1 Peter Chapter 2.

1 Peter Chapter 2.

Kelly:           

2:1.  "Putting away."  An act once for all, as the aorist implies, the tense of what may be called factness, not a gradual process.  "Malice" the opposite of love.

           

"Milk."  There is no contrast here, as in 1.Cor.3 and Heb.5, between milk for the immature and solid food for the adult.  It is milk for the saint’s intelligence.  God's Word is food to our spiritual understanding.

           

"Of the word."  `Intelligent' this seems better than `rational'.  It is conceivable that the Spirit of God may have warranted the sense "of the word" among Christians, for in the nature of things this meaning could not have existed among heathen Greeks; yet if required, it is formed quite legitimately.  In this way it would well apply to both passages; and I am disposed to believe it.  In nature no object lies more obviously void of life than a stone.  But this only makes the power of grace the more impressive.

           

Peter does not develop the unity of the Spirit like the apostle Paul; but he not obscurely hints at the association of saints.  They are being formed into a spiritual house.  To this they were appointed, not to be disobedient, but, being so, to stumble in this way, which God had in His wisdom appointed as their trial.

           

"Chosen race."  They were such at the very time when the elect nation had proved itself more than ever guilty to its own ruin.  What comfort to those who were saved from that perverse generation, over which a fresh judgement was suspended, about to scatter them once more.

           

"A royal priesthood." - As Aaron was not. 

           

"Holy Nation."  When the nation that ought have been so, stood with the stamp of evil upon it in disdaining the Holy One of God.

           

"Strangers and sojourners."  Not in the literal sense of 1:1, but in the deeper and more spiritual view of 1:17.  It was their blessing as Christians, not their calamity as Jews, which called them to walk through the wilderness world.

           

"Day of visitation."  A day when God shall judge the secrets of, when the Lord shall come who will also both bring to light the hidden things of darkness, and make manifest the counsels of hearts; and then shall each have the praise from God.

           

2:14.  "Sent through Him."  Refers to royal authority as superior.  Had the reference intended been to God, the phrase (I believe) would have been `hupo', "by" and not the intermediate word `dia' "through." 

           

2:19.  `Charis'.  W.Kelly prefers "grace" to "thankworthy." 

           

2:23.  `Pared'.  The reflexive sense has not been proved, good as it would seem in itself, i.e. of meaning, "gave himself over."  Render it absolutely - "gave over to Him."

           

2:24.  `Anenegken'.  This verse and Heb.9:28 fixes its strict sacrificial sense, when connected with the object "our sins."  So joined, this is the simple and sole sense of the word.  So, almost always in LXX.  With other objects it may be rendered "carry, bring, lead up, bear, undergo."  The notion of a pregnant sense "bringing up to" and "bearing on" on the tree, equivelent to the altar, is a mistake.  For "bringing up to," the word `propherein' or `prosagein', as opposed to `anapherein', is used.  From Genesis to Ezekiel it can be shown that `anenegken' (bore) expresses the final sacrificial act, and not the preparatory "bringing up."  See Heb.9:28, exhibiting the distinctiveness of the two words. 

           

`Apogenemenoi', - common in New Testament only once.  It answers to our "deceased'.

 Brough:

The Priesthood of Believers.

           

2:4.  "Coming to Christ."  Selwyn thinks the words mean "coming to stay."  What we learn in this passage is that though we come personally to Christ, yet this coming to Him means becoming a member of a community.  This idea of a new community stands out in these verses.  Christ is the `Living Stone'.  We are accustomed to think of a stone as a cold, lifeless thing, but in ancient times people might see in a stone a symbol of the presence of their god.  In the `Rock' in the wilderness, the children of Israel discerned God's presence, His care and activity in their midst.

           

Peter writing to the new and spiritual Israel, writes concerning Christ the `living stone'.  The word `living' not only implies life and activity, it also implies personality, or personal being.  The union that Christ forms with believers, like stones in a building, is a relationship of persons.  We can describe it as a personal relationship or union of persons.  It is also a union of life.  He gives life unto us.  We share in His life. 

           

"He was disallowed by men."  The builders of the Jewish nation rejected Him.  As the prophet said, "we esteemed Him not."  He was not worth using, but chosen of God.  He was foreordained before the foundation of the world.  He occupied the central place in God's plan from eternity, but there is also a reference to the resurrection in this verse.  For in resurrection God marked Him out as His Chosen One, His Elect in whom His soul delighted.  Beare favours "choice," God's "Choice One." 

           

He is designated "precious."  This word means "esteemed, held in honour."  The one to whom we have come occupies the central place of honour in God's great plan.

           

The One who is the "central bond" of this new community, does not fill that place by His own appointment.  He did not seize this central position but He occupies it in fulfilment of God's eternal counsel and choice.  It is this that gives stability to the new community.

           

2:5.  "Living stones."  `Lithos' means "selected, hewn rock." See Selwyn.  Masterman remarks; that a building is more than a heap of stones, and a church is more than an aggregation of individuals.  The use of `lithos' reminds us that God's house is no heap of stones, but a building, the product of skilled workmanship.  A builder selects shapes and fits the stones in a building as he thinks best.

           

"We are built up" - and this also implies a building together.  See Ephes.4:15-16.  We are built up together by our being built up in Christ.  He is the vital bond of union.  God's house is the Christian community.  It is not a building of brick or stone, but of persons, living stones.  The house of God is the place of His presence.  It is where God manifests His presence.  God appeared in a dream to Jacob and the patriarch called that place `Bethel' -`the House of God'. There we approach God and there He reveals Himself to us.  Jesus spoke of His church in terms of a building.  "Upon this rock I will build my church." 

           

When we think of the house of God, we think not only of the Church throughout the world, but also of the local church.  The local church is the house of God. (see 1.Tim.3:15).  That doesn't mean that we talk about numerous houses of God.  Such as the "house of God" in London and another "house of God" in New York.  There is only one "house of God," be it the universal church or the local church. 

           

The Sacerdotal community.   We are a `Holy', a `Royal' priesthood.  Biggs thinks `holy' is a key-word in this section. The Christian priesthood is a status belonging to the whole Christian community.  It is only as members of the holy community that individuals may claim priestly character.  It is not a privilege of an individual apart from his membership of the Christian community.   This passage places a lot of emphasis on the concept of a holy community.

           

Priesthood embraces all Christian activities.  It is a comprehensive term and includes in its activity both our worship and our service to God.  The background is Exod.19:6.  A famous Scotch preacher, Caird, once said, "Live for Christ in common things and all your work will become priestly work.  Priesthood is a religious status of the highest degree.

           

1.  Priesthood means the right to approach God and to come into His presence. Christ suffered vicariously (as a substitute) to bring us to God.  This right to approach God is based on Christ's sacrificial work.  It is His Sacrifice and not anything that we can bring, that gives us the right to come to God.  `Prosago', Unnik suggests that the idea is to "make proslytes."  We have access to God.  This is a great privilege.  Concerning this access, we can say it is:

           

a.  Personal.  The blessing of our priestly status extends to our individual and private lives.  We have personal and constant access to God.  Prayer implies access.  We are not left to knock on the door, but in prayer we come to God.  "In everything by prayer let your requests be made known to God. (Phil.4:6).  In Communion we walk with God.  He speaks to us, we talk with Him in prayer. A personal acquaintance.  We come to know God.  We grow by the knowledge of God.  There is open to us an experimental, personal and first-hand acquaintance with God.

           

b.  Congregational.  This priestly access is congregational and public.  It has particular reference to the worship of the whole congregation.  We as a community, a holy priesthood, draw near to God.  It is in some respects public and visible.  The congregation needs to realize its priestly character.  Though one or two or more lead the congregation in worship, it is the congregation that draws near in worship.  We draw near to offer up spiritual sacrifices.  These sacrifices are acceptable to God, not because of our priestly status, but through Jesus Christ.

           

2.  Priesthood means service. Priestly service is to be given to:-

           

a.  The Church and the People of God.  Our first concern must be the building up of the priestly community.  These services are all forms of love for the Christian brotherhood.  As each has received a gift (charisma. 4:10-11), so each is to minister.  As Ross (Expository Times) says, there must be a full priestly offering of talents, time and money, for the church.

           

b.  All men.   Priestly service is to be given on behalf of all men.  We need to pray for all men, 1.Tim.2:1.  Mr.C.F.Hogg told us, that since all men freely receive of God's goodness, but forget to give Him thanks, we must give thanks on their behalf.  Make prayer for all men, for God desires that all men be saved.

             

"Shew forth."   We must as a royal priesthood shew forth God's wonderful deeds.  The mighty things He has wrought in Christ for us, we must declare.  Selwyn says `advertise'.  "Advertise His wonderful deeds."  In Isaiah we read, "This people have I formed for Myself, they shall shew forth My praise."  LXX.

           

"Doing good."  This epistle emphasizes the obligation to do good works.  Well-doing or doing good to our fellow men has great value, and is the finest argument for Christianity.  In chapter 2:14, Dean Selwyn considers there is a reference to an "honours list."  Certainly the good works there spoken of, mean much more than merely keeping within the law.  It is the doing of works of such a character that local rulers will recognize their value.

           

Unnik argues tha `prosago' is a translation of the Hebrew word, `hiqriyb' and appears to be a technical term meaning, "to make proselytes."  To make members of the chosen people, those who are not so by birth.  See Expository Times. Dec.95.

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Chapter 2:2, Newborn babes - we cannot be certain they were just newborn Christians.

           

Long for - desire - eagerness of little children.  (Lactation a period of three years).  Pure spiritual - unadulterated or pure.  Spiritual - same word as unreasonable in Rom.12:2.  Coming to stay.  But some prefer "Milk of the word." - While some scorn this, others prefer it.

           

Growth - we all desire to grow.  We must develop.  The words, "unto salvation" should be supplied.  The best M.S.S. have this.  We are to grow to salvation.  We have every encouragement to feed on the word for the Word brings Christ to us, and we have fed on Christ.  We have tasted the kindness of the Lord, that is, the Lord Jesus.  Probably the image is that of the boy learning to read and write.  A piece of stone would be covered by wax or honey.  A boy would lick his finger with honey at every opportunity.

           

Chapter 2:4, "Come to him" - Peter writes to people who came to Christ.  Present tense.  Our coming to Christ is our conversion to Him.  This signifies of priesthood, begins at the time of our conversion.  We come to Christ the `Living Stone'.  He not only has life in Himself, but gives life.  Stones are usually dead, but He is the `Living Stone'.  The word "stone" is `lithos', a worked stone, not `Petra'.  In God's sight He is `chosen' and `precious'.  This refers to what He is especially in resurrection.

           

Like living stones we are built up.  We are not converted to be a heap of stones.  We are built up and built together.  We are built into a `spiritual house', for God's house is not a material house.  Both as to composition and purpose it is spiritual.  It is also a holy priesthood.  No individual is called a priest.  They would be priests, priests like saints is collective.  We are a holy priesthood.  Holiness is a keyword.  We are to be holy for He is holy.

           

We are a holy priesthood in our Godward aspect, and a royal or kingly priesthood in our testimony to the world.  The words "royal priesthood" is the same as the LXX in Exodus. 19:5. The Hebrew is "kingdom of priests," but the LXX has "royal priesthood." 

           

Chapter 2:6, shows that the scripture that contemplated `Zion' was fulfilled in the Church.  To all who believe, whether Jews or Gentiles, such are precious to God. 

           

The priesthood of all believers is a settled truth among Protestants.  It means we have been called to worship and serve God, and to bear witness to His wonderful deeds.  The word is `arete', and means "virtue," but when used of a god, speaks of His wonderful works.

Christ the Stone of Destiny.

In what respect can we think of Christ as the Stone.  Obviously we have to do with symbolism.  This symbol has a special significance in Scripture.  In Gen.49:24 God is referred to as the Stone of Israel, in these words, "and the arms of His hands have made strong.  By the mighty God of Jacob (from whence the Shepherd), the Stone of Israel."  It is remarkable that the Shepherd is the Stone of Israel.  We ask, what is the special symbolism of the Stone that it can be paralleled with that of a Shepherd.  In 1.Pet.2., the chapter begins with Christ the living stone and closes by referring to Him as the Shepherd and Bishop of our souls.

           

In 1.Pet.2., we have two references to Old Testament Scripture.  The quotation in verse 6 is in Isa.28:16.  Then in verse 7-8 we have a quotation from Psa.118:22, combined with words from Isa.8:14.  The Old Testament witnesses to the symbolism of the Stone in God's great plan of Salvation.  The quotation from Isa.28:16 is interesting, "therefore thus saith the Lord God, `Behold I lay in Zion for a foundation a stone, a precious corner stone of sure foundation: he that believeth shall not make haste."  Two things about this stone:-

           

1.  It signifies what God has done.  God is working out His purpose, and all that has befallen Christ has been decreed of God.  The rejection of Christ by men did not take God by surprise, since God has long before made known man's rejection.  What had been fulfilled was determined by God in His foreknowledge.  The fulfilment of God's promise and the accomplishment of His purpose declares His own activity and faithfulness.

           

2.  It signifies also the need of faith on man's part.  What God has done is important for faith and demands faith of men.  The Stone presents a crisis for faith.  It divides men as believers or unbelievers.  The sense of destiny runs through the whole passage, a destiny from God for all. In these quotations from the Old Testament is epitomized in the History of Salvation, and there depicted for us both the rejection of Jesus by men and His exaltation by God.

           

Jesus Himself made reference to this Psalm and its application to His Messianic claims.  In Matt.21:42 as He spoke with the leaders of the Jewish People.  Jesus reasons from the Old Testament Scriptures which they claimed to know so well.  Jesus said, "Did you never read in the Scriptures, the stone is become the head of the corner: this is the Lord's doing, and it is marvellous in your eyes?"  The leaders or builders of Judaism had little use for Jesus.  He was not the kind of Messiah that they wanted.  They could not see in Jesus One who would bring deliverance and make the Nation a great nation.  Their idea of the Kingdom was quite different to that He preached.  They refused to believe in the significance of His person.  He became the Stone that was set at nought by the builders.  But their rejection of Jesus brought serious consequences upon themselves.  For to them He was a stone to make them stumble.

           

As Jesus reasoned with those leaders of Judaism, He discerned their hostility.  They had no place for Him in the work of building.  He was not in "their plans."  His presence and ministry was disturbing to their plans.   They were determined to get rid of Him.  He must be put to death.  But no one can get rid of Jesus, for He remains to the unbelieving a stone of stumbling.  This remains for them an inescapable destiny.

           

But the Stone the builders rejected was destined to special honour.  For God destined for Him the key place in a Building greater than Judaism.  He was to become the headstone of the corner, the most important and the most honoured Stone of all.

           

The Psalm contemplated some very great and marvellous destiny for the Stone.  A destiny beyond man's planning and accomplishments, for the Psalm proclaims, "This is the Lord's doing.  It is marvellous in our eyes." 

           

God made Christ the Key to all human destiny and the touchstone of all endeavour.  He is, then, too great to be neglected or to be put aside.  You cannot build for God without Him.  Everything falls to pieces when He is not in His Key-place.  We cannot go along without Him.  In every plan of building He must have His right place.  If He has not His place, then God does not build with us.  It cannot be God's house.  And, "except the Lord build the house, they labour in vain that build it."

           

3.  Is all this important to us?   It is God who has given to Jesus Christ the key place, and therefore we cannot afford to neglect Him.  This means that our attitude to Jesus Christ is important.  It means that we have got to do something about Him.  God is behind it all.  He was in it all.  It is the Lord's doing.  It is God who has appointed Him to this distinguished place.  If we do not receive Jesus Christ, then we are at odds with God.  We clash with His will and find ourselves hostile to all He has appointed and ordained.  When a man believes, it means that he recognizes and accepts that God's will for him is in Jesus Christ.

           

Men reject Jesus Christ because of unbelief.  They refuse to accept His claims and what God has announced concerning Him.  Unbelief is denial.  But faith is the proper response to God's message.  The way is plain, "he that believeth on him shall not be confounded." (2:6). What a great promise!  This response of faith is described as coming in verse 4.  Those who reject Christ are described as "disobedient." (2:7). The unbelieving and disobedient are appointed to stumble.  It is a disaster to stumble in this matter.

           

4.  The consequences of coming to Jesus the Living Stone.   We are built up.  A stone or heap of stones may have little significance, but when a stone is part of a building it has some significance.  And they who come to Jesus Christ constitute:

a.  A spiritual house for Divine presence and service.

b.  A holy priesthood to offer up worship and sacrifices.

c.  A royal priesthood to witness to God's power.