Spiritual House, Holy Priesthood
1 Peter 2:4–5
Opening Prayer
ÒFather, weÕre thankful we have You to come to in
times of need, when we are very uncertain about the future and especially in
this country: World events, the rise of militant Islam and ISIS, and the lack
of leadership on the part of the leaders in many countries.
Father, we know that the only way that we can have
security ultimately is through You and that all things are in Your control.
Father we pray that You would guide and direct our leaders and that they would
be responsive. That You would raise up men and women who know the truth and who
will act on it; men and women of integrity and men and women of leadership
ability.
Father above all, we pray for pastors and churches
that will stand firm on the truth of Your Word and not back down and that they
might challenge and encourage people in their congregations to do the same. We
know that as goes the believer, so goes the nation.
Father, we pray that You would strengthen us with your
Word tonight that we might be encouraged in terms of our own spiritual life in
our own spiritual walk. We pray this in ChristÕs name. Amen.Ó
WeÕre continuing to work our way through 1 Peter and
that this whole section is extremely significant. It continues to lay the
foundation for what Peter is going to say as we go forward. Tonight weÕre going
to look at and finish up with verse four and get into verse five.
I thought, being somewhat ambitious this afternoon,
that we might make it to verse eight, but after amassing about nine pages of
notes just getting through verse five, I decided maybe IÕll just only get
through one more verse tonight.
LetÕs review a little bit about the context. Peter is
going through a series of imperatives starting back in 1 Peter 1:13 and itÕs
around those imperatives that he is structuring what he is telling his
recipients. The last imperative that we saw is in verse two, to desire the milk
of the Word.
The precondition for doing that, based on the Greek
grammar is to lay aside all malice, all deceit, all hypocrisy, and all evil
speaking. It seems like every time I teach this, every now and then, I start
getting e-mails or questions or something from somebody when I try to connect
something to confession of sin.
If we think about this, both grammatically and
logically, if the precondition for desiring or craving the Word and learning
the Word and growing is to first remove all sin in our life, weÕll never get
there because none of us can stop sinning. So this has to mean something else.
The idea in the imagery of the word is to take off an
unclean garment and that indicates being cleansed. ItÕs another metaphor,
another picture, for us of the importance of being cleansed from sin, which is
the focal point of all of these various commands. Confession, then, in 1 John
1:9 describes what has to take place for cleansing to happen. ItÕs to confess
to God the sin in our life and instantly we are forgiven of those sins and
cleansed of all unrighteousness.
The command here is to Òdesire the milk of the Word, if you tasted
that the Lord is gracious,Ó which is another way to talk about responding
to the grace of God in our salvation and our justification.
Then Peter moves from that. ItÕs interesting because
verses 4 through 10 seem to be a bit of a diversion in his thought. Actually the
way Peter is thinking about the growth that takes place is what develops the
function of our priesthood, which is what he's developing in these next five,
or six verses.
He starts off, ÒComing to Him as to a living stone,
rejected indeed by men, but chosen by God and precious.Ó As I pointed out last
time what we have here is a somewhat convoluted way of expressing this because
this whole verse is a participial clause. You donÕt get the main verb until you
get down into verse five.
ItÕs like the trouble I always had reading German. The
verb can come second but if you have a helping word thatÕs first, then the verb
goes at the end of the sentence. If the sentence is four lines long you donÕt
know what the action word is until you get to the end of the sentence. Only
people like that could fall for Hitler and his convoluted logic.
ThatÕs what happens here. The focal point here is that
Peter is saying that you É I think itÕs descriptive. WeÕll talk about that.
ItÕs a little bit of an exegetical issue there. I think heÕs describing that
since [that participle as I pointed out last time should be translated as a
temporal] talking about since the time that they were saved, since the time
that they came to Jesus Who is described as the living stone.
Since then they have been growing. They are being
built up by the Lord, a spiritual house, a holy priesthood for the purpose of
offering up spiritual sacrifices acceptable to God through Jesus Christ. Now
that opens up a whole realm of application that is very important because we
often donÕt think of our lives as a sacrifice. One of the reasons we donÕt is
because we have a perverted human viewpoint concept of what sacrifice is.
People think that sacrifice means giving something up.
But what we will see when we get into it is that praise, that is singing hymns
to God, praising God and being thankful to Him, is considered a sacrifice of
praise.
We donÕt feel like weÕre giving up anything when we
are expressing our gratitude or thankfulness to God. The reason I say that is
that shows that the way many people perceive sacrifice has somehow got to feel
like ÒIÕm giving up something for God and IÕm doing something, and IÕm hurting
and somehow IÕm feeling that I donÕt have something that I ought to have.Ó
ThatÕs the essence of sacrifice to most people but
thatÕs not the essence of sacrifice in Scripture. It is offering something to
God freely and it does not necessarily involve a sense of loss.
I pointed out last time that this is crucial to understanding
this section. We have to understand the nature of the church, the body of
Christ. This circle describes the body of Christ. ItÕs comprised of Gentiles
and Jews, but the Jews are just a subset within the body of Christ. So the
whole circle equals all Church Age believers who are equal members of the body
of Christ.
There is no distinction. The Jews are a subset of the
body of Christ and this is described by the term remnant. I donÕt know where
this came from or why we got it, but I have heard a number of people over the
years talk about the believers in this country and describe them by the term
remnant.
But if you are biblical, the term ÒremnantÓ only is
used in the Bible to refer to the believers in Israel. The Old Testament remnant
was the believers in the promise of the coming Messiah. Paul refers to himself
in Romans 11:5 as a member of the remnant of Israel. That is, those Jews who
trust in Jesus as Messiah.
So what applies to the remnant applies to the entire
body of Christ. I think thatÕs what Peter is doing here. HeÕs talking to
primarily Jewish background believers and heÕs pointing out and reminding them
of what their spiritual heritage was as Jews. That doesnÕt mean that some of
this doesnÕt apply equally to Gentiles.
So back to our verse, ÒComing to Him as to living stone, rejected
indeed by men but chosen by God and precious, you also, as living stones, are
being built up a spiritual house, a holy priesthood, to offer up spiritual
sacrifices acceptable to God through Christ.Ó
The main idea here is youÕre being built up since the
time that you were saved. As I pointed out last time weÕre coming to Jesus as a
living stone which sort of sounds like an oxymoron. Stones are not alive.
Stones are inanimate, but this is a living stone and again and again in
Scripture we see the Bible refer to God in the Old Testament as the living God
in contrast to the inanimate gods of the pantheons of the various pagans.
The idols were made out of stone, wood, and metal.
Today we have just as wicked gods but they are gods that are constructed in the
mind. There are a lot of Christians who have never read much in the Bible or
studied much about Jesus and they have an image of Jesus in their mind that is
not biblical and itÕs idolatrous. They have an image of God in their mind
thatÕs not biblical. ItÕs idolatrous.
They also have lust patterns. Paul in Colossians,
chapter 3 talks about greed as idolatry. So materialism is idolatrous. ItÕs not
wrong to have things or enjoy things, but if the pursuit of material things,
the pursuit of success, and the pursuit of all the things that money can buy
takes precedence over the study of the Word of God and spiritual growth and
serving God, then it becomes idolatrous.
In this opening verse Peter reminds them what has
happened since they came to Him, that is to Jesus, as to a living stone. Then
heÕs going to unpack that and he uses the term Òrejected indeed by men, but chosen by God
and preciousÓ. WhatÕs interesting is heÕs going to quote verses from Psalm
118:22 and Isaiah 28:16.
ThatÕs where this language comes from, but he sort of
paraphrases or summarizes it at the beginning. ThatÕs another reason I think
that that heÕs writing to Jewish-background believers. The text of 1 Peter is
so loaded with Old Testament references. HeÕs presuming that they understand
the meaning of these things.
ThatÕs what we see in Judaism at the time. Often they
would quote a verse or they would quote the first verse and expect their reader
to know the whole Psalm or the whole chapter. In Judaism often they would just
quote a part of a verse, and theyÕre really alluding to the whole thing.
We see a little bit of this, almost in reverse in
passages in the New Testament. For example, in Hebrews chapter 8 when the
writer of Hebrews is talking about the New Covenant, he quotes all three verses
in Jeremiah 31:31–33. The only point he makes is the reason it says New
Covenant is that that tells us that the Old Covenant was to go away.
In Acts 2 Peter is quoting from Joel 2 and he quotes
the whole passage in Joel 2 about what will happen in the Day of the Lord
except heÕs only emphasizing one thing, that this is the kind of thing the Holy
Spirit can do. Sometimes we have big passages where just one point is being
made.
Other times itÕs like when the Lord is on the Cross.
He screams out, ÒMy
God My God, why have You forsaken Me?Ó He probably was reciting much of
that Psalm. ThatÕs the first verse and it is would be the title for the Psalm.
We call it a Psalm 22. They called it ÒMy God My God Why Have You Forsaken Me?Ó
The living stone imagery and the other words that are
used here would bring to the mind of a Jewish person many of these Old
Testament verses. WeÕre told that this living stone is a stone thatÕs rejected
by men. The verb there in the Greek is a perfect middle participle. We donÕt
need to talk much about the participial sense of this. But the perfect tense
indicates completed action.
This isnÕt a present tense thatÕs talking about
ongoing rejection. ItÕs not an aorist tense, which is just a simple past, which
would just be talking about something that happened. That perfect tense would
be used to express the fact that this is something that had happened. HeÕs
referring to a specific kind of rejection that was completed and over with and
wasnÕt continuing anymore. They were living now with the results of that past
action.
That past rejection, using the same Greek word, is
described in Mark 8:31, ÒHe began to teach them that the Son of Man must suffer many things,
and be rejected.Ó This is Jesus teaching the disciples that He must be
rejected. He is referring to that same word that is being used there. ItÕs a
different parsing there. The parsing I have there just came over from the other
slide, but thatÕs what itÕs talking about, that rejection of Jesus that
occurred in AD 33 when the religious leaders of Israel rejected Jesus as Messiah.
Then he goes on and he uses two other words to
describe this, the words ÒchosenÓ and ÒpreciousÓ. The word ÒchosenÓ is this
Greek word EKLEKTOS, which means elect, but it also has the idea of choice. YouÕve heard me
teach this many times. The Old Testament word is bachar. ItÕs used in several places in
the Old Testament, not to describe a selection process or an election process,
but the quality of people.
For example, in the war between the various Israelite
tribes and the tribe of Benjamin thatÕs described at the end of the book of
Judges it says that the Benjamites had choice warriors and thatÕs how itÕs translated
in the text. These were the cream of the crop. This was their elite fighting
force.
They had choice warriors so itÕs describing something
qualitative, not a selection process. Because of the influence of Augustinian
theology on Calvin and on Luther and the sort of a determinative type of
theology that we often refer to as Calvinism, it goes back to Augustine in the
fifth century, the mindset was to always translate this word as ÒelectÓ.
And that takes us off course here, I think, because the
word is used in conjunction with this second word translated ÒpreciousÓ, which
is the Greek word ENTIMOS which has that idea something that is precious, something that is
highly valuable. Contextually both of these words are describing something that
has quality and value.
The idea of selection or choice is not part of the
context and itÕs not part of the original context in Isaiah 28:16. IÕve put two
different translations on this slide for a reason IÕll explain in just a
minute. In the top translation after God is announcing judgment thatÕs going to
come on a future generation of Israel that will come under judgment from the
Babylonians, He then provides what that solution will be.
God said, ÒBehold, I lay in Zion a stone for a foundation [or
a foundation stone], a tried stone.Ó That word there in the Hebrew means a stone of
proving. ItÕs been proven. The quality of it has been assessed. Okay, itÕs like
you demonstrate something. You take some ore to the assayist and he will prove
it. He will show what is of value there, the gold or the silver that is there.
So thatÕs the idea there.
It is a tried or tested or evaluated stone and thatÕs
a reference to Jesus. He will be proven. Also, itÕs the idea that itÕs tried
and itÕs precious. It is intrinsically precious. Okay, thatÕs talking about the
quality of it again. So thatÕs the context of what Peter is alluding to here in
Isaiah 28:16.
At the end of this verse it goes on to say itÕs Òa tried stone, a
precious cornerstone, a sure foundationÓ. All of this is indicating its
quality.
ÒWhoever believes will not act hastily.Ó
ThatÕs the new King James translation and thatÕs a little ambiguous, isnÕt it?
A little cloudy, not too sure what that means.
I put this up here because the NET
translates it ÒThe
one who maintains his faith will not panic.Ó The one who believes it will
not act hastily. He will not act quickly. He will not lose control of his
thinking and get out of control. ThatÕs the idea. ItÕs because the person who
is grounding his faith on the foundation stone is going to be stabilized by his
faith in Christ. ThatÕs the idea in the text.
This idea that the stone also is going to be a stone
of stumbling is in Isaiah 8:13–14 which says, ÒThe Lord of hosts, Him you shall hallow
[or set aside]; Let
Him be your fear.Ó Remember the fear of the Lord is the beginning of wisdom
and the beginning of knowledge. ÒLet Him be your dread. He will be as a sanctuary.Ó
Now think about this. WeÕre going to get into this
passage, and itÕs going to talk about building a spiritual house. Other verses
we will look at are talking about building a spiritual temple. ÒThe Lord will be
as a sanctuary.Ó This is mikdash in the Hebrew, which is the word that is used to describe
the tabernacle in the Old Testament. It is from the verb kadosh, which means a set apart place, a
place that has been sanctified. So thatÕs what it means to be a sanctuary.
We get the idea of a sanctuary city today where people
can go who havenÕt come into the country legally and then they canÕt be
arrested or prosecuted if they make it to this sanctuary. The idea of going to
a church at one time if youÕd committed a crime and you fled into the inside of
the church, then you had sanctuary there and the police couldnÕt come and
arrest you. ThatÕs not the idea here. It is the idea of a set apart or a holy
place. God will be our holy place. We will rest in Him.
He goes on to say in Isaiah 8:14, Òa stone of stumbling and a rock of offense
to both the houses of Israel.Ó So this foundation stone is indicated as a
place that will be a stumbling place. People will trip over it and it will
cause them injury because they have rejected Jesus as the rock.
Instead of a foundation and the solution to their
problems, because they reject Him He will become a trap and a snare and they
will come under the judgment of God.
So back to our passage in 1 Peter 2:4–5. HeÕs
rejected by men. ThatÕs the idea that they repudiate Him, they turned their
back on Him, theyÕre hostile to Him. HeÕs rejected by men, but choice and
precious by God. That describes the quality of this Living Stone.
Then we get into something that drove me nuts most of
the day. IÕd look at it. In fact, I may have said something about this last
week because it reads a little É Peter has some odd Greek here and he starts
off this verse with a pronoun in the plural. ItÕs AUTOS plus the conjunction
AUTO KAI. I mentioned it to Jim and he said, ÒItÕs these are.Ó
ThatÕs what it looked like and thatÕs what I
translated it. But no one translated it that way and I was scratching my head
from last week. I finally found in a grammar [book] that AUTOS can
also be used as a first or second person pronoun. ItÕs normally used as a third
person pronoun, but rarely as either ÒIÓ or ÒyouÓ.
It has the idea of emphasis and so itÕs called an
emphatic demonstrative and basically means you yourself. I donÕt know why
Scripture translators donÕt ever catch that. ItÕs really emphatic, saying you
yourselves are living stones. HeÕs really making it clear that by their coming
to The Living Stone they, too, are also living stones and that something is
happening to them as a living stone. They Òare being built up a spiritual house, a holy
priesthood, to offer up spiritual sacrifices acceptable to God through Jesus
Christ.Ó
Now this verb OIKODOMEO
that we have is a word that is not unfamiliar to many of us. It means for
something to be built up. ItÕs a construction term and it is sometimes used of
personal edification. As personal edification you have in a number of places
where we are to edify one another or the pastor is to edify the congregation to
build them up spiritually.
ItÕs also used of the construction and the building up
of the body of Christ from its beginning on the day of Pentecost until its
completion at the end of the Church Age.
We see it first used this way in Matthew
16:18–19. I talked about this a little bit last time. We covered this in
Matthew. Jesus is talking to Peter and the disciples up near Caesarea Philippi in
the north of Israel and in a beautiful setting there near the temple to the
Greek god Pan at a place called BANIAS. Because Arabs canÕt pronounce the letter ÒPÓ
so instead of saying PAN, they would say BAN.
If you donÕt get anything out of this Bible class and
if you donÕt get anything spiritual from this, this is a subtle argument why
there is no truth to the Palestinian claim that Palestine is their home. Why
would they call themselves a name that begins with the letter they canÕt
pronounce? TheyÕre ÒBalestinians.Ó They live in Balestine. If you talk to an Arab he will never say heÕs a
Palestinian. Why would they do that? End of story. Kick them out. ItÕs not
their country. They didnÕt come up with that name. Okay, so just a little extra
added attraction there.
Jesus says to Peter and to the disciples, ÒWho do people
say that I am?Ó
The disciples say, ÒWell, some people think youÕre
Elijah. Some people say John the Baptist.Ó I didnÕt know they believed in
reincarnation, but apparently they were saying the people had these ideas.
Then Jesus said, ÒWho do you think that I am?
Peter said, ÒYou are the Christ [the Mashiach] the Son of the Living God.Ó ThereÕs that
idea of the living God again, emphasizing that the God of Abraham, Isaac, and
Jacob is a living God.
Jesus said, ÒBlessed are you, Simon bar Jonah [Simon son of
John]. And I
also say to you that you are Peter [PETROS].Ó ThereÕs a play on
words here in the Greek. ÒAnd on this rockÓ [PETRA, which is a feminine term for a large
rock] Jesus says, ÒI will build My church.Ó
ThereÕs a lot of debate over what Jesus is referring
to when He says Òon
this rockÓ. Some people think itÕs the statement identifying him as the
Messiah. Some people think itÕs a statement of faith believing in Jesus or
PeterÕs identification, but I believe that as I pointed out last time that HeÕs
referring to Himself because the term ÒrockÓ is a title that is used of God all
through the Old Testament.
We went through numerous verses last time showing how
the terms ÒrockÓ and ÒstoneÓ are often and frequently used to describe God in
the Old Testament. Jesus is saying here, though, the point IÕm making here,
this is OIKODOMEO. And Jesus is saying HeÕs going to build His church.
Another point here is that in John chapter 21 Jesus had
another conversation with Peter. Peter has just been forgiven and he has
realized his forgiveness from the Lord for betraying Him. Then the Lord says, ÒPeter do you
love Me?Ó three times.
He says ÒPeter do you love MeÓ and the first and the
last time He uses the same word. In the middle He uses a different word. He
uses a lot of different synonyms but each time when Peter says, ÒLord I love
YouÓ, Jesus says something about what Peter is supposed to do.
HeÕs supposed to Òfeed my sheepÓ, Jesus says. You are to attend
My lambs. Jesus uses different words for lambs and sheep so He is covering all
the maturity levels in the flock. He uses different words for feeding, but He
is making the point that the role of the shepherd is not to go to the hospital.
ThereÕs nothing wrong with going to the hospital if youÕre a pastor, but thatÕs
not the primary job of the pastor. There are people in the congregation that
have the gift of mercy, and theyÕre the ones who should be going to the
hospital using their gift of mercy.
The pastor should help, just as every believer should
help, but thatÕs not his primary job. His primary job is to feed the sheep. In
Matthew 16 Jesus tells us what His mission is in relation to the church. He
says, ÒI will
build My church.Ó
I often wonder why itÕs the vogue thing for the last
50 years for seminaries to have courses on church growth. Church growth starts
and ends with Matthew 16:18. Jesus said, ÒIÕll build My church. You feed the
sheep.Ó
What happens today is that most pastors and seminaries
think that itÕs the job of the pastor to build the church and the Sunday school
teachers to feed the sheep. ThatÕs why we have the mess weÕre in today, because
we have an uneducated laity in the church because theyÕre not being taught by
people who have a solid education in the Scriptures.
TheyÕre not trusting the Lord to build the church.
They are trusting in all kinds of techniques and all kinds of different
methodologies that are borrowed usually from salesmanship and motivational
things. As Harry Leafe told me when I was first ordained by him, he said,
ÒRobby, always remember anybody who is smart and who has some understanding of
business can go out and build a huge organization. That doesnÕt mean the Holy
Spirit had anything to do with it.Ó
You can have a congregation of 50 or 100 people or
even 10 people and if those 10 people are the growth of the Holy Spirit, then
youÕre going to do great. But if youÕve got 300 people and the Holy Spirit
brought you 10, youÕre going to have trouble. They really donÕt want to be
there to learn the Word of God and to grow.
WeÕve got to understand that it is the Lord who brings
the increase. ItÕs the Lord who is in control and HeÕs the one who builds a
church. This is part of what is being talked about in 1 Peter because weÕre
talking about the universal church, not just the local church. People get
confused on that. Jesus is talking about HeÕs the one who builds the universal
church, builds His body, and I think that, by implication, is that HeÕs the one
who brings people into local churches as well.
1 Peter 2:5 says, ÒYou yourselves also as these living
stones.Ó This teaches that this is a dynamic process. As more come to believe
in Jesus and are added, then the building continues to grow. This is this process.
YouÕre being built up and then he says, Òa spiritual house, a holy priesthood, to offer up
spiritual sacrifices acceptable to God through Jesus Christ.Ó
Now this is another place where PeterÕs grammar is
tough because of the word thatÕs translated Òa spiritual houseÓ. I have it in
this slide on the lower right, OIKOS PNEUMATIKOS. If you parse those two
nouns, theyÕre both in the nominative case.
ThatÕs the case of the subject or a predicate
nominative. ItÕs not the case of a dative, the direct object or the indirect
object. ItÕs the case of the subject or it may be an appositional phrase to the
subject. So by translating it ÒyouÕre being built upÓ, some translations even
put ÒyouÕre being built up as a spiritual houseÓ or ÒyouÕre being built up to a
spiritual houseÓ.
That violates the sense of the grammar I think. I read
this in a few commentaries where they actually address the term Òspiritual
houseÓ as appositional to the subject of the verb and the subject of the verb
is you. You all are being built up.
What Peter is saying is that you all are a spiritual
house. The term Òspiritual houseÓ is explaining who they are. You are a
spiritual house and youÕre being built up to a priesthood. Now that word ÒtoÓ
is probably not the original word there. It indicates direction.
What we have here is basically identification. You
also are a spiritual house, as living stones, are being built up. In some of
the older manuscripts itÕs inserted the preposition EIS, translated ÒtoÓ,
which might just been done in order to give it a little more clarity. Holy
priesthood is definitely in the accusative so that indicates direction. Our
growth is to grow and to be more and more functional as holy priests.
ThatÕs the direction. ÒYou, yourselves also, a spiritual house, as
living stones, are being built up to [be or to] a holy priesthood, for the purpose of
offering up spiritual sacrifices acceptable to God through Jesus Christ.Ó
Now, at this point I want to stop a little bit go to
another passage to try to help us understand the nature of this spiritual
house. This is important for understanding and properly interpreting the rest
of the section in terms of what applies to Gentiles and what applies to Jews. I
want you to turn with me to Ephesians, chapter 2.
EveryoneÕs familiar with the first 10 verses or
probably the first nine verses of Ephesians and less so with the remainder of
Ephesians, chapter 2. The next part of Ephesians 2 is really crucial for
understanding what happened on the Cross in relation to the formation of this
new entity or organism known as the body of Christ.
WeÕll start in verse 11 to give a little backdrop. I
just want to read it through and give some explanation as we work our way
through the text. In Ephesians 2:11–13—thatÕs our first chunk—Paul
is describing those who were once Gentiles in the flesh. It might be easy at
first blush to think that when he uses the word Gentile here, heÕs using it as
a synonym for unbelievers, but that would be wrong.
Now they are unbelievers but thatÕs not the point heÕs
making, if you look at the text. He says, ÒTherefore remember that you, once Gentiles in the
flesh— who are called Uncircumcision by what is called the Circumcision made
in the flesh by hands.Ó As soon as he brings in the terms ÒcircumcisionÓ
and ÒuncircumcisionÓ, what should you be thinking about? The Abrahamic
Covenant.
The backdrop to this is going to be the covenantal
relationship of Jews to God, and the non-covenantal relationship of the
Gentiles to God. It doesnÕt have anything to do with their soteriological
status.
Some Jews are not saved but theyÕre still in the
covenant with God. They are still part of the Abrahamic Covenant. And some
Gentiles were saved, but they didnÕt come under the Abrahamic Covenant. They
remained saved Gentiles in the Old Testament.
PaulÕs talking about the fact that theyÕre Gentiles,
but his emphasis is explained as he goes through the text. HeÕs already
indicating this contrast is going to be between those who are under the Abraham
Covenant and those who arenÕt. He says at that time you were without Christ,
which clearly shows that heÕs adding the idea of their spiritual status now.
Now heÕs making clear that they were unbelievers.
ÒÉ You were without Christ, being aliens from the commonwealth of Israel
and strangers from the covenants of promise ...Ó
ThatÕs what makes the difference between a Gentile and a Jew. ÒÉ Having no hope
and without God in the world. But now in Christ Jesus you who were once far off
have been brought near by the blood of Christ.Ó That is the death of
Christ.
The point that heÕs making here is about Jews and
Gentiles in the Old Testament. Jews had a covenant with God. Gentiles didnÕt.
They were separated and far off. You have these two different people.
Paul begins in Ephesians 2:14, ÒFor He, Himself, is our peace.Ó Christ
is the One who is going to be the peacemaker between Jew and Gentile. ÒHe is our peace,
who has made both one.Ó The ÒbothÓ refers to Jew and Gentile.
See, weÕre not talking about man and God yet. WeÕre
just talking about that the distinction between Jew and Gentile. Christ is our
peace, who brings Jew and Gentile together. HeÕs broken down the middle wall of
separation. The wall is described in verse 15, as the law of commandments
containing ordinances.
ThatÕs why Peter would not have gone to a GentileÕs
house to eat treif,
thatÕs non-kosher food, unless God tells him. God had to tell them three times
to take and eat from that big tablecloth that He lowered. Still it was
difficult for Peter to understand that the point was that now he could go and
fellowship with Gentiles. Otherwise as an Orthodox-observant and Law-observant
Jew, he would never do that.
So the Law of commandments kept Jew and Gentile
separate. What Jesus has done, He has abolished in His flesh that enmity
between Jew and Gentile so as to create in Himself [another phrase for that is
Òin ChristÓ], one new man from the two.
Up to the cross you have Jew and Gentile. But now,
because of the cross thereÕs a new entity thatÕs going to join the two together—one
new man from the two, thus making peace. This isnÕt peace with God yet.
This is peace between Jew and Gentile because the Law
of commandments has been fulfilled and abrogated. Once Jesus does that so you
can have one new man from the two it says, ÒThat He might then reconcile them.Ó
Now we get to the point of the vertical
[relationship], that He might reconcile them both to God in one body. ThatÕs
the body of Christ, Òthat He might reconcile them both to God in one body through the cross,
thereby putting to death the enmity.Ó
What enmity is this? ItÕs not the enmity we have
toward God but the enmity between Jew and Gentile thatÕs based on the Mosaic
Law and the 613 ordinances in the Law. In Ephesians 2:17, we read, ÒAnd He came and
preached peace to you who were afar off and to those who were near.Ó
He is not saying to those who were unbelievers and
those who are believers, those who are far off are those who are away from the
cross, those who are not in a covenant relationship with God. Those who are
near were the Jews who were in a covenant relationship with God. It doesnÕt
have anything to do with their soteriological status, but their covenant
status.
Now that they have been brought together in one body,
Ephesians 2:18 says, ÒFor through Him we both have access by one Spirit to the Father.Ó
What does that describe? ThatÕs the function of priesthood, that because we
have a High Priest who has torn down the veil we have access to God.
ThatÕs Hebrews. We have access to God so that we can
go directly and boldly before the throne of grace. ThatÕs the function of our
priesthood, so itÕs not an explicit reference to priesthood here. ItÕs an
implicit reference, but itÕs very clear that this is talking about a priestly
function to have direct access to God.
Next we go to Ephesians 2:19, ÒNow, therefore, Paul says, you are no longer
ÉÓ HeÕs writing to the Ephesians. They are primarily Gentiles. ÒNow, therefore,
you are no longer strangers and foreigners.Ó There are those terms
ÒstrangersÓ and ÒforeignersÓ, which relates to the Covenant. But now you are Òfellow citizens
with the saints and the members of the household of God, having been built on
the foundation of the apostles and prophets, Jesus Christ Himself being the
chief cornerstone.Ó
We have some of the same language here that we have
over in 1 Peter related to the cornerstone and related to the construction of
the foundation stone and the household of God.
Then we get into the core verses here, Ephesians
2:21–22, ÒIn
whom the whole building being fitted together, grows ...Ó ThatÕs the
process through the Church Age of the development of the church, the body of
Christ Ògrows
into a holy temple in the Lord, in whom also you are being built.Ó
For Òyou are being built together for a dwelling place of God in the
Spirit.Ó The first word Òwhole buildingÓ (verse 21) is this word, SUNOIKODOMEO. It
refers to a building or something being built up. Here it refers to a building
because it is connected to a spiritual building, not a physical building.
It connects to the temple, which is the word NAOS. NAOS is
a term that refers to the inner sanctuary of the Temple. Our bodies are the
temple, the NAOS of the Holy Spirit, not the HIEROS. HIEROS would include all the
temple precincts and the court of the Gentiles.
ThatÕs why we can say Christians canÕt be demon
possessed, because we are the temple of the Holy Spirit and the word for temple
wouldnÕt include the outer courtyard. It would just include the inner holy of
holies, where only someone truly sanctified could go, where Christ indwells.
The whole building is being fitted together and that
whole building in context is being brought together by Jews and Gentiles
together. It Ògrows
into a holy temple in the Lord, in whom you also are being built together.Ó
ThatÕs the word in the lower left, SUNOIKODOMEO. Notice itÕs the OIKO that you find in OIKODOME and
KATOIKETERION. ThatÕs your root word for a house or building.
In the verb here you have a preposition SUN
plus the same verb that we have in 1 Peter 2. TheyÕre being built together for
a dwelling place. ThatÕs this word here KATOIKETERION,
the dwelling place of God in the Spirit. What we see from Ephesians here is
that in the church, the body of Christ, the dividing wall between Jew and
Gentile is torn down so itÕs that diagram I had earlier.
Jews are a subset in the body of Christ. But Jewish
believers and Gentile believers in the Church Age are equal. The dividing wall
is torn down. They are now one in the body of Christ and united in the body of
Christ.
This is found in other passages such as Ephesians 4:4.
There is one body, not two. There is not a Jewish body and a Gentile body. ÒThere is one
body and one Spirit, just as you were called in one hope of your calling.Ó
Then in Galatians 3:26–28, ÒFor you are all sons of God through faith
in Christ Jesus. For as many of you as were baptized into Christ [that
would be the baptism of the Holy Spirit, a non-water baptism that happens at
the instant of salvation for every believer] have put on Christ. There is neither Jew nor
Greek, there is neither slave nor free, there is neither male nor female; for
you are all one in Christ.Ó
ThereÕs not a distinction. The distinction is going to
come because Jewish background believers have a cultural history and they have
a tradition and they are still part of the Abrahamic Covenant because theyÕre
ethnically Jews. The Abrahamic Covenant applies to all Jews, whether they are
believers or not.
If they are an apostate, does the principle ÒI will bless
those who bless youÓ have a qualifier? Does God say in the Old Testament to
the Assyrians, ÒI will bless you even if you curse Israel?Ó No. The same with
the Babylonians because they were anti-Semitic, even though God used them as a
tool to bring judgment on Israel.
God was true to the Abrahamic Covenant and said, ÒI will curse
those who curse you,Ó even if the Jews that you were cursing were apostate
Jews. The principal was still true. The principle is still true today. If
Israel is disobedient to God, GodÕs going to deal with it but He doesnÕt need
Gentiles to come along and be anti-Semitic and help.
That will bring divine judgment. God still honors the
Abrahamic Covenant. The sign of the covenant for the Jew is still circumcision.
It doesnÕt make him more spiritual or less spiritual. It doesnÕt make them
saved or savable. ItÕs just a cultural, historical, and in this case a
covenantal reality for the Jewish people.
In Christ there is not a distinction in our spiritual
life. In our access to God thereÕs not a distinction. You get people who want
to have women pastors and they want to do all these other kinds of things and
deny the role distinctions among the sexes. They go to this verse, Ephesians
4:4. They just hone in on this, saying, see there is neither male nor female so
this idea that women canÕt be pastors is just first-century chauvinism.
No. If you are saved and you were a slave you are
still a slave. If you were a man you still had all your male body parts. If you
were a woman you still had all your female body parts. You didnÕt change. In
the Old Testament, a Jew could go all the way into the temple to worship God.
But Gentiles had to stay out. They couldnÕt go beyond the court of the
Gentiles.
Women couldnÕt go beyond the court of the women. Men
could go all the way in. Slaves could not go in. So all of these terms and this
whole idea is that in the body of Christ Jew, Greek, slave, free, male, female
all have equal access to God, unlike what they had in the Old Testament. ThatÕs
going to relate to our priesthood and the function of our priesthood as
believers in the body of Christ.
Back to 1 Peter 2:5. WeÕre being built up a spiritual house.
This is the body of Christ. ItÕs a spiritual temple. It also says weÕre a holy
priesthood. I didnÕt change the translation here. It should be, ÒYou also a
spiritual house as living stones, are being built up a holy priesthood.Ó
ItÕs again describing the directionality there to a
holy priesthood, for the purpose of offering up spiritual sacrifices. Now the
word translated ÒpriesthoodÓ here is HIERATEUMA, which refers to the function of a priest.
ItÕs only used twice in the New Testament, once in verse five of this chapter
and then verse nine of this chapter.
The purpose is then described in terms of offering up
spiritual sacrifices. Now thereÕs a verse that may connect to this. Hebrews 10:21
says that we have a High Priest who is over the house of God. ThatÕs talking
about the Church body.
WeÕre under Jesus Christ as our High Priest, and since
HeÕs our High Priest, weÕre all priests. This relates to the universal
priesthood of the believer and what we do is we offer up sacrifices.
This is the Greek word ANAPHERO,
which literally means to lift something up. But it is the word that is used all
the time to translate Old Testament words for offering a sacrifice, bringing an
offering to the temple.
We are to offer up these spiritual sacrifices that are
acceptable to God. The word for sacrifice is THUSIA, which is your
standard word for sacrifice. ItÕs the word we see throughout the New Testament,
especially in the verse weÕll end with, Romans 12:1.
But these sacrifices are to be acceptable to God, EUPROSDEKTOS.
That means that there can be unacceptable sacrifices. Unacceptable sacrifices
would be sacrifices that are made in the power the flesh and the power of the
sin nature when weÕre walking according to the flesh.
We think somehow weÕre doing something thatÕs
impressing God. WeÕre praising God or giving thanks to God. WeÕre giving an
offering or whatever and itÕs just the power the flesh. Now this word EUPROSDEKTOS is
used in a couple of interesting passages.
For example in Romans 15:16, Paul says, ÒThat I might be
a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that
the offering [thatÕs not the word for sacrifices] of the Gentiles might be acceptable.Ó
What makes it acceptable? ItÕs sanctified by the Holy
Spirit. See, if youÕre not walking by the Spirit itÕs not sanctified by the
Spirit. If youÕre not walking in the light, walking in the truth, or abiding in
Christ, then itÕs not [sanctified]. If weÕre not doing those things then weÕre
out of fellowship. The only way Scripture says that we can be spiritually
cleansed and restored is to confess sin.
Just a couple of points on how sacrifice is used in
the New Testament for the believer.
In Ephesians 5:2, Paul says, ÒAnd walk in love as Christ also has loved
us and given Himself for us, an offering and a sacrifice to God for a sweet
smelling aroma.Ó So this is the walk in love. ItÕs an offering and a
sacrifice to God.
So their gifts given were sanctified by the Spirit and
were an acceptable sacrifice.
Philippians 2:17, Paul says ÒYes, and if IÕm being poured out as a drink
offering.Ó So his life was viewed as a sacrifice. ÒIf I am being poured out as a drink
offering on the sacrifice and service of your faith.Ó
Paul is poured out, but they are also viewed as the
sacrifice and service of their faith.
Of course, thatÕs if itÕs done in the power of the
Holy Spirit.
Then, in closing, in Romans 12:1 Paul says, ÒI beseech you
[or I implore you] therefore, brethren, by the mercies of God, that you present your
bodies a living sacrifice [thatÕs a function of a priest to present a
sacrifice], holy,
acceptable to God which is your logical service [your rational service].Ó
Your LOGIKON—thatÕs the same word that is used for the Word of God, the milk
of the Word in 1 Peter 2:2.
That helps us think this through a little bit more.
When Peter is talking to Jewish-background believers, relating Old Testament
concepts of priesthood to them, heÕs not setting them apart from the rest of
the body of Christ. But heÕs reminding them that what they had and what they
were called to in the Old Testament is being realized in a fuller dimension
than they ever imagined as they are now in Christ. The reason heÕs telling them
this is to motivate them to greater growth and maturity and spiritual service.
LetÕs close in prayer.
Closing Prayer
ÒFather, thank You for this opportunity to study Your
Word and to be reminded that we are expected to grow. That we have been called
to walk in good works prepared beforehand and that we are to serve You with our
lives. Our lives, in many dimensions, is a service, a sacrifice to You, and a
function of our priesthood that we can continue to grow and mature, being
conformed to the image of Christ and manifesting Your essence to those around
us.
Father, challenge us with what we studied. We pray in
ChristÕs name. Amen.Ó