with Christ and believe his word. The doctrine of election is important for many reasons. Here are two: It produces humility and it increases gratitude.

If it is true that we come to Christ to receive him and believe in him because God chose us, then there is no room for boasting, for our salvation is by God’s grace from beginning to end. That is what Paul says in Ephesians 2:8-9: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” If the doctrine of election causes you to be prideful, then you have not understood it. Rightly understood, it produces humility. And it produces gratitude before God as well, for we come to see that salvation is a gift from God both in its accomplishment and in its application to us in time.

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These Stones Are Called To Faith By The Word And Spirit In Time

That leads us to the third observation about these “living stones”, and it is this: These stones are called to faith by the word and Spirit in time. There are many Scriptures texts that speak very clearly about this, but it is found here in 1 Peter 2 as well.

When did Christ accomplish our salvation and become the cornerstone of God’s eternal temple? Answer: he accomplished our salvation and became the cornerstone of God’s temple when he lived on earth in perfect obedience to the Father, suffered and died in the place of sinners, rose from the dead on the third day, and ascended to the Father’s right hand. That is when Christ became the cornerstone in God’s eternal temple. It was accomplished nearly 2,000 years ago.

And when did God choose the stones that would be set on top of this foundation? Answer: in eternity, before the creation of the world. This is stated in many places and in many ways. Paul’s words in Ephesians 1:4 are well known. There he says that God the Father “chose us in [Christ] before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved” (Ephesians 1:4–6, ESV).

But when are these living stones added to God’s temple? When are they quarried and placed? Answer: in due time, through the preaching of the Gospel as the Spirit works. There is an external call, friends. That is the human proclamation of the gospel of Jesus Christ. And there is an inward call too. That is the Spirit working inwardly to make a dead sinner alive, to open blind eyes, and to unstop deaf ears.

We may call this being “born again”. That is what Peter calls it in 1:3 of his letter. “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.” (1 Peter 1:3–5, ESV)

We may refer to this as a “calling”. That is how it is put in our passage for today. “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy” (1 Peter 2:9–10, ESV).

How are these stones made to be “living stones”. When are they quarried and placed as stones in God’s eternal temple on top of the foundation of Christ, the apostles, and prophets? They are, at just the right time, called to faith in Christ and repentance from dead works, through the preaching of the gospel and the internal working of God’s Spirit upon the mind, will, and affections. Many of you have experienced this, and so you know what it is like.

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These Stones Are Being Built Into A Holy Temple To Worship And Serve The LORD

Lastly, let us notice the purpose for which these living stones are chosen, called, and placed as “living stones” within God’s temple. These stones are being built into a holy temple to worship and serve the LORD.

Look at verse 5: “you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2:5, ESV)

Look again at verse 9: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” (1 Peter 2:9, ESV)

And consider the call to holiness at the beginning and end of this passage.

Verse 1: “So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good.” (1 Peter 2:1–3, ESV)

Verse 11: “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (1 Peter 2:11–12, ESV)

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Conclusion

Brothers and sisters, it is imperative that we see the church as spiritual, and not as earthly or fleshly. The way that we think about the nature of the church will have an impact on many things.

Who belongs to it? It is those who align with Christ, have faith in him, having been chosen in eternity and called to faith in time by the preaching of the gospel as the Spirit works. It is those who make a credible profession of faith, therefore, who ought to be baptized and received as members of Christ’s church.

Stated negatively, it is not those of a particular ethnicity or lineage who are stones in God’s temple-church, but those who have faith only. It doesn’t matter who your daddy is. That mattered a great deal under the Old Covenant. In fact, it made all the difference. All born to Abraham were partakers of that Covenant, citizens of that typological kingdom, and invited to worship at that typological tabernacle and temple. This was true whether or not a person had faith in the promises concerning the Messiah.

But this is not the case under the New Covenant. This covenant is pure. God spoke through the prophet Jeremiah concerning the purity of the coming New Covenant, when he said, “Behold, the days are coming… when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:31–34, ESV).

Here is the great difference between the Old Covenant and the New. Many within Old Covenant Israel did not believe the promises concerning the Christ. Old Covenant Israel was filled with disbelief and idolatry. At times only a small remnant of the true Israel remained. And yet all who were born from Abraham were rightly said to be members of that covenant and nation, for the covenant was earthly and fleshy. Not so with the New Covenant. Under the New Covenant, all are circumcised of heart, all are regenerated, and all have the law written on their heart. Under the New Covenant, there is no need for one covenant member to say to another covenant member, “know the Lord”, for they shall all know me, from the least of them to the greatest. This is not about ethnicity or genealogy or the flesh. No, It’s about faith.

Are there false professors within the New Covenant community? Yes, indeed. There will always be weeds intermixed with the wheat, and goats (even wolves!) amongst the sheep. The Lord will sort all of that out in the end. We are responsible to understand the true nature of Christ’s covenant, kingdom, and temple though. And we are to be careful to give baptism and the Supper to those who make a credible profession. This is what our confession says in 26.2: “All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.”

Who belongs to the church? Those who believe in Christ. And what should the church do in order to promote its growth? We will consider this question in some detail in a future sermon. For now it will suffice to say that it will do no good to employ worldly tactics according to the wisdom of fallen man, for the church is spiritual. It will grow in depth and in size according to the will of God and the means that he has prescribed. We must be faithful, not innovative if we wish to see Christ’s church flourish.

And what should we concern ourselves with? Faith in Christ, the proclamation of his gospel, and the worship of his most holy name. For “you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2:5, ESV), “you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” (1 Peter 2:9, ESV)

Posted in Sermons, Joe Anady, 1 Peter 2:1–12, Posted by Joe. Comments Off

Jan 23
15

Afternoon Sermon: What Is The First Commandment And What Does It Require?, Baptist Catechism 50 & 51, Joshua 24:1-15

Baptist Catechism 50 & 51

Q. 50. Which is the first commandment?

A. The first commandment is, Thou shalt have no other gods before me. (Exodus 20:3)

Q. 51. What is required in the first commandment?

A. The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify Him accordingly. (Joshua 24:15; 1 Chron. 28:9; Deut. 26:17; Ps. 29:2; Matt. 4:10)

Scripture Reading: Joshua 24.1-15

“Joshua gathered all the tribes of Israel to Shechem and summoned the elders, the heads, the judges, and the officers of Israel. And they presented themselves before God. And Joshua said to all the people, ‘Thus says the LORD, the God of Israel, ‘Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods. Then I took your father Abraham from beyond the River and led him through all the land of Canaan, and made his offspring many. I gave him Isaac. And to Isaac I gave Jacob and Esau. And I gave Esau the hill country of Seir to possess, but Jacob and his children went down to Egypt. And I sent Moses and Aaron, and I plagued Egypt with what I did in the midst of it, and afterward I brought you out. Then I brought your fathers out of Egypt, and you came to the sea. And the Egyptians pursued your fathers with chariots and horsemen to the Red Sea. And when they cried to the LORD, he put darkness between you and the Egyptians and made the sea come upon them and cover them; and your eyes saw what I did in Egypt. And you lived in the wilderness a long time. Then I brought you to the land of the Amorites, who lived on the other side of the Jordan. They fought with you, and I gave them into your hand, and you took possession of their land, and I destroyed them before you. Then Balak the son of Zippor, king of Moab, arose and fought against Israel. And he sent and invited Balaam the son of Beor to curse you, but I would not listen to Balaam. Indeed, he blessed you. So I delivered you out of his hand. And you went over the Jordan and came to Jericho, and the leaders of Jericho fought against you, and also the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites. And I gave them into your hand. And I sent the hornet before you, which drove them out before you, the two kings of the Amorites; it was not by your sword or by your bow. I gave you a land on which you had not labored and cities that you had not built, and you dwell in them. You eat the fruit of vineyards and olive orchards that you did not plant.’ Now therefore fear the LORD and serve him in sincerity and in faithfulness. Put away the gods that your fathers served beyond the River and in Egypt, and serve the LORD. And if it is evil in your eyes to serve the LORD, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD.’” (Joshua 24:1–15, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

There is a good reason why the first of the Ten Commandments is stated first! The commandment, “You shall have no other gods before me”, is stated first because it is of supreme importance.

What good will it do if we succeed at keeping the other nine commandments (somewhat) but fail to keep the first, which, as we will soon learn, requires us “to know and acknowledge God to be the only true God, and our God; and to worship and glorify Him accordingly.” Will it do us any good (ultimately) to not bow to idols, to treat the name of God with respect, and to observe the Sabbath day – will it do us any good to honor father and mother, not murder, not commit adultery, not steal, not bear false witness, and not covet, if we do not first have God as our God and honor him as such? I suppose some may say, well yes, it would be better for someone to obey God’s moral law (somewhat) even if they do not honor God as God. And I suppose there is some truth to that. A moral atheist is certainly better than an immoral one, worldly speaking. But I am asking the question in an ultimate sense. Will it do us any good ultimately, or perhaps we could say, really, truly, and eternally, to keep the other nine commandments if we do not, first and foremost, love God and live for his glory? The answer is, no.

Do not forget, brothers and sisters, that the sum of the first four of the Ten Commandments, is to love the LORD our God with all our heart, soul, mind, and strength. If we wish to keep these commandments really and truly, we must begin and end with love for God. And this is true, not only of the first four but of the last six as well. All of our efforts to keep God’s law must be motivated by our love for him. As Christ said, “If you love me, you will keep my commandments” (John 14:15, ESV). And the aim of our obedience ought to be the glory of God. As Paul said, “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31, ESV). If our obedience to God’s law is not motivated by our love for him, then our obedience is not from the heart – it is merely superficial. And if our obedience is not aimed at bringing honor to God, then it must be aimed at some other end or purpose, most likely our own honor or praise. These are dead works. This kind of obedience has no value ultimately, for it is not done for the right reason.

And so we must begin here. If we wish to live a life that is right before God, we must start by honoring God as God, and having no other gods before him. You will notice that the first commandment is stated negatively – “you shall not…”, it says. And so it is good for us to ask what it requires, positively. The negative command implies the positive requirement. What does this commandment require? Our catechism is right to say, The first commandment requires us to know and acknowledge God to be the only true God, and our God; and to worship and glorify Him accordingly.

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Catechism Explained

Three requirements are mentioned here. One, the first commandment requires us to know God as the only true God and our God. Two, the first commandment requires us to acknowledge God to be the only true God and our God. Three, the first commandment requires us to worship and glorify God accordingly.

Let us consider each of these requirements one at a time.

One, the first commandment requires us to know God as the only true God and our God. When the first commandment forbids us (in a negative way) from having any other gods besides the one true God, it does also require us (in a positive way) to have God as our God. And to have God as our God, we must know him.

What does it mean to know God? Two things:

First, to know God is to know the truth about him. Do you know about God? Do you know that he exists? Do you know what he is like? Do you know about his nature, his attributes, and his ways with men? If we are to have God as our God we must know about him. And where must we go to find out the truth about God? Well, we know that he has revealed the truth about himself in two places. He has revealed some things about himself in nature, and he has revealed the truth about himself much more thoroughly and clearly in Scripture. And so we must study these two books – the “book” of nature, and the book of Scripture – if we wish to know the truth about God. These two “books” will always agree, for they are both from God – he reveals himself through both. If they ever seem to contradict, the problem is not with the one book or the other, but with the interpreter. And of these two books, the book of Scripture is supreme, for through the Scriptures God has revealed himself with great clarity. And so I ask you, do you know God? Do you know the truth about him – who he is, what he is like, and how he relates to man? You should! The first of the Ten Commandments requires us to have God as our God. And this means we must know about him.

Second, to know God is to be in a right relationship with him. All men and women are in a relationship with God. He is their Creator and they are his creatures. This is true even if they deny him. And they are not only related to him as his creatures. They are related to him covenantaly too, for all men and women are born under that broken covenant of works that was made with Adam, and all do also live under the covenant of creation that was made in the days of Noah after the flood. All who live are in a relationship with God. The question is, what kind of relationship is it? Answer: not a good one. By nature and because of sin, we are called children of wrath. By nature – that is to say, by virtue of our natural birth – we are enemies of God because of our sin, and we are under his condemnation. So then, all people do know God and are in a relationship with him in this sense – God is their creator, and they are his creatures. And given the fact of sin, God is the judge and they stand before him guilty and condemned (see John 3:16-18). To know God in the way that the first commandment requires is to be in a right relationship with him. The first commandment requires that we know God to be the only true God and to have him as our God.

Already, you can see that a Savior is needed. If rebel sinners are to know God as their God – if they are to be in a right relationship with him – they need someone to deal with the problem of sin. Jesus Christ is that Savior. He lived, died, and rose again to redeem us from bondage to sin and to reconcile us to God the Father. The redemption and reconciliation that Isarel experienced in the days of Moses was an earthly picture (foreshadowing) of the greater act of redemption and reconciliation that Jesus Christ, the Promised One, would accomplish. Through faith in Jesus the Messiah, we are really and truly reconciled to God so that we might know him, that is to say, be in a right relationship with him. Those who have faith in Christ do not know God as Judge, but as Father.

So then, the first commandment requires us to know God. Two, the first commandment also requires us to acknowledge God to be the only true God. What is the difference between knowing God and acknowledging him? Well, I suppose it would be possible to know God privately in the mind and heart, but not publicly. But this is not the way we are to walk before our God. If God is truly our God, we will openly acknowledge him as such. We will honor him as God by acknowledging him in all our ways (Proverbs 3:6). We will honor him by fearing him in our walk (Genesis 42:18). We will honor him by trusting in him (Psalm 25:2). We will honor him by submitting to him (James 4:7).

Those who have the LORD as their God will not be private it about. Instead, they will acknowledge the LORD as God in their thoughts, words, and deeds. With their whole life, they will say, “I am the LORD’s” (Isaiah 44:5). They will declare, “But as for me and my house, we will serve the LORD” (Joshua 24:15). Those who truly have the LORD as their God will “made the good confession in the presence of many witnesses” (1 Timothy 6:12). They will confess with the mouth “Jesus is Lord” while believing in the heart that God raised him from the dead (Romans 10:9). And do not forget the warning of Jesus: “So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven” (Matthew 10:32–33).

The commandment, you shall have no other gods before me, is negative. It forbids us from having any other god besides the one true God. But considered positively (and considered in the light of what the rest of the Scriptures say about this subject) it requires us to have God as our God. And to have God as our God, we must know him and acknowledge him to be our LORD and God.

Thirdly, and lastly, the first commandment requires us to worship and glorify God accordingly. Those who know God and acknowledge him to be their God will worship him and live for his glory.

To worship is to bow down. One may worship by bowing down physically. Certainly, we must bow down before the Lord in the mind and heart. To worship is to acknowledge that God is worthy of our obedience and praise. To worship is to give oneself up to the will of God, to surrender to him, and to serve him (2 Chronicles 30:8). We worship God individually as we bow before him in private prayer, as we contemplate his Word, and as we surrender our lives to him as his humble servants. We worship in private families as we pray, read Scripture, and sing. And we worship in public as we assemble with God’s people on the Lord’s Day to hear the word of God read and preached, as we pray in Jesus’ name, as we sing Psalms, hymns, and spiritual songs, and as we break the bread in obedience to Christ’s command. The Old Covenant people of God had ordinances for worship; and the New Covenant people of God have ordinances too. Those who have the one true God as their God, will know him, acknowledge him, and worship him.

To glorify God is to honor and exalt him. We exalt God when we worship him in the way he has prescribed. We exalt God as we obey him. And we exalt him as we trust him, live lives of thankfulness and contentment before him, and as we testify concerning his goodness to us in Christ Jesus. We glorify God as we worship and serve him with all that we are and urge others to do the same (1 Corinthians 6:20).

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Conclusion

Brothers and sisters, the first of the Ten Commandments does not merely forbid having other gods besides the LORD. No, when all is considered, it requires us “to know and acknowledge God to be the only true God, and our God; and to worship and glorify Him accordingly.”

But let me ask you, have you kept this law perfectly? All must confess, no we have violated this law in thought, word, and deed. All must confess this, except one, Christ Jesus our Lord, who kept God’s law perfectly on our behalf, and died in our place so that we might be reconciled to God, and serve him faithfully all the days of our life. May all who hear this be found trusting in him for the forgiveness of sins and for life everlasting. Amen.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Jan 23
8

Morning Sermon: The Church As Temple: Its Foundation, 1 Corinthians 3:1–17

Old Testament Reading: Psalm 62

“TO THE CHOIRMASTER: ACCORDING TO JEDUTHUN. A PSALM OF DAVID. For God alone my soul waits in silence; from him comes my salvation. He alone is my rock and my salvation, my fortress; I shall not be greatly shaken. How long will all of you attack a man to batter him, like a leaning wall, a tottering fence? They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah For God alone, O my soul, wait in silence, for my hope is from him. He only is my rock and my salvation, my fortress; I shall not be shaken. On God rests my salvation and my glory; my mighty rock, my refuge is God. Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. Selah Those of low estate are but a breath; those of high estate are a delusion; in the balances they go up; they are together lighter than a breath. Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them. Once God has spoken; twice have I heard this: that power belongs to God, and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work.” (Psalm 62, ESV)

New Testament Reading: 1 Corinthians 3:1–17

“But I, brothers, could not address you as spiritual people, but as people of the flesh, as infants in Christ. I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready, for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way? For when one says, ‘I follow Paul,’ and another, ‘I follow Apollos,’ are you not being merely human? What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth. He who plants and he who waters are one, and each will receive his wages according to his labor. For we are God’s fellow workers. You are God’s field, God’s building. According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire. Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:1–17, ESV)

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Introduction

In the introduction to the previous sermon, I made the observation that there are many institutions in the world that call themselves a “church”. There is the Roman Catholic Church, the Mormon Church, the Church of Scientology, etc. And in the introduction to that sermon, I also said, according to the simple (etymological) definition of the word “church”, I suppose they have a right to use the word. The word “church” simply means “assembly” or “congregation”, and all of these institutions I have named do in fact “assemble” or “congregate” regularly for stated purposes. Considered in this way, I suppose it is right to say that they are churches.

But in the scriptures, the word “church” is not used in this generic way. Yes, Christ is building his church. And yes, his church will assemble or congregate, as the word suggests. But his church is not just any congregation or assembly. No, Christ’s church – the church as it is described in the Bible – is a very specific kind of congregation or assembly. It has certain characteristics, qualities, and features. It is an assembly marked by certain beliefs and practices.

So then, it should be clear to you that there are true churches and there are false churches in the world. Are they churches? Well, if the only criteria to be met for being a “church” is the etymological or definitional criteria, then I suppose they are. Church means “assembly”, and they do in fact assemble. But the scriptures have more to say about the church. The church – Christ church – is a very particular kind of assembly, congregation, or society.

If we were to describe the church of Jesus Christ as God’s “temple” (as the scriptures so often do), we must say that the church of Jesus Christ – the true church, as described in the Bible – has a very particular foundation, it is constructed of very particular stones (living stones, made alive by the Spirit of God), it has a very particular purpose (namely, the worship of God as governed by God’s Holy Word). And lastly, this temple is expanding but is expanding only in a particular way and through particular means.

I plan to explore each of these characteristics of the church in this short sermon series. We will be considering Christ’s church – the true church – as God’s temple. Today, we will consider its foundation. Next Sunday, will consider its stones. The Sunday after that we will consider its worship. And finally, we will consider its expansion, Lord willing.

And yes, all of this is a bit of a follow-up to what was proclaimed in our study through Exodus concerning God’s tabernacle, or temple. In that series, we learned that God’s worldwide and eternal temple was offered to Adam in the covenant that God made with him, but forfeited. It was then promised to Adam (vaguely) in the curse pronounced by God upon the serpent after man’s fall into sin. This promise was greatly clarified and expanded in the covenant that God made with Abraham. And in the covenant that God made with Isarel in the days of Moses, these promises were taken up, preserve, protected, and even prefigured in many ways. Under the Old Mosaic Covenant, God’s worldwide, eternal temple was prefigured, or pictured, on earth. But when Christ came into the world to accomplish our redemption and to earn the new creation, this temple was brought into being with power. It was inaugurated, we say. It was then that the Spirit of God was poured out, not into a structure of cloth or stone, but on all flesh. It was then that God began to dwell in the midst of his people in a way not known since Eden. This temple, which is inaugurated now, will come to its conclusion, or consummation, in the new heavens and earth – that is to say, in the new creation – when Christ returns. Here in this short series, we are giving special attention to this era in which we now live. It is the era of the New Covenant. It is the era of the Covenant of Grace. It is the era of God’s Spirit. God’s worldwide and eternal temple is here now with power, and according to the scriptures, you, church, are that temple, for God’s Spirit dwells in you.

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The Foundation Of God’s Temple-Church Is Christ

Today we will consider the foundation of God’s inaugurated, worldwide, and eternal temple. The foundation of this temple is not made of stone as it was in the days of Solomon. No, the foundation is the apostles and prophets with Christ Jesus as the cornerstone.

That is what Paul says in Ephesians 2:19-22. There he speaks to Gentiles, that is to say, non-Jews, living under the New Covenant. And he says, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:19–22, ESV).

Paul says something similar in 1 Corinthians 3:9, which we read earlier. He describes himself (and other ministers of the Word) as workers in God’s temple-building project, saying, “For we are God’s fellow workers. You [church in Corinth] are God’s field, God’s building. According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ” (1 Corinthians 3:9–11, ESV).

So then, in Ephesians 2:19ff. Paul says the foundation of God’s temple-church is the apostles and prophets with Christ as the cornerstone. And in 1 Corinthians 3:9-11, he simply says that the foundation is Jesus Christ. So which is it? Well, both are true. The short answer is that Jesus Christ is the foundation of God’s temple-church. But it is just as true to say that the foundation is the apostles and prophets with Christ and the cornerstone.

Who are the apostles? They were eyewitnesses of Christ’s resurrection. And they were those especially sent by Jesus to testify concerning all that he said and did. The New Testament scriptures were written by them or under their supervision. And who are these prophets that Paul speaks of? I think it is right to say that they are the prophets of Old who lived before Christ’s coming who testfied concerning him, and they are the prophets that lived during Jesus life and shortly thereafter. John the Baptist was one of these. He was the last of the prophets of Old and the forerunner of the Christ. And the man named Agabus, who is mentioned in Acts 21:10, is also one of these. In the earliest days of the church – in those days when the New Testament scriptures were still being written – there were apostles (the twelve plus Paul), and there were prophets who spoke and wrote the word of God authoritatively under the inspiration of the Spirit. The New Testament prophets, like the Old Testament prophets before them, spoke God’s word to the people.

And who did these – the prophets of the Old Covenant, the prophets of the New Covenant, and the apostles – speak of? Ultimately, they pointed to Christ. Those who lived before his birth pointed forwrad to his person, work, and reward. John the Baptist had the wonderful privilege of saying, “Behold, the Lamb of God who takes away the sins of the world”. And the prophets who ministered after his resurrection and alongside the apostles spoke authoritatively concerning the Christ crucified, risen, and ascended.

When Paul speaks of the apostles and prophets as being foundation stones in God’s eternal temple, he does not mean that these men are foundation stones, in and of themselves, but by virtue of the word they delivered. They spoke and wrote God’s word. They testified, ultimately, concerning Christ. And so they are foundation stones, not because of anything in them, by because of their relation to Jesus Christ. They declared God’s word and proclaimed Christ with authority.

So it is clear, then, that this eternal and worldwide temple that God is building now is not made of stone. It is made of people. This is about God’s presence on earth with his people. And the foundation stones of this temple are the apostles, and prophets, with Christ as the cornerstone. Stated differently, the foundation is Christ, and it is the apostles of Christ and the prophets, of the Old and New Covenants, who have testified concerning him.

So what does it mean for Christ to be the foundation of God’s temple-church? What are the implications? Two words come to mind: dependence and alignment. The true church of God, and all who are truly a part of it, will depend upon Christ. And the true church of God, and all who are truly a part of it, will align with Christ. This talk of Christ being the foundation of God’s temple-church is about dependence (may we faith?) and alignment (may we say obedience?).

I’m sure you know that this is how foundations work. The foundations of buildings are very, very important for two reasons. One, they must be able to bear the whole weight of the building. They must be very strong, therefore. They must be strong enough to support the whole structure that is built on top of it, not only in times of ease, but also in times of difficulty (through storms, floods, earthquakes, and the rest). Buildings depend upon their foundations. Two, the foundation of a building will also establish the shape or parameters of the building. The building that is constructed on top of the foundation will have to align with it. The foundation must be level, square, and true, therefore. And the shape of the foundation will determine the shape of the building. And for this reason, I say this is about dependence and alignment. The true church of God, and all who are truly a part of it, will depend upon Christ and align with him, for he is the foundation of God’s temple.

Let us now consider these two implications in more detail.

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The True Church Will Depend Upon Christ

First, the true church will depend upon Christ as its foundation. This is true of individual believers, the church universal, and of every local (visible) church.

Let of consider individual believers for a moment. In the 1 Corinthians 3 and Ephesians 2 passages that have already been read, individual believers – that is to say, all who have faith in Christ – are described as being the stones of God’s temple-church. Christ is the foundation, and the stones that are built up on top of that foundation are those who are united to Christ by faith. In 1 Peter 2:4, it is stated even more directly. Peter writes to those who have faith when he says, “As you come to [Christ], a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4–5, ESV). So then, Christ is the foundation of God’s temple-church, and all who have faith in him are the stones out of which the structure is made. We will consider the stones of God’s temple-church more carefully next Sunday. For now, let us consider their relation to Christ, the foundation. The stones of God’s temple are those who depend on him. They are those who trust in him. They are those who rest on him and have their hope built on him. It is those who trust in Christ for the forgiveness of their sins, for reconciliation with God, and for life everlasting in the new heavens and new earth, who are a part of God’s church. They are stones. Christ is the foundation upon which they rest.

This temple-church may be considered in a universal sense. In truth, there is only one church. There is only one foundation – the apostles and prophets with Christ as the cornerstone. And it is upon this one foundation that every living stone is placed. Whenever a sinner hears the gospel and is drawn to faith and repentance by the inward working of the Holy Spirit, they are added as a stone in God’s temple-church. They are placed on top of those who have gone before them. And ultimately, they are placed on top of Christ, the foundation. What unites all of these stones? It is their shared faith or dependence upon Christ. The living stones of God’s inaugurated eternal temple are quarried from all over the earth. They are people from every tongue, tribe, and nation. And these stones have been quarried for a very long time. All who have had faith in Christ who have lived before us are stones in this temple too. They worship God in their souls now in heaven as they await the resurrection. This is the universal church. It may also be called the invisible church. It is called the universal church because it is the one true church made up of all who have faith in Christ now and in the past, from every tongue, tribe, and nation. There is a universal church, brothers and sisters, and we should be mindful of it. And it is called the invisible church because we cannot see it now. God sees it. But we cannot see it. One, we cannot see it because we are limited in space. Two, we cannot see it because we are limited in time. And three, we cannot see it because we are limited in our perception of the heart and mind. Only God can now see his universal church which he has built of stones that he has quarried from across time, and from across this planet, to set them down upon the foundation of Christ, in whom they trust.

It is true that God’s temple-church may be considered in a universal sense, and that we should be mindful of it, but you will notice that when Paul and Peter wrote concerning the building up of God’s church, they were not writing to the church universal and invisible, but to churches local and visible.

It was to the church in Ephesus that Paul wrote, saying, “In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:22, ESV). It was to the church in Corinth that he said, “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple” (1 Corinthians 3:16–17, ESV). And Peter wrote to churches in Pontus, Galatia, Cappadocia, Asia, and Bithynia, when he said, “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4–5, ESV).

Yes, there is a universal church. It is the church that God sees consisting of all of his elect in all times and places who have been brought to repentance and faith in Christ. But I ask you, when will this church – the universal church – assemble? I suppose we may say that she assembles each Lord’s Day in the hevenly realm as believers from all around the world, along with those in heaven now, come to worship the Father, through the Son, and by the Spirit. But I am asking, when will this universal church assemble bodily? Answer: in the new heavens and earth when all is made new. For now, Christ’s church assembles bodily in local, visible, churches. These churches are called “local’ because they are the assemblies of those who profess faith in Christ in a particular region. And they are called “visible” because we can see them. The churches are made up of people who have made a credible profession of faith in Christ. They are made up of officers and members, men and women, young and old, who have been baptized in the name of the Father, Son, and Holy Spirit. These assemble in local, visible churches to hear the Word of God read and preached, to pray and sing, and to partake of the Lord’s Supper. What unites us? Faith in Christ unites us. He is the foundation upon which we all rest. And we together are stones in the eternal temple that God is now building.

The implications of this basic teaching are rather massive. Who should be received as members of our local churches? Only those who make a credible profession of faith. And what should the church be urging men and women to do? To turn from their sins, to place their faith in Christ for the forgiveness of sins, and be united to Christ as living stones in his eternal temple, of which Christ himself is the foundation.

A true church of God, and all who are truly a part of it, will depend upon Christ, brothers and sisters. There are many institutions in the world that call themselves a “church”, but many are false. Why? Because they do not have Jesus Christ alone as their foundation. As Paul says, in the work of building God’s eternal temple, “no one can lay a foundation other than that which is laid, which is Jesus Christ” (1 Corinthians 3:11, ESV).

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The True Church Will Align With Christ

True churches and true Christians will depend upon Christ alone for life eternal. Secondly, the true church will align with Christ. And this is also true for individual believers, the church universal, and local, visible, churches.

When I speak of alignment I have conformity and obedience in mind. As I have said, the foundations of buildings must be very strong because the whole structure depends on them. Foundations must also be true because the whole building will have to align or conform with them. The shape of the foundation will determine the shape of the building. If the foundation is level, square, and true, the building will be true. And Christ, the foundation of God’s eternal temple is true. We must align ourselves to him in thought, word, and deed.

This may be applied to the individual believer. To have Christ as Savior, one must trust in him or depend upon him. Faith involves trust. That has already been said. But did you know that saving faith does not only involve trust, it also involves right belief? Friends, you cannot be saved from your sins without right belief, and this should be obvious to all. To trust in Christ – to depend upon him as your Savior – you must know about him. Who is he and what has he done to make him worthy of your trust? That simple question alone should make it clear that faith – true faith – involves right belief. And where is this information about Christ found? It is found in the word of God, the Holy Scriptures. There we find God’s word to us concerning himself, our relation to him, and the way that he has made for us to be right with him, now that humanity is fallen into sin. These truths about God, man, and Christ must be known before a person can possibly trust in Christ for salvation.

Now, I am not claiming that a person must be a master theologian, or a skilled interpreter of Holy Scripture, before he or she can be saved. But clearly, basic truths about God, man, and Christ must be known. And what are these basic truths? They are the scriptural truths summarized for us in the great creeds, confessions, and catechisms of the church. These documents are not authoritative for us in the way that scripture is authoritative. But they become useful and even authoritative (in a secondary way) as churches adopt them as summaries of the clear and basic teachings of Holy Scripture. Creeds, confessions, and catechisms must align with scripture. Or to state it according to the theme of the sermon today, they must align with Christ the Word, our foundation. If they do not align with God’s Word to us, they must be regected. But if they do align, and if they are useful summaries of the faith and presentations of the gospel of Jesus Christ that must be believed for salvation to be received, then it would be wise to use them in evangelism and in discipleship. Our confession is the Second London Confession (1677/89). Our catechism is the Baptist Catechism (1693). We consider them to be wonder symbols or summaries of the Christian faith, and so we use them as tools to proclaim Christ and to teach those who believe to observe all that he has commanded.

I mention creeds, confessions, and catechisms because the church has used them throughout history to urge men and women to depend upon Christ and also to align with him, for he is our foundation. Again, the Scriptures alone are authoritative in a primary and foundational way for right belief, but these summaries of the faith may be considered authoritative in a secondary way so long as they are faithful to Scripture as summaries. I also mention creeds, confessions, and catechisms because modern Christianity has grown more and more doctrine-less, and this is a major problem. Men and women, boys and girls, are often urged to trust in Christ (and even are baptized in his name) before understanding who he is, what he has done, and what he requires of them. Stated according to the theme of this sermon, in our day and age many are urged to depend upon Christ, but not to align with him. But if Christ is going to be our foundation, and if we are going to be living stones in his eternal temple, we must align with him. In fact, he cannot support us as our foundation if we do not align with him. What an absurd thought! A foundation cannot support that which is not aligned with it! And yet so many think that they have Christ as some kind of savior while holding to erroneous beliefs concerning his person and work. And no, I am not talking about minor errors (the kind of which we all entertain), but major errors which do in fact destroy the very foundation of the faith.

If you doubt that true and saving faith required right belief, listen to Paul’s words in Romans 10:9. There he famously says, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, ESV). This verse is clearly about salvation. If you will do these things, “you will be saved”, Paul says. And what does Paul tell us to do? Well, throughout his writings, and even elsewhere in Romans, he urges us to have faith in Christ. For example, in Romans 5:1 he says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1, ESV). We are justified, or saved, by faith. But here in Romans 10:9, he describes what true faith involves, saying, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved”. Let me ask you this, how can someone confess Jesus to be Lord if they do not know who Jesus is, or what it means for him to be Lord, or why it is that he is worthy of that glorious title? And notice further that the “belief” that is to reside within the heart is not merely trust or dependence but belief in a fact. To be saved we must “believe in [the] heart that God raised him from the dead….” That fact about Jesus must be believed, and I think it is also clear that the reasons for, and implications of, that fact must be known and believed. Jesus was raised from the dead. Do you believe that is true? Do you know why he was raised? Do you know what that fact means for those who are united to him by faith? Do you trust him personally? If the answer is truly yes, then this is saving faith. But trust without true knowledge is no faith at all. It is simply wishful and superstitious thinking.

So then, to have Jesus as your foundation and to be a part of God’s eternal temple does not only involve trust or dependence. It also involved alignment. Or to put it another way, to truly depend upon Jesus – to trust in him unto salvation – you must also align with him. You must believe God’s word concerning his person and work. You must confess with your mouth that he is your Lord, which will involves submitting to his will in thought, word and deed.

Please allow me to say just a word or two about the universal church and alignment. To be a part of the universal church, one must confess the faith. Notice, I did not say, one must have faith – that is also true! Here I am saying that one must confess the faith – “the faith” being, essential Christian doctrines.

The Scriptures often use the word “faith” in a subjective way referring to personal trust. But sometimes the Scriptures use the word “faith” in an objective way referring to the collection of Christian doctrine. When used in this objective way, the word “faith” is typically preceded by a definite article. Paul says in 1 Corinthians 16:13, “Be watchful, stand firm in the faith, act like men, be strong.” That would be a wonderful life verse, wouldn’t it!? “Be watchful, stand firm in the faith, act like men, be strong.” When Paul mentions “the faith” he does not merely mean, personal trust, but sound doctrine. In Colossians 2:6-7 Paul says, “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.” Again, “the faith” refers, not merely to personal trust, but sound doctrine too.

My point is this: there are damnable heresies, brothers and sisters, which, if believed, will set a person outside of Christ’s temple-church. You cannot have Christ as your foundation if you do not trust in him, and neither can you have him as your foundation if you do not align with him doctrinally, and we know that right doctrine will also produce to right practice.

As was said earlier, we all harbor wrong beliefs concerning God, man, Christ, and our salvation in him. I’m sure of that. If we knew what they were, we would confess them and correct them, by God’s grace. Not every error is a damnable heresy though, for most of them do not disturb the foundation, which is salvation through faith in Jesus Christ. But some errors do. Some errors do not only cause us to be slightly misaligned with Christ and his Word, but set us off the foundation entirely.

In God’s universal temple-church, every stone is, if considered in a human way, misaligned from Christ the cornerstone, slightly. Christ, the master builder sets us straight over time, and where misalignments remain, he covers those defects by his shed blood and by imputing his perfections to us. But there are some errors that destroy the foundation, and if believed, set a person off of the foundation of Christ entirely. Listen to Paul in 1 Timothy 4:1: “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons, through the insincerity of liars whose consciences are seared…” In 6:10 he says, “For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” And in 6:11 he says, “But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (1 Timothy 6:11–12, ESV)

What are the implications, then, for the local church? Not only must ministers and members urge one another to trust in Christ, we also must be concerned to align with him in thought, word, and deed. There can be no dependence upon Christ as our foundation without substantial alignment with him. And so Christ must be proclaimed, and the Scriptures must be taught.

Pastors must teach, brothers and sisters. This is what Paul told Pastor Titus: “But as for you, teach what accords with sound doctrine… “Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned…” (Titus 2:1, 7, ESV). And it will do no good for a Pastor to teach in Christ’s church if the members are not hungry to learn.

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Conclussion

Perhaps we should close with a verse that has become a kind purpose statement for Emmaus. It is Colossians 1:28: “[Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Colossians 1:28, ESV).

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Jan 23
8

Afternoon Sermon: What Is The Preface To The Ten Commandments And What Does It Teach?, Baptist Catechism 48 & 49, Deuteronomy 10:12–11:1

Baptist Catechism 48 & 49

Q. 48. What is the preface to the Ten Commandments?

A. The preface to the Ten Commandments is in these words; “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” (Exodus 20:2)

Q. 49. What doth the preface to the Ten Commandments teach us?

A. The preface to the Ten Commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all His commandments. (Deut 11:1)

Scripture Reading: Deuteronomy 10:12–11:1

“And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul, and to keep the commandments and statutes of the LORD, which I am commanding you today for your good? Behold, to the LORD your God belong heaven and the heaven of heavens, the earth with all that is in it. Yet the LORD set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day. Circumcise therefore the foreskin of your heart, and be no longer stubborn. For the LORD your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. Love the sojourner, therefore, for you were sojourners in the land of Egypt. You shall fear the LORD your God. You shall serve him and hold fast to him, and by his name you shall swear. He is your praise. He is your God, who has done for you these great and terrifying things that your eyes have seen. Your fathers went down to Egypt seventy persons, and now the LORD your God has made you as numerous as the stars of heaven. You shall therefore love the LORD your God and keep his charge, his statutes, his rules, and his commandments always.” (Deuteronomy 10:12–11:1, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

In the weeks and months to come we will be learning all about the Ten Commandments. We learn what they are, what they require, and what they forbid. As you know, the Ten Commandments contain a summary of God’s moral law. God’s moral law is for all men living in all times and places. All men have this law written on their hearts. All men are bound to keep it. And all men will be judged by this law on the last day, if not in Christ. More was said about this in previous sermons. But I hope you would also agree with me that God’s people – those who have been redeemed by God, and who bear his name – have a special kind of obligation to obey their God.

Really, this is what the preface, or the introduction, to the Ten Commandments teaches. All people have an obligation to obey God’s revealed will, that is to say, his moral law. Why? Because God is our Creator, and we are his creatures – we were made in his image, to know, worship, and serve him. But if we are in Christ – if we have been rescued by him and washed clean by his blood – then we have a special kind of obligation to keep God’s law, for God is not only our Creator, but is also our Redeemer. This is true for all who have faith in Christ, and this was pictured in an earthy way amongst the Hebrews in the days of Moses when they were redeemed from Egyptian bondage.

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The Catechism Explained

Question 48 of our catechism asks, “What is the preface to the Ten Commandments?” A preface is an introduction that sets the tone for what will follow. And the answer to question 48 is simply a quotation of Exodus 20:2: “The preface to the Ten Commandments is in these words; ‘I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Exodus 20:2). That is how the Ten Commandments are introduced in Exodus 20:2.

By the way, you have probably noticed that the English found in our catechism is Old English. That is because this document was written a long time ago, originally in the 17th century. Parents, you are free to modernize the language for your children if you’d like. As a church, we have decided to retain the original because altering documents foundational to an institution such as catechisms and confessions can be tricky business. If you wish to memorize the preface to the Ten Commandments, or the Ten Commandments themselves using the language of the ESV or some other modern Bible translation, that would be fine. The point is that we learn what these questions and answers mean, for the Christian faith is summarized here – the gospel of Jesus Christ is proclaimed in this document. Hopefully, we can also put these questions and answers to memory, for that will help us in our learning.

But let us think about Exodus 20:2 for a moment and the preface to the Ten Commandments that is found there. What was the setting? Who was speaking? And to whom? These are important questions.

Well, if you know the story of the Exodus you know that it was God who was speaking. Moses had gone up on Mount Sinai and received the Ten Commandments from God. The scriptures tell us that these words were written on tablets of stone by God. And Moses brought these tablets down to the people of Israel who, not long before this, were rescued from Egypt. If you wish to know more about that story, you should read the second book of the Bible, called Exodus.

So these words that we are considering are God’s words. And they were delivered in this form to Israel. These were the descendants of Abraham, Isaac, and Jacob. The small clan of Jacob had grown to a very large multitude over the span of hundreds of years as they lived, and eventually, suffered, in Egypt. When the time was right, God rescued them. He brought them out from Egyptian bondage through Moses his servant. He brought them out by sending ten plagues. He led them into the wilderness. And when they were trapped with the Red Sea on one side, and the army of Egypt on the other side, God led them through the Sea by parting the waters. The Hebrews walked on dry land through waters of judgment. As the Egyptians pursued them, the waters of judgment fell upon them and consumed them. Finally, God lead them through the wilderness and brought them to Mount Sinai where he entered into a special, national, covenant with them and give them his law. First, he gave them a summary of his moral law in the Ten Commandments. And afterward, he gave them civil and ceremonial laws which, though they were based on the moral law, were additions to it, and were unique to Old Covenant Israel as a nation.

So this is the setting. In brief, this law – the summary of God’s moral law – was given by God to Israel, after he rescued them from Egypt to be his special people on earth. The first words spoken were, “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Exodus 20:2).

The words, “I am the LORD thy God” were meant to remind Isarel that God is their Creator. In other words, this phrase would have reminded them of the story of creation that is told in Genesis 1 and 2 where God is first revealed by the names God (ʾelohiym) and LORD (YHWH). And the words, “which have brought thee out of the land of Egypt, out of the house of bondage” would have reminded them of the marvelous work of redemption that the LORD had just accomplished to free them from Egyptian bondage.

So then, the preface to the Ten Commandments effectively communicates the relationship that exists between God and Isarel: God said, Israel, I am the LORD your God. I am your Creator and your Redeemer. Obey me, therefore. Here is my law.

Question 49 of our catechism communicates this by asking, “What doth the preface to the Ten Commandments teach us?” Answer: “The preface to the Ten Commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all His commandments.”

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Conclusion

Brothers and sisters, young and old, if I were to ask you the question, why should we obey God’s law? What would you say?

If your response is this: we ought to obey God’s law to earn God’s love, to earn his favor, or to earn eternal life from him, then you have not understood the message of the Bible, nor the gospel of Jesus Christ contained within. We cannot earn anything from God by obeying his law. Why? Because Adam broke God’s law and the covenant of works that God made with him, and we are born in Adam, and in Adam’s guilt. Also, we ourselves have violated God’s law in thought, word, and deed, all stand guilty before him, therefore.

This is what Paul means when he says, “For by works of the law no human being will be justified in [God’s] sight, since through the law comes knowledge of sin.” (Romans 3:20, ESV). And a little later in that same passage, he says, “for all have sinned and fall short of the glory of God” (Romans 3:23, ESV). And in another place, he says, “For the wages of sin is death…” (Romans 6:23, ESV). Ever since the fall it is impossible for men and women to earn God’s love, to earn his favor, or to earn eternal life through obedience to the law for the simple reason that we are all born in sin and do ourselves sin. The law condemns us as lawbreakers, therefore.

As we study the Ten Commandments in the months to come I will remind you of this truth often. Is the law good? Yes, it is! Should we strive to keep God’s law? Yes, indeed. But not to earn God’s love nor our salvation. That is impossible. And one way that I will remind you of this limitation of the law is by taking you to the catechism questions that immediately follow the section on the Ten Commandments.

After a prolonged study of the Ten Commandments, Q. 87 will ask, Is any man able perfectly to keep the commandments of God? A. No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed. Q. 89 asks, What doth every sin deserve? A. Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come. Q. 90 asks, What doth God require of us, that we may escape His wrath and curse, due to us for sin? A. To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption. And finally, Q. 91 asks, What is faith in Jesus Christ? A. Faith in Jesus Christ is a saving grace, whereby we receive and rest upon Him alone for salvation, as He is offered to us in the Gospel.

Why should we keep God’s law? Not to be saved! Now that we are fallen, salvation can only be received as free gift from God through faith in Jesus Christ the Savior. Notice, the duty which God requires of man “to escape the wrath and curse of God due to us for sin” is not obedience to the moral law, but “faith in Jesus Christ” and “repentance unto life”.

Back to the question. Why should we keep God’s law, then? Answer: because God is our Creator and our Redeemer. It is only right for creatures to obey the law of their Creator – it is their natural duty. And it is only right that the redeemed obey the law of their Redeemer out of gratitude for all that has graciously been done for them.

Brothers and sisters, young and old, if it was right for Old Covenant Israel to obey their LORD and God who had brought them out of the land of Egypt, out of the house of bondage (Exodus 20:2), how much more should we obey the LORD our God, now that we have been redeemed, not through Moses, but by Christ; not from Egypt, but from the power of sin, the fear of death, and from the kingdom of Satan itself; and not unto the land of Canaan, but unto the new heavens and earth in which righteousness dwells. Indeed, our motivation to keep God’s revealed will should be greater, because our redemption is greater. And more than this, the summary of the moral law which was written on stone in the days of Moses, is written on the heart of all who have faith in Christ by the working of the Spirit. So then, our motivation is greater because our gratitude is greater, and so is our ability, for in Christ we have been renewed in the mind and heart and set free as it pertains to our will.

Q. 48. What is the preface to the Ten Commandments?

A. The preface to the Ten Commandments is in these words; “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.” (Exodus 20:2)

Q. 49. What doth the preface to the Ten Commandments teach us?

A. The preface to the Ten Commandments teacheth us, that because God is the Lord, and our God and Redeemer, therefore we are bound to keep all His commandments. (Deut 11:1)

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

Jan 23
1

Morning Sermon: The Church As Temple: An Introduction, Ephesians 2:19-21

Old Testament Reading: Psalm 118

“Oh give thanks to the LORD, for he is good; for his steadfast love endures forever! Let Israel say, ‘His steadfast love endures forever.’ Let the house of Aaron say, ‘His steadfast love endures forever.’ Let those who fear the LORD say, ‘His steadfast love endures forever.’ Out of my distress I called on the LORD; the LORD answered me and set me free. The LORD is on my side; I will not fear. What can man do to me? The LORD is on my side as my helper; I shall look in triumph on those who hate me. It is better to take refuge in the LORD than to trust in man. It is better to take refuge in the LORD than to trust in princes. All nations surrounded me; in the name of the LORD I cut them off! They surrounded me, surrounded me on every side; in the name of the LORD I cut them off! They surrounded me like bees; they went out like a fire among thorns; in the name of the LORD I cut them off! I was pushed hard, so that I was falling, but the LORD helped me. The LORD is my strength and my song; he has become my salvation. Glad songs of salvation are in the tents of the righteous: ‘The right hand of the LORD does valiantly, the right hand of the LORD exalts, the right hand of the LORD does valiantly!’ I shall not die, but I shall live, and recount the deeds of the LORD. The LORD has disciplined me severely, but he has not given me over to death. Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. This is the gate of the LORD; the righteous shall enter through it. I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the cornerstone. This is the LORD’s doing; it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it. Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has made his light to shine upon us. Bind the festal sacrifice with cords, up to the horns of the altar! You are my God, and I will give thanks to you; you are my God; I will extol you. Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!” (Psalm 118, ESV)

New Testament Reading: Ephesians 2:11–22

“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:11–22, ESV)

*****

Introduction

I have stated that my intention is to preach through the Gospel of Luke. That is still my plan. But before we begin that series I would like to preach a few sermons (maybe five) on the doctrine of the church.

When we speak of the doctrine of the church we are taking up the question, what do the scriptures say about the church? What is it? Who belongs to it? What is its purpose? What is its mission?, etc.

These are very important questions, brothers and sisters. There are many institutions in the world today that call themselves a “church”. And if we consider the word “church” etymologically I suppose they all have a right to use it, for the word “church” simply means, assembly, gathering, community, or congregation. Considered in this generic sense, I suppose that any community that assembles together regularly and for some stated purpose may call itself a “church”.

But of course, we do not use the word “church” in this generic way. No, when we speak of “the church” we are speaking of a specific kind of society. We are speaking of the church of Jesus Christ, or the church of the living God, that is to say, the church as it is defined by the Holy Scriptures.

One thing is clear. In fact, it is so clear it should hardly need to be stated, but sadly it does. The church of Jesus Christ is an assembly, a gathering, a community, or a congregation, for this is what the word “church” (ἐκκλησία) means. So then, when Christ said, “I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18, ESV), he did not mean that he would build a building (though churches do often meet in buildings), nor hold a service (though churches are to conduct worship services). No, his promise to build his church was a promise to gather to himself a community of believers who would assemble in his name. The simple meaning of the word “church” makes this clear. And of course, when we examine the scriptures we see that this was the practice of the early church. They assembled.

Sadly, many who claim to be followers of Christ today have forgotten this most basic truth. “Church” means assembly or congregation. Christ did not come into the world to merely save individual sinners, but to lay down his life for his church (see Ephesians 5:25) and to build his church on earth until the consummation (see Matthen 16:18). This is why the writer of Hebrews warned Christians against “neglecting to meet together”(Hebrews 10:25, ESV), as was the habit of some.

This is perhaps the most basic thing we can say about the church, for this is what the word means! The church is an assembly or congregation. But there are many more questions to address. For example: Who belongs to the church? When is the church to assemble? What are they to assemble around? In other words, what unites this society? What is the nature of the church? What is the church to do? What is her purpose? What is her mission?

I will not be able to articulate a full-blown and detailed doctrine of the church in this little series. Time will not allow for it. My objective is simply to say a few important things about the nature and purpose of the church. And I would like to do all of this under the heading, The Church as Temple.

Yes, this will be a bit of a follow-up from the last part of our study through the book of Exodus. In that series, we spent a significant about of time considering the tabernacle which God gave to Old Covenant Israel. And not only did we consider the details of that tabernacle and how it was to be used by Israel under the Old Covenant, we also traced the theme of “tabernacle” (or “temple”) beginning with the garden of Eden and the Covenant of Life that God made with Adam in that holy place, and concluding with the new heavens and earth which Christ has earned through his obedience to the Covenant of Redemption. In that series, it was demonstrated that the story of the Bible begins and ends with God’s temple. God’s eternal temple was offered to Adam but lost by the breaking of the covenant. The good news is that God’s eternal temple has been earned by Jesus Christ, the second Adam. All who are united to Christ by faith – all who have Christ as their head and representative – will enter into that worldwide and everlasting temple when Christ returns to bring everything to a conclusion. At that time it will be said, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:3–4, ESV).

So then, having heard all of this, the beginning and end of the story of the Bible should be more clear to you. The thing that was offered to Adam, but lost, and the thing that Christ earned through his obedient life and sacrificial death, was communion with God in his worldwide and everlasting temple. This is about the enjoyment of God’s presence. This is about beholding his glory. This is about giving him the praise he so deserves as our Creator and Redeemer forever and ever in the realm he has prepared for his people.

And having considered the tabernacle that was given to Old Covenant Israel in the days of Moses, and by way of extension the temple that was built by Israel in the days of Solomon, the purpose of those physical structures should also be clear to you. Yes, Old Covenant Israel worshipped God at the tabernacle and temple according to the command of God given through Moses. And yes, a kind of purification was provided for them through the animal sacrifices that were offered there by the Levitical priests. They were cleansed according to the flesh, but not the conscience. They were made clean and upright according to the terms of the Old Covenant by the blood of bulls and goats, but not before God eternally. But you know that those structures were also filled with symbolism. They pointed back to Eden, up to heaven, and forward to Christ and to the new heavens and earth which he has obtained.

Under the Old Mosaic Covenant, Israel was given a physical, earthly tabernacle and temple, and the clear teaching of the New Testament is that these physical and earthy structures have found their fulfillment in Christ, in his finished work, and ultimately in his eternal reward. This is why the writer to the Hebrews says that “the law [of Moses] has but a shadow of the good things to come instead of the true form of these realities…” (Hebrews 10:1, ESV). In another place, Paul speaks of the festival days of the Old Mosaic Covenant when he says, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV).

You know, considered in an earthy way, and through eyes of unbelief, the New Testament seems to have things backward.

If you were to close your eyes and imagine Old Covenant Israel, their redemption from Egypt, the land of Israel, and the kingdom of Israel; and if you were to imagine the worship of Old Covenant Israel with its many festival days and Sabbaths, its priesthood, and its sacrifices offered up continually at the tabernacle, and later temple; and if you were to compare all of that in your minds with the New Covenant people of God, their deliverance from the domain of darkness, and the worship of the New Covenant, which of the two would you label as shadowy and which would you label as having form and substance?

Again, considered in an earthy way, and through eyes of unbelief, we would be tempted to say that the Old Covenant had form and substance, whereas the New Covenant is shadowy. It’s difficult to even imagine the New Covenant people of God, for they, considered in a universal sense, are not confined to one nation on earth, but are scattered throughout the whole earth, and some are in heaven now, not bodily, but in the soul. Israel had prophets, priests, and kings. They were visible and on earth. Where is our Prophet, Priest, and King? He is hidden from our sight in the heavenly places. And the worship of the New Covenant is spiritual and unadorned, especially when compared to the worship of the Old. Yes, we have two visible and symbolic ordinances: baptism and the Lord’s Supper. But this is very plain when compared to the complexity of Old Covenant worship. We do not have a physical temple. We do not have a city or a mountain. No, we may worship anywhere in spirit and truth.

Indeed, to the natural and unbelieving eye, it is the Old Covenant that seems to have form and substance, and it is the New Covenant that seems to be shadowy. But the New Testament insists that the opposite is true. Again, Hebrews says that “the law [of Moses] has but a shadow of the good things to come instead of the true form of these realities…” (Hebrews 10:1, ESV). And speaking of the festival days of the Old Mosaic Covenant, Paul says, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV). So then, the physical and earthy things of the Old Covenant are to be regarded as shadows cast backwards upon the history of redemption, whereas Christ, his finished work, and his reward (which we cannot now see), are to be regarded as the form and substance of these shadows. Clearly, we will need eyes of faith to see and believe this.

And I suppose this is my objective in this little series on the doctrine of the church. I want you to see the New Covenant church of Jesus Christ as the beginning of God’s worldwide and eternal new creation temple.

God’s worldwide and eternal temple was offered to Adam in the Covenant of Life, but forfeited by his breaking of the Covenant.

After the fall, God’s worldwide and eternal new creation temple was promised to Adam and to Abraham.

In the days of Moses and under the covenant that God made with Israel through him, God’s worldwide and eternal new creation temple was prefigured in a shadowy way.

When Christ was born into the world, and after he had finished his work by living for sinners, dying for sinners, rising for sinners, and ascending for sinners, he poured out the Spirit, not upon a temple of stone, but upon his people. At that moment, God’s worldwide and eternal new creation temple was inaugurated or begun. “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” (1 Corinthians 3:16–17, ESV)

And finally, God’s worldwide and eternal new creation temple will be consummated or brought to its completion when Christ returns to judge and to make all things new.

We have devoted a considerable amount of time to the consideration of God’s temple offered to Adam but forfeited, promised to Adam and Abraham, prefigured within Israel, and consummated at Christ’s return. I wish to spend some time considering God’s temple as it is now in the era in which we live.

When Christ was born into the world, having finished his work, and ascended to the Father, his eternal kingdom was inaugurated, the new creation was ushered in, and the construction of God’s worldwide and eternal temple – the one that is shown to us in its final form in Revelation 21 and 22 – was begun.

Where is this temple? It is made visible in the church whenever she assembles for worship. That is what our text for today says. Ephesians 2:17: “And [Christ] came and preached peace to you who were far off [that is, to the Gentiles] and peace to those who were near [that is, to the Jews]. For through him we both have access in one Spirit to the Father [that is temple language]. So then you [Gentiles] are no longer strangers and aliens, but you are fellow citizens with the saints [that is kingdom language] and members of the household of God [that is family language], built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:17–22, ESV)

In my experience, which is admittedly limited, we are accustomed to speaking of the church in the terms of the kingdom of God, the body of Christ, the bride of Christ, God’s vineyard, etc. And these truths are all very important, and not to be neglected. But I am afraid that the theme of “church as temple” has been badly neglected in our day. And it’s a shame.

It is a shame because the New Testament makes much of this.

It is a theme that Christ himself made much of in his public ministry as recorded for us in the Gospel (this is especially evident in John’s Gospel). He “tabernacled” amongst us when he took on flesh. He claimed to be God’s temple when he said, “Destroy this temple, and in three days I will raise it up…. he was speaking about the temple of his body” (John 2:19–21, ESV). He was baptized as our great High Priest. He told the woman of Samaria, “the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father… But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth…” (John 4:21–24, ESV). In his public ministry, he declared the temple in Jerusalem to be “desolate” (uninhabited, deserted) (Matthew 23:38). When he breathed his last, the veil on the temple was torn in two from top to bottom (Matthew 27:51). And in his resurrection he promised to poor out his Spirit as he taught that all of the law, prophets, and Psalms find their fulfillment in him (Luke 24).

This theme of “church as temple” is picked up and emphasized in the book of Acts and by the Apostles of Christ as they wrote their epistles under the inspiration of the Holy Spirit. Hebrews makes much of this theme, as has already been noted. And Paul also makes much of it in 1 Corinthians 3, 2 Corinthians 6, and Ephesians 2. Peter also speaks of the church in this way when he says in 1 Peter 2, “So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— if indeed you have tasted that the Lord is good. As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:1–5, ESV). And we have already mentioned the book of Revelation. Indeed, temple imagery is found throughout that book from beginning to end, and it is applied to Christ’s church.

The point is this: the church of Jesus Christ is described in the New Testament as the inauguration or beginning of God’s worldwide and eternal new creation temple. And it is spoken of in this way, not as an analogy or metaphor, but as fact.

I think we need to let that sink in a little.

The church is called God’s temple, not in a metaphorical way, but really and truly. Granted, this temple is not a temple of stone. No, it is a “spiritual temple”. It is a temple made up of people assembled together on earth. But this does not make it any less of a temple, for what is a temple except a dwelling place for God? The temple which God made in the beginning was not made of cloth or stone – it was the temple of God’s creation. There Adam and Eve communed with their Maker. And the eternal temple which will be brought into being at the end when Christ returns will not be made of stone either – no, all of heaven and earth will be Jerusalem, the Temple, and even the Holy of Holies, for God’s glorious presence will illuminate that place, and those who have believed upon Christ will enjoy him forever and ever in that place. So then, the tabernacle and temple of Old Covenant Israel which were constructed of cloth, stone, and other precious things were in fact symbolic of the temple that was in the beginning and the temple that will be at the end of time. But the building up of that temple – God’s worldwide and eternal new creation temple, as it is described in Revelation 21 and 22 – has begun. Perhaps you heard it when I read Ephesians 2:22: “In [Christ] you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:11–22, ESV).

Perhaps I can drive this point home by asking a couple of questions.

One, which temple is connected to the temple that will be brought into existence at the end of time when Christ returns? Is it the temple that King David’s son Solomon built out of stone and precious things? Or is it the temple that King David’s son, Jesus has built and is building, not out of stone, but out of people who have faith in him who are indwelt by the Holy Spirit?

I think we should say that both temples – the temple of stone that Solomon made under the Old Covenant and the spiritual temple which Jesus is building now under the New Covenant – are connected to the eschatological end eternal temple that will be brought into existence when Christ returns.

The question then is this: how are they connected? Answer: The temple of stone that Solomon built prefigured or symbolized the eschatological and eternal temple. So then, the connection between the two is symbolic in nature. But the temple that Jesus Christ is now building under the New Covenant by his shed blood and through the pouring out of the eternal Spirit on all flesh is in fact the beginning of the eternal temple. The temple of God that is now being built is the inauguration of the new creation temple. The two are not connected in a symbolic way, therefore, but in a substantial way.

Just as it is with God’s eternal kingdom, so it is with God’s eternal temple: both are here now in an inaugurated form. When Christ finished his work, died, rose again, and sent the Spirit, God’s kingdom and God’s temple were then present on earth substantially and with power. The new creation earned by Christ has broken into history and is present now in the church. It is already here, but not yet in fullness. God’s kingdom, temple, and the new creation are expanding now through the preaching of the gospel as the Spirit works. Whenever a sinner is effectually called by the Spirit, turns from their sin, and places their faith in Christ, they are a new creation (2 Corinthians 5:17), they are made citizens in God’s eternal kingdom (Hebrews 12:28), and they become living stones in God eternal temple (1 Peter 2:5).

*****

Conclusion

In this little sermon series, I wish to explore some of the implications of this truth that the church today, under the New Covenant, is the inauguration or beginning of God’s eternal temple. I think the implications are very great. And I think it is especially important for us to reflect upon them in our modern age where reverence for God, his church, and the worship of his name is so greatly lacking.

This thought occurred to me. Perhaps it will illustrate my concern. If the temple of stone that Solomon built were rebuilt in Jerusalem today, I imagine that many Evangelicals would flock to that place and would enter with a sense of reverence, awe, and even fear and trepidation. And yet so many of these same Evangelicals think very little of the church, her officers, membership, discipline, ordinance, and worship. That is the word that I would use to describe the modern church – irrelevant.

And yet, if we understood what the church is – if we, with eyes of faith, could only see that church is the inauguration of God’s eternal temple and is therefore much greater and more substantial than that temple of Old – and if we would only contemplate the implications of these truths, believe them, and strive to live according to them – then we might begin to regain a sense of reverence and awe, for God, his church, and the worship that is to be offered up to him in his temple in this New Covenant era.

Notice that this was the concern of the writer of the book of Hebrews. After laboring to demonstrate that Jesus Christ and the New Covenant that he mediates is greater in every respect than Moses and the Old Covenant which he mediated, he says this: “Therefore let us be grateful for receiving a kingdom that cannot be shaken…” And I think it could also be said, let us be grateful for receiving a temple that cannot be shaken… “and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire” (Hebrews 12:28–29, ESV).

Brothers and sisters, may our understanding of what Christ has done and what he is doing now through the church increase. And may the end result be this: that we “offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple” (1 Corinthians 3:16–17, ESV)

Posted in Sermons, Joe Anady, Ephesians 2:19-21, Posted by Joe. Comments Off

Jan 23
1

Afternoon Sermon: The Moral Law, Baptist Catechism 44-47, Matthew 22:34–40

Baptist Catechism 44-47

Q. 44. What is the duty which God requireth of man?

A. The duty which God requireth of man, is obedience to His revealed will. (Micah 6:8; Eccles. 12:13; Ps. 119:4; Luke 10:26-28)

Q. 45. What did God at first reveal to man for the rule of his obedience?

A. The rule which God at first revealed to man for his obedience, was the moral law. (Rom. 2:14,15; 5:13,14)

Q. 46. Where is the moral law summarily comprehended?

A. The moral law is summarily comprehended in the Ten Commandments. (Deut. 10:4; Matt. 19:17)

Q. 47. What is the sum of the Ten Commandments?

A. The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves. (Matt. 22:36-40; Mark 12:28-33)

Scripture Reading: Matthew 22:34–40

“But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. ‘Teacher, which is the great commandment in the Law?’ And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.’” (Matthew 22:34–40, ESV)

*****

Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

*****

Baptist Catechism 44

Last week we entered into the third and final large section of the catechism when we considered question 44, which asks, “What is the duty which God requireth of man?” Answer: “The duty which God requireth of man, is obedience to His revealed will.” “Duty” means responsibility or obligation. So the question is this, what does God expect man to do? What is man’s obligation before God? What is his responsibility or duty?

In that sermon, I pointed out that this is a very important question, and it is also very timely. And by timely I mean, it is the right question to ask at this point in our catechism given all that we have learned. And what have we learned? Well, in brief, we have learned about God! We have learned that God – the Triune God (BC 8, 9), who is “infinite, eternal, and unchangeable in His being, wisdom, power, holiness, justice, goodness and truth” (BC 7) – is our Creator. He is the creator of all things seen and unseen. He has given us life, and he sustains us continuously. More than this, we have also learned that, though we have sinned against God, he has redeemed us. God the Father has accomplished our redemption through Son and he effectively applies it benefits to his elect by the working of the Holy Spirit. So then, in questions 7 through 43 we have learned all about God our Creator, Sustainer, and Redeemer.

If you have been paying attention to this teaching; if you have believed it in the mind and received it in the heart; if you have grasped, at least to some degree, the glory of God and his goodness to us in Christ Jesus, then you will agree that this is the right question to ask: “What is the duty which God requireth of man?” In other words, how should I respond to this Holy and Awesome God and to the marvelous grace that he has shown to me in redeeming me from bondage to sin? This is the question that a creature should ask his Creator. And I suppose it could be said that this is, even more so, the question that one who has been redeemed should ask his Redeemer. We ought to respond to God, our Creator, and Redeemer, saying, I’m grateful. I owe you everything. What do you, O God, require of me?

The question is fitting. It is timely. Again the answer: “The duty which God requireth of man, is obedience to His revealed will.”

So then, what do we owe to our Creator and Redeemer? Out of reverence for him and gratitude for all he has done for us through Christ to redeem us, we owe him “obedience”. Obedience to what? Our catechism is right to say, obedience to his revealed will.

When we speak of God’s will, we are speaking of his command or decree. And his will may be considered in two ways.

First, we may speak of God’s hidden or secret will. This is God’s will or decree concerning all that will come to pass in history. Why is it called “secret” or “hidden”? Because God has not revealed it to us! What will happen tomorrow? We don’t know! The future is a mystery to us. But does God know what will happen tomorrow? Yes! And he knows not only because he can see the future, but because he has decreed what will happen in the future. We call this decree his “hidden will”. The biblical teaching concerning God’s decree was summarized for us way back in Baptist Catechism 10: “What are the decrees of God?” A: “The decrees of God are His eternal purpose, according to the counsel of His will, whereby for His own glory, He has foreordained whatsoever comes to pass.”

Notice, we are not called to obey God’s hidden will. How could we? For it has not been revealed or told to us! But we are called to obey God’s revealed will, that is to say, his laws or commandments which he has given to us. And that is the second way we speak of God’s will. His revealed will is his law.

You know, one thing I have noticed over the years is that people sometimes get this backward. The obsess over knowing God’s hidden will while ignoring God’s revealed will. Even Christians can fall into the trap of obsessing over questions like this: “what is God’s plan for my life”, or “what does the future hold for me”, while failing to do that which God has clearly commanded. Jesus had something to say about that in Matthew 6:25: “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on… do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matthew 6:25–33, ESV). That’s really marvelous, isn’t it? Jesus is saying, don’t obsess over the future. Don’t be anxious about things outside of your control. Instead, trust God as it pertains to these things, and focus instead on living in obedience to God while seeking to further his Kingdom.

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Baptist Catechism 45-47

Questions 45 through 47 of our catechism clarify which law we are obligated to obey and where it is found.

First, in question 45 we are rightly taught that God revealed his will, or law, by first writing it on the heart of man at creation. Q 45: “What did God at first reveal to man for the rule of his obedience?”

A: “The rule which God at first revealed to man for his obedience, was the moral law.” You would do well to notice that Romans 2:14-15 and 5:13-14 are listed as proof texts for this Q&A. Romans 2:14-15 teaches that God wrote his law on man’s heart at creation, and Romans 5:13-14 teaches that the God’s law was in fact in the world prior to the giving of the Ten Commandments at Sinai. The point is this: God’s law was not given for the first time when it was written on those stone tablets and given to Israel through Moses. No, God’s law was first written on the heart of man when God created him. Adam knew right from wrong, and good from evil because God made him in his image. Man has God’s moral law written on his heart. He knows right from wrong. Now, granted, man is now fallen. This law is now badly bent out of shape, marred, distorted, and suppressed so that men by nature love what is evil and flee from what is good. But it is important for us to confess that God made man with this capacity to know right from wrong, and that man was upright in the beginning.

Secondly, question 46 connects the moral law of God (which was written on man’s heart at the beginning and is universal and unchanging) with the Ten Commandments that were written on stone and given to Israel at Sinai. Q 46: “Where is the moral law summarily comprehended?” A: “The moral law is summarily comprehended in the Ten Commandments.” That question and answer are worded very carefully to guard against error.

One, it is clear that there is a connection between the moral law and the Ten Commandments written on stone. Do you wish to know God’s moral law which is for all people living in all times and places? Then you should go to the Ten Commandments, for there the moral law is comprehended or known.

Two, it is also important to notice that the moral law and the Ten Commandments are not equated. If they – the moral law and the Ten Commandments – were the exact same thing the question would have been more direct, perhaps something like this: Where do we find the moral law? And the answer would have simply been, in the Ten Commandments. Instead, the question and answer are more nuanced. “Where is the moral law summarily comprehended?” A: “The moral law is summarily comprehended in the Ten Commandments.”

“Summarily comprehended” means summarized in a way that is clear and knowable. It is important that the question and answer be phrased in this way for two reasons.

One, there are some things stated in the Ten Commandments that were unique to Old Covenant Israel, and are not, therefore, for all people living in all times and places. In other words, not everything stated in the Ten Commandments is to be regarded as “moral law”. Take for example the preface, which mentions Israel’s redemption from Egypt. Consider also the commandment to observe the Sabbath on the seventh day. Also, remember the blessings attached to the keeping of the fifth commandment, namely, blessings in the land that would be given to Israel. And do not forget the curses attached to the breaking of the second commandment, namely, God’s “visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep [his] commandments” (Exodus 20:5–6, ESV). The point is this, the moral law and the Ten Commandments are not to be equated because there are some things stated with them that were unique to Isarel, and are not for all people living in all times and places. Nevertheless, the moral law is comprehended within the Ten Commandments.

Two, the phrasing of this question and answer is important because the Ten Commandments are to be regarded as a summary of the moral law. In other words, the Ten Commandments do not say all that can possibly be said about living in a way that is right before God but function as a summary. The implications must be fleshed out. This will be demonstrated beautifully in questions 45 through 89 as our catechism will follow this pattern with each one of the Ten Commandments. What is the _____ commandment? What does this commandment require? What does this commandment forbid? You will notice that we are not only going to memorize the Ten Commandments. We will also, with the help of Srcripture, tease out the implications or necessary consequences, of each commandment. For example, the fifth commandment, honor your father and mother, “requireth the preserving the honor, and performing the duties, belonging to everyone in their several places and relations, as superiors, inferiors, or equals.” The Scriptures clearly teach that this is the implication of the fifth commandments, which is to be regarded as a summary of God’s moral law.

Finally, we come to question 47 which asks, “What is the sum of the Ten Commandments?” Or to put it another way, what is the sum of the summary of God’s moral law? Answer: “The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.”

The proof texts cited here are Mattew 22:36-40 and Mark 12:28-33. These passages record for us Jesus’ answer to the question, “which is the great commandment in the Law?” And said, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (Matthew 22:36–40, ESV).

Clearly, Jesus was summarizing the first four of the Ten Commandments when he spoke of the love we are to offer up to God, and the last six of the Ten Commandments when he spoke of the love we are to show to our neighbor. It should be remembered that this idea was not unique to Jesus. No, he was simply quoting the law of Moses, Deuteronomy 6:5, and Leviticus 19:18.

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Conclusion

So then, what duty does God require of man? A: Obedience to His revealed will. This reminds me of what Jesus said to his disciples: “If you love me, you will keep my commandments” (John 14:15, ESV).

And what did God at first reveal to man for the rule of his obedience? He gave man his moral law. He wrote it on Adam’s heart at the time of creation. This is a part of what it meant for Adam and Eve to have been made in God’s image.

And where is this moral law summarized for us so that it might be known? A: “The moral law is summarily comprehended in the Ten Commandments.”

And what is the sum of the Ten Commandments? A: The sum of the Ten Commandments is, to love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.“

May the Lord do two things for us. One, may he show us that we cannot keep this law but daily break it in thought, word, and deed, and therefore, are in need of a Savior, Christ the Lord. Two, may he give us faith in Christ along with a renewed mind, heart, and will so that we might do what God has commanded, out of gratitude for what he has graciously done for us as our Creator and Redeemer.

Posted in Sermons, Joe Anady, Posted by Joe. Comments Off

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Old Testament Reading: Leviticus 11:45

New Testament Reading: 1 Peter 2:1–12

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Introduction

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The Stones Of God’s Temple Are Those Who Have Been Made Holy By The Shed Blood Of Christ

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The Stones Of God’s Temple Will Pursue Holiness In Their Way Of Life

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Conclusion

Old Testament Reading: Psalm 71

New Testament Reading: 1 Peter 2:1–12

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Introduction

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The Purpose Of The Church Is To Worship God

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The Purpose Of The Church Is To Proclaim The Excellencies Of Him Who Called Us Out Of Darkness And Into His Marvelous Light

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Conclusion

Old Testament Reading: Ezekiel 37:1–14

New Testament Reading: 1 Peter 2:1–12

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Introduction

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The Stones Of God’s Temple Are Those Who Align With Christ And Trust In Him

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These Stones Are Chosen By The Father In Eternity

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These Stones Are Called To Faith By The Word And Spirit In Time

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These Stones Are Being Built Into A Holy Temple To Worship And Serve The LORD

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Conclusion

Baptist Catechism 50 & 51

Scripture Reading: Joshua 24.1-15

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

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Catechism Explained

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Conclusion

Old Testament Reading: Psalm 62

New Testament Reading: 1 Corinthians 3:1–17

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Introduction

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The Foundation Of God’s Temple-Church Is Christ

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The True Church Will Depend Upon Christ

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The True Church Will Align With Christ

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Conclussion

Baptist Catechism 48 & 49

Scripture Reading: Deuteronomy 10:12–11:1

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

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The Catechism Explained

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Conclusion

Old Testament Reading: Psalm 118

New Testament Reading: Ephesians 2:11–22

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Introduction

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