Sermon Tone Analysis

A People of Purpose - 1 Peter 2:9-10

Intro: Fishing Club [video]

As the Church, are we clear about who we are and what we do?

Peter uses language of God’s election and purpose for Israel to highlight God’s purpose for the new covenant Church.

We Are His Chosen People

But you (in contrast to those who disobey in their disbelief) are a chosen race…

As promised here are the additional thoughts from theologian Wayne Grudem as we deal with the difficult doctrine of God’s sovereignty as it concerns those who reject him (in contrast to those he chooses/elects):

Additional note: Election and reprobation in Scripture (2:8)

(1) This text leaves open the possibility of repentance and saving faith in Christ for the unbelievers it talks about.

The three key verbs are all in the present tense and may be rather literally rendered, ‘But for those who are presently not believing … who are presently stumbling because they are presently disobeying the word, unto which also they were destined.’

This does not of course imply that they will come to saving faith, but it does stop short of saying that their eternal condemnation is already ordained.

It rather affirms that their present rebellion and disobedience has been ordained by God, and does not indicate whether it will continue throughout life or not.

Indeed it could not indicate this, for Peter explicitly affirms the hope that many of these same unbelievers will come to faith (2:12; 3:1, 15; 2 Pet.

3:9).

(2) None the less the text does not allow us to conclude that all people everywhere will ultimately be saved.

Peter quite clearly recognizes that there will be final condemnation for all who persist in unbelief (4:5, 17; 2 Pet.

2:1, 3, 4, 6, 9, 12, 17, 20–21; 3:7, 16).

(3) It does not seem possible to escape the conclusion that what the text does affirm (the ‘destining’ of present disobedience of unbelievers) implies also that all disobedience which tragically does persist to the end of life (and thus into eternity) has been ‘destined’ by God (cf.

Acts 4:27–28; Jude 4; Gen. 45:5 with 50:20; Exod.

10:20 with 8:15; 2 Sam.

16:11; Acts 2:23; Rom.

9:17–23; 11:7; 2 Thess.

2:11).

(4) We may object that this does not seem to us morally right for God, even though it seems to be the inescapable meaning of the text before us.

To this objection the only answer that Scripture gives is not to answer all our questions regarding ‘how’ or ‘why’, but only to indicate that ultimately even the condemnation of unbelievers will result in greater glory to God, in the praise of his justice, and power, and mercy to those to whom he shows mercy (Rom.

9:14–25).

Thus God can ordain something that is in itself displeasing to him because he knows that finally it will accomplish a greater good (the death of Christ is the ultimate example of this).

When we cannot fully understand how this can be, it is for us simply to be silent before our Creator and wait for fuller understanding in eternity (Rom.

9:19–20; Job 38:1–42:6).

(5) We must note that while Scripture is willing to affirm God’s ultimate ‘destining’ of wrongful actions (see Bible references in point (3) above), the blame for these actions is always given to the moral creatures (men and angels) who willingly choose to do wrong; the blame is never given to God (cf.

Job 1:22).

If we ask how God can ‘destine’ that something happen through the wilful choice of his creatures, yet himself remain free from blame (and not be the ‘author’ of sin in the sense of actually doing wrong himself), then we approach Paul’s questions in Romans 9:19, ‘Why does he still find fault?

For who can resist his will?’

Yet here Scripture gives us no answer except to say, ‘But who are you, a man, to answer back to God?’ (Rom.

9:20).

Therefore, if our understanding of the text ever leads us to begin to blame God rather than ourselves for evil (something Scripture never does) or to engage in ‘vain discussion’ (1 Tim.

1:6) which is unedifying, then we may be sure that our understanding or our application of the text is contrary to its original intent.

(6) Election of some to eternal life and the passing over of others is never viewed in the same way in Scripture.

Election to salvation is viewed as a cause for rejoicing and praise to God, who is worthy of praise and receives all the credit for our salvation (note 1 Pet.

1:1–3; Eph.

1:3–6).

God is viewed as actively choosing us for salvation, and doing so with delight.

But ‘reprobation’ (the passing over of those who are not chosen, and justly leaving them in their rebellion) is viewed as something which brings God sorrow, not delight (note Ezek.

33:11, and cf.

Paul’s sorrow in Rom.

9:1–2), and in which the blame is always put on the men or angels who rebel, not on God (John 3:18–19; 5:40).

(7) Peter intended this text as a comfort for Christians in the midst of persecution by hostile unbelievers (see above).

It can best be applied that way today also (even as Rom.

8:28 and 1 Pet.

1:7) by any Christian facing any kind of abuse from non-Christians (note David’s response to Shimei’s cursing in 2 Sam.

16:10–12).

Remember that I essentially told you last week that God’s truth is never contingent upon how comfortable you are with it!

- We cannot allow our interpretation to be shaped by how the truth proclaimed feels to our human sensibilities.

When the content and context leads to a particular understanding of the text, we sit under its authority.

Rather, we must shape how we feel about God based upon the clear reasoning of truth presented in Scripture.

[Now let’s get into the specifics of our passage for today…]

Chosen (elect) race - a clear comparison to the chosen OT people of God, Israel - Peter uses old covenant concepts and language to emphasize the privileges (and responsibility) of new covenant believers.

Roughly half this verse is a direct quotation of Exodus 19:6, implying that all Christians, including Gentile Christians, share in God’s covenant with Israel.

“Chosen people,” which used to apply only to Israel, was now used of both Jewish and Gentile believers.

The responsibility once solely trusted to the nation of Israel has now, during this Age of Grace, been given to the church.

(Also… and this portion on 1 Peter by Roger M. Raymer)

While these descriptions of the church are similar to those used of Israel in the Old Testament, this in no way indicates that the church supplants Israel and assumes the national blessings promised to Israel (and to be fulfilled in the Millennium).

Peter just used similar terms to point up similar truths.

As Israel was “a chosen people, a royal priesthood, a holy nation, a people belonging to God,” so too believers today are chosen, are priests, are holy, and belong to God.

Similarity does not mean identity.

Others believer, however, that all God’s promises to Israel are spiritually fulfilled in the Church, and thus the Church should be viewed as the new and true Israel.

- One’s interpretation of such texts and concepts largely impacts primarily one’s understanding of end-time events, fulfillment of God’s future plans.

Is there yet a role to be played by national/ethnic Israel as the people he chose from among all the earth?

While that is not an unimportant discussion, it is NOT the primary point that Peter is making here… He is reminding us of our elect status by the mercy of God and of our purpose to declare his praises… to stand out among all the peoples of the earth as ones who proclaim the excellencies of the one true God.

[So too he calls them/us] A Royal Priesthood and a Holy Nation… also quoted from LXX of Exodus 19:6

Israel’s priesthood was such that they were to mirror to the nations the glory of Yahweh, so that all nations would see that no god rivals the Lord

Now God’s kingdom of priests consists of the church of Jesus Christ.

It too is to mediate God’s blessings to the nations, as it proclaims the gospel.

(Thomas R. Schreiner, 1, 2 Peter, Jude, vol.

37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 115.)

A Holy nation - not based on ethnicity or geographical boundaries, but on allegiance to our heavenly king, Jesus Christ

(Deffinbaugh) Peter’s words suggest that God has privileged Gentile believers to experience all the blessings promised to an Israelite.

We are what the Jews could have been and what they will someday be.

But yet another truth must not be overlooked.

All Israel failed to be, which we now are, we are in Christ.

All of the terms Peter has used that once applied to Israel, and now apply to us, also apply to our Lord.

Indeed, only through our Lord are these privileges ours (or will they be Israel’s).

Israel was called by God to be a “spiritual house,” a “holy priesthood,” a “chosen race,” “royal priesthood,” and a “holy nation.”

Israel failed at all of these because they tried to do so on their own rather than by trusting in the “Stone” who was to come.

Our Lord alone is holy.

It is He alone who became a “royal (king) priest.”

He is the great High Priest.

It is He who was God’s faithful “Son” and “Servant” when Israel failed.

It is He who was the dwelling place of God, for in Him God tabernacled among us (John 1:14).

We dare not boast or think ourselves better than the Jews, for neither they nor we enter into these privileges other than “in Christ.”

He is the means of our blessings.

He alone is worthy to be praised.

A people for HIS OWN POSSESSION

(‘a people for possession’ with ‘his’ being implied…)

Where do you belong, to whom do you belong?

(our longing for belonging)

We Have a Clear Purpose

(the Church of Jesus Christ has a clear purpose)

God’s purpose in redeeming us is not simply our own enjoyment but that we might glorify him

Seeking our own eternal well being—right though that is—could never provide a truly satisfying goal for life.

The answer to our search for ultimate meaning lies in ‘declaring the excellencies’ of God, for he alone is infinitely worthy of glory.

Redemption is ultimately not man-centred but God-centred.

declare - speak of all that he is and has done

his excellencies—the perfections of his being

The declaration of God’s praises includes both worship and evangelism, spreading the good news of God’s saving wonders to all peoples.

(Spurgeon) You are to be advertisers of the praises or virtues of Christ, not only to know them, and to be glad to know them, but to make them known to others.

Beloved, how far are you doing this?