The Sovereign Stone (1 Peter 2:7-8) | Worship Service

Psalm 118 as the Call to Worship

Kootenai Church, would you please stand as we begin our service this morning with a call to worship from the book of Psalms, chapter 118, Psalm 118, 19 to 21. Open to me the gates of righteousness. I shall enter through them.

I shall give thanks to Yah. This is the gate of Yahweh. The righteous will enter through it. I shall give thanks to you for you have answered me and you have become my salvation. You are my God, and I give thanks to you.

You are my God, I exalt you. Give thanks to Yahweh for he is good, for his loving kindness endures forever. This morning, let's begin our worship service by singing together the glorious gates of righteousness.

Psalm 118. This is thy.

Announcements and Thanksgiving for God's Provision

Some several announcements, if I find the announcement page here. Despite the context or the emails to the contrary, the men's fellowship will, will meet on Monday night. That situation has been solved.

Jim would like to thank everyone who is praying. His sermon at G3 went well, and he's very thankful for the prayers of God's people here. Anyone who has signed up for the membership class who has not received a membership packet, please see Kathy Conger after the service.

Kathy, raise your hand. Yeah. Yeah, you can all see that. The harvest dinner on the 27th, the turkey and the potatoes have been provided, and that was emphasis on that. But Kathy was mentioning that they need someone to cook the turkey and the potatoes.

I think they will taste much better if they are cooked, and be more appropriately consumed. So if you can help with that, see Kathy or Sarah Pennell after the service. The, Kim and I would like to thank the body here for the gifts and the prayer that has sustained us over these months since the fire.

I didn't, I haven't done this in a while because I didn't know if I can get through it, and I may not get through it this morning, but you folks are such a blessing, and we are so grateful. God has been so good through this.

It has been an incredible picture of His sovereignty and His grace all at once, and we are thankful for the people here at Kootenai. And essentially all over Sandpoint, it's just been an amazing thing, but thank you so much.

Kim and I would like to extend that from our hearts to you. Thank you so much. And I made it through. Now, if you would turn with me to Matthew, book of Matthew chapter 26, and we'll read verses 14 through 25.

Matthew 26, verses 14 through 25. Then one of the 12 named Judas Iscariot went to the chief priests and said, what are you willing to give me to deliver him up to you? And they weighed out to him 30 pieces of silver.

And from then on, he began looking for a good opportunity to betray him. Now, on the first day of unleavened bread, the disciples came to Jesus saying, where do you want us to prepare for you to eat the Passover?

And he said, go into the city to a certain man and say to him, the teacher says, my time is at hand. I am to keep the Passover at your house with my disciples. And the disciples did as Jesus had directed them, and they prepared the Passover.

Now, when evening had come, he was reclining at table with the 12 disciples. And as they were eating, he said, truly I say to you that one of you will betray me. And being deeply grieved, each one began to say to him, surely not I, Lord.

And he answered and said, he who dipped his hand with me in the bowl is the one who will betray me. The son of man is to go just as it is written of him, but woe to that man by whom the son of man is betrayed.

It would have been good for that man if he had not been bored. And Judas, who was betraying him, answered and said, surely it is not I, Rabbi. He said to him, you have said it yourself. Let's pray. Father, you have so many incredible powers that we see every day.

We are blessed to call you our Father through your son, the Lord Jesus Christ. As we hear your word today, might we be especially reminded of your sovereign hand. And with that in mind, we pray for those in the appellations today.

We pray for your wisdom and your glory to be shown that your people would be doing the work that you have prescribed for them there and that you might get the glory. We pray for those people that you would bring them comfort, bring them the necessities that they need, and that might all of those things that come to pass be for your glory.

And so this morning, we commit this time to you and look forward to the wonders from your word. And it's in Jesus' name we pray. Amen.

Christ the Image of the Invisible God

The image of the invisible God,.

The firstborn of all creation. For in him, all things were created both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities, all things have been created through him and for him.

And he is before all things, and in him all things hold together. And he is the head of the body, the church, who is the beginning, the firstborn from the dead, so that he himself will come to have first place in everything.

For in him, all the fullness of God was pleased to dwell and through him to reconcile all things to him, having made peace through the blood of his cross, through him, whether things on earth or things in heaven.

Curious about how the sound's gonna go. Sounds pretty good. All right. Well, good morning, everybody. Welcome to Kootenai Church. As I always say, if this is your first time at Kootenai Church, give us at least one more chance.

Before I get started, I'm reminded of something today when Cornell was speaking. So first of all, Cornell, we owe you a bit of a thanks. If you've seen him go through this, what a great example of a godly man, great example of the grace and mercy of Christ.

So we're thankful for him. Don't start me out like that. And also, I realize he's a great example of the application of this text. So you can keep that in mind as we go through it. First of all, let's pray together.

Lord, I have a heavy burden, and I just pray that you will stand me up under it. We all come here with great burdens, with things that we have to deal with. And so we pray for your strength, we pray for your sovereign power in everything that's happening, everything that we see around us.

We pray that we could recognize your power in it. That is the comfort that we seek, the comfort that we'll find in your word. And so now, Lord, while I'm inadequate to the task, may I stand and deliver as one who bears the very oracles of God.

In Christ's name, amen. So our text today will be in 1 Peter 2. Our main text will be verses seven and eight. I wanna start by reading verses four through 10. So 1 Peter 2, verses four through 10. And coming to him as to a living stone, which has been rejected by men, but is 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 cornerstone, and he who believes upon him will not be put to shame. This precious value then is for you who believe, but for those who disbelieve, the stone which the builders rejected, this became the chief cornerstone and a stone of stumbling and a rock of offense.

They stumble because they are disobedient to the word and to this stumbling, they were also appointed. But you are a chosen family, a royal priesthood, a holy nation, a people for God's own possession so 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. That's our passage. Again, we'll be focused on verses seven and eight, and we're gonna read and examine and apply a very difficult, true biblical doctrine.

So I'm just gonna say it out loud in the beginning. From 1 Peter 2a, we'll see that God is sovereign over sin. God has ordained it, God appoints it, God is an ultimate cause of sin. We'll see what the doctrine says explicitly, and we'll then apply what the text tells us we must do about it.

We'll see the blame for sin falls on the sinner, doesn't fall on God. You'll get no explanation in this sermon of how that is or why that is. This was my big struggle with this sermon, right? Because when you express that God is sovereign over sin and he is not to blame for it, you want to explain more of that.

So Lord willing, very appropriate to say in this context, Lord willing, we may do that another time, but for today, you'll only see that God is sovereign over sin and that he is not to blame for it. You'll see that the Holy Spirit in this text doesn't excuse unbelievers from their rejection and disobedience of Christ and of his gospel on the grounds that God has ordained that sin, but he also makes it very clear that that rejection and that disbelief is in fact ordained by God.

Both of those things are true. So my plan for today is to review the privileges that we have as believers as we enter into our text in verse seven. We'll focus on the implications of unbelief in verses seven and eight.

We'll end with God's sovereignty over the sin of disobedient disbelief of the rejection of Christ and his gospel, that's in verse eight, and then we'll make the application from that text and Cornell will lead us in a communion service.

So verse seven, those who value Christ rightly, you who believe, gain this precious value. First Peter 2, seven, this precious value then is for you who believe. So first thing we have to ask is what is this precious value?

We see in the text, there's a great value in believing in Christ and coming to the living stone. In verse five, if you look at verse five, we are his house. We are his priesthood. We are made right with God and that we can offer acceptable sacrifices to God.

You see that in verse five. In verse six, you see, we have a worthy object of our trust. We are never put to shame. I didn't say anything bad about babies, right? We love babies. Thank you. Down in verse nine, we see so much of the benefit.

Look at verse nine. We're called a chosen family, a royal priesthood, a holy nation, a people for God's own possession. We're given this tremendous mission in verse nine of proclaiming his excellencies.

Our salvation is made clear. He's called us out of darkness into his marvelous light. You see all of that in the text. Look at verse 10. Our privilege of being set apart is pointed out there. We have received mercy.

See all of that? Believers value him highly, this living stone. They consider him precious. And in that, we have tremendous precious gain and benefit, tremendous value. So it's that equation, that accurate perception of the value of Christ, the value of this living stone that is the point of the greater passage.

We value him as chosen and precious, and that is the right value to place on him. Our valuation of the living stone is accurate. It agrees with God, and God the Father obviously is accurate in his estimation.

So the value that comes to us proves out the high value of Christ, the living stone. So verse seven. Verse seven offers a contrast that goes all the way into verse eight. But for those who disbelieve, the stone which the builders rejected, this became the chief cornerstone and a stone of stumbling and a rock of offense.

So while the believer treasures Christ and gains from the treasuring, believes Christ and gains from that belief, the unbeliever rejects Christ and suffers from the rejection, disbelieves and suffers from that disbelief.

That's the contrast. So look at the text. For those who disbelieve, that identifies the second of only two categories of humanity. There's only two categories that are expressed in this text, and in many of the texts of Scripture.

Believers and unbelievers, children of obedience, children of disobedience, children of God, children of Satan, light and darkness, there are you who believe in this verse and those who disbelieve. The words there are the word for believing and it's negation, the word for not believing, exact opposites of one another, black and white, comprehensive categories.

Every single person falls into one of those categories. For you who believe, you see the stone which is Christ is drawn near to, it's embraced, loved, worshiped, to great value and benefit. But for those who disbelieve, our unfortunate focus for most of the rest of this message, for those who disbelieve, their first relation to Christ or their first reaction to Christ is given there as unbelief, not believing.

That's their first reaction to Jesus Christ, to interacting with Him, is unbelief. They don't believe. They don't believe in Him. They don't believe He is who believers believe He is. They don't believe He is who He says He is.

They don't believe who the Father says He is. They don't believe who the Spirit says He is here in His word. What don't they believe? What specifically, what is it about Him that they don't believe? Well, they don't believe what's true.

They don't believe what's vital. They don't believe what could save them. There's something about Him that is essential for salvation that they do not believe. They don't believe in Him. They don't count Him as precious.

Don't count Him as Savior and Lord and King. Unbelievers, being untethered from what the word of God has to say about this one, miss the truth in so many ways. They make up all sorts of things about who He is.

I had a bunch of examples of that, but the more I looked at it, the less important they were. What an unbeliever believes regarding Christ isn't the vital thing, is it? If what they believe is not the gospel truth and the content of their error, the specific error that they make, isn't important, it's not the main thing.

The belief of an individual to whom you are witnessing can matter for the way in which you approach them and the way in which you share the gospel truth. That's a fact, but their problem isn't essentially what they believe.

Their problem is essentially what they do not believe. So what is it that they don't believe? Well, unbelief is more than just not being persuaded intellectually of certain truths about Christ. Faith does include knowledge.

It does include intellectual knowledge of truths of the gospel, but it's more than that. You believe that God is one. You do well. The demons also believe and shudder. James 2 .19. So saving faith includes an intellectual acceptance of the facts of the gospel, believing certain true facts about Christ, but that's just one aspect of it.

Saving faith also includes assent to those facts, being happy about them, agreeing with them, feeling great joy that one's found a savior, that one has found salvation. There's an emotional assent to the facts of the gospel, a wholehearted acceptance of the truths of the gospel.

So saving faith includes knowledge. It includes assent. It also includes a strong element of the will, an act of dependence or trust. Believer not only knows the truth of the gospel and agrees with them, happy about them, but he also rests in them, rests his entire hope for salvation on the work of Christ.

You, believer, are willing to set aside everything and anything else. You depend on him. You trust in him. You believe in him and not just about him. That's what it means. We draw near to him. We treasure him.

We love him. We depend on him. So we say that the unbeliever's first reaction to Christ is unbelief. We're saying a whole bunch of things. We're saying that person neither accepts the truth of the gospel facts, nor are they happy about these facts being true if they consider the possibility.

They don't trust those gospel truths for their salvation. Unbelief is incredulity. It's disdain. It's self-righteousness all rolled into one. That's the unbeliever's first reaction to Christ. It's this whole complex of unbelief.

An incredulous unwillingness to believe the facts of the gospel. It's disdain for the goodness of Christ as expressed in the gospel. And it's a willful, self-righteous refusal to repent and trust in Christ.

That's unbelief. The second simultaneous reaction is similar. It's called rejection. See it there, the stone which the builders rejected. This became the chief cornerstone. This is a quotation from Psalm 118.

When I saw Psalm 118 pop up there today, I thought it would be this, but it was a different, very good quote from Psalm 118. I'm not gonna go back to Psalm 118. I did that a few sermons ago, and it's not necessary because the use of it is very clear in this text itself.

The stone is Christ. Those who disbelieve are here identified with the builders as those who reject him. So unbelievers are said to not only not believe, but also to reject. So the word translated reject means to evaluate and to determine to be unworthy.

It's active, willful disbelief. It's considered rejection. Consider the merits of the stone and decide he's not worthy. Christ is unworthy of their belief. He's unworthy of their assent and trust, unworthy of their acceptance, unworthy of their worship, unworthy of their obedience, devotion, unworthy of their love, unworthy altogether, worthless.

He's nothing. He's rubbish, refuse, false, irrelevant, inconsequential, nothing. You know, in his time on earth, some people rejected him severely, violently, to the point of actually killing him. They lied about him.

They perjured themselves. They mocked him. They beat him. They stabbed him. They spat on him. They stripped him. They left him broken, dead, bleeding on a cross while they continued to mock him. That's violent rejection.

Others, less violently, just as fully. There were a lot of people who enjoyed the healings. A lot of people enjoyed the food. A lot of people thought he was interesting. They liked all of that, but not him.

Not this Jesus. He's not what he should be. He isn't what he was supposed to be. Not him. He asked too much. Remember the rich young ruler? Remember the end of that story? He walks away sad because Jesus wanted priority over his money.

Yeah, you're asking too much. He didn't provide enough in value for the cost that he required. This quiet rejection. People today don't have the opportunity to violently reject Christ himself in the physical way, or many of them would.

You think about if Christ were here today, the kind of treatment he would get? It would be at least as bad as the treatment he got at the hands of the Jews in the Romans. No question about it. So while people today can't kill him again, they do violently reject him.

You know, people violently reject the gospel. They can't kill him, but they sure don't want him to exist. They don't want to hear about him. They don't want to think about him. They don't want to think about the demands that he makes.

Others reject him just as completely, but less violently, with less emotion, more apathetically, and that's even worse. They just don't care. They don't have any concern for their soul. They don't think he matters.

They just don't care. But either way, it's rejection. Either way, the reaction is the same. It's manifested in different ways, but it's unbelief and rejection, whether it's loud or quiet, whether it's open or it's secret, and it has tragic implications.

This reaction to the stone, unbelief and rejection has these implications. And again, the quote is from Psalm 118. You see that in verse seven. "'The stone which the builders rejected, "'this became the chief cornerstone.'".

The chief cornerstone. That's the piece of the building that undergirds the whole thing, that supports it. It determines its direction. It's the most important piece of the building. This Christ became, even though they didn't believe him, even though they rejected him.

You see, the first impact is it has no impact on Christ. That's the first implication of their unbelief. His identity didn't change because he was rejected. His purpose wasn't thwarted by the rejection.

He is who he is. It doesn't change anything. He is who he's always been, will always be. Jesus Christ, the same yesterday and today and forever. Hebrews 13 .8. He did what he said he would do. He will do what he has said he will do.

He's gonna return to destroy and to rule. He is the chief cornerstone. He is this central person. He's the one for whom the entire creation was made, the one who will be glorified, and it doesn't matter whether you or I are these builders, these unbelievers, believe that or not.

The stone the builders rejected became the chief cornerstone. So for those who reject Christ, wishing does not make it so. He's going to do what he's going to do. He'll build his church, redeem his people.

He'll reign, he'll be glorified. Nothing, rejection doesn't change that. We're in election time. Jesus isn't going to reign by virtue of some sort of an election. It's not gonna be a close election where we're wringing our hands, man, I hope our guy wins.

You don't see him campaigning. He's not raising funds. He doesn't have yard signs out on your neighbor's lawn. Why do they do those? Are those effective for anyone? I don't know. Cornell, I have to ask you, I guess.

I see some with Cornell on them, and I'm like, yeah, somebody I know. Jesus isn't doing that. And his reign is not going to be the expression of human will, the expression of his own will, his will alone.

That's the first implication of unbelief and rejection. It doesn't change anything for Christ. It doesn't change the truth. For both the believer and the unbeliever, Christ is the chief cornerstone. Christ is who he is.

He's precious and chosen. And that fact has other implications. Look at verse eight. For the unbeliever, Christ is a stone of stumbling and a rock of offense. I'm not gonna go heavily into the metaphor.

It's the idea of running into a stone, tripping over it, smashing into it, either as a trap or some kind of just falling down hard onto the stone. But what's important, you see there are two parts of the encounter with the stone in verse eight, and this comes from Isaiah eight.

In Isaiah, it refers to stumbling and falling, being broken from the fall, but then also being snared or trapped, caught in a trap. Jesus spoke of two parts, falling on the stone and then being broken, the stone then falling on the unbeliever and crushing him.

The language is similar here. Two negative results from the encounter with the stone. One is the unbelievers stumbling over the stone, which causes them harm. The other is the stones causing the believer to fall and be harmed.

So there's the language, in the language, the stone being a cause of harm in a passive sense and in an active sense. Christ is the stone over which one stumbles, also a stone that offends. Verse eight continues with, they stumble because they are disobedient to the word.

That second verb translated as are disobedient here is a participle, it would more literally be they stumble disobeying the word. They stumble, they stumble. We know what that is, they're tripped up, they make an error, they're brought to harm, they stumble against the stone, they experience some harm.

So we've tried to understand that activity, that's the unbelief and the rejection. And they're in a state then of disobeying, they stumble because they're disobedient. That's a word we haven't seen yet, it's apitheo.

It's from Pytho, Pytho meaning to be persuaded or to yield to, to obey. And with the alpha in front of me, it's to not be persuaded, to not obey, to refuse to obey. It's usually translated as disobedience as it is here, but sometimes as disbelief.

Think about how close those two concepts are, disbelief and disobedience. One is a lack of trust, not believing in the truth claims of someone or something. And another is refusing to comply with them because you don't accept the truth or the authority of that person.

But very, very similar. And sometimes scripture actually uses belief and this word for disobeying as opposites. So what are they doing here? What are they disobeying? What are they rebelling against? It's given to us in the text, look there at your text.

They disobey or are not persuaded of the truth of, or do not comply with the word. That translates the familiar logos. And I can say with confidence that logos here refers to the gospel and to the person of the gospel, the Lord Jesus Christ.

And I can say that because of the context, we won't spend a lot of time on this. You can look, if you look at the end of chapter one, verses 23 through 25, we won't read them, but you see the word is used there.

To mean the word of God, it says, which was proclaimed to you as good news, as gospel. So it's referred to as the gospel there. These unbelievers are not persuaded of the life-giving word. They're not persuaded of the gospel, not persuaded of the person of the gospel.

It's identical to disbelief of devaluing the living stone. The same thing they've already been convicted of in verse seven. They refuse to be persuaded of the gospel. And to refuse to be persuaded of the gospel is to disobey a direct command of God to repent and believe that gospel.

They disbelieve Christ, they reject his claims, they reject his person, they choose to reject him, to not to draw near to him, not to believe in him, refuse to submit to him. It's to comprehensively rebel against the truthfulness and the authority of God himself.

That's what they're doing, particularly as it pertains to the gospel. So they stumble because they're disobedient to the word. They stumble, they harm themselves. They're harmed by the stone because they disobey.

They're engaged in sinful disbelief of the gospel command, sinful disobedience to God's gospel order. Now here's the hard part, okay, you ready? They stumble and they disobey, and to this they were also appointed.

Now some of you are looking at your text and you're saying, I have the LSB and it says to this stumbling they were also appointed. Or you're looking at your NASB and it says to this doom, please note that stumbling and doom are in italics, and that means that they're not there in the original language.

So I think that's an unfortunate translation choice for both NASB 95 and for LSB to put those extra words in there. The words aren't there. So we're gonna default to ESV for this verse. They stumble because they disobey the word as they were destined to do.

No italics. So if those italicized words aren't there and they're not, then to what are they appointed? I'm gonna cut to the chase on this because it's a communion Sunday and you probably wanna have lunch before two.

Unless you don't, everybody raise your hand if you wanna, no, I don't care. Without those words in there, this has to imply that they're appointed to all that is encompassed in the preceding phrase. They stumble because they are disobedient to the word.

That's what they're appointed to. They're stumbling and they're disobedient. So I just said something very controversial and momentous. So we have to pause on that for a second. Very controversial thing to say.

Peter is saying God is sovereign over sin. God has appointed it. God has appointed or destined these unbelievers both to their sin, the primary sin of disobedience to the gospel, and to the damning result of that sin, lest they repent.

I know that's hard. It's hard to hear that God is an ultimate cause of sin and God ordains it, that God is over it. The word translated destined or appointed, it just means to put, to lay in place, to set in a proper place or order.

Every good translation uses that. And in this case, where God is said to be the omniscient, omnipotent, sovereign actor from the very first verse of this book, we're called chosen, it must be God who's the actor, God who's doing the appointing, the destiny.

It takes an extreme verbal gymnastics to overcome the force of this text. This is from Grudem's commentary, which is excellent. The force of the text then is to say that those who are rejecting Christ and disobeying God's word were also destined by God to such action.

That's the force of the text. So that's what it means. That's what it means. Why is it here? Where's Peter coming from? So we're gonna establish why this is here in the context of 1 Peter. Remember, 1 Peter is written to people who are suffering, written to suffering, persecuted Christians, written to comfort them.

How is this a comfort? The comfort that Peter offers is the comfort of purpose. It doesn't say that, oh, God will make you, he's not a word-faith guy, a prosperity preacher. God will make all this go away, and you won't be sick, you won't have sorrow, you won't have suffering.

He doesn't say that. He says you will have it, it's gonna be distressing, and it serves a purpose, and that purpose is your good through your sanctification and ultimately for God's glory. That's the comfort that Peter offers throughout.

So now he's saying, look, even the sinful actions of others that result in their suffering, even that is ordained by God. The sinful actions of others that result in the suffering of Peter's readers, even those are ordained by God, even those have a purpose, and it's the same purpose, it's your sanctification and his glory.

Now, I want you to see how clearly this relates to Peter's readers and how personal this is for Peter. We're gonna look at a couple of incidents in Peter's life and recorded for us in the Gospels and in Acts.

So I'm gonna ask you to turn there as we go through. Turn to Matthew 21. We're gonna start with, we're gonna read the beginning in verse 33. Read through verse 46. Bonus exposition number one. Matthew 21, we're gonna read 33 through 46.

This is the peril of vine growers. Jesus is speaking. The occasion is his triumphal entry into Jerusalem. He's being questioned by the chief priests and the elders of the temple as he's teaching in the temple.

So they, these people who have rejected him, who have not believed him, they're questioning his authority. In verse 23 of chapter 21, they ask him, by what authority are you doing these things and who gave you this authority?

He deals with the question by asking them about John the Baptist or the baptism of John. Then he offers them a very pointed parable of the two sons, the repentant son and the hypocritical self-righteous son.

Guess which one they are. And then he goes to this even more pointed parable of the vine growers. So Matthew 21, 33 through 46. Listen to another parable. There was a landowner who planted a vineyard and put a wall around it and dug a wine press in and built a tower and rented it out to vine growers and went on a journey.

Now when the harvest time approached, he sent his slaves to the vine growers to receive his fruit. And the vine growers took his slaves and beat one and killed another and stoned a third. Again, he sent another group of slaves larger than the first and they did the same thing to them.

But afterward, he sent his son to them saying, they will respect my son. But when the vine growers saw the son, they said among themselves, this is the heir, come, let us kill him and seize his inheritance.

And they took him and threw him out of the vineyard and killed him. Therefore, when the owner of the vineyard comes, what will he do to those vine growers? They said to him, they are these people that have rejected him.

They said to him, they are these scribes and elders of the people that have questioned Christ. They said to him, he will bring those wretches to a wretched end and will rent out the vineyard to other vine growers who will pay him the proceeds at the proper seasons.

Trap closed, right? Jesus said to them, did you never read in the scriptures, the stone which the builders rejected, this became the chief cornerstone. This came about from the Lord and it is marvelous in our eyes.

Therefore, I say to you, the kingdom of God will be taken away from you and given to a nation, producing the fruit of it. And he who falls on this stone will be broken to pieces, but on whoever it falls, it will scatter him like dust.

This came about from the Lord, he says, and it is marvelous in our eyes. God has caused this. God has caused this rejection. God has caused this and it is good. Peter would have been there. Peter would have seen this, would have heard this.

So turn to Acts four. Here's Peter, similar group of accusers in Acts four. This is also in Jerusalem, potentially dealing with some of the same people. Peter and John had encountered a lame man. They had healed him.

They used that opportunity to proclaim the gospel of Jesus Christ. And then in chapter four, we'll start with verse one. Now, as they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, maybe some of the same people who had come up to Christ, being greatly agitated because they were teaching the people and proclaiming in Jesus the resurrection from the dead.

How dare they do that? And they laid hands on them and put them in jail until the next day for it was already evening. But many of those who had heard the message believed in the number of the men came to be about 5 ,000.

He is still the chief cornerstone. Now, it happened on the next day, the rulers and elders and scribes were gathered together in Jerusalem and Annas the high priest was there and Caiaphas and John and Alexander and all who were of high priestly descent.

And when they placed them in their midst, they began to inquire by what power or in what name have you done this? Sounds like exactly what they asked Christ. By what authority do you do these things? Then Peter filled with the Holy Spirit said to them, rulers and elders of the people, if we are being examined today for a good deed done to a sick man as to how this man has been saved from his sickness, let it be known to all of you and to all the people of Israel that by the name of Jesus Christ, the Nazarene, whom you crucified, whom God raised from the dead, by this name, this man stands here before you in good health.

He is the stone which was rejected by you, the builders, but which became the chief cornerstone. And there's salvation in no one else, but there's no other name under heaven that has been given among men by which we must be saved.

Same question, same persecution, same message. You can't stop them. Peter brought to mind the same incident. The Lord had met with this group of builders and vine growers who rejected Christ. He gave them this message.

You violently rejected this stone. You crucified him, was the ultimate rejection, but God raised him from the dead. Ultimate confirmation of his identity, Messiah, Savior, Lord, God. This is his value, his preciousness.

You rejected this living stone, but he's the chief cornerstone. You killed him, but he lives. That's the message. So these builders, these Jewish leaders, they tell Peter and John to stop speaking and teaching about Jesus.