Sermons

The Living Stone #5 | The Raging Lions Will Go Hungry

by Ben Zornes · Aug 18, 2025

Introduction

Flocks tend to bolt and scatter when danger comes. As the church faces danger, fearful lions, alluring temptations, how does God guard His flock? He takes away their fear, and gives them peace.

The Text

The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. […]
1 Peter 5:1ff

Summary of the Text

The saints have just been instructed to prepare for persecution by entrusting themselves entirely to God (4:19). Peter now turns to exhort his fellow elders. Peter is not only a witness (μάρτυς) of Christ’s sufferings, but is also a partaker (κοινωνός) of the coming revelation of Christ’s glorious vindication (v1). Peter gives a job description for these elders, which can be summarized as shepherding God’s flock, in imitation of the chief Shepherd (vv2-4). Such elders can expect the reward of an amaranth crown (v4b).

Peter has frequently used the word “likewise”. The duties proper to each office (wife and husband, elders and young men) are all to be undertaken in conformity to the example of Christ. Our duties to each other are done in the light of Christ, and with Christ’s example in mind. Young men, then, are to submit to their elders (v5a). All the saints are to don the apron of servant-like humility, bearing in mind Solomon’s proverb about how God will treat the proud and the humble (v5b, Cf. Pro. 3:34). Peter returns to the Psalter to exhort the New Israel to not fret because of evildoers; rather, in humility cast all their cares upon the God who tenderly cares for them (vv6-7, Cf. Ps. 37:5).

Peter now summarizes his entire letter with a final punchy exhortation (vv8-11). The devil, in the form of a ravening lion, is prowling around looking for saints to devour. This danger demands sobriety and vigilance (v8), along with steadfast resistance (v9). The saints should remember that the afflictions of some saints are shared by all the brethren across the world (v9). We all face tribulations of varying severities. All the sufferings which await these saints are sent from the hand of the God of all grace. This God has called them unto eternal glory by Jesus Christ, and though there be a “little while” of suffering, this God of all grace will use those sufferings to make the saint perfect, established, strong, and immovable (v10). This deserves a fervent doxology: all glory and dominion be unto our God (v11).

Silvanus is the one who will deliver this letter. Silas’ presence here actually closes an interesting NT loop. Paul had written his letter to the saints of Galatia in the run up the Jerusalem council (~AD49). Paul had first visited the Roman province of Galatia (Acts 13:14, 51, 14:6, 20-21), after the ruling of the Jerusalem council (Acts 15); Paul and Silas take the news of that decision to both regions known as Galatia (Acts 16:6; 18:5). Remember that Paul detailed to these Galatian saints his rebuke of Peter for drawing away from the Gentiles due to his fear of the judaizers (Gal. 2:11-13). Now Peter sends Silas with this letter telling these Gentiles––the sort he had once drawn away from––that they, though Gentiles, stand with him in the true grace of God (v12). The church in Babylon (Rome), also numbered as the elect (1:1), sends their greetings; along with Mark, whose Gospel (~AD42-45) was already in circulation amongst the Gentile believers (v13). Mentioning Mark also calls to mind Jesus’ prophecy of great judgement coming, which Peter has been preparing these saints for (Cf. Mk. 13). Lastly, the saints are summoned to be warm and affectionate to each other; be like hobbits or Narnians, in other words. The shalom of Israel’s God rests upon all who are in Christ Jesus (v14).

The Elder’s Job Description

When a ship goes through stormy seas, the captain must be found at the helm. When a lion is prowling near the flock, the shepherd must remain alert. We are provided with a snapshot of the elder (who he is), his duties (what he does), and his demeanor (how he does it). The elder has two primary duties: to feed (pastor/shepherd) and oversee (episkopos). He leads the flock to verdant pastures and still waters, he foresees dangers, and keeps his eyes out for wandering sheep. Both duties demand true sacrifice of the shepherd himself.

Thus, Peter explains three ways (with a “this-way-not-that” rubric) in which these two overarching duties are to be done. First, an elder should be willing to serve, not forced to serve just to be a warm body to fill a seat. Second, he should be eager in the work, not coaxed with cash. Third, his leadership should not be marked by bossiness, but by modeling Christ-like sacrificial authority. Notice those qualifications: gladness to serve, generosity in that service, and exemplary Christ-likeness. He ought to be the sort of leader that people say, “I want to be like him.” An elder need not be perfect, of course, but he is not lazy, he is not stingy, and he is not a bossy-pants.

There are a few more interesting ecclesiastical tidbit. Peter does not identify his office as a superior one, but as an equal one to these elders’ office. Presbyteros often refers to age, but is not restricted to it as we see in the instance of Timothy. It also hearkens back to Jethro’s advice to Moses as Israel was first constituted in the wilderness (Ex. 18). We find here two identifiable lists which constitute the local congregation: the list of who the elders are that the flock is to follow, and a list of the flock which the elders are tasked to oversee. This text provides us a clear argument for why we ought to elect qualified men to the office of presbyter, as well as why church membership is vital in order for the shepherds to know which sheep they are supposed to give God an accounting of!

The lesson here is that elders must lead by example. Peter himself gives the church a wonderful example of this. Only a year or two after making these exhortations Peter was crucified upside down by Nero. Peter could have fled. He could have, once more, denied the Lord. But the new birth truly made this fisherman from Galilee a rock. This is what elders are to be like.

Starving the Lions

Nero would dress in animal skins and attack prisoners who were bound to stakes. He would do incredibly vile and obscene things to these prisoners. He was a prowling lion. This is how Peter paints Satan. Nero is a devilish beast. As Nero hunted for victims of his sadistic desires, the devil hunts to devour your soul. How can a saint be devoured? The primary way in which a saint is devoured is when they forsake the faith; when they try to escape the sufferings by renouncing Christ. The saints resist their adversary the devil (and his human henchman like Nero) by remaining steadfast in their faith in Christ (5:9), even if it means torture and death.

Once more Peter shows that the Psalms should be on our tongue as we prepare to suffer. In Psalm 17, as well as elsewhere, the wicked are likened to lions. Although Satan prowls around like a hungry lion (1 Pt. 5:8), the saint knows that the Lord shall take tender care of him. It is Satan, and his young lions, which will go hungry (Ps. 34:10). By steadfast faith in Christ, when faced with temptation and persecution, the lions are starved.

What Uniform Are You Wearing?

We are a new Israel. With that comes a uniform. We saw this back in chapter 2, and we see it again here. What uniform does the saint wear? Not the fig leaves of self-preserving fear, but the apron of service. The priests of old were identified by their priestly garments, garments which indicated that they were preoccupied with service to Yahweh.

This has not fundamentally changed. When the elder humbly rebukes the straying member, when the mother calmly talks the toddler down from a tantrum, when a husband gently corrects his wife, when a slave cheerfully does his master’s bidding, when the citizen obeys the lawful ordinances of his nation the glory of Christ is displayed. The new Israel is summoned to service, and the uniform is humility. You will be called to go through sufferings and slander, but if you persevere by faith you shall also partake of the glory of a crown which does not fade away. A crown of life. A crown for victors.

Charge & Benediction

Peter has warned of severe dangers and given Christians their duties in their various relationships. But don’t miss how he concludes this letter. Once more he reminds them how they are to endure sufferings and difficult duties. He states, as a matter of fact, that peace belongs to all that are in Christ. So Peter’s overarching charge, throughout this letter is: “Don’t be anxious.” Why? Because God’s peace rest upon you because by faith, by your baptism, you are joined with Christ, not only in His sufferings, but also in His everlasting glory, life, and conquest.

Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.
Ephesians 3:20-21

OTHER SERMONS IN THIS SERIES

The Living Stone #4 | Armed & Dangerous

by Ben Zornes · Aug 11, 2025

Introduction

A real temptation for Christians is to think that in order to overcome temptation or to refute some atheist that what they need is more information. Of course, we are to be diligent students of the Word. But remember what Peter said earlier in his letter about being like newborn babies desiring milk. In the face of both temptation and persecution, your greatest weapon is to return to the simplicity of the Gospel.

The Text

1 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 2 That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: 4 Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. […]
1Peter 4:1ff

Summary of the Text

The saints are to live in the reality that by their baptism, they are intimately joined to all of Christ’s redeeming work, particularly his ascension (2:18-22). This is what arms the saint in their battle with the flesh (v1). Baptism isn’t a way to “tap out” of this earthly sojourn; but it does equip you to live out your days according to the will of God and not the lusts of men (v2). These saints had once walked according to the will of the Gentiles (strikingly Peter includes himself); this way of life is marked by by “lust off the leash” (v3). Now, however, the saints have become strange to their old friends, and all sorts of slanderous things are laid to their charge (v4). Though Christians are maligned by evil men, Peter reminds them that these men will one day stand before the ascended Christ to give an account of themselves (v5). These glad tidings (glad for the righteous, at least), have been heralded even to the dead (v6, 2:19), so that no man may claim an exception from Christ’s judgement on the quick and the dead.

The end of the old world is upon these Christians. Peter exhorts them how to behave themselves in light of the looming judgement which was coming. The immediate application of these words is to the destruction of Jerusalem in AD70. However, by extension we may apply this to all saints since then as we await the final judgement. How should saints behave in the shadows of looming judgement? Unlike Noah after the flood, don’t be drunk. Pray like a midnight sentinel. Be fervent in love for each other, quick to cover each others sins in love (vv7-8, Pro. 10:12). Make room in your home for displaced Christians, without complaining (v9). God has poured out innumerable gifts upon His people and they are to use those gifts in service to each other and for the glory of God through Jesus Christ (vv10-11).

A fiery trial is coming, and so the saints shouldn’t be caught flatfooted by this trial, which is intended to prove them (v12). Instead, when the trial comes, they are to rejoice. Why? Because they are so joined with Christ that like His sufferings led to his glory, their sufferings will result in their receiving exceeding joy (v13). Being reproached for the name of Christ is not cause for distress, it is cause for celebration; for the spirit of glory rests on Christ’s people (v14, Cf. Is. 11:2). Evil men rejected the Living Stone, and now, as their judgement draws nigh, they heap up their faults by persecuting the followers of the Living Stone (v14b). Picture one of those fail videos where some construction worker inadvertently topples a whole wall of bricks down on himself. Peter reaffirms the Christian’s duty to observe the Law of Moses regarding things like murder, theft, false witness, and adultery (v15). They should not be ashamed if they suffer due to being enlisted in the army of Christ, but should glorify God that this is evidence of their close union with Christ (v16). Judgement is coming. Christ has marked those who are His, so those who have not obeyed the Gospel of God should tremble (vv17-18). As the saints pass through the fiery judgement, they must say with Christ, “Into thine hand I commit my spirit” (v19, Cf. Ps. 31:5).

Sticks & Stones

A feature of the persecution of the righteous is the potency of slanderous names and mockery. Peter has called to mind the wicked men of Noah’s day, and how they troubled him as he patiently built the ark and preached righteousness. Ahab called Elijah the troubler of Israel. 2 Chronicles 36:15-16 summarizes how the wicked regularly reproached the righteous. However the name Christian arose, it soon became a name that bore a death sentence. Christians were accused of all manner of vile practices. Cannibals. Atheists. Sorcerers. Inbreeds. Traitors. Throughout Church history, wicked men have labelled faithful Christians with insulting and slanderous labels. John Wycliffe’s followers, because they devoted themselves to prayer, were ridiculed as Lollards (probably from the Dutch for mumblers). Evangelical. Puritan. Jesus Freaks. Kirkers. Such name-calling has a strong potency. It can make people flinch and lean away from what they ought to be loyal to.

On the other side, we are warned to not take the accusations of our enemies as a license to lawlessness. Just because they call you a horse thief doesn’t mean you should saddle up. This can be seen in recent years as the radical left amped up their accusations towards Christians of being Nazis, racists, and White Supremacists. Sadly, like a slow drip wears down rock, many Christians were worn down and have gradually allowed those once slanderous titles to actually be true about them. This is not an insignificant or uncommon temptation to Christians under pressure. Satan tempts us by starving us through persecution, and then seducing us through sweet poison.

Rather, we are instructed here to arm ourselves. This passage is plain with what our weaponry is: the same mind as Christ had. By faith in Christ, by baptism, you bear His name because you are joined with Him. Think of all the aspersions cast upon Him. What was Christ’s mindset in facing both the slander and the sufferings? Christ knew that God’s power is perfected in weakness. The Stone must be rejected by the builders, before it became the cornerstone of the Lord’s temple. Glory comes through suffering. A crown awaited Him on the far side of the cross. Peter wants you to arm yourself with the knowledge that your baptism unites you to Christ. To endeavor to skirt suffering through compromise or cowardice or through retaliation is to live contrary to your baptism. Remember, Peter is equipping you to endure your trials through faith, not escape your trials.

The disciple of John, Polycarp (AD69-155) provides a wonderful example of what Peter teaches us here: When then he was brought before him, the proconsul enquired whether he were the man. And on his confessing that he was, he tried to persuade him to a denial saying, ‘Have respect to thine age,’ and other things in accordance therewith, as it is their wont to say; ‘Swear by the genius of Caesar; repent and say, Away with the atheists.’ Then Polycarp with solemn countenance looked upon the whole multitude of lawless heathen that were in the stadium, and waved his hand to them; and groaning and looking up to heaven he said, ‘Away with the atheists.’ But when the magistrate pressed him hard and said, ‘Swear the oath, and I will release thee; revile the Christ,’ Polycarp said, ‘Fourscore and six years have I been His servant, and He hath done me no wrong. How then can I blaspheme my King who saved me?’ (Polycarp 9:2-3)

Defiant Rejoicing

The lusts of the flesh really do entice us with joy. In fact, you’ll notice that part of the pressure put upon these Christians is that they had left the lifestyle of carnal indulgence, and this brought about the slander. Sinners never want to be alone in their sin. Come with us. Share in our guilt. Wicked men think that somehow if everyone does some sinful thing that it waters down the guilt. No. It does’t work that way. That just shows that beyond simply having poor impulse control, you also have all the leadership qualities of a singular wildebeest running with the stampeding herd. When the hour of judgement comes do you really want to be found three sheets to the wind?

But what we are presented with here is a summons to defiant rejoicing. Again, such a thing might appear as madness (Cf. Ps. 34). Faced with temptations to leave righteousness and go back to the life of lust, Peter admonishes you to arm yourself with your baptism, your union with Christ. Faced with fiery persecutions, Peter tells you to think about how you are now wonderfully joined with Jesus. All of Jesus. Though they mock us, the persecutors of the church are the ones living in a delusion.

Peter frames this is in superlative terms. Exceeding joy. The Spirit of Messiah’s glory resting upon you (Is. 11). Glory. Happiness. This is because the glad tidings of Christ plants you in the deep soil of His everlasting joy in His own sufferings and glory. Your sin is entirely forgiven. Your persecutors will soon face the wrath of the Lamb. Your prayers will soon give way to eternal praise. Your pain will melt into pleasures evermore. To rejoice in all circumstances is the overflow of faith in all of the promises God makes to us in the Gospel.

Charge & Benediction

Picture Noah, for 120 years building the Ark. Each day, rising, gathering the supplies, shaping, hammering, arranging, tarring. Perhaps spending one day fixing the previous day’s mistakes. Perhaps having to redo some section because some mockers vandalized it. Each hammer stroke was a death knell of judgement on those who mocked him. The charge then is this, no matter what the scoffers say about you or do to you: just keep swinging your hammer.

OTHER SERMONS IN THIS SERIES

The Living Stone #3 | Your Marriage and the Cosmos

by Ben Zornes · Aug 4, 2025

Introduction

Far too many people have a compartmentalized view of the cosmos. We’ve sorted things out, and we want them all to stay put. Butterflies over here. Archangels over there. But we cannot seal off one area of life from another. No matter how imaginative secular man gets, he cannot create a world other than what exists. A world in which Christ is Lord over all.

The Text

1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear. 3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. […]
1 Peter 3:1ff

Summary of the Text

Having just pointed to the example of Christ’s patient sufferings, and exhorting servants to endure even cruel masters by imitating Christ, Peter exhorts wives to adopt a similar manner. A wife is to be submissive to her own husband (v1). Even unbelieving husbands can be won over, not by his wife’s nagging, but by her righteous manner; Peter further details what this righteousness looks like in practice: sexual purity braided with reverence (vv1-2). A wife’s primary adornment is the ornamentation of a meek and quiet spirit; in God’s economy such a demeanor is like a set of rare pearls (vv3-4). Peter puts a compelling example before Christian women: their mother in the faith, Sarah, who obeyed Abraham not only in word but also in deed (vv5-6). Women were especially vulnerable in the ancient world. So, as persecution looms on the horizon, Christian women must be fearless (v6, Cf. Pro. 31:25). The last in the household instructions is the husband, or head of household. Men are also to look to Jesus in determining how to conduct themselves. A man’s spiritual resume is primarily evidenced in how he treats his wife. A husband should not merely share the same dwelling as his wife, he must endeavor to know her entirely. Furthermore, he is to honor her by not crushing her with his strength or misusing her by handing over his responsibilities to her. Above all, a husband is to be mindful that she too is a fellow heir of the grace of life. If he neglects this, his prayers will bounce off the ceiling (v7).

The entire congregation should strive to treat one another with remarkable love and considerate courtesy; instead of a retaliatory culture, they must live as those who are to inherit a blessing (vv8-9). To drive all this home, Peter recites a lengthy stretch of Psalm 34, which reminds us that since God has delivered us, we ought to conduct ourselves according to the new life which that deliverance brought about for us (vv10-12).

Peter then reiterates his teaching from the previous chapter. Most of the time, doing good is not met with punishment (v13); but if they do suffer for righteousness, they are to remember Christ’s teaching, that immense blessing rests on those who are persecuted for righteousness’ sake. Therefore, they must not be fearful (vv13-14, Cf. Mt. 5:10 & 10:28). This way of living is going to raise questions. So, Christians should be prepared to point to the hope they have in Christ, even when condemned as evildoers (vv15-17).

The bulk of Peter’s letter has actually been building up to this teaching on baptism. Christ suffered in your place (atonement), in order to bring you to God (justification); He accomplished this by His crucifixion, whereby our flesh is put to death, and by the Spirit vivifying Jesus, whereby our spirits are made alive (sanctification) (v18). Though Christ, the only innocent man, was cruelly mistreated by both earthly rulers and heavenly principalities, he bore that mistreatment silently (2:22); but after His resurrection He was the thunderous Word. He heralded His conquest to all beings, including the imprisoned souls of those disobedient in the corrupt days of Noah (vv19-20). The water of judgement in Noah’s day was a type of baptism. Baptism saves us. Whereas the Jewish washings cleansed ceremonial uncleanness, baptism stands as a binding oath to God of loyalty; your baptism is to make you conscientious that by the resurrection of Jesus you have entered the new life, the new world, which He has made (v20). Baptism delivers you from the old creation, marked by cruelty and corruption, into a new creation in which Jesus rules in heaven, triumphant over all angels, authorities, and powers (vv21-22).

Christ’s Sufferings & Your Marriage

The Jewish scribe, Ben Sira, once wrote: A silent woman is a gift from the Lord. Tell me what you really think Rabbi Sira! Modern women are encouraged to be loud. Loud in their defiance of the patriarchy. Loud in shouting their abortions. Loud in their immodesty. They are encouraged to make their voice heard. All of this is undertaken in order to revolutionize the world.

Peter sets before Christian women a model for feminine virtue that offends the modern feminist. First, Christ suffered while entrusting Himself to the justice of God. Second, Sarah, as the mother of faithful women, exemplifies the potency of a wife quietly and respectfully following where her husband leads; she now has daughters spread across the entire world. A wife who is sexually faithful to her husband, diligently reveres him, meekly & quietly goes about doing good in her home without fear is making the most potent statement that can be made. She is stating that her faith and hope are in Christ, who suffered cruelly but is now exalted as judge over all heavenly and earthly authorities. Peter says that this “conversation” speaks volumes, and if her husband is disobedient to the Word, her faithful obedience to the Word might just win her husband to the Word. So then, the challenge to wives of Christian husbands is to reflect on this. If unbelieving husbands can be transformed by the radical and unswerving Christlikeness of a submissive wife, how much more a believing husband?

Husbands are also poignantly challenged here. Peter stresses that a husband should be close to his wife not only in proximity, but in attentiveness. A godly husband is called to intricately know his wife, her needs, and her capacity. He must continually bear in mind that she’s a comparatively weaker vessel; like a porcelain tea set compared to rugged camping gear. You husbands did not marry a man, so do not treat your wife as if she were. Instead, fill her with love. Physical, financial, and spiritual love. If you don’t do this, you are sabotaging your own spiritual authority. Matthew Henry provides a wonderful summary of Peter’s instructions: giving due respect to her, and maintaining her authority, protecting her person, supporting her credit, delighting in her conversation, affording her a handsome maintenance, and placing a due trust and confidence in her.

Christ’s Ascension & Your Sufferings

Peter’s teaching on baptism is the crescendo of all his other teachings thus far. Your sufferings at the hand of tyrants, your various duties (citizens, slaves, wives, husbands), are all done in light of not only what Christ accomplished by His sufferings, but in light of the glory which followed His sufferings. In your baptism, you are joined to those sufferings and those glories.

Baptism, Peter asserts, is both a certain deliverance and a certain judgement. To illustrate this, he reminds us of the world before Noah’s flood. The world was full of corrupt men who persecuted Noah. The waters which drowned the men of disobedience also bore up the ark which saved Noah and his family. Peter teaches us that Christ, after being vivified by the Spirit, and before appearing to His disciples, went down into Hades to proclaim His conquest over death and evil. He then ascended and is now seated as Lord over all angelic powers.

By faith in Christ you are saved by this baptism. The salvation is not found in merely the outward sign, Peter cautions. The salvation found in baptism is found in fidelity to what that sign binds you to. You are bound in pledge to Christ the King over all angelic and earthly powers. This has pertinent application in regards to infant baptism. A baptized child is set aside, marked out, and tasked to live as becomes a follower of Christ. He is to grow up breathing the air of repentance and faith, confession of sin and love towards God and His people. Baptism is a pledge to God, and puts you in mind to live as a member of this new creation. As you face suffering and temptation, Peter teaches that baptism is to be a continually comfort in distress and a spur towards righteousness. Are you baptized into Christ? Then all your persecutors are heaping up condemnation upon themselves. Are you baptized? Then live like a citizen of this new creation. Judgement & salvation are both displayed in our baptism. As one writer put it: Baptism is spiritual warfare.

To Bring You to God

All of Christ’s sufferings were undertaken to restore you to God. Of course, as Peter has exhorted, we are to live as a holy nation; but this follows the gracious gift of new life which the Word of Christ has brought about in us. God didn’t spread a feast and then command you to go make for yourself a mouth. Rather, He made a feast and gave you a mouth for the feast. He made marvelous light, and then gave you eyes to see that light. He handed you the gift of Christ, and then gave you hands of faith to receive it all. From first to last Salvation is a gift.

Christ’s gift of salvation leaves no aspect of of the cosmos untouched. Your marriage is not disconnected from Christ’s conquest over fallen angels or corrupt men. Your sufferings are not meaningless. Christ has descended to Hades, and bodily heralded His triumph to the damned. Christ has ascended on high. And by your baptism, Christ brings you through the fiery judgement, and into the new heavens and new earth which He inaugurated.

Charge & Benediction

Husbands, I want to exhort you to make a point this week of being particularly attentive to your wife, bring her a gift, take her out on a walk just to talk about everything and nothing, write her a love note. Wives, I want to exhort you to go out of your way to express your appreciation for your husband, greet him every day when he comes home with a sincere kiss, ask his opinion on how you should do something and then do it that way, find a way to publicly state how much you admire something about him. Do all this because you’ve been brought by the ark of baptism, the ark that is Christ’s saving work, out of the old world of resentment, unfaithfulness, injustice, and rebellion into the new world in which Christ sits enthroned above all cosmic powers.

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.
2 Corinthians 13:14

OTHER SERMONS IN THIS SERIES

The Living Stone #2 | How to Look Like A Madman

by Ben Zornes · Jul 28, 2025

Introduction

1 Peter teaches Christians how to endure suffering. Where we might be tempted to shy away from suffering by simply blending in with a culture that despises Christ, Peter exhorts us to embrace what the world deems madness. The wisdom of this world is like stumbling around in the dark. But Christ has led us out of darkness and into marvelous light.

The Text

1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, 2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby: 3 If so be ye have tasted that the Lord is gracious. 4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. […]
1Peter 2:1ff

Summary of the Text

As the New Israel, brought into being by the potent Word of Jesus, it is imperative that the saints conduct themselves righteously, setting aside deeds of uncleanness (v1). As an infant craves its mother’s milk, so saints are to desire the Word, because they’ve tasted and seen that the Lord is gracious (vv2-3, Cf. Ps. 34:8). They have come to the Lord Jesus as a stone upon which to build, even though Old Israel had judged this stone as an unsuitable foundation stone. But God had spoken otherwise, ordaining this stone upon which to build His new temple (v4). Since these believers had trusted in Jesus, they are also identified with Him. They are living stones to be used to build a temple in which to serve God (v5). The OT citations pile up to prove Peter’s point. Christ is the foundation stone Isaiah foretold (v6, Is. 28:16 ). For those who entrust themselves to this stone, they will find Him steadfast and precious, whereas those who reject Him will find themselves continually stumbling over this stone (vv7-8, Ps. 118:22, Is. 8:14). In contrast to those tripped up by Christ, believers are set apart as a royal and priestly nation, and as such are to behave accordingly, unlike Israel had done (v9, Ex. 19:5-6). This is also what Hosea foretold: God would, by His tender-mercies, give the new name of “My people” to those who were once named “not My people” (v10, Hos. 2:23).

Once more, Peter admonishes them, since they are now citizens of this heavenly kingdom, to live according to their King’s law. Holiness is the true subversion (vv11-12). For the rest of this chapter and well into the next, Peter argues that this holiness will be most clearly displayed in how they conduct themselves in the face of severe mistreatment. First, they are to submit to the ordinances of kings for the Lord’s sake; they will most certainly be mistreated, but it should be due to righteousness, not due to smashing mailboxes (vv13-17). Peter commences to give household instructions. But he starts where others would end: servants (v18). Servants should serve their masters well, even abusive tyrants (v18). There is breathtaking glory in enduring injustice patiently (vv19-20). These servants, oft abused, are to model their service on the example of Jesus, who was the suffering Servant (v21).

Jesus did no evil and spoke without guile (Ps. 34:13). Despite this, He was reviled and put through severe suffering. Nevertheless, He trusted that the judgements of God are pure and right always (vv22-23). Christ’s example of righteously enduring unjust suffering is displayed in His crucifixion, where He bore our sins as His own, healing our wounds by His own (v24, Is. 53:5). We were straying sheep (Is. 53:6), but are now gathered by Christ the true Shepherd and Overseer of our souls (v25).

The Living Stone

Peter gives us term for Christ we don’t find elsewhere in Scripture. Simon (reed), the one whom Christ renamed Peter (rock), now returns the favor and honors the Lord with the striking title of Living Stone. Abraham discerned afar off a heavenly city that God was going to build through him (Heb. 11:10, 16). Of old, Jacob prophesied that the Messiah would be ‘the Shepherd, the Stone of Israel’ (Gen. 49:24). David’s Psalms describe Israel’s God as a rock and refuge (Ps. 18:2; 31:2–3; 62:2). Daniel foretold a stone that would grow into a mighty mountain filling all the earth (Dan. 2:34–35, 44–45). Ezekiel foresaw a restored temple (Ez. 40–48).

Christ is the foundation of all God’s work of redemption. Christ is the stone which God has chosen upon which to build His end times temple; a temple made of people. Those who come to Christ, those who look to Him in faith, gladly enduring suffering like He did, are themselves made living stones with which God will construct His temple. Christ’s life of obedient service to His Father not only exemplifies how you should conduct yourself, but also enables you to do so. Faith in Christ writes you into the story of Jesus which God is telling. However, those that reject Christ find Him to be a striking stone. A stone that crushes them. A stone that makes them stumble and fall. No matter what, you will experience Christ as a stone. For those redeemed by His Gospel Word, Christ is a precious cornerstone that turns us into living stones as well. By this we are included in the habitation God is building for Himself. For those who reject this Word, the stone is experienced as a perpetual stumbling block. He is a stone that is alive. This is what His resurrection means. The construction of God’s house will be built upon Christ who died but now lives forevermore. The resurrection of Jesus is the foundational and inescapable truth of the recreation of this world.

Our Name

Now, this just so happens to be the text which principally inspires the name of our church. We selected this name in order to set this vision before us. God elected Christ as the Living Stone upon which He is now building a house for His glory to dwell in. As we trust in Christ, we form the walls, pillars, floors, and bulwarks of this temple erected for the Living God to dwell in. Selecting this name for our church sets a vision before us of a long-term building project that is founded on Christ and Him alone. From the quarry of sufferings, God carves stones of faithful saints. Such saints have gone before us, and we are laid next to them even as they were laid down in alignment with the foundation Stone. We also trust that when our fleeting days on earth are done, that God by His grace will continue this building until every nation, tribe and tongue joyfully worships in this temple which God is building. Thus, this name puts before us our connection to Christ and all the faithful saints that have gone before while compelling us to lift our eyes, by faith, to a glorious future. A future where our children’s children will also be set in these glorious walls of Zion, until this city fills all the world. But make no mistake, the Living Stone, which is Christ, is inescapable. The world must be brought to either come to Him in faith, or be stumbled by Him at every turn. What cannot be done is set this stone aside. That is what we as a church aim to believe and live out.

Suffering Injustice

One of the most difficult things for us to do is to endure wrong treatment from others. We think it is our right to get back at those who harm us, abuse us, or mistreat us. But Peter wants us to look at the ultimate indignity and injustice of Christ’s sufferings to embolden us to suffer well. Looking in true faith to Christ really does change us. Looking to the wounds of Christ, really does heal our woes.

We must be careful here and couple this what Scripture teaches elsewhere about righteous opposition to tyrants. However, it is a remarkable thing when a Christian is faced with lionlike tyrant. This tyrant may be a king, a spouse, a parent, a pastor, or a boss. First, you must face such tyranny as Christ did: trusting that God will judge righteously. This demands that your faith must not be principally in earthly courts of justice, but in the final court of God’s judgement. As David said in Psalm 34, “The eyes of the Lord are on the righteous, and His ears are attentive to their cry (Ps. 34:15).” Secondly, by not returning evil for evil you are in fact, like Christ, becoming a greater condemnation to your persecutors. They must either repent and reconcile, or face an even greater judgement for continually abusing the innocent. Again from Psalm 34, “The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.[And] Evil shall slay the wicked (Ps. 34:16, 21a).”

Subverting the World

To trust in Christ, to walk as His royal priests during our earthly sojourn, to conduct ourselves as He did, to build our life upon the Living Stone of Christ and so be used as living stones ourselves is utterly insane to this world. But, like David’s madness in the courts of Achish, what might appear to be madness in the eyes of the world, is how God delivers us. How were you saved from your sins? By the sinless One taking them as His own. How do you subvert tyrants? By enduring their assaults without responding to their sin with your own sin. What should you build your life on? A Living Stone that worldly wisdom rejects.

After all, God’s plan to overthrow all tyrants and bring them to judgement is to let tyrants cruelly kill the Messiah. And then raise the Messiah to life again in order that He might ascend as their judge. The suffering Christ has subverted the world’s wisdom, and calls us to do the same by living as He did.

Charge & Benediction

What should you do if faced with suffering under some tyranny? Think of those wonderful lines from Luther’s “A Mighty Fortress”:

And though this world, with devils filled,
should threaten to undo us,
we will not fear, for God has willed
his truth to triumph through us.
The prince of darkness grim,
we tremble not for him;
his rage we can endure,
for lo! his doom is sure;
one little word shall fell him.
That Word above all earthly powers
no thanks to them abideth;
the Spirit and the gifts are ours
through him who with us sideth.
Let goods and kindred go,
this mortal life also;
the body they may kill:
God’s truth abideth still;
his kingdom is forever!

Now to Him who is able to keep you from stumbling, And to present you faultless before the presence of His glory with exceeding joy, to God our Savior, Who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen. Jude 1:24-25

OTHER SERMONS IN THIS SERIES

The Living Stone #1 | Like Your Lawn in Late August

by Ben Zornes · Jul 21, 2025

Introduction

We are all too familiar with how flaky human words can be. Actions speak louder than words, as the cliché says. But this is a world that was made by the Word. Our temptation is to minimize the potency of words, which is like a fish minimizing its need for water, or a bird its need for wind. The book of 1 Peter invites you to consider whether you will live in the flimsy world made by the words of human wisdom, or will you be remade by the Everlasting Word.

The Text

Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. […]
1 Peter 1:1ff

Summary of the Text

Peter is writing from Rome (no later than A.D. 64), which he refers to later as Babylon (5:3). The recipients of this letter are called scattered strangers, which live in five regions of what is now Turkey (v1). He lists those places in a sort of compass, a common custom of OT prophets in their declarations to the nations (Cf. Zeph 2). These saints, comprised mostly of Gentiles, are counted as elect, a term usually reserved for Israel, but now expanded to include believers of all nations. Included in this covenantal status is a multitude of graces: the Father’s electing love, the sanctifying Spirit, the Son’s sprinkled blood (Cf. Heb. 11:28, Ex. 12, Ex. 24:8), abundant grace and peace (v2). Springing from this salvation is blessing for the God that has begotten them by Christ’s resurrection, promised them an inheritance of a heavenly kingdom, and the security of God’s preserving presence in the face of last times turmoil (vv3-5).

Starting in verse 6, Peter introduces the main theme of his letter: enduring suffering by hope in God. By rejoicing in the hope given to them through Christ’s resurrection, they will be able to endure the heavy trials that lie ahead. These trials are not a sign that things are going wrong, but that God is making their faith into a pure mirror of gold that can reflect Christ’s own image (vv6-8). This faith in Christ results in unspeakably full glory and joy, because by this faith we receive the great salvation of Christ’s new creation (vv8-9).

This salvation is what the ancient prophets foretold, and longed to see clearly themselves. The glory that the prophets foretold was the glory of a suffering Christ. Of course, Jesus is the fulfillment of the prophets’ oracles. This fulfillment is the Gospel that had been proclaimed to the recipients of this letter, and was a wonder even to the angels (vv10-12). By this Gospel, and by this Gospel alone, these saints must gird their minds for a gruesome battle that was soon to fall upon them as Christ’s kingdom was revealed (v13). As children of their holy Father, they must conduct themselves according to the holiness of their God, not according to the ignorant lusts which had a long and inglorious tradition of being handed down from Adam to all his offspring (vv14-16; Cf. Lev. 11:44, 19:2, 20:7). They can call God their Father, because He calls them elect children, but this requires them to walk in reverent fear, as true Word-bearers of the living God before the world (v17).

Peter then reminds them how they came into the house of God. Their status as covenant members of God’s household is not because they purchased their freedom from sin with gold and silver. Rather, because God’s own Son, as ordained before the world began, had been manifested in these last times, as a spotless passover lamb shedding it’s precious blood for their salvation (Cf. Is. 53:7). By Jesus’ death, resurrection, and glorification, these scattered ones can now have faith and hope in God regardless of the coming sufferings (vv18-21). Since they have been purified by the Spirit’s application of Christ’s blood, they are to embody this in sincere love for each other. Why? Because they are born of God’s everlasting seed of the Word. To drive this home, Peter cites a few lines from Isaiah’s first Messiah song (Is. 40:6-8), with one interesting tweak. Instead of “the word of Theos”, it is “the word of Kurios”. In Peter’s teaching, there’s no question that the Word of Jesus (the Lord), was the vivifying Word of God which Isaiah foretold (vv22-25). This potent Word of Jesus was how these Gentiles had been “gospelled” (v25, εὐαγγελίζω is a hapax legomenon).

Scattered Strangers

As we work through Peter’s epistle, think of Peter as a NT prophet. He foretells a coming doom. He comforts the faithful to steadfastly hope in God’s promises. OT prophets were like general contractors giving building updates on the progress of the construction house of God. Peter sees the house of God as complete in Christ, and now is to be filled with residents. Who are these residents? Despite being largely made up of Gentiles, with a small number of Jewish believers, Peter refers to these saints as the diaspora. In the deuteronomic covenant (Deu. 30:4) Israel is told that if they rebelled against the Lord they would be thrust out (נִדַּחֲךָ, diaspora in the LXX). Of course, this is exactly what happened. Yet, in Nehemiah we are told that though Israel had been scattered, if they would repent God would compassionately regather them.

In using the term diaspora, Peter accomplishes a few things. First, it is a word that carries a sting of remembrance of Israel’s sin; one commentator noted that it denotes penalty not privilege. However, Peter repurposes this word to the effect that though Israel has been scattered due to her sin, God’s covenant purposes of electing and sanctifying Israel to be a nation of priestly servants have not been thwarted. Yet, the great surprise here is that he applies this word that had significant weight for Israel, to predominantly Gentile congregations. In other words, all the elect, scattered throughout the whole world, are now reckoned as the true house of Israel. These are the residents of God’s household, and therefore, this true Word of the Lord, which had gopspelled them must be embodied in all manner of their conversation.

Endure Suffering

This really is foundational for all the rest of Peter’s letter. The Gentiles were cast off from God, scattered at Babel by their sinful pride. Israel had been cast out due to their stubbornness and pride. But now, God, through Christ, is regathering a people of His own election. Despite this glorious reality, they should not expect this new arrangement to come about with sweet compliance from the devil and his human henchmen. Peter, living in Rome, foresees trouble.

And the troubles about to come would be a firestorm from all sides. Unbelieving Jews were increasingly persecuting converted Jews. Gentiles converts became convenient scapegoats, because they had abandoned the idolatrous temples. One accusation of the Christians is that they were magicians (due to the resurrection of Christ, and all the miracles and healings surrounding the church). Christians were proclaiming something about the ending of this world, and the beginning of another. Nero thus used the fire of Rome as evidence of Christians’ magical powers. To bear the name of Christian was soon to become a very dangerous thing. So then, only by seeing themselves as citizens of Christ’s enduring kingdom, would these Christians be able to endure the sufferings which were about to confront them.

The Word of Man & the Word of God

The words of man often startle, unsettle, and disappoint us. The word of man cause us to alter our convictions just to fit in. The word of man compels us to do things we know we ought not to do. Like a fast growing weed, man’s words tower up and convince us to fear, to compromise, to escape like a coward. What words of man ring in your ear? You won’t have enough money for retirement. This pregnancy will probably end in another miscarriage. You’ve totally blown raising your kids well, and nothing can be done about it. Go ahead, black-pill, D.C. will never change.

For the elect of God, foreknown by the Father, sanctified by the Spirit, sprinkled with Christ’s blood, as full citizens of God’s Kingdom such words carry all the weight and substance of dried out grass. All the words of men are like your lawn in late August. Dry. Brittle. Frail. But the Word of this Gospel is like dew on freshly mown grass. It is like a cool breeze through a hot and stuffy room. It is like the dawning sun after a frightful nightmare. It is like an immovable stone.

Charge & Benediction

What if there was a Word that could not move? What if there was a Word that could remake you? A Word that could remake everything? A Word that became a man, died and rose again, and inaugurated a new creation. That Word is a Word to believe, hope in, and be entirely remade by. Be, in the fullest sense of the phrase, people of the Word.

OTHER SERMONS IN THIS SERIES

Landon & Chloe

by Ben Zornes · Jul 11, 2025

The purpose of our gathering here should not be lost on us. You didn’t come to admire floral decorations, exquisite lace, or to further your interest in boutonnières and the affixing of them. You’re here to witness this man and this woman joyfully and solemnly covenanting to be united as husband and wife until death. What they are vowing to do really is remarkable. So I want to zero in on what a covenant is, and what it means in the grand scheme of things.

One helpful definition of covenant is that it is “a solemn bond between two or more parties, sovereignly administered, with attendant blessings and curses.” The text I just read (Jer. 31-31-36), describing God’s covenant of grace with the church, contained all those elements. So let me take that definition bit by bit and then make a few observations and applications.

First, as a solemn bond, a covenant means more than just signing up for a rewards program at your favorite coffee shop. It is a solemn thing, which is to say, a matter of weighty significance. Solemnity is fitting because the parties involved are being bonded together by the vows they are taking. To break such a bond is to make truth-telling unnecessary. Either our vows are meaningful or they aren’t. If they aren’t meaningful every business deal, every treaty, every household is in jeopardy of being torn to shreds by deceptive promises.

Secondly, a covenant differs from merely a personal commitment. I can commit to forgo chocolate for a year––and what a sad year that would be. But I’m not involving anyone else in that commitment. However, a covenant must be between two or more parties. Given the misguided nature of our current culture I should underscore that when it comes to a marriage covenant it is naturally only a vow between one man and one woman. Whereas other covenants can involve more than two parties, like a treaty between several countries. A covenant brings two separate entities into a new relational bond, which necessarily precipitates a new way of conduct for the once separate entities.

Thirdly, such a covenant is to be sovereignly administered, which means that we as people make such vows not as little despots of our own destinies. Rather, all our “yesses” and “nos” are made before the face of the God who sees all things at all times. It is God, in the vows about to be exchanged, who will unite this couple into one flesh. Thus, it is right and good for a minister of the Gospel, as a representative of Christ, to administer these oaths, and for us all to gather together as Christian witnesses of these holy vows. All of us will be made to give an account for how we prayed for and supported these two in remaining faithful to their marriage vows.

Lastly, every covenant we find in Scripture is accompanied by an important feature: blessings for faithfulness, and curses for unfaithfulness. In keeping a covenants there is always blessing. Think of the business deal where two parties covenant to share the profits depending on each party delivering their promised work. There is material blessing that arises from such covenant faithfulness. However, when a culture embraces deception and oath-breaking, then up becomes down, and laws become optional, and lawlessness abounds. But enough about Washington, D.C. To keep a covenant is to share in the agreed upon blessings of that covenant, to break that covenant is to invite the shame and disaster that is involved in the curses of that covenant. We don’t need to think to long about all the misery that arises from broken marriage vows: children tossed between parents like a bargaining chip, loss of trust, hard hearts towards God, financial uncertainty, and emotional turmoil.

All of this has been a methodical exposition of a biblical definition of covenant. But we ought not to treat this explanation as if it were the IKEA assembly instructions that can be easily dismissed. Rather, understanding covenant is more like the concrete slab upon which a house can be built. If this couple, and more broadly if we as a culture, neglect to understand what the marriage covenant is, we are inviting upon ourselves the madness of a culture of covenant breakers. Which is to say, a low trust society, where everyone keeps their finger close to the trigger. This is because God Himself, as we saw, in our text earlier, is in covenant with mankind. The world was made by a covenanting God, and while Adam’s fall into sin produced a cataclysmic introduction of rampant evil, Christ came to restore man to covenant fellowship with the Triune God. In Christ, we are brought into the life and joy of God Himself, and this is only because God has covenanted with us to forgive our sins because of Christ’s shed blood, and to give us everlasting life because of Christ’s resurrection.

This all being the case, I’d like to directly exhort both Landon & Chloe in turn. Landon, you are the initiator of this marriage covenant. It is fitting for you to ask her to marry you and not the other way around. This is because God has ordered the world in such a way that, as the Apostle Paul teaches, the husband is the head of the wife. You are a watchman on the walls, and you must not fall asleep at your post. To be a covenant head is to be a target. You are the quarterback and the opposing team is pinning back its ears, eager to absolutely cream you. You must not begrudge this duty, or try to sneak to the end of the metaphorical bench, as if the coach won’t notice that his quarterback is playing water-boy instead. You must stare down all the threats which are staring you and your bride down, and say with the Psalmist, “I will not fear though 10000 encamp against me.” Regarding your covenant with Chloe, you are obligated to fight for it to the death.

Chloe, your soon to be husband is about to make a vow to you to love and cherish you throughout the rest of his life. He is making you a stunningly glorious promise. You are to receive that promise and make his promise a continual joy. He initiated this covenant, and by returning his vows with your own, you are acknowledging that his leadership of you is most gladly received, his love for you is not taken for granted, his cherishing you is returned to him a hundredfold. This is your great privilege and duty. To receive his covenant obligations to you and turn them, by your own covenant faithfulness, into a household of beauty, full of children, rich with warm affection, spilling over with laughter, dancing, and feasts well spread is your duty as a Christian bride. As Landon is called to imitate Christ’s covenant love for the church, you are called to imitate the Church’s joyful reception of and reciprocation of the great covenant love of God.

In the name of the Father, Son, and Holy Spirit, Amen.

Benediction

May this newly formed household be fastened by the strong cords of the covenant love of God. Where there is sin expel it. When there is lack provide. When there is sorrow bring them joy in Christ and through each other. Grant unto them children and children’s children, all of whom rejoice in Your covenant mercies all the days of their life. We ask all of this in the name of Jesus, by the power of the Spirit, and for the glory of the Father. Amen.

Other Wedding Homilies

You’re Not Worldly Enough

by Ben Zornes · Jun 27, 2025

Sermon begins at the 52 minute mark.

Introduction

You aren’t worldly enough. I realize I’m being a bit coy in saying that. But one of the besetting sins of modern Christians is that of embracing the doctrine of escapism. The attitude towards the things of this earth is that its enjoyments aren’t for us and its engagements are none of our concern. This has caused one witty skeptic of the faith to quip that Christians are “haunted by the fear that someone, somewhere, may be happy.” Make no mistake, you are obligated to “deny ungodliness and worldly lusts.” That duty is in force, however, precisely because the Risen Christ is Lord of this earth, and all of it is His.

The Text

The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.
Psalm 24:1

Summary of the Text

This Psalm was likely composed by David for the bringing of the Ark of Covenant into Jerusalem (Cf. 2 Sam. 6). It is, in other words, an enthronement Psalm. This was easily incorporated by the early church as a Psalm for commemorating the Ascension of Christ to the Father’s right hand. Additionally, the language of verse two is reminiscent of the creation of the world. Hold those three moments together: the creation of the world, the bringing of the Ark into Jerusalem, and the Ascension of Christ.

First, the earth which was made by the Lord is His lawful possession, this includes all its inhabitants. Yet in David’s time, very few of earth’s inhabitants served the One True God, even the chosen people had their dodgy moments. In this Psalm, David insists that in the covenant worship of God, the Lord is not only acknowledged as the rightful King of His people, but He exercises His reign over us entirely. Right worship, then, cannot be confined to the public worship of God, for in our worship God makes a claim of Lordship over the fulness of the earth and its citizens.

This is where the Ascension of Christ comes in and ties together the creation imagery and the enthronement imagery. Christ ascended bodily to the Father’s right hand. In so doing, He asserts that His New Creation work has begun and He is the lawful King over every aspect of this New Creation. The right worship of the Living God cannot be separated from His works of creation and re-creation, nor can it be separated from His lawful governance over all things.

Paint Thinner Piety

The application of this verse is simultaneously plain as the day is long, and exhaustive. If the whole of the earth is the Lord’s (as its Maker and Only Redeemer), then its inhabitants owe Him obedience in all spheres of human existence. The application of this text runs in two directions, that I want to touch on. First, this reality changes how you as a redeemed saint ought to relate to “the things of earth.” You might call this “thick vs. thin piety.” Secondly, it ought to comfort you in regards to Christ’s relation to this earth. You might call this a “narrow or broad circumference” for Christ’s governance.

In the broad evangelical world there is a tendency to pour the paint thinner of piety into the enjoyment of this world. We are suspicious of the pleasures found in this world. And certainly, the modern world has many instances of unrestrained hedonism. But Christian’s have often responded to the carnal lusts of this world by attempting to float three inches above the ground. “No lips that touch liquor will touch mine,” and similar sentiments are downstream from a overwrought pietism overreacting to ungodliness. However, the solution to ungodliness is not to water down earthly blessings. As one playwright once quipped: “Mrs. Baker is a woman who has managed to find a little misery in the best of things. Sorrow and trouble are the only things that can make her happy.”

Rather, returning to our text, if the earth is the Lord’s, and if Christ is the redeemer of it, we should not confine our worship to a few tunes each Sunday. Your worship of the world’s redeemer is displayed in your lawful enjoyment of and subduing of this world. Christ is Lord of the world. You have trusted Him. He is making all things new. This means you are to receive it all with gladness. It is not more pious to pray long prayers than it is to build a useful app, plow a field, change a diaper, cook a glorious feast (Mk. 12:40, Col. 3:23-24). True piety is thick as those fluffy Sunday morning pancakes. Christ is Lord of heaven and earth, and therefore, in reverent service to Him worship Him gladly in true faith.

Have you trusted in Christ? All your sins are forgiven. Have you been baptized into Christ by faith? Then you have received the Holy Spirit as the earnest of your inheritance. Your inheritance is the redemption of your body and the remaking of this earth. The meek shall inherit…what? Euphoric feelings up in a disembodied fourth dimension? The meek shall inherit the new creation.

With all this in mind, what should be your posture to the gifts which God has given? Gifts like wealth, children, sunburns from long hikes in the Colorado Mountains, intimacy with your spouse, wine, double bacon cheeseburgers, Sunday afternoon naps, family movie nights, and above all the gift of Word & Sacraments each Lord’s Day. These gifts are to all be received with grateful faith. Without a twinge in your conscience. If you feel guilt about receiving these gifts it means you either are guilty of ungodly indulgence, which you should repent of, or you have fallen into the pietists trap of despising the good gifts of the Lord, which should also be repented of. The earth is the Lord’s, so subdue it (Mt. 28:20, Gen. 1:28) and enjoy it (1 Cor. 10:26).

The Circumference of Christ’s Lordship

While evangelicals have tended to thin out the blessings of God, they’ve also tended to narrow the scope of what we mean by saying, “Christ is Lord of all.” Often that statement is confined to some future event. For now, He is just Lord of the warm fuzzies you feel during a nice worship song, or a comforting passage of Scripture during your daily Bible reading. But when Scripture speaks of Christ’s Lordship, it speaks in universal terms.

You’ll often hear folks claim to be Christ-centered or Gospel-centered. Ironically, this is often used as a way to wriggle out of applying the Gospel in all directions. No creed but Christ is a common cliché, but that is, itself, a creed. Ask yourself, what is the right circumference for the extent of Christ’s dominion? Does it stop at the end of your morning coffee and Bible reading? Is it confined within the walls of the church? Is it not allowed in the halls of Congress? Do Swiss banks get to stand outside the jurisdiction of Christ’s Lordship? What about research labs in Wuhan, do they have to comply with the laws of justice which the Word of God lay down for us?

Christ’s ascension to the Father’s right hand assures us that all authority has been given to Him, and He has bequeathed to us the duty of discipling the nations to obey everything our King has commanded. Church, State, and Family government are all to arrange themselves and salute when the King draws near. In both our public and private worship, we celebrate the enthronement of Christ over all things. This being the case, we are not only compelled, but also empowered by His indwelling Spirit to order all things in submission to the covenant word of our Lord. No exceptions. No loopholes. No carve-outs. For this earth and its citizens are the Lord’s, every square inch of it.