Titus II Lesson -- June 7th

The Call to Offer Up Spiritual Sacrifices

1 Peter 2:4-10

Review

The passage to be considered this morning falls, contextually, in what we are terming as the section addressing the sanctification of believers (1:13-2:12). In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in manner that is consistent with this great salvation. In previous sessions we have learned that we are called to live in hope (1:13), called to live in holiness (1:14-16), called to live in fear (1:17-21), called to love one another fervently (1:22-25), and called to desire the pure milk of the Word (2:1-3). This week we will consider our call to offer up “spiritual sacrifices” (2:4-10).

Text

“And coming to Him as to a living stone, rejected by men, but choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: "Behold I lay in Zion a choice stone, a precious corner stone, and he who believes in Him shall not be disappointed." This precious value, then is for you who believe. But for those who disbelieve, "The stone which the builders rejected, this became the very corner stone," and , "A stone of stumbling and a rock of offense"; for they stumble because they are disobedient to the word, and to this doom they were also appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may proclaim the excellencies of him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy.” (1 Peter 2:4-10)

Textual Comment

Embedded within this passage is an important but subtle shift. Beginning in 1 Peter 1:13, Peter has been talking about sanctification. With no fanfare, Peter moves from the individual dimensions to the corporate dimensions of our spiritual walk. That is, he continues with his focus on sanctification but does so now from a corporate perspective.[1]

Why is this worth noting? It is worth noting because it is our tendency in the Western church to think of sanctification in very individualistic terms. We live in a democratic tradition that places all the emphasis on the individual.

What is the impact of this “individualistic” perspective on the biblical concept of the priesthood of the believers? At best, we think of the “priesthood” in terms of our own individual access to God -- our own obligation to pray, to serve, to worship. We think of our own relationship to Jesus Christ -- direct, immediate, and intimate. At worst, we think of the priesthood of all believers in terms of each of us being able to decide for himself what he thinks the Bible teaches and what duties it does or does not impose upon him or her. We think of every man being his own minister, his own theologian. This last idea is something the Bible never teaches! Even the first idea is not really the Bible's primary idea of the priesthood of all believers and certainly not the emphasis that falls on this idea here in 1 Pet. 2, as we shall see.[2]

What is the impact of this “individualistic” perspective on one’s view of the biblical institution of the church?[3] To the extent that the typical evangelical thinks about the church, he thinks of it as an institution that exists to help him in his own, individual walk with God. He does not see the church as his home, his mother, his people, his place of life and work, his family, his calling, or his very body -- which is the way the church is viewed in the Bible over and over again! He does not think of himself as a stone in the wall of a spiritual house (1 Peter 2). You see this is in so many ways. Private worship is emphasized over corporate worship. The works of the Christian life are seen largely in individual terms. A greater emphasis falls on the life of the nuclear family than upon the life of the family of God. The church exists for the individual not the individual for the church. This is the importance of the term "priesthood" as opposed to an emphasis instead on many individual priests. It is not a denial of our individual roles as Christians, but it is an interest in the work we perform, we accomplish together. The Lord is not as interested in you as a priest, as he is in you being part of a priesthood. And, as a priesthood, he looks upon the church as the great agent of his work, his cause, his kingdom in the world. He sees what the church may do together, how in her unity, how in her common effort, she may do so much that Christians could never do in and of themselves.

As we study this passage this morning, we must recapture that vision, that commitment, that sense of our place and purpose in the world. We must recapture the vision of the union of believers into a single spiritual house, forming a priesthood in that house for the service of God. It is not as though we will forget the course of our individual walks with God, or that we will not care about the spiritual condition of our own families at home. Of course we shall. But all of that interest will be taken up into the sense we have that God's great purpose in our lives individually and in that of our families, is the part we play, the role we fulfill in the one, great house and priesthood of God. It is in that house, it is by that priesthood that the Lord's great work will be done in this world. The fruitfulness of our lives will be measured by the fruitfulness of her life. It is that church that is the body of Jesus Christ and the apple of God's eye, not each of us in isolation. It is us together not apart -- in fellowship, in mutual love and caring, in worship, in witness, in teaching, in works of kindness and service -- it is us together, a spiritual house, that declares the praises of God to the world. That is what we are taught to believe in the Bible and here in 1 Peter 2.

Transition

With that perspective in mind, now back to the passage itself. There is a lot going on in this passage. We have “living stones”, we are introduced to the concept of the “priesthood of the believers”, and we learn we must offer “spiritual sacrifices.” Least we get bogged down in explaining each of these things, I want to approach this passage by choosing to answer only three simple questions:

· Who are we?

· How did we get this identity?

· What are we here for?

Who are we?

Who are we? Peter uses five expressions in verses 9 and 10 that answer this question. Before we look at each of these expressions, notice two things:[4] First, each expression – “a chosen race,” “a royal priesthood,” “a holy nation,” “a people for God’s own possession,” and “the people of God” -- is a corporate concept. When an individual comes to salvation by a personal trust in Jesus Christ, he or she becomes a part of a people, a body of believers. As a part of this body, he or she has both a privileged position and a task to which they are called.

Second, the expressions used to describe the New Testament church in verses 9 and 10 are descriptions of the nation Israel (see Exodus 19:5-7; Isaiah 43:19-21; Hosea 1:9-11; Hosea 2:21-23). The nation Israel was chosen and set apart by God, not because of their goodness or merit but simply as the recipients of divine mercy (see Deuteronomy 7:6-8; 8:11-20). Likewise, Peter applies this same principle to the Gentiles. If those who are “not God’s people” (namely disobedient Israelites) can become “God’s people,” then surely disobedient Gentiles (also “not God’s people”) can also become God’s people.

Having made these two comments, let’s look at the five ways Peter describes our identity. That is, “who are we?”[5]

1. We are a Chosen Race

First, we are a chosen race. Obviously, the “race” here is not racial. The chosen “race” is not black or white or red or yellow or brown. The chosen “race” is a new people chosen from all the peoples — all the colors and cultures — who are now aliens and strangers among in the world. What gives us our identity is not color or culture but “chosenness.” Christians are not the white race; they are the chosen race. Christians are not the black race; they are the chosen race. Rather, out from all the races we have been chosen — one at a time, not on the basis of belonging to any group. So our first identity is that we are chosen. God chose us. Not because of our race—or for any other qualification—God chose us. Who are we? We are chosen. We do not know why. It was nothing in us of value above other humans. We did not earn it or merit it, or meet any conditions to get it. It happened before we were born. We should stand in awe of it. We should tremble with joy at it. We should bow and accept it. We should be faithful to its purpose. We are chosen.

2. We are a People to be Pitied

Not only are we chosen, we are a people to be pitied. Notice in verse 10b: ". . . you had not received mercy, but now you have received mercy." I chose to use the word "pitied" because the word for mercy in Greek here is a verb and the closest word we have in English for "mercied" is "pitied." When God chose us, He then saw us in our sin and guilt and condemnation and He pitied us. We are not just chosen. We are pitied. We are the not just the objects of His choice, we are also the objects of His mercy. So our second identity is that we are a people to be pitied.

3. We are a People for God’s Own Possession

Third we are God's possession. This is expressed twice. In verse 9 we read: "You are . . . a people for God's own possession." In verse 10a we read: "You once were not a people, but now you are the people of God." We are chosen by God, we are pitied by God, and the effect of that pity is that God takes us to be His own possession. In one sense, everyone is God's possession. So this must mean something special. And, of course, it does. We are the ones He aims to spend eternity with. This is clearly stated in 2 Cor. 6:16: "I will be their God and they will be my people (my possession)." So our third identity is that we are a people for God’s own possession.

4. We are a Holy Nation

Fourth, we read in verse 9: "You are a . . . holy nation." We have been chosen, pitied, and possessed by God. Therefore, we are not merely part of the world any more. We are set apart for God. We exist for God. And since God is holy, we are holy. We share His character because He chose us, pitied us, and possessed us. If we do not act in a holy way, we act out of character. We contradict our essence as a Christian. For our fourth identity is that we (as believers) are a holy nation.

5. We are a Royal Priesthood

Finally, we read in verse 9 that: "You are a ... royal priesthood." As a priest, we have immediate access to God. We don't need another human priest as a mediator. God Himself provided the one Mediator between God and man, Jesus Christ. We have direct access to God, through God. And, second, we have an exalted, active role in God's presence. We are not chosen, pitied, possessed, and holy just to fritter away our time doing nothing. We are called now to minister in the presence of God. All of our life is priestly service. We are never out of God's presence. We are never in a neutral zone. We are always in the court of the temple. And our identity is that of spiritual service of worship (Rom. 12:1-2) or we are acting out of character.

How did we get this identity?

Our identity – that is, the question: “Who are we?” – begs the question: “How did we get this identity? The answer is almost too obvious. We get our identity from God. As we just discussed, Peter tells us that:

· We are chosen by God,

· We are pitied by God,

· We are possessed by God,

· We are set apart as holy by God, and

· We are made to be royal priests by God[6]

So the answer to the question of “how did we get this identity?” is that God gave it to us. He gave it to us by virtue of:

· His foreknowledge (1:2)

· The sanctifying work of the Spirit (1:2)

· His great mercy (1:3)

· Etc.

Do you get the idea? Isn’t this really the “greatest story ever told?” Yes! The story of how God takes a people who are “not a people” and makes them into (what Hosea once called and Peter now recalls) “the people of God” is truly the “greatest story ever told.” It’s what Peter is talking about in these verses and, in a sense, it’s the story of the whole Bible. The Bible teaches us that God is building up a people to love, worship, and enjoy Him.[7]

What are we here for?

Our identity (“Who are we?”) and how we got our identity (“How did we get this identity?”) naturally leads to our destiny. We are chosen, pitied, possessed, and holy — all for a purpose. What is that purpose? Or stated differently: What are we here for?

Peter actually answers this question twice in this passage. Using what rhetoricians refer to as an “inclusio” (an identical statement at the beginning and end of a book or passage), Peter proclaims that we are: “a royal priesthood who offer up spiritual sacrifices[8] acceptable to God through Jesus Christ and a people who proclaim the excellencies of Him who has called you out of darkness into His marvelous light.” While the statements are not precisely identical, they are close enough clearly to bracket the paragraph and to serve to identify Peter's emphasis here. In the one case it is offering sacrifices to God (the language of the OT) and in the other it is declaring the praises of God (the language of the NT). But in both cases the idea is that of worship. We were saved by Christ to worship God![9]

There is a lot of discussion in our day of self-concept or self- identity. How do we view ourselves? It is an important question. But what I hope you hear this morning is that a biblical perspective on this question should not be defined in terms of who we are in and of ourselves. Rather, it should be defined in terms of what God does to us and the relationship He creates with us and the destiny He appoints for us. In other words as a Christian you cannot talk about your identity without talking about the action of God on you, the relationship of God with you, and the purpose of God for you. A biblical perspective on human self-identity is radically God-centered.[10]

Least you be confused, let me explain this biblical perspective in a slightly different manner. Our identity is not an end in itself. Rather, our identity is for the sake of priestly service (which Peter defines as proclaiming the excellencies of the One who called us out of darkness into His marvelous light). In other words, He has given us our identity in order that His identity might be proclaimed through us. God made us who we are so we could make known who He is. Our identity is for the sake of making known His identity. Therefore being a Christian and making the greatness of God known are almost identical. We can do it in church services with preaching and singing and praying and reading. We can do it in our small groups as we tell each other what God has been for us, or what we need him to be for us. We can do it at work as we tell people what we love about God and why we think he is great. And we can do it in a thousand different ways of love that suit our situation and personality.[11]

It’s important for us not to individualize (too much) what Peter is saying. Peter seems to be describing what we do when we gather together as living stones to form the temple of the Lord. In our worship we are all like priests carrying the sacrifices of praise and thankfulness into the presence of the majesty on high. We want Him to have everything. We want Him to have all our souls, strength, and energy. We want to bring to Him as we come together into His presence the praise that is His due. We are a great assembly of priests, bringing all our hearts and energies to Him and saying: "Lord, receive our praises because you are worthy of them."[12]

Conclusion

In conclusion, I want to answer an objection, I want to state a reminder, and I want to issue a challenge. First -- the objection.[13] In a famous passage in his Reflections on the Psalms, C.S. Lewis confessed to having real trouble over this concept that we were created to “worship” God. Was God vain? Did He save us because He wanted to have some people around Him always singing his praises? That seemed to Lewis unworthy of God. We despise people who are always seeking praise and we despise the people who know what such people want and give it to them nevertheless.

How did Lewis overcome his objection? He eventually came to see that it was right for men to praise God for He is truly praiseworthy, admirable, and deserving. And he came to understand that God certainly did not "need" our praise or crave it in any selfish or vain way. But, in particular, his objection dissolved when he noticed that the world rings with praise, that praise and worship is really the overflow of enjoyment and appreciation. People praise their lovers, their sports heroes, their favorite authors, actors, movies, plays, books, food, weather, even politicians. Why, he thought, should he deny to God's people, in regard to what is supremely wonderful and valuable, what they and all other men delight to do about everything else that they value and prize? Lewis concluded, "I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consummation."

Second, I want to state a reminder -- spiritual sacrifices are offered by a holy priesthood. That's not the pastoral staff, that's not the elders, that's not the choir; it’s you -- the people. This means that you all have access to God through Jesus Christ. You do not take your sacrifice to the priest and watch while he takes it to the altar or to the tent of meeting with God. You all are called by God to approach the altar and the throne and to make your own personal sacrifice in personal life and in corporate worship. You are a priest to God. You are a part of worship team called: "the holy priesthood."[14]

Finally, I want to issue a challenge – all spiritual sacrifices, if they are to be acceptable to God, must be offered through Jesus Christ. God's aim is that we offer Him spiritual sacrifices and we can only do that "through Jesus Christ." Jesus is the Living Stone. Everything hangs on our coming to the Living Stone. If we don't come to Jesus, the Living Stone, then we don't have life and we are not built into a spiritual house. If we don’t come to Jesus, we do not become a holy priesthood and we will not offer spiritual sacrifices. It all hangs on coming to and connecting with Jesus. That's why Peter ends verse 5 with the words "to offer up spiritual sacrifices acceptable to God through Jesus Christ." This should cause us to love Jesus with all our hearts. He is the only way to God. He is the only way to be alive for ever. He is the only way we can do anything acceptable to God. This is why verse 7 says that He is precious, costly to us who believe. There is no greater value in the universe than Jesus. He means more to us than anything or anybody. Just think of all the people around the world who know there is a God. Nature declares His glory and their own consciences tell them it must be so. But they don't know how to do anything fully acceptable to this God — because they don't know Jesus. They try rituals and disciplines and sacrifices and vows and relics and virtues — but all in vain. Because God says (at the end of verse 5) the sacrifices that are acceptable to Him are acceptable "through Jesus Christ." Not through human effort or human merit or human achievement. Only through Jesus Christ."[15]

Quest for Joy[16]

1. God Created Us for His Glory

"Bring my sons from afar and my daughters from the ends of the earth,... whom I created for my glory" (Isaiah 43:6-7)

God made us to magnify His greatness - the way telescopes magnify stars. He created us to put His goodness and truth and beauty and wisdom and justice on display. The greatest display of God's glory comes from deep delight in all that He is. This means that God gets the praise and we get the pleasure. God created us so that He is most glorified in us when we are most satisfied in Him.

2. Every Human Should Live for God’s Glory

"So whether you eat or drink or whatever you do, do it all for the glory of God" (1 Corinthians 10:31).

If God made us for His glory, it is clear that we should live for His glory. Our duty comes from His design. So our first obligation is to show God's value by being satisfied with all that He is for us. This is the essence of loving God (Matthew 22:37) and trusting Him (1 John 5:3-4) and being thankful to Him (Psalm 100:2-4). It is the root of all true obedience, especially loving others (Colossians 1:4-5).

3. All of Us Have Failed to Glorify God as We Should

"All have sinned and fall short of the glory of God" (Romans 3:23).

What does it mean to "fall short of the glory of God?" It means that none of us has trusted and treasured God the way we should. We have not been satisfied with His greatness and walked in His ways. We have sought our satisfaction in other things, and treated them as more valuable than God, which is the essence of idolatry (Romans 1:21-23). Since sin came into the world we have all been deeply resistant to having God as our all-satisfying treasure (Ephesians 2:3). This is an appalling offense to the greatness of God (Jeremiah 2:12-13).

4. All of Us are Subject to God’s Just Condemnation

"The wages of sin is death..." (Romans 6:23).

We have all belittled the glory of God. How? By preferring other things above Him. By our ingratitude, distrust and disobedience. So God is just in shutting us out from the enjoyment of His glory forever. "They will suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might" (2 Thessalonians 1:9). The word "hell" is used in the New Testament twelve times - eleven times by Jesus Himself. It is not a myth created by dismal and angry preachers. It is a solemn warning from the Son of God who died to deliver sinners from its curse. We ignore it at great risk. If the Bible stopped here in its analysis of the human condition, we would be doomed to a hopeless future. However, this is not where it stops...

5. God Sent His Only Son Jesus to Provide Eternal Life and Joy

"Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners..." (1 Timothy 1:15)

The good news is that Christ died for sinners like us. And He rose physically from the dead to validate the saving power of His death and to open the gates of eternal life and joy (1 Corinthians 15:20). This means God can acquit guilty sinners and still be just (Romans 3:25-26). "For Christ died for sins once for all, the righteous for the unrighteous, to bring us to God" (1 Peter 3:18). Coming home to God is where all deep and lasting satisfaction is found.

6. The Benefits Purchased by the Death of Christ Belong to Those Who Repent and Trust Him

"Repent, then, and turn to God, so that your sins may be wiped out" (Acts 3:19). "Believe in the Lord Jesus and you will be saved" (Acts 16:31).

"Repent" means to turn from all the deceitful promises of sin. "Faith" means being satisfied with all that God promises to be for us in Jesus. "He who believes in me," Jesus says, "shall never thirst" (John 6:35). We do not earn our salvation. We cannot merit it (Romans 4:4-5). It is by grace through faith (Ephesians 2:8-9). It is a free gift (Romans 3:24). We will have it if we cherish it above all things (Matthew 13:44). When we do that, God's aim in creation is accomplished: He is glorified in us and we are satisfied in him - forever.

Does this make sense to you? Do you desire the kind of gladness that comes from being satisfied with all that God is for you in Jesus? If so, then God is at work in your life.

What should you do? Turn from the deceitful promises of sin. Call upon Jesus to save you from the guilt and punishment and bondage. "All who call upon the name of the Lord will be saved" (Romans 10:13). Start banking your hope on all that God is for you in Jesus. Break the power of sin's promises by faith in the superior satisfaction of God's promises. Begin reading the Bible to find His precious and very great promises, which can set you free (2 Peter 1:3-4). Find a Bible-believing church and begin to worship and grow together with other people who treasure Christ above all things (Philippians 3:7).

The best news in the world is that there is no necessary conflict between our happiness and God's holiness. Being satisfied with all that God is for us in Jesus magnifies him as a great Treasure.

"You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand." (Psalm 16:11)

---

[1] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”

[2] Robert Rayburn, “First Peter”

[3] The answer is adapted from Robert Rayburn, “First Peter”

[4] Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”

[5] Adapted from John Piper, “Christian Identity and Christian Destiny”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[6] Adapted from John Piper, “Christian Identity and Christian Destiny”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[7] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”

[8] What are these spiritual sacrifices? In Romans 12:1 Paul says that we are to present our bodies as living sacrifices holy and acceptable to God which is your spiritual service of worship. That means I think that everything you do with your body is to be done as an act of worship to God. Whether you eat or drink or hammer nails or drive a car or make a meal or program a computer or read a book or shoot a basketball or mend a shirt—whatever you do with your body do to the glory of God (1 Cor. 10:31). Then it is your spiritual service of worship. It might include singing or speaking words of praise as in Hebrews 13:15: "Continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to his name." So the spiritual sacrifices are the praises and thanks of God's people alone and in group worship. Or it might include acts of love like giving and sharing. For example, in Philippians 4:18 Paul receives gifts of support from the Philippian church and says, "I received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God." And in Hebrews 13:16 it says, "Do not neglect doing good and sharing, for with such sacrifices God is pleased." What then are spiritual sacrifices acceptable to God through Jesus Christ? They are the deeds you do, the words you speak, the songs you sing—when you do them spiritually. That is, when you do them in reliance on the power of the Spirit, according to the will of the Spirit, and for a manifestation of the Spirit—which is a manifestation of Christ. Adapted from John Piper, “Christian Identity and Christian Destiny”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[9] The answer is adapted from Robert Rayburn, “First Peter”

[10] Adapted from John Piper, “Christian Identity and Christian Destiny”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[11] Adapted from John Piper, “Christian Identity and Christian Destiny”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[12] Derek W. H. Thomas, “Help for the Painful Trial: Sermons on 1 Peter”

[13] Adapted from Robert Rayburn, “First Peter”

[14] Adapted from John Piper, “Christian Identity and Christian Destiny”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[15] Adapted from John Piper, “Christian Identity and Christian Destiny”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[16] John Piper, Quest for Joy, www.desiringgod.org

Job Search -- June 1st

I wanted to update each of you on the status of my job search. First, I want to thank you for all that you have done to assist me in my job search. Your willingness to introduce me to others, your willingness to be alert to opportunities that I need to pursue, your encouragement, and your prayers are greatly appreciated. Second, you should know that I am actively "networking" every day. Most days are spent meeting people for coffee, breakfast, or lunch or in attending networking groups (I am up to seven groups). When I am not meeting people, I am on the phone or responding to job postings. Third, you should know that I am still "unemployed" and am interested in finding a job! Finally, you might be interested in knowing that I am actively working on three potential job opportunities. I will be traveling to Austin for a second interview (sometime in June) for the CIO position with the Texas Department of Public Safety. I will be traveling to the upper Midwest for a first interview in late June/early July. And I will very likely be traveling to St. Louis for a first interview later in the month.

Please keep me in mind as you go about your daily tasks in case you run across a contact or an opportunity that you believe I should follow-up with. Also, we greatly value your prayers for wisdom as we sort through the number of options and how they affect our marriage, our family, and our ministry.

Devotional Thought -- Redemption

The sons of Abraham. The sons of Lot. So notorious was the enmity between these nations that the law of Moses forbade any descendant of Lot from entering into the assembly of the Lord, even to the tenth generation (Deut. 23:3). Moab especially resisted Israel's inheritance in the land after the exodus from Egypt. Balak, king of Moab, charged Balaam to curse Israel (Numb. 22:1-6), and the daughters of Moab enticed the sons of Israel into harlotry at Baal Peor (Num. 25:1-3).

The pattern of enmity between Moab and Israel continued for many centuries and Israel continued for many centuries. But in the tenth generation from Abraham, according to the prophecy of the law (Deut. 23:3) and as recounted in the genealogy of Jesus (Matt. 1:2-5), something wonderful occurred. God healed the ancient quarrel between Abraham and Lot when Ruth, a daughter of Moab, married Boaz, a son of Abraham (Ruth 4:10).

What redemption was represented in the marriage of Ruth and Boaz, the covenant children of Lot and Abraham! As Boaz acquired the property of Elimelech of Bethlehem through Ruth, the descendants of Abraham and Lot once again dwelt together in the land of promise, sharing in the blessing of the inheritance of the Lord. And Ruth, the bride of Boaz, became the mother of Obed, who was the father of Jesse, who was the father of David, the king (Ruth 4:22). Thus this humble Moabite mother, who in the law was forbidden entry to the tabernacle of God, became the ancestress of Christ, who is the true tabernacle (John 1:14). At the marriage supper of Ruth and Boaz, celebrating the union of Moab and Israel, God ordained on earth a glimmer of the unity of a renewed heaven and earth -- along with faithful Abraham (Matt. 8:11) and righteous Lot (2 Peter 2:7).

Adapted from Dr. Warren A. Gage, Tabletalk -- July 2006

Job Search -- May 16th

It appears that a couple of job opportunities are beginning to "solidify." I had what appeared to be a good interview for a job in Austin this past Friday. I will be given feedback this coming week and expect to be invited to Austin for a second round of interviews in early June. A friend of mine is close to landing a job with a company that has an open "CIO-like" position. If he lands there, there is a good possibility that I will be considered seriously for that open "CIO-like" position. Like the Austin-based job, I should know more about this second opportunity in the next 2 weeks.

Other than these two opportunities, I continue to expand my network and find outstanding contacts that lead to other contacts that .... (you get the idea). If these two aforementioned job opportunities fail to materialize, I will be expanding my networking heavily into the "contract" or "interim" world of IT. There is a lot of interest in utilizing my experience on a short-term basis. It may mean becoming a "road warrior" but it would allow the family to remain in Prosper and it would bring in income while the full-time job market languishes.

Thank you for your support -- prayers and passing along network contacts. It is a great encouragement.

Titus II Lesson -- May 17th

First Peter

How Shall We Then Live in a Post-Christian Culture

“The Call to Desire the Pure Milk of the Word”

1 Peter 2:1-3

Review

The passage to be considered this morning falls, contextually, in what we are terming as the section addressing the sanctification of believers (1:13-2:12). In 1 Peter 1:13, after having explained the greatness of our salvation in 1 Peter 1:1-12 (i.e., what God has done in salvation), Peter says: “therefore.” That is, in light of this great salvation we are to live in consistency with this great salvation. In previous sessions we have learned that we are called to live in hope (1:13), called to live in holiness (1:14-16), called to live in fear (1:17-21), and called to love one another fervently (1:22-25). This week, we will consider our call to desire the pure milk of the Word (2:1-3).

Introduction

There is an ancient fable which is told concerning three men who make a journey across a Middle Eastern desert. Late one evening, a stranger mysteriously appeared before them from out of nowhere. The stranger informed them that they would soon be crossing a dry river bed and that they should pick up stones from the river bed and put them in their packs. He went on to inform them that they should look into their packs the next morning and the result would be that they would be both glad and sorry. Then suddenly, he disappeared as quickly as he had come. Just as was told them, the three travelers soon came upon the dry river bed and decided to take the advice of this stranger. They spent an hour or so picking up rocks and placing them in their packs and then went to bed. The next morning they opened up their packs and discovered an amazing thing -- all the stones had turned into precious jewels! They also discovered their stranger's prediction had come true -- for they were very glad for the stones they had picked up but sorry they hadn't picked up more! I believe this fable well illustrates us and the amount of quality time we spend in the Word of God. For like our three friends, most of us will look back at the end of our lives and be glad for the time we did spend but probably be sorry that we didn't spend more.[1]

“1 Therefore, (having put) putting aside all malice and all guile and hypocrisy and envy and all slander, 2 like newborn babes, long for the pure milk of the word, (so) that by it you may grow in respect to salvation, 3 if you have tasted the kindness of the Lord.”

There is one command, one participle, and one goal. What is the command? The command is to “long for the pure milk of the word.” The “putting aside” (the participle) of the evils enumerated in verse 1 is a subordinate duty which prepares one for carrying out the command. Finally, note that salvation is not the starting point (as it is in 1:22) but the goal toward which obedience to the Word moves us. Salvation in Peter’s epistles (1:1-13), as with Paul (Ephesians 1:3-14), has a past, present, and future dimension.

Understanding this structure enables us to see that the verse reads more like this: “Having put aside malice and guile and hypocrisy and envy and slander (the participle), long for the pure milk of the word (command), so that you may grow in respect to salvation (goal).” Now that we understand the structure of the passage, let us consider five things:

· The “therefore”

· The “milk of the word”

· The command

· The participle

· The goal

The “Therefore”

The first thing I want to consider in this passage is the “therefore” in verse 1. I do not understand Peter’s “therefore” in verse 1 to be the beginning of a new thought but as the conclusion to his teaching in 1:22-25. What he is about to say in verses 1-3 is based on what just went on before.[2] What was that? What just went on before was the statement (v. 23) that we are born again (by God) through the word of God. Therefore — since you have new life by God's working — "put aside all malice and all guile and hypocrisy and envy and all slander, 2 like newborn babes, long for the pure milk of the word." Since you have been born again by the word of God, therefore, now long for the word of God. Or as Robert Rayburn comments: “The idea is that having crossed the boundary into a new country, having left behind the ways of that former country, there is a new citizenship to practice.”[3]

The “Milk of the Word”[4]

Second, let us consider what the “milk” of the word[5] means. Is "the spiritual milk" merely the word of God? Or is it something more specific in the word? John Piper thinks it is something more specific. Notice: “Like newborn babes (who are born by the word of God), long (the way babies do) for the pure milk of the word, that by it you may grow in respect to salvation if (that is, since!) you have tasted the kindness of the Lord.” Do you see the connection between the intense longing or craving for the "spiritual milk" in verse 2 and the tasting of the kindness of the Lord in verse 3? It is much clearer if you put them together: "Long for the spiritual milk, since you've tasted the kindness of the Lord." So it seems to Piper (and I agree) that the milk referred to here is the milk of God's kindness that we are commanded to long for. Or stated a different way: “the spiritual milk is the word of God revealing or transmitting the kindness of the Lord." You were born again by that word — namely, by the powerful kindness of God in that word, and now go on longing for that word and for the day by day experience — tasting — of the kindness of the Lord through His word.

The Command

Having now explained the meaning of the “therefore” and what the “milk” of the word refers to, let us look at the central command in this passage – “long for the pure milk of the word.” Having been born again, Peter now addresses his readers as though they were newborn babies. Normally, babies have an inborn appetite for milk. You don’t have to teach a baby to want milk. Why then does Peter command us to “long for the pure milk of the word”? The logic is the same found in 1:22-25. The new birth has purified our souls so as to produce and promote brotherly love. A God-given love for our brothers and sisters in Christ is implanted in our souls at our conversion. This makes possible a growth to a greater love which Peter commands Christians to pursue. Likewise, the new birth causes us as newborn babies to desire the “milk of the Word” of God. Peter then commands us to develop this appetite by partaking of the Word.[6]

Not only does he command us to develop an appetite for the word, he also summons us to “crave” that spiritual food. It is a strong word. The same Greek word in this passage also appears in the LXX translation of Ps 42:1: "As the deer pants for the streams of water, so my soul pants for you, O God." Like a newborn baby craves the breast, cries for it, even wails for it, we Christians are to crave this milk. Let us be clear of one other thing. Here "milk" is not, as elsewhere in the NT, used as a contrast to meat or solid food. It is not as though Peter is saying that these Christians are spiritual children who can handle nothing but milk. They should be ready for meat but they are not. No. Milk is simply the appropriate food for the newborn and the young. Milk is here a symbol of spiritual nourishment, especially the nourishment that is brought by the word of God.[7]

The Participle

Fourth, let us look at the participle. “Having been born again by the word of God, put aside all malice and guile and hypocrisy and envy and slander, like newborn babes, long for the pure milk of the word.” The participle captures what John Piper calls the “destructive side of the word of God.”[8] One of the ways the word of God creates a desire for the milk of God's kindness is by destroying the desire for other things[9] – particularly those things that are opposed to the word of God. What are some of these things mentioned by Peter?[10]

· Malice -- a desire to hurt someone with words or deeds.

· Guile -- a desire to gain some advantage or preserve some position by deceiving others.

· Hypocrisy -- a desire not to be known for what really is.

· Envy -- a desire for some privilege or benefit that belongs to another with resentment that another has it and you don't.

· Slander -- a desire for revenge and self-enhancement, often driven by the deeper desire to deflect attention from our own failings. The worse light we can put another in by slander, the less our own darkness shows.

If you want to experience a desire for God's word, if you want your desires to grow, if you want to taste fully the kindness of the Lord -- realize that as our satisfaction in God's kindness rises, the controlling desires of malice, guile, hypocrisy, envy and slander must be destroyed. And the reverse is true. As you resist them and lay them aside, desires for God grow stronger and more intense. Peter’s bottom line is this: the desire to taste and enjoy God's kindness will not flourish in the same heart with malice, guile, hypocrisy, etc.

The Goal[11]

Finally, let us consider the “goal” of this command. Since we have a certain inborn appetite, a much greater appetite can be developed by partaking of the Word which God has provided for us. And so we see that longing for God’s Word develops our appetite for it and enhances our partaking of it. The result is spiritual growth. The truth of God enables us to grow in respect to our salvation:

· “And you shall know the truth, and the truth shall make you free” (John 8:32).

· “Sanctify them in the truth; Thy word is truth” (John 17:17).

· “And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth” (John 17:19).

Practical Application[12]

In closing, I want to address the concept that John Piper calls: “spiritual fatalism.” Spiritual fatalism is the belief or feeling that you are stuck with the way you are. “This is all I will ever experience of God.” That is, the level of spiritual intensity that you have now is all that you can expect to have. Others may have stronger desires after God and may have deeper experiences of personal pleasure in God, but you will never have those because it’s not you!

Tragically, spiritual fatalism is common in the church. It leaves people stuck. It takes away hopes and dreams of change and growth. It squashes the excitement of living — which is growth. It's like saying to a gawky little girl who feels like her body is all out of proportion: “Well, that's the way you are, and you will always be that way”, when in fact she is meant to grow and change. It would be tragic to convince her of a kind of physical fatalism — that her growth is stopped right there at 13. So it is with the spirit. Only spiritual fatalism is much worse because greater things are at stake.

In this text God commands us not to be spiritual fatalists. Peter says in verse 2: "Like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation." The word for "long" here is a command to desire. What this means is that if you feel stuck because you don't have the kind of spiritual desires that you should, this text says: “You do not need to be stuck!” It says: "Get them!” That is, if you don't desire the milk of the word, starting desiring it!

Now, isn't that amazing! A command to feel longings we do not feel. A command to feel desires we do not have. Is anything more contrary to spiritual fatalism than that? Spiritual fatalism says: “I can't create desires. If they're not there they're not there. If I don't feel things the way the Psalmists seem to feel when they say: "As a deer pants for the flowing streams so my soul pants for you O God" (Psalm 42:1) — if I don't feel that way toward God, then that's that.” That's what spiritual fatalism says.

But God says: "Desire the pure milk of the Lord!" Now before you raise all kinds of objections, like -- “How can you command me to have a desire? What can I do to obey a command like that? How do I just produce a desire? My whole problem is that I don't have the strength of desire I want. And you just tell me to desire. You may as well tell a lame man to walk.”

Remember that just as essential as having the desire for the word that we are supposed to have, is having the trust in God that He gives what He commands. If God says to desire, when we don't desire, then we must trust Him that He knows something we don't know. He must have some power we don't have. There must be a way. In conclusion, we should not settle for less than what God commands.

How does this work out practically? Robert Rayburn writes: “While I can't tell you how to find that craving (no one can), I can tell you what is right for you to do. I can tell you how you ought to seek it. You ought to pray for it. You ought to read the Word of God in hopes that the glory of that Word will itself awaken in you a hunger for more of it. You ought to come expectantly to the worship service on Sunday. You ought to engage in spiritual conversation about it with other believers. You ought to read of other believers in the past who craved the Word of God until their example stirs your soul as well. All of that we should do. And if we don't do it, we have no one to blame but ourselves if we do not grow up in our salvation. But with all of that being said, I still cannot say why at one time there is such a craving for this milk and at another time there is not. I can merely encourage you to not settle for less than what God commands.”[13]

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[1] Dwight Edwards, “First Peter”

[2] Adapted from John Piper, “Long for the Pure Milk of the Word”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[3] Robert Rayburn, “First Peter”

[4] Adapted from John Piper, “Long for the Pure Milk of the Word”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[5] “While 1:22-25 and 2:1-3 both deal with the subject of the Word of God, each has a different emphasis. In 1:22-25, the Word is the “seed” by which we have been born again. In 2:1-3, the Word is the “milk” by which we grow as Christians. In 1:22-25, Peter appeals to the eternal nature of the Word of God to show that the love of believers should be eternal. In 2:1-3, Peter appeals to the nurture of the Word of God, which results in the growth of the saints and ultimately in our salvation.” -- Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”

[6] Adapted from Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”

[7] Adpated from Robert Rayburn, “First Peter”

[8] Adapted from John Piper, “Long for the Pure Milk of the Word”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[9] “Hypocrisy, envy, and slander are stated in the plural rather than in the singular. The inference is that various and sundry forms of each of these evils exist, and all of them are to be rejected and put off.” -- Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”

[10] Adapted from John Piper, “Long for the Pure Milk of the Word”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[11] Adapted from Robert Deffinbaugh, “The Glory of Suffering: A Study of 1 Peter”

[12] Adapted from John Piper, “Long for the Pure Milk of the Word”, By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

[13] Robert Rayburn, “First Peter"

Job Search -- May 9th

I keep delaying updating this blog so that I have "real" news. Unfortunately, everything continues to move at a glacial pace. I may move from the "shortlist" for the Austin-based job to the "interviewee list" on Monday. I am expecting a conversation this coming week with a Chicago-based company. There are several jobs that I am in the "mix" for that will open up in the month of June. I will be proposing a short-term consulting project for a NY company this coming week. Otherwise, everything else if about networking. I spend much of the week meeting with great contacts and setting up meetings with great contacts. I remain encouraged but am getting a little "antsy" since I would like to get my hands involved in real problem solving again. Thanks for all your support and your prayers.