| Barnes' Notes on the Bible But ye are a chosen generation - In contradistinction from those who, by their disobedience, had rejected the Saviour as the foundation of hope. The people of God are often represented as his chosen or elected people. See the notes at 1 Peter 1:2. A royal priesthood - See the notes at 1 Peter 2:5. The meaning of this is, probably, that they "at once bore the dignity of kings, and the sanctity of priests" - Doddridge. Compare Revelation 1:6; "And hath made us kings and priests unto God." See also Isaiah 61:6; "But ye shall be named priests of the Lord; men shall call ye ministers of our God." It may be, however, that the word royal is used only to denote the dignity of the priestly office which they sustained, or that they constituted, as it were, an entire nation or kingdom of priests. They were a kingdom over which he presided, and they were all priests; so that it might be said they were a kingdom of priests - a kingdom in which all the subjects were engaged in offering sacrifice to God. The expression appears to be taken from Exodus 19:6 - "And ye shall be unto me a kingdom of priests" - and is such language as one who had been educated as a Jew would be likely to employ to set forth the dignity of those whom he regarded as the people of God. An holy nation - This is also taken from Exodus 19:6. The Hebrews were regarded as a nation consecrated to God; and now that they were cast off or rejected for their disobedience, the same language was properly applied to the people whom God had chosen in their place - the Christian church. A peculiar people - Compare the notes at Titus 2:14. The margin here is purchased. The word "peculiar," in its common acceptation now, would mean that they were distinguished from others, or were singular. The reading in the margin would mean that they had been bought or redeemed. Both these things are so, but neither of them expresses the exact sense of the original. The Greek λαὸς εἰς περιποίησιν laos eis peripoiēsin) means, "a people for a possession;" that is, as pertaining to God. They are a people which he has secured as a possession, or as his own; a people, therefore, which belong to him, and to no other. In this sense they are special as being His; and, being such, it may be inferred that they should be special in the sense of being unlike others (unique) in their manner of life. But that idea is not necessarily in the text. There seems to be here also an allusion to Exodus 19:5; "Ye shall be a peculiar treasure with me (Septuagint λαὸς περιούσιος laos periousios) above all people." That ye should show forth the praises of him - Margin, "virtues." The Greek word (ἀρετὴ aretē) means properly "good quality, excellence" of any kind. It means here the excellences of God - His goodness, His wondrous deeds, or those things which make it proper to praise Him. This shows one great object for which they were redeemed. It was that they might proclaim the glory of God, and keep up the remembrance of His wondrous deeds in the earth. This is to be done: (a) by proper ascriptions of praise to him in public, family, and social worship; (b) by being always the avowed friends of God, ready ever to vindicate His government and ways; (c) by endeavoring to make known His excellences to all those who are ignorant of Him; and, (d) by such a life as shall constantly proclaim His praise - as the sun, the moon, the stars, the hills, the streams, the flowers do, showing what God does. The consistent life of a devoted Christian is a constant setting forth of the praise of God, showing to all that the God who has made him such is worthy to be loved. Who hath called you out of darkness into his marvelous light - On the word called, see the notes at Ephesians 4:1. Darkness is the emblem of ignorance, sin, and misery, and refers here to their condition before their conversion; light is the emblem of the opposite, and is a beautiful representation of the state of those who are brought to the knowledge of the gospel. See the notes at Acts 26:18. The word marvelous means wonderful; and the idea is, that the light of the gospel was such as was unusual, or not to be found elsewhere, as that excites wonder or surprise which we are not accustomed to see. The primary reference here is, undoubtedly, to those who had been pagans, and to the great change which had been produced by their having been brought to the knowledge of the truth as revealed in the gospel; and, in regard to this, no one can doubt that the one state deserved to be characterized as darkness, and the other as light. The contrast was as great as that between midnight and noonday. But what is here said is substantially correct of all who are converted, and is often as strikingly true of those who have been brought up in Christian lands, as of those who have lived among the pagans. The change in conversion is often so great and so rapid, the views and feelings are so different before and after conversion, that it seems like a sudden transition from midnight to noon. In all cases, also, of true conversion, though the change may not be so striking, or apparently so sudden, there is a change of which this may be regarded as substantially an accurate description. In many cases the convert can adopt this language in all its fulness, as descriptive of his own conversion; in all cases of genuine conversion it is true that each one can say that he has been called from a state in which his mind was dark to one in which it is comparatively clear.
Clarke's Commentary on the BibleYe are a chosen generation - The titles formerly given to the whole Jewish Church, i.e. to all the Israelites without exception, all who were in the covenant of God by circumcision, whether they were holy persons or not, are here given to Christians in general in the same way; i.e. to all who believed in Christ, whether Jews or Gentiles, and who received baptism in the name of the Father, and of the Son, and of the Holy Ghost. The Israelites were a chosen or elected race, to be a special people unto the Lord their God, above all people that were upon the face of the earth, Deuteronomy 7:6. They were also a royal priesthood, or what Moses calls a kingdom of priests, Exodus 19:6. For all were called to sacrifice to God; and he is represented to be the King of that people, and Father of those of whom he was king; therefore they were all royal. They were a holy nation, Exodus 19:6; for they were separated from all the people of the earth, that they might worship the one only true God, and abstain from the abominations that were in the heathen world. They were also a peculiar people, λαος εις περιποιησιν, a purchased people; סגלה segullah, a private property, belonging to God Almighty, Deuteronomy 7:6; none other having any right in them, and they being under obligation to God alone. All these things the apostle applies to the Christians, to whom indeed they belong, in their spirit and essence, in such a way as they could not belong to the Hebrews of old. But they were called to this state of salvation out of darkness - idolatry, superstition, and ungodliness, into his marvellous light - the Gospel dispensation, which, in reference to the discoveries it had made of God, his nature, will, and gracious promises towards mankind, differed as much from the preceding dispensation of the Jews, as the light of the meridian sun from the faint twinkling of a star. And they had these privileges that they might show forth the praises of Him who had thus called them; αρετας, the virtues, those perfections of the wisdom, justice, truth, and goodness of God, that shone most illustriously in the Christian dispensation. These they were to exhibit in a holy and useful life, being transformed into the image of God, and walking as Christ himself walked.
Gill's Exposition of the Entire BibleBut ye are a chosen generation,.... Or "kindred"; the phrase is to be seen in the Septuagint, on Isaiah 43:20, to which, and the following verse, the apostle refers here, and in another part of this text. The allusion is throughout to the people of Israel in general, who, in an external way, were all that is here said; but was only true in a spiritual sense of such as were chosen and called among the Jews: and who were a "generation or kindred"; being regenerate, or through abundant mercy begotten, and of an incorruptible seed born again; and were akin to God, he being their Father, and they his children by adopting grace, and which was made manifest by their new birth; and also akin to Christ, he being their head, husband, Father, and brother, and they his members, spouse, children, and brethren; and to the saints, being of the same household and family in heaven and in earth; having the same Father, Lord, Spirit, faith, baptism, and they all brethren: and they were a "chosen" generation or kindred; being famous, and in high esteem with God, and accounted by him for a generation; he having chosen them above all kindreds, tongues, people, and nations, and that from all eternity; and of his own sovereign good will and pleasure; and not on account of their faith, holiness, and good works; and to special benefits, to the relation and kindred they are in, to grace here, and glory hereafter; to regeneration and sanctification, and to salvation and eternal life; just as Israel, as a nation, were chosen above all others, because of the love of God to them, and for no other reason, to many external privileges and favours, which others did not enjoy: now the apostle mentions this character first, because God's eternal election is the source and spring of all spiritual blessings, which provides and secures them, and according to which they are bestowed, and with which they are inseparably connected: a royal priesthood; referring to Exodus 19:6, where the Israelites are called a "kingdom of priests"; which the Chaldee paraphrase renders, kings, priests; see Revelation 1:6 a character which one of the Jewish commentators says (y) shall return to the Jews , "in time to come"; and well agrees with all the people of Christ, whether Jews or Gentiles, who are all of them kings, through their relation to Christ; and at the present time have a kingdom which cannot be moved, or taken away from them; being not only brought into the Gospel dispensation, the kingdom of the Messiah, and having a right to all the privileges and immunities of it, but have also the kingdom of grace set up within them, or grace, as a reigning principle, implanted in them; which lies not in anything external, but in righteousness and true holiness, in inward peace, and spiritual joy; and they have the power of kings over sin, Satan, and the world; and the riches of kings, being possessed of the riches of grace now, and entitled to the riches of glory in another world; they live like kings, they wear royal apparel, the robe of Christ's righteousness; they sit at the king's table, and feed on royal dainties; and are attended on as kings, angels being their life guards, and ministering spirits to them; and hereafter they shall reign with Christ on earth, and that for the space of a thousand years, and, after that, for ever: being raised up from a low estate, to inherit the crown of glory, to wear the crown of life and righteousness, and possess the kingdom prepared for them from the foundation of the world, of which they are now heirs: and they are "priests", as well as kings; being made so by Christ, and through his priestly office; are anointed with the Holy Ghost, and sanctified by his grace, and allowed to draw near to God, and offer up by Christ their spiritual sacrifices of prayer and praise; and are enabled and assisted to offer up the sacrifice of a broken heart, and their bodies also, and even their lives when called to it; the allusion is to the kingdom and priesthood being formerly together, and which met in Christ, Zechariah 6:13 and in his people. The Jews were wont to call the priestly dignity and office , "the crown of the priesthood" (z): an holy nation; referring to the same place in Exodus 19:6 where the Israelites are so called, being separated by God from other nations, and legally and externally sanctified by him; as all the true Israel of God are sanctified, or set apart by God the Father, in eternal election, to real and perfect holiness; and are sanctified or cleansed from sin, by the blood and sacrifice of Christ; and are internally sanctified by the Spirit of God; have principles of holiness wrought in them, from whence they live holy lives and conversations: a peculiar people; as the Israelites are called a "peculiar treasure", Exodus 19:5 to which the reference is: God's elect are a peculiar people, to whom he bears a peculiar love; they are chosen by him to be a special people above all others, and have peculiar blessings bestowed on them, and peculiar care is taken of them; they are the Lord's, his treasure, his jewels, his portion and inheritance, and therefore he will preserve and save them; they are a people for acquisition, purchase, and possession, as the words may be rendered; whom God has obtained, procured, and purchased for himself, with the precious blood of his Son; hence the Syriac version renders them, , "a redeemed company": the same with the church God has purchased with his blood, Acts 20:28 and the purchased possession, Ephesians 1:14 and which are redeemed and purified to be, and appear to be a peculiar people, zealous of good works, Titus 2:14 the end of all which grace being bestowed upon them in election, redemption, and regeneration, is, that ye should show forth the praises of him; that is, God, who has chosen them into a spiritual kindred and relation, made them kings and priests, sanctified them by his Spirit, and redeemed them by his Son, as a peculiar people; all which laid them under obligation to show forth with their lips, and in their lives and conversations, his "virtues": we read, "praises"; and so the Syriac version; that is, the power, wisdom, goodness, love, grace, and mercy of God, and the commendations of them, displayed in the above instances: the apostle seems to have his eye on Isaiah 43:21, where the Septuagint use the same word for "praise", as here: next follows a periphrasis of God, and in it an argument, or reason for speaking of his virtues, and showing forth his praise: who hath called you out of darkness into his marvellous light; which is to be understood, not of an external call by the ministry of the word only; for many are called in this sense, who are not chosen, redeemed, and sanctified; but of an internal, special, powerful, holy, and heavenly calling, by the Spirit and grace of God: and this is, "out of darkness"; out of the darkness of the law, under the former dispensation, which was as night, in comparison of the Gospel day; and out of that darkness which the Jews were particularly in, in and about the coming of Christ, being ignorant of the righteousness of God, and the spirituality of the law; having lost all right notions of the Messiah, and the true sense of the Scriptures, and were carried away with the traditions of the elders, and led by blind guides, the Scribes and Pharisees; out of this darkness, as well as what is common to men, in a state of unregeneracy, having no sight of themselves, their sin, and misery, nor knowledge of divine things, of God in Christ, and of salvation by him, and of the work of the Spirit upon the heart, they were called, into his marvellous light: by which they saw the exceeding sinfulness of sin, the insufficiency of their righteousness, their need of Christ, and salvation by him; and astonishing it was to them, that they who were born blind, and were brought up in darkness, and were darkness itself, should be made light in the Lord; and the objects they saw were amazing to them; everything in a spiritual way was marvellous in their eyes; especially the sun of righteousness, the light of the world, and also the wonderful things out of the law, or doctrine of Christ, the Gospel, and the surprising love and grace of God, in the whole, and in the several parts of their salvation: it was with them, as if a child, from the moment of its birth, was shut up in a dungeon, where there was not the least crevice to let in the least degree of light, and should continue here till at years of maturity, and then be brought out at once, at noonday, the sun shining in its full strength and glory, when that particularly, and all objects about him, must strike him with wonder and surprise. The Syriac version renders it, "his most excellent light"; the apostle seems to refer to the form of praise and thanksgiving used by the Jews, at the time of the passover; who say (a), "we are bound to confess, to praise, to glorify, &c. him who hath done for our fathers, and for us, all these wonders; he hath brought us out of bondage to liberty; from sorrow to joy, and from mourning to a good day, , "and out of darkness into great light"; and from subjection unto redemption. This was also part of their morning prayer (b), "I confess before thee, O my God, and the God of my fathers, that thou hast brought me out of darkness into light. And it is to be observed, that the third Sephira, or number, in the Jewish Cabalistic tree, which answers to the third Person in the Trinity, among other names, is called, "marvellous light" (c), (y) Baal Hatturim in loc. (z) Pirke Abot, c. 4. sect. 13. Tzeror Hammot, fol. 78. 3.((a) Misn. Pesachim, c. 10. sect. 5. Haggada Shel Pesach, p. 23. Maimon. Hilchot Chametz Umetzah, c. 8. sect. 5. (b) T. Hieros. Beracot, c. 4. fol. 7. 1.((c) Cabala Denudata, par. 2. p. 8.
Vincent's Word StudiesGeneration (γένος) Better, Rev., race: a body with a common life and descent. Nation (ἔθνος). People (λαὸς) The distinction between these three words cannot be closely pressed. Race emphasizes the idea of descent; nation, of community. Λαὸς people, occurring very often in the Septuagint, is used there mostly of the Israelites, the chosen people. The same use is also frequent in the New Testament; but it is employed in a more general sense, as by Luke 2:10. It would seem that this idea, however, in its metaphorical and Christian application, the chose Israel of God, directed Peter's choice of the word, since he adds, a people for God's own possession. Peculiar (εἰς περιποίησιν) Lit., a people for acquisition. Rev., a people for God's own possession. Wyc., a people of purchasing. Cranmer, a people which are won. The word occurs 1 Thessalonians 5:9, rendered obtaining (Rev.); Ephesians 1:14, God's own possession (Rev.). See Isaiah 43:21 (Sept.), where the kindred verb occurs: "This people have I formed for myself (περιεποιησάμην). Shew forth (ἐξαγγείλητε) Only here in New Testament. Proclaim, tell abroad. The praises (τὰς ἀρετὰς) Lit., the virtues. So Rev., excellencies. The word occurs Isaiah 43:21 (Sept., see above), and is rendered praise. See, also, Isaiah 42:12 (Sept.), "Declare his praise (ἀρετὰς) in the islands."
Geneva Study Bible{8} But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: (8) On the other hand, he describes the singular excellency of the elect, and also lest any man should doubt whether he is chosen or not, the apostle calls us back to the effectual calling, that is, to the voice of the gospel sounding both in our ears and minds by the outward preaching and ordinances, by which we may certainly understand that everlasting decree of our salvation (which otherwise is most secret and hidden) and that through the only mercy of God who freely chooses and calls us. Therefore only this remains, faith, that by all means possible we set forth the great goodness of the most mighty God.
People's New Testament 2:9 But ye are a chosen generation. An elect race (Revised Version). God's chosen race, like ancient Israel. Christians are now the chosen people (Isa 43:21). A royal priesthood. See Ex 19:6. The Hebrew passage which Peter refers to means a kingdom of priests. Either this is its meaning, or that all in it, anointed ones like Christ, are in some sense like him, priest-kings. An holy nation. Set apart to God. A peculiar people. A people for God's own possession (Revised Version). Differing from the world in life. That ye should shew forth. They differ from the world that their holy lives may shine as a light and honor God. Out of darkness. In this verse and 1Pe 2:10 Peter surely has in mind Gentile Christians.
Wesley's Notes 2:9 But ye - Who believe in Christ Are - In a higher sense than ever the Jews were. A chosen or elect race, a royal priesthood - Kings and priests unto God, Rev 1:6. As princes, ye have power with God, and victory over sin, the world, and the devil: as priests, ye are consecrated to God, for offering spiritual sacrifices. Ye Christians are as one holy nation, under Christ your King. A purchased people - Who are his peculiar property. That ye may show forth - By your whole behaviour, to all mankind. The virtues - The excellent glory, the mercy, wisdom, and power of him, Christ, who hath called you out of the darkness of ignorance, error, sin, and misery.
King James Translators' Notespeculiar: or, purchased praises: or, virtues
Scofield Reference Notes[1] priesthood The New Testament priesthood, Summary: (1) Until the law was given the head of each family was the family priest Gen 8:20 26:25 31:54. (2) When the law was proposed, the promise to perfect obedience was that Israel would be unto God "a kingdom of priests" Ex 19:6. but Israel violated the law, and God shut up the priestly office to the Aaronic family, appointing the tribe of Levi to minister to them, thus constituting the typical priesthood Ex 28:1. (3) In the dispensation of grace, all believers are unconditionally constituted a "kingdom of priests" 1Pet 2:9 Rev 1:6 the distinction which Israel failed to achieve by works. The priesthood of the believer is, therefore, a birthright; just as every descendant of Aaron was born to the priesthood Heb 5:1. (4) The chief privilege of a priest is access to God. Under law the high priest only could enter "the holiest of all," and that but once a year Heb 9:7, but when Christ died, the veil, type of Christ's human body Heb 10:20 was rent, Song that now the believer-priests, equally with Christ the High Priest, have access to God in the holiest Heb 10:19-22. The high Priest is corporeally there Heb 4:14-16 9:24 10:19-22. (5) In the exercise of his office the New Testament believer-priest is (1) a sacrificer who offers a threefold sacrifice: (a) his own living body. Rom 12:1 Phil 2:17 2Tim 4:6 1Jn 3:16 Jas 1:27 (b) praise to God, "the fruit of the lips that make mention of His name" (R.V.), to be offered "continually" Heb 13:15 Ex 25:22 "I will commune with thee from above the mercy seat"); (c) his substance Heb 13:16 Rom 12:13 Gal 6:6 3Jn 1:5-8 Heb 13:2 Gal 6:10 Ti 3:14. (2) The N.T. priest is also an intercessor 1Tim 2:1 Col 4:12
Jamieson-Fausset-Brown Bible Commentary9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context. chosen-"elect" of God, even as Christ your Lord is. generation-implying the unity of spiritual origin and kindred of believers as a class distinct from the world. royal-kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future. holy nation-antitypical to Israel. peculiar people-literally, "a people for an acquisition," that is, whom God chose to be peculiarly His: Ac 20:28, "purchased," literally, "acquired." God's "peculiar treasure" above others. show forth-publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others. praises-Greek, "virtues," "excellencies": His glory, mercy (1Pe 2:10), goodness (Greek, 1Pe 2:3; Nu 14:17, 18; Isa 63:7). The same term is applied to believers, 2Pe 1:5. of him who hath called you-(2Pe 1:3). out of darkness-of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness. marvellous-Peter still has in mind Ps 118:23. light-It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In Isa 45:7, it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [Luther].
Matthew Henry's Concise Commentary2:1-10 Evil-speaking is a sign of malice and guile in the heart; and hinders our profiting by the word of God. A new life needs suitable food. Infants desire milk, and make the best endeavours for it which they are able to do; such must be a Christian's desires after the word of God. Our Lord Jesus Christ is very merciful to us miserable sinners; and he has a fulness of grace. But even the best of God's servants, in this life, have only a taste of the consolations of God. Christ is called a Stone, to teach his servants that he is their protection and security, the foundation on which they are built. He is precious in the excellence of his nature, the dignity of his office, and the glory of his services. All true believers are a holy priesthood; sacred to God, serviceable to others, endowed with heavenly gifts and graces. But the most spiritual sacrifices of the best in prayer and praise are not acceptable, except through Jesus Christ. Christ is the chief Corner-stone, that unites the whole number of believers into one everlasting temple, and bears the weight of the whole fabric. Elected, or chosen, for a foundation that is everlasting. Precious beyond compare, by all that can give worth. To be built on Christ means, to believe in him; but in this many deceive themselves, they consider not what it is, nor the necessity of it, to partake of the salvation he has wrought. Though the frame of the world were falling to pieces, that man who is built on this foundation may hear it without fear. He shall not be confounded. The believing soul makes haste to Christ, but it never finds cause to hasten from him. All true Christians are a chosen generation; they make one family, a people distinct from the world: of another spirit, principle, and practice; which they could never be, if they were not chosen in Christ to be such, and sanctified by his Spirit. Their first state is a state of gross darkness, but they are called out of darkness into a state of joy, pleasure, and prosperity; that they should show forth the praises of the Lord by their profession of his truth, and their good conduct. How vast their obligations to Him who has made them his people, and has shown mercy to them! To be without this mercy is a woful state, though a man have all worldly enjoyments. And there is nothing that so kindly works repentance, as right thoughts of the mercy and love of God. Let us not dare to abuse and affront the free grace of God, if we mean to be saved by it; but let all who would be found among those who obtain mercy, walk as his people.
Matthew Henry's Whole Bible CommentaryVerses 4-12 I. The apostle here gives us a description of Jesus Christ as a living stone; and though to a capricious wit, or an infidel, this description may seem rough and harsh, yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah a stone (Isa. 8:14; 28:16), it would appear very elegant and proper. 1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as ch. 1:20), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: To whom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God (Mt. 11:27); by him we have access to the Father (Jn. 14:6), and through him are made partakers of all spiritual blessings, Eph. 1:3. (2.) Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa. 53:3. (3.) However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services. (4.) Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God's grace-an act of the soul, not of the body-a real endeavour, not a fruitless wish. 2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: You also, as living stones, are built up, v. 6. The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn, (1.) All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit. (2.) The church of God is a spiritual house. The foundation is Christ, Eph. 2:22. It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus,-in the materials of it, spiritual persons,-in its furniture, the graces of the Spirit,-in its connection, being held together by the Spirit of God and by one common faith,-and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members. (3.) All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed. (4.) This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties. (5.) The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God. II. He confirms what he had asserted of Christ being a living stone, etc., from Isa. 28:16. Observe the manner of the apostle's quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, Acts 13:33. In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor Septuagint, word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture-words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, Behold, I lay in Zion. Learn, 1. In the weighty matters of religion we must depend entirely upon scripture-proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule. 2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. Behold, I lay, etc. John calls for the like attention, Jn. 1:29. These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness. 3. The constituting of Christ Jesus head of the church is an eminent work of God: I lay in Zion. The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God. 4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house. 5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all-disappointment, sin, and judgment. Faith has a remedy for each. III. He deduces an important inference, v. 7. Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, "To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever." As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn, 1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel's seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture-conclusion notwithstanding. 2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage (v. 6) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love-every thing engages the faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith. 5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest. 6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies. IV. The apostle adds a further description, still preserving the metaphor of a stone, v. 8. The words are taken from Isa. 8:13, 14, Sanctify the Lord of hosts himself-and he shall be for a stone of stumbling, and for a rock of offence, whence it is plain that Jesus Christ is the Lord of hosts, and consequently the most high God. Observe, 1. The builders, the chief-priests, refused him, and the people followed their leaders; and so Christ became to them a stone of stumbling, and a rock of offence, at which they stumbled and hurt themselves; and in return he fell upon them as a mighty stone or rock, and punished them with destruction. Mt. 12:44, Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder. Learn, (1.) All those that are disobedient take offense at the word of God: They stumble at the word, being disobedient. They are offended with Christ himself, with his doctrine and the purity of his precepts; but the Jewish doctors more especially stumbled at the meanness of his appearance and the proposal of trusting only to him for their justification before God. They could not be brought to seek justification by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone, Rom. 9:32. (2.) The same blessed Jesus who is the author of salvation to some is to others the occasion of their sin and destruction. He is set for the rising and fall of many in Israel. He is not the author of their sin, but only the occasion of it; their own disobedience makes them stumble at him and reject him, which he punishes, as a judge, with destruction. Those who reject him as a Saviour will split upon him as a Rock. (3.) God himself hath appointed everlasting destruction to all those who stumble at the word, being disobedient. All those who go on resolutely in their infidelity and contempt of the gospel are appointed to eternal destruction; and God from eternity knows who they are. (4.) To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah. 2. Those who received him were highly privileged, v. 9. The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now," say they, "if we submit to the gospel-constitution, we shall lose all this, and stand upon the same level with the Gentiles." (1.) To this objection the apostle answers, that if they did not submit they were ruined (v. 7, 8), but that if they did submit they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal priesthood, etc. Learn, [1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit. [2.] All the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ. [3.] All Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit. [4.] It is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them. (2.) To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was when they were not a people, nor had they obtained mercy, but they were solemnly disclaimed and divorced (Jer. 3:8; Hos. 1:6, 9); but now they are taken in again to be the people of God, and have obtained mercy. Learn, [1.] The best people ought frequently to look back upon what they were in time past. [2.] The people of God are the most valuable people in the world; all the rest are not a people, good for little. [3.] To be brought into the number of the people of God is a very great mercy, and it may be obtained. V. He warns them to beware of fleshly lusts, v. 11. Even the best of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: Dearly beloved, I beseech you. The duty is to abstain from, and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering, 1. The respect they have with God and good men: They are dearly beloved. 2. Their condition in the world: They are strangers and pilgrims, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass. 3. The mischief and danger these sins do: "They war against the soul; and therefore your souls ought to war against them." Learn, (1.) The grand mischief that sin does to man is this, it wars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery. (2.) Of all sorts of sin, none are more injurious to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them. VI. He exhorts them further to adorn their profession by an honest conversation. Their conversation in every turn, every instance, and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame: and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them and constantly spoke evil of them as of evil-doers. "A clean, just, good conversation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his grace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, Lu. 1:68. When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it." Note, 1. A Christian profession should be attended with an honest conversation, Phil. 4:8. 2. It is the common lot of the best Christians to be evil spoken of by wicked men. 3. Those that are under God's gracious visitation immediately change their opinion of good people, glorifying God and commending those whom before they railed at as evil-doers. |
