How would you describe the church,
especially in regard to how it relates to the general community?
Let’s delve into some scripture that
informs this question of ‘who we are’ in the church. 1 Peter 2:4-10 presents a
great vision of the church drawing on many old testament images and metaphors
originally concerning God’s people Israel. [Peter, we would agree, would have a
great interest in this subject from the moment he heard the words of Jesus
(recorded in Matthew 16:18), on this rock {whatever that meant} I
will build my church.]
In 1 Peter 2:4 people are encouraged
to “come” or ‘draw near’ to Jesus who is described as a precious “living
stone”. Then verse 5 describes those who do “come” as themselves
“living stones”. So as you accept and follow THE “living stone” you likewise
become one of many “living stones” of God’s ‘new temple’ … referred to specifically
as a “spiritual house”. [This would of course be a house of prayer for all
nations, not the den of robbers that the Jerusalem temple had sometimes become
(Mark 10:17).]
Jesus is also described (in verse 6
quoting from old testament texts) as the “cornerstone”, meaning the “stone”
that the entire structure is built upon … the first stone that is laid … the
foundation stone. The “cornerstone” Jesus is the only foundation that is
perfectly safe, sure and true.
Thus we might answer the question of
‘who are we’ as: a spiritual house built upon Jesus.
Before going on, we should note that
there is a mention that the one who stakes their life (“believes”) in Jesus,
“will not be put to shame” (refer verse 6) … which indicates that we will never
really regret or be disappointed or embarrassed by such a decision. Even though
the way might be difficult, it will be purposeful and hopeful. And ultimately
the follower of Jesus will be eternally vindicated! And conversely, as shown in
verses 7 & 8, those who disagree with God or reject Jesus will surely be
proven to be wrong. These words were very important to hear for those under
strenuous persecution.
Now, in reflecting on this “spiritual
house” from verse 5, we should move our thoughts away from a rectangular temple
building made of stone to a vision of God’s assembled people. The glory of God
is now not seen through the beauty of great architecture and golden
decoration, but rather through the beauty of transformed lives and active
faith.
Then what happens in such a ‘spiritual
house’? What does this look like?
Verses 5 & 9 give us a few images.
First, a “…holy priesthood” offering
“spiritual sacrifices”. Priests in Israel were ‘set apart’ for particular tasks,
that of teaching God’s law and facilitating sacrifices for the atonement of
people’s sins. Thus they were responsible for the two-way street of taking the
knowledge of God to the people and bringing the people toward God’s
forgiveness. Thus in Israel a priest would stand in the middle between God on
the one hand and all the rest of the people on the other. Bringing this thought
to the role of the church, we start to see the church as interpreters and
witnesses of God for those others who don’t know God. We are thus God’s
representatives or ambassadors or advocates in the world. An ambassador
represents their country to the other nations; an advocate speaks the views of
the one they represent to a wider audience.
So another answer to the question of ‘who
we are’ might be: a people set apart [made holy] by God through which
God can bless (and save) the world.
Now in the ‘new covenant’ under Jesus,
where Jesus has already provided the ultimate sacrifice for human sin, all
God’s people have priestly like roles and responsibilities … referred to here
as “spiritual sacrifices”. It was an honour to be a “priest” in Israel, and it
is certainly an honour to be a “priest” in God’s kingdom today.
But what are these “spiritual
sacrifices” that are talked about in verse 5?
1. COMMITMENT to the 3 “r’s” –
repentance, renewal, response;
2. PARTICIPATION in worship under the
broadest application – including acts of witness, kindness, service, sharing,
and the bringing of gifts and offerings that enable ministry and the spread of
the gospel;
3. CO-OPERATION – all God’s people are
now chosen for, and should be focussed on, God’s mission … collectively,
together, as one, yet with our God-given and complimentary diversity, which
often requires the complete ‘sacrifice’ of personal agendas in the cause of the
greater common good.
Verse 9 offers three further images
which build on what has already been said:
·
“a
chosen race” – a specially representative and missional people, who can be
assured of God’s close company and various blessings. This once related to a
particular ethnic grouping, but now applies to all who believe in and follow
Jesus.
·
“a
holy nation” – as above “holy” meaning ‘set apart’. The Hebrew drawn on here
suggests being different or distinctive, but not so much for its own sake;
rather ‘set apart’ for a distinct purpose. We are deemed “holy” or ‘set apart’
by believing in Jesus, accepting his gift of mercy, following him, and walking
in God’s Holy Spirit. In this sense we don’t become “holy”, we are
already “holy” by definition i.e. ‘set apart’ for God’s purposes. What we can become
along the journey is more obedient and more equipped disciples.
·
“God’s
own people” – ones who God will continue to work in and through; and in being
so treasured can thus appreciate their high value. As already mentioned, this
is no longer defined by national identity nor geographical boundary, but rather
through allegiance to Jesus.
We should note that we are so
described not through any merit of our own, but rather through responding
humbly to God’s mercy. Yet, there is the implication in all these descriptions
that we are to live out in our daily lives the practical implications of
our status as God’s own people. We have to ‘be’ who we ‘are’, and this has
further implications in every dimension of personal and social life. God’s
character is reflected in our character!!!
All of these descriptions are real “in
order that” (refer verse 9) we “may proclaim the mighty acts” of God …
meaning what?
But before we answer that … there is a
helpful line drawn in verse 10 – there is a moment in time when we cross from
being our own individual person – over to become one of God’s collective
family, and also from one not experiencing God’s grace and mercy – over to one
who is experiencing this on a daily basis. This should be our decisive moment
of redemption (from darkness into light). This is a line which we
should not regress back over to where we were before! So another response to ‘who
are we’ is: we are part of God’s movement living together in an atmosphere
charged with forgiveness.
All of the above descriptions i.e.
“holy priesthood”, “God’s own people”, etc. are the case “in order that” we
“may proclaim the mighty acts” of God … meaning what?
We, if you like, are ‘advertising’ all
the excellencies of God – who God is and what he has done. And we exhibit
transformed, active and effective lives that represent God’s character, creativity,
light and mercy.
This latter part of verse 9 can also
be translated, “… that you may declare the praises of him who called you
out of darkness into his wonderful light” (NIV).
“Declaring the
praises” of God – is that another good description of ‘who we are’ as the
church: people who deliberately yet naturally declare the praises of God in
the public domain.
These are declarations concerning
God’s love, mercy, forgiveness, salvation. We praise God because of God’s
inherent glory and worthiness. God is the only One deserving of such allegiance
and praise and thus evermore due such declarations.
Such declarations are made publicly,
clearly, loudly … not just to bring encouragement to one another, but to enable
God to draw others to him (who do not know God yet). This is missional praise!!
In the same way as Israel’s praise was meant to be heard by foreign nations,
the church’s praise is meant to be heard way beyond its walls and confines. Our
activities of worship i.e. singing, praying, reading the scriptures and
discussing them, and our practice of the sacraments of communion and baptism,
are to be overheard across the community. They are to be somewhat
of a summons to experience the glory of God – this is “doxological evangelism”
(as dubbed by Edmund Clowney)! John Stott writes that it would be impossible
for me to truly worship God, if I don’t actually give two cents whether anyone
else does or not. So worship is not real without a sense of proclamation
or witness.
John Dickson writes as follows: Our
friends and neighbours live and breathe in the presence of the greatest Lord.
Yet, they do not know it. We, the people of the Lord, who know his majesty over
heaven and earth, must stand up on the bus, so to speak, and, in whatever way
is appropriate to our gifts, personality and circumstances, promote [God’s]
glory.
Declaring God’s praises is something
we should do confidently, enthusiastically, spontaneously, excitedly, even
vigorously; but not boastfully nor arrogantly as if we were in anyway
responsible for how great God is. Rather this is done with humility as grateful
recipients, and largely for the benefit of others.
Psalm 96 provides one great example of
declaring God’s praises. Here, those who have experienced personally and
collectively God’s blessings are invited to share about this far and wide. And
whether it was praise from the Jerusalem temple spreading out across the
cosmopolitan city, or whether it was the praise from dispersed Jews wherever
they had settled and worshipped, those who did not know YHWH would hear clear
witness to his name. Sentiments expressed here like “Great is the Lord and
greatly to be praised” (v.4) would drift on the breeze to all those within
earshot, who may just find their needs and aspirations addressed by such words.
And we know that many Gentiles found their way to Jewish synagogues wanting to
know more.
This psalm expresses various reasons
for praise …
· for
God’s daily acts of salvation (v.2),
·
for
the signs of God’s activity within human community (v.3),
·
for
God’s credibility as opposed to other pretend ‘gods’ (v.4-5),
·
for
God’s general creativity (v.5),
·
for
God’s presence and beauty seen amongst his people (v.6),
·
for
the quality of God’s care and governance of the world (v.10),
·
for
the rightness of all God’s judgements (v.10 & 13).
We can think of singing this “new
song” (verse 1) in two ways. Firstly, this can relate to all the good things
God is doing now. Each generation brings new reasons to praise God. One
generation of Israel would have praised God for their liberation from Egypt,
while a later generation would have declared praises for their return from
exile. For us, possibly each new day brings more reasons to tell our story and
offer God praise. And when this is expressed, this gives other people reason to
consider if such blessing could be true and available to them. Secondly, this “new
song” can relate to the eternal truths that we have long adopted, yet can be
seen as “new” to those who have never heard them before.
Looking at Psalm 96 another way, in
declaring such praise …
·
there
is the possibility that other people will seek this salvation
·
there
is the possibility that others will notice God’s presence in community life
·
there
is the possibility that the many false gods (broadly speaking) will be revealed
as worthless as against the wonder of the true God
·
there
is the possibility that God will be recognised as the creator of the universe
·
there
is the possibility that God will be seen as the originator of all things that
are good and beautiful
·
there
is the possibility that other people will join in the mission of redeeming
God’s creation
·
there
is the possibility that others will seek God’s truth, peace and justice.
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