Missional Submission (1 Peter 3:1-7)
South City Church
June 11, 2017
See all sermons from this series on 1 Peter.
Theology
The ‘Priesthood of All Believers’ for Work
I composed the following as a devotional for some of my Christian coworkers at work.
For those of us who are Protestant, we will likely be celebrating the 500 year anniversary of the Protestant Reformation this coming fall.
In light of that, as we think of our Christian calling in relation to our work, it’s more than fitting to recount the Protestant doctrine of the priesthood of all believers.
Christian historical philosopher Alister McGrath explains in the following:
“From the outset, Protestantism rejected the critical medieval distinction between the ‘sacred’ and ‘secular’ orders. While this position can easily be interpreted as a claim for the desacralization of the sacred, it can equally well be understood as a claim for the sacralization of the secular. As early as 1520, Luther had laid the fundamental conceptual foundations for created sacred space within the secular. His doctrine of the ‘priesthood of all believers’ asserted that there is no genuine difference of status between the ‘spiritual’ and the ‘temporal’ order. All Christians are called to be priests – and can exercise that calling within the everyday world. The idea of ‘calling’ was fundamentally redefined: no longer was it about being called to serve God by leaving the world; it was now about serving God in the world.”
The spearhead of recovering this Biblical theology was Protestant reformer Martin Luther:
Jubilee
Abstract: In the Exodus, God delivered his people from slavery in order that they might rest securely with him in his special Promised Land. In order to preserve and reinforce this work of redemption (liberation), God instituted the year of Jubilee (Leviticus 25:8-55), also known as the “year of liberation.” Every fifty years, this Jubilee was proclaimed throughout the land. Those who had been forced to sell themselves into slavery due to economic hardship were freed; and, likewise, land that was sold was returned to its family. The year of Jubilee both reveals God’s immense compassion for the downtrodden and points us forward in anticipation to the ultimate Jubilee that is achieved for us by Jesus (Isaiah 61:1-4; Luke 4:16-21).
The Jubilee (Lev 25:8-55; cf. 27:16-24; Num 36:4; Jer 34:8-22), also known as a “year of liberty” (Ezek 46:17), was a special institution given by God to preserve and reinforce his work of redemption on behalf of his people.
In the Exodus, God had liberated his people from the bondage of slavery under the Egyptians. He did so in order that he might claim them as his special people and cause them to dwell securely (rest) in his special place (the Promised Land) (e.g., Ex 3:8; Lev 25:38). In so doing, God was recovering his purpose for creation — God’s people dwelling securely with him (resting) in God’s special place.
Christ as the Cornerstone of God’s Redemptive Temple-Building Project
The following is an excerpt from some material I composed for the teaching ministry of South City Church. You can listen to the sermon on which this material is based here — Our Identity and Calling in Christ (1 Peter 2:4-10).
In our passage this week [1 Peter 2:4-10], Peter makes use of this idea of temple.
Our understanding of temple begins in the Garden of Eden. If we were to look at Genesis 1-3 carefully, there are signs that we are suppose to see the Garden of Eden as something like a temple — a place where God dwells with humanity. Later when God gives Israel the tabernacle and temple, interestingly enough he tells them to decorate them with trees and things that make them look like a new Eden of sorts. The Garden of Eden is a “garden-temple.” And it is in this garden that God dwells with humanity without hindrance, without the intrusion of sin. Humanity experiences God’s presence and worships him perfectly.
When Adam and Even rebel, however, sin enters the equation. And this breaks the relationship between God and mankind. God, who is immeasurably holy, cannot tolerate sin. God’s, in his perfection, cannot dwell in the presence of sin without destroying it. This is why in the Old Testament, the levitical (temple) Law speaks of things being “unclean” and the sacrifices and their blood “cleansing” and “purifying.” It was through the temple and its sacrifices that God was able to dwell with his people again, despite sin. This is why God gave the temple, so that he could dwell with his people. And this is why he ordered the sacrifices, to deal with their sin.
The Church as Committed, Communal Life
The church is not an institutional network of services and programs. The church is a people, a community of which to be a member, a family.
The help and support it offers is not like that of a drive-through: come and get your “fix” when you decide you need it. The sort of help and support it offers is one that is found through committed relationships and the regular, consistent, habitual, mundane (yet exciting), ordinary (yet supernatural) means of grace — God’s people prayerfully applying God’s word to one another.
We live in an instant gratification and give-it-to-me-now sort of culture. But we should know better here. Life’s not as simple as that. Our brokenness is more entrenched and complex than that.
Kirk E. Miller 