The Christ Community, Part 3: The Church as the People of God (1 Peter 2:4-12)

One of the most tragic changes Christianity has experienced in the last 50 years is the minimizing of the centrality of the local church in the life of believers. The Lord’s Day used to be considered sacred. It was dedicated to the worship and service of God, but now it’s treated like any other day. And local church life, which was once considered indispensable to the Christian life, is now treated like an extra-curricular activity rather than an essential part of our spiritual formation. 

In his book, Set Apart: Calling a Worldly Church to a Godly Life, Kent Hughes presents six images describing today’s “de-churching” trends—trends that are held even by those who wish to retain some sort of connection to the historic Christian faith:

  • Hitchhiker Christianity
  • Cafeteria (or Consumer) Christianity
  • Spectator Christianity
  • Drive-through Christianity
  • Relationless Christianity
  • Churchless Christianity

It’s hard to square these images with the lofty vision of the church found in the New Testament. In 1 Peter 2:4-12, for example, the Apostle Peter sets his sights extremely high. He writes to 1st-century believers about their continued need for Jesus, their continued need for each other, and their continued need for a genuine spiritual commitment. He knows they won’t make it or be effective in this world without these three things. In this message, we learn that the people of God are living stones being built together by Jesus Christ to reverse a crumbling world. Masonry imagery is used to describe both Christ and the church he is building:

  • Jesus is the living stone. (4a)
  • Jesus is the rejected stone. (4b, 7a)
  • Jesus is the chosen stone. (4c, 6a)
  • Jesus is the precious stone. (4d, 6a)
  • Jesus is the cornerstone. (6a, 7a)
  • Jesus is the capstone. (7b)
  • Jesus is the stumbling stone. (8)
  • Jesus is the coming stone. (12)

To the masonry image, Peter adds the temple and priesthood metaphor in his description of the church:

  • We are living stones. (5a)
  • We are a spiritual house in progress. (5b)
  • We are worshippers with direct access to God. (5c)
  • We are a chosen people. (9a)
  • We are a royal priesthood. (9b)
  • We are a holy nation. (9c)
  • We are a people belonging to God. (9d)
  • We are a people of praise. (9e)
  • We are a people called out of darkness into light. (9f)
  • We are the recipients of divine mercy. (10)
  • We are aliens and strangers in the world. (12)

Peter cites numerous Old Testament passages to make his case. He calls the people of God to live good lives and subdue the war around us (v. 12). But for that to happen, the church must also live godly lives and subdue the war within us (v. 11). The challenge is great, which is why drive-through Christianity doesn’t cut it. 

Contact This New Life directly for the sermon audio file.

Radiate, Part 3: “Honor Everyone” (1 Peter 2:9-17)

When believers get serious about neighboring the gospel, we soon discover that not everyone shares our love of Christ and our practice of the Christian faith. We may even encounter civil authorities who seek to oppress us for it. That was certainly the case for much of the church in the 1st century, and it’s increasingly the case for believers around the world in the 21st century. That’s part of what makes this passage so radical. In 1 Peter 2:17, the followers of Christ are given a shocking (and world changing) command—to honor everyone. Peter writes, “Show proper respect to everyone.” In The Message paraphrase, Eugene Peterson puts it like this: “Treat everyone you meet with dignity.” 

That’s hard enough to do when relationships are good, but it’s especially difficult when people are unkind to us, or when they mock us, insult us, persecute us, or try to get us to violate our conscience. Yet that’s the lofty vision to which Christians are called. Moreover, we honor others even if they don’t honor us in return. We honor others by going beyond merely tolerating them. We honor others even if we disapprove of their values, beliefs, or lifestyle choices. We honor others by disagreeing with them “with gentleness and respect” (1 Pet 3:15). The Greek verb to honor here means, “to set a price on,” “to ascribe worth to.” It’s what store clerks do when they put price tags on merchandise. To honor people, then, is to treat them with value, significance, dignity, importance, or respect. “Honor” is not a word of emotion but a word or recognition. The point is that people matter because they’re made in the image of God. That’s where their value comes from.

For believers to do what Peter is calling us to do, we have to make a distinction between people and their deeds. Yes, everyone should be honored for their personhood, but respect for their deeds must be earned. The good news is that everyone can be honored because grace allows us to “unstick” people’s bad deeds from their essential personhood. In that sense, the cross of Christ was a heavenly “crowbar” inserted between us and our sin. Jesus—at great cost to himself—pried the two apart. If that weren’t enough, he took our sin and stuck it on himself. Then he took his own righteousness and stuck it onto us. That’s why Paul could write, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:21). The problem with many believers is that we’re just too “sticky” when it comes to other people. Peter calls us to “unstick” them in our minds, speech, and manner of life.

Sermon Resources

Contact This New Life directly for the sermon audio file.