A People for His Praise

6 · Structural preview of the sermon's three major movements, orienting the listener to the expositional path ahead

So, where are we going today? What are we going to hear from the Lord? Well, in 1 Peter 2, 4-10, we're going to hear essentially three realities from God's Word. Three realities. who is Jesus? Who are we? And why are we God's people? Who is Jesus? Who are we? And why are we God's? And through these realities, we're going to learn of our distinct calling to ourselves to be a trumpet, a shofar to the Lord, broadcasting the excellencies of him who called us out of darkness and into his marvelous light.

7 · Full reading of the primary text, establishing the verbal foundation for the exposition to follow

So, before we get too far, though, let's read the passage. Let's read the passage. So, 1 Peter 2, 4-10. 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 of 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 and 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.

8 · Brief prayer requesting God's blessing on the sermon

Dear God, would you bless the preaching of your word?

9 · Historical-contextual orientation to 1 Peter's original audience—dispersed Gentile Christians facing persecution—with a bridge to contemporary relevance for believers living in a non-Christian culture

All right, let's start this morning with a brief reminder of the context of 1 Peter. So the context, who was this written to and for what reason? Well, as Chris has covered, as we've seen in previous weeks, 1 Peter is written to Christians dispersed throughout modern-day Turkey, in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Christians were mainly Gentile believers, though some Jewish Christians were interspersed throughout the congregations. And these people were facing suffering and persecution. They were living in a world that clearly wasn't aligned to Christian values and principles, to the teachings of Christ and of God's word in general. They're living in the world. And as there's a lot of common grace here in our area, there's also a lot of people, and a lot of the world, the world, which is not aligned to Christian values and principles. So this is very relevant, this passage is very relevant, this book is very relevant to us. So, they were people that could use encouragement and strengthening and refining reminders, of just who they are in Christ and what their calling as Christians is. So it's into this context that Peter declares some glorious reality-defining truths.

10 · Introduces the first major movement (Christology) and begins exposition of verse 4, arguing that Jesus assumes all of Israel's stone imagery to Himself

Peter first shows us who is Jesus. Then, he helps to see who we are. And then finally, why are we gods? So, for the first reality, let's look back to verse 4. Let's look at the text. As you come to him, a living stone rejected by men, but in the sight of God, chosen and precious. And frankly, this one verse is rich with meaning, and we could spend the whole morning with this one verse. We're not going to do that. What I want to call from this verse is that Jesus here, in the words of commentator David Helm, he is stealing all of Israel's strong, poetic, prophetic stone imagery, he's calling it his own. He's taking all the strong, poetic, prophetic stone imagery and calling it his own.

11 · Unpacks the 'living stone' title by tracing it to Isaiah 28:16, demonstrating that Peter is declaring Jesus as the fulfillment of Israel's prophetic hope and the foundation of God's new temple

So, who is Jesus? First, he's a living stone rejected by men. The living stone imagery hearkens back to Isaiah 28, 16. So, check out this verse. Isaiah says, Therefore, thus is the Lord God. Behold, I am the one who has laid as a foundation in Zion a stone, a tested stone, a precious cornerstone of a sure foundation. Whoever believes will not be in haste. So, entitling Jesus as the living stone, Peter knew what he was doing. He was saying that Jesus has replaced, has superseded, has assumed all the glory of Israel, and has now been revealed as the true living stone that God is building his temple upon. Peter is proclaiming that God has honored Jesus as the exalted Lord of heaven and earth, and that all people, Jews included, should bow their knee to this cornerstone.

12 · Exposition of the phrase 'chosen and precious,' emphasizing both Jesus' election by God and His supreme value to the Father

Now, in addition, who is Jesus? Well, he is chosen and precious to God. Look at verse 4 again. As you come to him, a living stone rejected by men, but in the sight of God, chosen and precious. Jesus is chosen and precious to God. Literally in the Greek, God's chosen elected instrument, purposefully, deliberately, selected to carry out God's purposes. And God's precious stone, so he's God's chosen one, and God's precious stone.

13 · Personal story of the preacher's children treasuring stones and leaves to illustrate the concept of something being precious to someone, creating an analogy for Jesus' preciousness to God

Just think about it, Jesus is precious to God. God, our Father, the living God, is just amazing. He has certain things that are precious to him. And I can relate. My kids, when we go outside for a walk or play out in the backyard, I don't know if any of your kids do this, but they'll pick up a stone or a leaf, and they'll be like, Dad, this is precious to me. And then they'll hand it to me, and I'll be like, man, it's not precious to me. It's just a stone or a leaf, but I can't throw out that leaf for like six months. Like, it's going to sit on my nightstand for quite a while. Because it's precious to them, well, just think about how Jesus is precious to God.

14 · Rhetorical questions building to a doctrinal claim: if Jesus is supremely precious to God, He must be supremely precious to us, requiring wholehearted devotion

Is there anything worth more to God than his son, Jesus? Is there anything that his heart cherishes, is drawn to more, that he loves to observe and watch, and even little Yiddish to kvel, or to delight in, than Jesus Christ? And if God loves Jesus as much, if Jesus is this precious to God, well, then shouldn't Jesus be this precious to us? Shouldn't we treasure him, and love him, and study him, and boast in him, with all of our hearts, and souls, and mind, and strength?

15 · Addresses the self-focused believer with concrete instruction to shift attention from self to Christ through gospel meditation and creation observation

So, if you struggle with self-focus, and at times you lack peace or joy, because you're preoccupied with your own failures, or your own successes, and sometimes it's just overwhelming, well, lift your eyes off yourself, and fill your mind with thoughts of Christ. You can read and meditate on portraits of him in the Gospels, or just look out, beautiful day outside, just look out at the world that he created, and praise him for it. Get outside yourself, think of Christ.

16 · Authoritative quotation from Sinclair Ferguson (via C

As quoted by C.J. Mahaney, in his Living the Cross-Centered Life, he quotes Scottish theologian Sinclair Ferguson, who notes that the evangelical orientation is inward and subjective. We're far better at looking inward than we are at looking outward. Instead, we need to expend our energies admiring, exploring, expositing, and extolling Jesus Christ.

17 · Summarizes the Christological section and pivots to the anthropological section, signaling that Peter's teaching about Jesus creates a division in humanity

So our first point, who is Jesus? Jesus, our Lord and Savior, is precious to God. And God shows an instrument of redemption, God's living stone. All right, second reality in this passage, who are we? If that's who Jesus is, who are we? And this passage, it answers it in two ways. Peter shows that this cornerstone will divide humanity into two.

18 · Direct exposition of verse 7 addressing potential unbelievers in the congregation, explaining that rejection of Christ is described as stumbling over the cornerstone

First, in a group this large, I'd be remiss to skip over the fact that some of us here may not be believers. Some of us here may be currently stumbling over God's chosen stone. Look at the text, verse 7, 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. And there may be some people here today who reject Jesus, who disobey Jesus, who do not believe in Jesus. And you who currently do not accept or obey or believe in Jesus, well, you are stumbling over him.

19 · Personal story of stumbling over a cat on the stairs to illustrate the physical danger of stumbling and set up the theological point about stumbling over Christ

So, have you ever stumbled over something? Now, I've been really fortunate to have some great pets. One of those pets, her name was Jasmine. We had her back in New Jersey. She was a cat. And Jasmine was sweet and affectionate and had a little bit of a filly attitude. She was a great cat. Except for the one day I was carrying laundry down the staircase in our Voorhees house. And Jasmine was on one of the steps pretty close to the top of the staircase. And you guessed it, I stumbled over Jasmine. I couldn't see her. I was carrying a laundry basket. But I stepped down naively and confidently. And then I felt the furry, squishy cat that was Jasmine. And I stumbled on the steps, down the steps. Bam. Bam. Bam. Bam. And then that hurt, the wind, was knocked out of me. But thank God, I was basically okay. And a chiropractor a few years later did ask me if I'd ever broken my tailbone. But I was basically okay. That being said, stumbling, stumbling is a serious thing.

20 · Theological claim balancing divine sovereignty (destined to stumble) with human responsibility (called to accept, obey, believe), culminating in the consequence of stumbling: condemnation

And stumbling over Jesus, God's chosen and precious stone, nothing more serious than that. And yes, while the text does say, those who stumble over Christ were destined to do so, the text also insists on personal responsibility. Responsibility to accept, to obey, to believe in Jesus. So stumbling over Jesus, well, you will be broken. You will be condemned.

21 · Direct evangelistic appeal to potential unbelievers, framing the three diagnostic questions (accepted, obey, believe) with urgency and pastoral warmth

And I say this not to push you away, because I want you to run to him. So as you sit here this morning, consider, have you accepted Jesus? Do you obey Jesus? Do you believe in Jesus? So be sober, be real, be sincere. your eternal fate rests on your response to Christ.

22 · Pivots from unbelievers to believers, reading verses 5, 9-10 as the scriptural foundation for Christian identity, emphasizing the glorious titles now applied to the church

Now for those here today who do believe in Christ, I have glorious news for you today. Let's ground the scriptures. Look at the text, look at verse 5. So 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. us. 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 have not received mercy, but now you have received mercy.

23 · Declares that all the Old Covenant privileges of Israel have been transferred to the church, and that this identity is a present reality, not a future aspiration

But first, who are you in Christ? Well, everything glorious, everything grand, everything good about being an Old Testament Jew is now applied, is now true of you. In Providence, these labels, these names, this is who you are in Christ. It's not who you are becoming. this is who you are.

24 · Unpacks four identity markers from the text: temple (God's dwelling), priesthood (direct access), chosen race (sovereign election), and possession (belonging with divine affection)

Okay, so who are you? First, you are God's temple. 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. And what's a temple? A temple is a dwelling place for God. It is where God dwells, what he inhabits. That's who we are in Christ. We are God's temple. Now, second, you're a holy priesthood. You now have direct access to God. You can draw near to him at any time, and he is there, and he is eager for you to fellowship with him. So that is who we are. We are a holy priesthood. And third, you are a chosen race. You belong to God's distinctive people. You are personally chosen by the God of the universe to be his own. And not because of anything you did or will do, but because of his gracious, sovereign choice. that is who we are. We are God's chosen people. Fourth, you're a people for his own possession. His people, with all the affection of a holy, omnipotent God.

25 · Cross-reference to Isaiah 43:3-4 demonstrating God's affection for His people and the price He paid to redeem them, supporting the 'treasured possession' identity

Look at Isaiah 43. It says, for I am the Lord your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Cush and Seba in exchange for you, because you are precious in my eyes, and honored, and I love you. I give men in return for you, peoples in exchange for your life.

26 · Rhetorical question-and-answer declaring the believer's eschatological destiny in a single word: glory

As God's temple, as God's holy priesthood, as God's chosen race, as God's own possession, what is your fate? What are you destined for? One word. glory.

27 · Extended quotation of Revelation 5:11-14 painting the eschatological vision of universal worship around the throne, establishing the future reality believers are destined to inhabit

Consider Revelation 5. Then I looked, and I heard around the throne, and the living creatures, and the elders, the voice of many angels, and were myriads, and myriads, and thousands, and thousands, saying with a loud voice, worthy is the Lamb, who was slain to receive power, and wealth, and wisdom, and might, and glory, and honor, and blessing. And I heard every creature in heaven, and on earth, and under the earth, and in the sea, and all that is in them, saying to him, who sits on the throne, and to the Lamb, be blessing, and honor, and glory, and might, forever, and ever. And the four living creatures said, amen. And the elders fell down, and worshipped.

28 · Direct congregational address personalizing the Revelation 5 vision—'your face is in that crowd'—and transitioning from identity (who we are) to purpose (why we exist)

Providence Community Church, your face is in that crowd, worshipping Christ. Because he has chosen you, he has chosen you, to be in that crowd. And how can we thank God enough? Can our hearts be more full than with those realities? We can taste, and we can strive to see, and we can glory in the great privilege it is to be God's people. And we can live into our purpose for being in Christ.

29 · Structural signal transitioning from anthropology (who we are) to teleology (why we exist)

So the third reality from this passage, why are we God's people?

30 · Focuses on the purpose clause in verse 9—'that you may proclaim'—establishing the teleological center of Christian identity

Well, zero in verse nine, especially the second half. It 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 and into his marvelous light.

31 · Returns to the opening Sinai typology with the sermon's controlling metaphor: the church has replaced the shofar as God's instrument of proclamation

So why are we gods? Ultimately, that we ourselves may be trumpets, shofars, both a little louder than we heard this morning. But ultimately, that we ourselves may be proclaimers into the world, for truly, if Sinai had a trumpet, now God has a people. I'll say it again. If Sinai had a trumpet, now God has a people.

32 · Emphasizes that Christian identity and mission are rooted in received mercy (verse 10), then unpacks proclamation as both verbal and embodied across multiple spheres

And notice, Peter roots all of this in mercy. Once you had not received mercy, now you have this identity, this mission, flows from mercy. And yes, proclaiming this starts with verbal declaration. We're to speak to the Lord in our homes. I'll say it again, in our homes. In our church, in our neighborhoods, in our workplaces. And we're also called to be a living picture of God's excellencies through our lives.

33 · Defines God's excellencies by quoting Jonathan Edwards' sermon on the diverse excellencies of Christ, presenting a series of divine paradoxes incarnate in Jesus

So first, what are God's excellencies? Well, favorite reference that we love here at Providence is Edwards, Jonathan Edwards' sermon on the diverse excellencies of Christ. Surely Christ is God made visible. So, as Edward puts it, in Christ there is infinite highness and infinite condescension, infinite justice and infinite grace, infinite glory and lowest humility, infinite majesty and transcendent meekness, deepest reverence and equality with God, absolute sovereignty and perfect resignation, self-sufficiency and complete trust. But truly, Christ is good and true and beautiful in all of his excellencies.

34 · Articulates the principle that believers proclaim God's excellencies by living in conformity to Christ's character—mercy producing forgiveness, humility producing service, patience producing endurance

So how do we proclaim these excellencies? Well, our lives should proclaim true statements about God. People should be able to see and perceive what God is like based on how we live. We should reflect his character. So because of Christ's mercy, we can forgive. Because of Christ's humility, we can serve. Because of Christ's patience, we can endure.

35 · Extends the principle of embodied proclamation to Christ's lordship (shaping priorities and sacrifice) and salvation (transforming how believers suffer and speak)

Our lives should reflect his lordship. Because of Christ's lordship, what do we prioritize? What do we sacrifice for? What do we organize our lives around? And we should reflect Christ's salvation. Because of Christ's salvation, how do you suffer? In hope, in trust, in steadfastness? How do you speak with gratitude and humility and boldness?

36 · First of three application questions: diagnostic inventory of where the believer is already reflecting grace, with instruction to acknowledge and praise God for sanctifying progress

So as the application for today, consider these probing questions. First, where is your life currently reflecting the grace you've been shown by God? Are you more patient than you've been in the past? Are you a kinder counselor than you've been in the past? Are you drawing near to God and the word and prayer more boldly or consistently than you have before? Are you leading better in the home? Praise God for that. That's God's grace.

37 · Second application question: diagnostic inventory of where the believer is not reflecting Christ, followed by a detailed call to repentance (name, consider, confess, turn) and assurance of God's eagerness to forgive

Second, one, your life would change if you consistently lived in the good of your identity in Christ. Whatever that is, repent. Name the sin. Consider the sin's effect upon God, how it displeases, how it grieves God. Ask for and receive his forgiveness. Someone said, God is more eager to forgive us than we are even to ask for forgiveness. And then turn from your sin. And what sin? Start with the one that went through your head as I was talking. Start with that. harness that conviction, confess the disobedience, and repent of that sin, knowing that repentance always leads to freedom. And repentance, if you want to live for God's glory, be a repenting person. Because it magnifies the grace and mercy and goodness of God.

38 · Third application question: identifying specific people for evangelism, with concrete instructions (pray, share in groups, take proclaim course, consider strategy)

And the third, third question, who in your life needs to hear and see displayed God's excellencies? They might be inclined to believe in him. Be specific. Begin to pray for them. In your community groups, consider sharing who you're praying for, as you guys are already doing. Go through the proclaim course. And consider how you might intentionally share Christ with them.

39 · Synthesis of the sermon's argument, reframing the believer's life as significant because it exists for God's praise, then outlining the trajectory: acknowledgment of grace → repentance → missional living

Brothers and sisters, your life is not small. It's not merely about getting through the slog of the week. God has made us his people by his mercy for his praise. God that starts with acknowledging the grace of God in our lives. Let's not be falsely humble and not acknowledge that. Let's give glory to God. There's grace in our lives. Let's acknowledge that and be thankful for it. And then it continues on into repentance and then moves into living lives that are increasingly loving, increasingly bold, increasingly bent toward a world that does not yet know him.

40 · Final summary of the sermon's three movements (who is Jesus, who are we, why we exist) with the Sinai typology functioning as the closing frame, followed by a commissioning charge to proclaim across multiple spheres

so hear this clearly. At Sinai, a trumpet had announced that God had come. Now God has made a people to proclaim his glory. Remember who Jesus is. He is God's chosen and precious stone, the cornerstone of his temple. remember who you are. Either in Christ as God's temple, God's chosen race, God's royal priesthood, God's holy nation, a people for his own possession, or you're outside of Christ, stumbling over this cornerstone. And remember why you are, to proclaim his excellency's providence. this is who you are. You are God's people. And like a shofar, our church, your life exists to declare just how great he is. So go. Go into your homes, go into your neighborhoods, go into your workplaces, and proclaim his excellencies.

41 · Final thesis restatement functioning as doxological punctuation

because you are his people, and you exist for his praise.