1 PETER 2:4-10 – COMMENTARY – Written Exposition

2:4-10 THE CHOSEN STONE AND A CHOSEN GENERATION

‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.’

2:4 Peter now starts a new section and comes to his main point (vv. 9-10) that the Christian believers, who have been born again and have thus come into a new relationship with God, are members of a new community. They are ‘God’s people’ (v.10).

‘to whom coming’ Some see this as a reference to Psa 34:5 which in LXX reads: ‘Come to him and be enlightened.’

The one to whom they are to come is called a ‘living stone.’ lithos a selected and hewn, not rough like petros. That this is Christ is obvious from vv. 6-8 where Old Testament passages containing the word ‘stone’ are interpreted Christologically.

In the New Testament the church is represented by different metaphors. For example, it is:

A Body – 1 Cor 12:12-27
A Bride – Eph 5:25
A Brotherhood – 1 Pet :17
A Building – M6 16:18; 1 Cor 3:11; 1 Pet 2:5

Peter says several things about Jesus as a stone:

He is a living stone (v.4).
He is a cornerstone (vv.6-7).
He is a rejected stone (v. 4, 7).
He is a stumbling stone (v.8).

All seven occurrences of the stone imagery in the New Testament identify Jesus Christ as the stone (Mt 21:42-44; Mk 12:10-11; Lk 20:17-18; Acts 4:11-12; Rom 9:32-33; Eph 2:20-22; 1Pet 2:4-8).

Jesus the living stone has been rejected by human beings but is chosen and precious in God’s sight. Peter asserts this by drawing from two Old Testament verses.

Psa118:22 (which he quotes in full in v.7). This was originally said of Israel, which was insignificant in the view of greater world powers but was chosen by God. On an earlier occasion Peter had cited this quotation in his preaching as a prophecy of Christ’s crucifixion by men and his subsequent resurrection and glorification. Jesus himself had used it in his preaching (Mk 12:10).

Isa 28:16. He goes on to quote this verse in full in v.6.

2:5 ‘ye also’ The same imagery of the ‘stone’ is now applied to the believers, Peter thus links them with the once rejected but now glorified Lord Jesus Christ, ‘living’ may have the idea of resurrection. The contrasting ideas of social exclusion and divine selection feature strongly throughout this section.

‘a spiritual house’ oíkos This word can mean ‘household’ (Acts 10:2; 12:14; 16:15; 1 Cor 1:16; 2 Tim 4:19) but, given the mention of stones, the main thought is house (e,g.Mt 21:13; Lk 11:51), possibly a temple (dwelling place of God, cf. 1 Cor 3:9-17; 2 Cor 6:16). The word ‘house’ can be seen embedded in the verb ‘are built up’ (oikodomeō). The one who is building is God, this is clear from the words ‘to whom coming’ in v4. Some translations take the verb as imperative and translate the verse something like: ‘allow yourselves to be built up.’ The point is that the believers are being embedded into the house by God.

See related ideas in Mt 16:18; Mk 14:58; 15:29; Jn 2:19; Acts 7:48; 18:24; 2 Cor 6:16; Eph 2:20-22; 1 Tim 3:15; Heb 3:2-6; 10:21.

‘spiritual’ This house has been brought into existence by the Holy Spirit and, unlike the material Temple in Jerusalem, will last forever, (cf. Acts 7:48, 17:24).

‘an holy priesthood’ The image changes from the building to those who serve in the building, offering worship i.e. the priesthood. Note that all Christians are viewed here as a body (college, fraternity, hierarchy?) of priests (also v.9). Do all have an equal degree of priesthood? There is no idea here of a separate caste of ordained priests. ‘Holy’ – separated, emphasizes the fact that they are God’s people.

‘spiritual sacrifices’ All Christians exercise priestly functions (see Isa 66:21). Note the repetition of ‘spiritual’ in this verse. The temple is spiritual and so are the sacrifices. These contrast with the material sacrifices that were offered by the Jews and by the pagans. True spiritual worship is dedicating oneself to the Lord, prayer/praise, thanksgiving and sharing e.g. Rom 12:1; Eph 5:2; Phil 4:18; Heb 13:15-16.

Later Old Testament writers were moving towards the idea of worship as spiritual e.g. Psa 50:14; 51:16-19; Psa 69:30-31; Psa 141:2; Hos 6:6; Mic 6:6-8.

‘acceptable to God by Jesus Christ’ This worship meets with Gods approval. Does ‘through Jesus Christ’ relate to the verb ‘offer’ or the adjective ‘acceptable?’ It probably refers to the latter. Having emphasized the unity and purpose of believers Peter quotes from the LXX the three Old Testament verses that contain the imagery of the stone (Psa 118:22-23; Isa 8:14-15; 28:16). Two of them he has already alluded to in v. 4.

2:6

Isaiah 28:16 ‘Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.’

THE STONE PLACED IN ZION

Isaiah was addressing the rulers of Judah which was under threat of Assyrian attack during the reign of Hezekiah c. 715-697 BCE. It eventually took place in 701 BCE. The leaders spurned Isaiah’s advice and allied with Egypt. He reprimanded them for trusting in false gods, military prowess and political alliances rather than in God. Their true safety lay in confidence in God. All that they needed could be found in Sion.

The Hebrew original says ‘will not be in haste’ i.e. will not have to flee. The LXX says ‘he who has faith in it will not be put to shame’ i.e. will not be disappointed. The precious corner stone to be laid in Zion was thought to be a great king and was this passage was therefore regarded by Jews as a messianic prediction. The early Christians viewed it as a Christological prediction, Jesus Christ being that promised Messiah. They would have associated ‘living’ v.4 with his resurrection.

2:7

Psa 118:22 ‘The stone which the builders refused is become the head stone of the corner.’

THE REJECTED BUT HONOURED CORNER STONE

Peter applies this to the Christians. Christ was precious to them because they believed; faith being the key issue here. The persecutors lack faith (are disobedient, refuse belief – see also 3:1; 4:17) but the stone that they have rejected will be made the head of the corner. The honour will belong to the Christians, contrasts with the shame of v.6.

2:8

THE STONE OF STUMBLING

Isa 8:14 ‘And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.‘

The stone becomes an obstacle over which those who do not believe stumble and fall. They would trip over it and fall headlong to destruction. Isaiah was saying that for those who trust in him the Lord (the stone or rock) will be a refuge. Peter uses the prophet’s words to pick up on what will happen to those who do not believe. By being disobedient to the word (message of the gospel) they reject Christ and therefore stumble and sin. No-one can step round or over the stone, everyone who encounters Christ has a decision to make; whether to believe in him or reject him. One brings salvation, the other destruction.

For those who reject him, Peter says this is ‘the lot to which (eis ho) they were appointed. Is the appointment to disbelief or is it to retribution as a consequence of rejecting Christ? Jobes (2005) comments:

‘Rejection of Christ does not excuse one from the purview of God; rather, it confirms that one has not (yet) been born again into the living hope of which Peter speaks. This is not to say that Peter teaches that those in disobedience to the word at one point in time are forever excluded from the hope of salvation. To the contrary, he admonishes his readers to live in such a way as to persuade unbelievers to accept the gospel of Christ (e.g., 2:12; 3:1). However, ultimate destiny rests on whether one eventually accepts God’s mercy as extended in Christ. Those who persist in their rejection of the gospel of Jesus Christ will inevitably find themselves themselves shamed by the ultimate judgment of God.’

In these verses about the stone it seems that Peter is not particularly concerned with where the stone is placed, his main point is that it is both chosen and honoured. In v.6 it is a foundation stone (chief corner stone), in v.7 it is a keystone (up high), in v.8 it is on the ground.

2:9-10 THE PEOPLE OF GOD

‘But ye’ Peter leaves the thought of what will happen to those who reject Christ and returns to his main concern; the Asian believers who have believed in Christ. The words ‘you, however’ is emphatic. They will not be ashamed, they will share in Christ’s honour. Peter uses titles of Israel, God’s chosen people, to describe the Christians. Again he picks up on the idea of them having been chosen.

Peter conflates Exodus 19:6 (‘and you shall be to me a kingdom of priests and a holy nation’) and Isa 43:20 in LXX (‘my chosen race, the people which I have made my possession to declare my mighty deeds’).

a chosen race – a race descended from a common ancestor – he views Christians as forming a new race of people.
a royal priesthood – these are two nouns beside each other without adjectives; basíleion is neuter and means ‘a royal residence’ or ‘capital’, it can denote sovereignty, crown, monarchy or palace. hieráteuma is priesthood. Often they are translated as an adjective and a noun i.e ‘royal priesthood.’ If translated separately then ‘a royal house and a priesthood’ (see Rev 1:6).
a holy nation – a people set apart for God.
a people for God’s special possession (cp. Mal 3:17)

‘shew forth the praises’ (aretḗs) means either virtues (moral qualities) or the ability to perform mighty deeds and miracles. Here it is the manifestation of God’s power in his savings acts (Acts 2 :11). Peter is alluding to Isaiah 43:21 but in the middle of v. 9 used the second person plural (‘you’) to apply the quotation to his readers.

‘him who has called you out of darkness into his marvellous light’ The contrast between darkness and light is a reference to their conversion (‘called’ 1 Pet 1:15; 2:21; 3:9; 5:10). It is a new act of creation (cp Gen 1:1-5, Ron 4:17; 2 Cor 4:6). It is always God the Father who calls.

For ‘darkness’ see Rom 13:12; Eph 5:14; Heb 6:4; 10:32.

For ‘light’ see Jn 12:35; Acts 26:18; Eph 5:8; Col 1:12; 1 Thess 5:5; 1 Jn 1:5-2:11.

Identification v. 9 – we are to think of ourselves as a chosen race, a royal priesthood, a holy nation and a peculiar people.
Intention – v.9 that we should proclaim God’s praises – evangelise.
Intervention – v.10 not a people, without mercy (the past), now God’s people, have obtained mercy (the present)
Imperative – v.11 abstain from fleshly lusts

2:10 Notice the two-fold occurrence of ‘once —– but now’ in this verse.

Once ‘not a people’ —– now ‘God’s people.’

Once ‘without mercy’ —– now ‘have obtained mercy.’

Peter here conflates several texts from the prophecy of Hosea which have to do with the God-given but unusual names for Hosea’s children by Gomer. One was called Lo-ammi (Not-my-people), another was named Lo-ruhamah (Who-has-not-received-mercy. The relevant texts are:

‘Then said God, Call his name Lo-ammi [Not-my-people]: for ye are not my people, and I will not be your God.’ Hosea 1:9

‘Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.’ Hosea 1:10

‘And she conceived again, and bore a daughter. And God said unto him, Call her name Lo-ruhamah [Who-has-not-received-mercy]: for I will no more have mercy upon the house of Israel; but I will utterly take them away.’ Hosea 1:6

‘And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:23

Hosea was prophesying that God’s people (Israel) were no longer functioning as his special possession because they had rejected him and worshipped false gods. They would therefore be sent into exile. Hosea, however, also prophesied that there would be a future restoration. This was traditionally thought to predict a future restoration of Israel but Peter here interprets that as having been fulfilled in the conversion to Christ of the Christians of Asia Minor. Through accepting the gospel, they had become God’s people, that was their new identity in Christ.

N.B. the apostle Paul also conflates Hos 2:23 and Hosea 1:10 in Romans 9:25-26. The two New Testament authors use the texts in different ways, also Paul quotes a version which read ‘who was not beloved’ instead of ‘who had not received mercy.’

1 PETER 2:4-10 – COMMENTARY

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Author: writtenexposition

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