1 Peter 2:4-8

CRITICAL AND EXEGETICAL NOTES

1 Peter 2:4.—The figure is now changed, and the apostle deals with the Christian Church rather than the Christian individual. Two things were present to his mind—the material Jewish temple and the spiritual Jewish dispensation. He makes the one help to the understanding of the other. The Christian Church is like a new temple, built up from its very first foundation-stone. It is like a new dispensation, only instead of the new religious nation being represented by an order of priests, it is a kingdom of priests, represented only by one great High Priest. To whom coming.—In order to make a beginning in building the spiritual house. Living stone.—Not here natural rock, as distinguished from stone shaped by the mason; but spiritual foundation of a spiritual house. Chosen of God.—The rejection of Christ by the Jews is a historical fact: the acceptance of Christ by God is the spiritual fact implied in our Lord’s resurrection. Precious.—Or honourable. The assumed criminality of the crucifixion deceived neither God nor good men. No matter what Christ seemed to be, He was “holy, harmless, undefiled.”

1 Peter 2:5. Lively.—Better, living, with the same idea as above. Men quickened with a spiritual life, therefore spiritual men; stones to match Christ, the living stone. (Perhaps the sentence should read, “Build yourselves up.”) Spiritual house.—The Christian Church, thought of as the spiritual reproduction of the Jewish Temple. Holy priesthood.—In old days the true spiritual temple was the nation of devout worshippers; it was represented by the tribe (twelfth part of itself), which was wholly devoted to the Temple ministry. The Christian Church is the new spiritual temple, every member being a priest, and all together offering up spiritual sacrifices. The blending of figures is sometimes puzzling; “the priests who sacrificed in the true temple were themselves the stones of which that temple was built.” R.V. has “a spiritual house, to be a holy priesthood.” Spiritual sacrifices.—No longer material sacrifices, but the spiritual things—thankfulness, love, devotion, etc.—which they represented. By Jesus Christ.—Who offered the model spiritual sacrifice—who offered Himself.

1 Peter 2:6. In the Scripture.—Not precisely quoted from either Heb. or LXX. of Isaiah 28:16. The apostle evidently wrote from memory. In Sion.—The Temple was built on Moriah. Corner-stone.—With possible allusion to the corner of the Temple area that was built right up from the valley. But one of the stones in the foundations of ancient buildings was usually spoken of as the foundation-stone. Elect.—Better, “selected.” Precious.—Counted honourable. Confounded.—The idea given by the rendering in the LXX. Building on this foundation, we build securely; do not find our confidence misplaced.

1 Peter 2:7. Precious.—Still the same idea, “held in honour “or in confidence. Such is your esteem that you have no hesitation in building on this foundation. Disobedient.—Involving unbelief finding expression in active rebellion. Disallowed.—Left in the quarry as unsuitable and unworthy. Head of the corner.—Is put in the most honourable position.

1 Peter 2:8. Stone of stumbling, etc.—See Isaiah 8:14. “Their stumbling implies the judicial punishment of their rejection of Messiah. They hurt themselves in stumbling over the corner-stone.” Appointed.—The Jewish mind always regarded what did happen as what God had arranged should happen. No doubt the reference here is to the prophecies which had so plainly anticipated the rejection as well as the acceptance of Messiah. “Those who stumbled by disbelief were marked out by prophecy as men who would stumble.” But prophecy refers to a class, not to individuals.

MAIN HOMILETICS OF THE PARAGRAPH.— 1 Peter 2:4

The Spiritual House.—The figures of this paragraph are precisely adapted to those who were familiar with the associations of Judaism, and more especially with the material tabernacle and the Temple, and the outward religious system associated with them. The material house of Judaism is contrasted with the spiritual house of Christianity. It is the contrast that is so fully elaborated in the epistle to the Hebrews. That was a material house, in which earthly men fulfilled prescribed temporal duties, and carried out a ritual and ceremonial system. This is a living, spiritual house, of living, spiritual men, who offer in it living, spiritual sacrifices. And yet St. Peter recognises that there was a spiritual within that old material. The spiritual had always been revealed to the spiritually-minded. The spiritual could now be more fully apprehended, and the old material building may now fade away, or be removed, as scaffolding is removed, when the Temple is complete. Or, using another figure, St. Peter says, the people of Israel were separated, consecrated people; the whole people were a “holy priesthood,” devoted to the service of God. This fact was represented, and so kept ever before their minds, by the separation of one tribe entirely to the priestly service. St. Peter sees that truth concerning Israel carried over into Christianity, and spiritually realised. The Church wants no delegation of any portion of itself for priesthood, because spiritually every member is a priest, and the entire Church makes up the “holy priesthood.” Fixing attention on the “Spiritual House,” notice three things:—

I. Its foundation.—It is a living man—that is, a spiritual man. “Unto whom coming, a living stone.” It is the spiritual, Divine man, the Lord Jesus Christ. “Other foundation can no man lay than that is laid, even Christ Jesus.” The figure of the foundation stone is doubtless taken from that corner of the Temple-area which was built up from the valley with gigantic masonry. The figure of a foundation is somewhat difficult for us to apprehend, because our buildings do not in any sense rest upon a single stone. The right thought may come to us through the schools of philosophy, systems of theology, or other religions. We speak of Socrates as the founder or foundation of the Socratic School; of Calvin as the founder or foundation of the Calvinistic system of theology; of Mohammed as the founder or foundation of the Mohammedan religion. In each case we mean that on one man’s thoughts, doings, teachings, rests the house of thought or truth which has been reared. Christianity is the house of truth and life reared upon the thoughts, doings, teachings, sufferings, of the Lord Jesus; and it is a spiritual house, because the spiritual is the range of Christ. What He thought, did, felt, taught, were the spiritual things on which the spiritual house was reared.

II. The stones of the building.—Living men—that is, spiritual men. Living in the sense in which Christ is spoken of as living. Connect with the idea of being begotten again, born again, quickened with the new, the spiritual life. St. John is the apostle of this new life. He “conceives of religion as consisting in the immediate personal relation of the soul, to God or to Christ. It begins with an impartation from God. To be born of God means to receive from Him a communication of spiritual life, whereby the soul is more and more transformed into Christ-likeness.” The stones of the building must be of the same nature as the foundation. Of material stones build the old Temple, on a foundation of stone from the quarry. Of spiritual stones—men alive unto God—build the spiritual temple, on a foundation of the spiritual stone, the man alive unto God, the spiritual man Christ Jesus. But another idea is suggested by the term “lively” or “living.” A living thing is a moving, acting thing, and the stones of the spiritual house are living men in their activity. It is a difficult association for us, but Eastern minds delight in involved and mixed metaphors. It may at least suggest to us that we give ourselves to Christ as living ones, “living sacrifices”—those who serve.

III. The service within the building.—“To offer up spiritual sacrifices.” The building is a temple. And this is true whether we think of a single life or of the corporate Church. Within the temple of the individual life spiritual sacrifices have to be offered. Within the temple of the Church must be kept up the holy ministries. What the spiritual sacrifices are we may learn from the services of the older and material Temple. Find what was at the heart of the old ritual, and that, without the ritual, is the spiritual sacrifice of the new dispensation. Illustrate, from the inner significance of the primary form of sacrifice, the burnt-offering. That was the giving of a man’s whole self to God, represented by the giving of an entire animal. That giving of the whole self to God is the spiritual sacrifice which we can now offer as quickened, living men. And spiritual sacrifices include acts of praise, thanksgiving, trust; include everything that can fitly find expression for the new and spiritual life. That is the one and essential condition of acceptance. The new life must be in everything we say or do in the living temple. Formalities are of no value now, save as they are instinct with Divine life. One law applies to the whole service of the spiritual temple,—it must express the life of men who are “born of God.”

Note by Dean Plumptre on the words “through Jesus Christ,” 1 Peter 2:5.—“In the addition of these words, we have at once the sanction for the Church’s use of that form of words in connection with all her acts of prayer and praise, and the implied truth that it is only through their communion with Christ as the great High Priest, and with His sacrifice, that His people are able to share His priesthood, and offer their own spiritual sacrifices.”

SUGGESTIVE NOTES AND SERMON SKETCHES

1 Peter 2:5. The Spiritual Temple.—This passage suggests that the Tabernacle and Temple were types and symbol of the true Church of God and even of the individual believer. Here the terms of communion with God are set forth in the altar of burnt offering, and the laver; one signifying expiation by blood, and the other the washing of regeneration and renewing of the Holy Ghost. The Holy Place, with its three articles of furniture, the golden candelabra, the table of shew-bread, and altar of incense, typifies the forms of communion, as Prof. Moore of Virginia beautifully phrases it. Here we are taught first the duty of a burning and shining testimony for God; secondly, of consecrated and constantly renewed offerings; thirdly, of unceasing prayer and heart-worship. The Holiest Place, with its cherubim, mercy seat, and shekinah, may represent heavenly and complete fellowship, in the immediate presence of the glory of God, where a redeemed and glorified humanity, reconciled to God and in perfect harmony with all created being, the Law of God perfectly enshrined in the heart, communes immediately and within the veil with Jehovah!—Anon.

The Worshippers and the Temple the Same.—It is obvious, then, how fit, how essential it was that there should be a temple of stone for the partial dispensation; the presence of God in Christ for the transition state, when it was yet partial, but preparing to be extended; and for this last dispensation, which was to embrace all the world, what temple would have been sufficient but a temple co-extensive and identical with the worshippers themselves? As in the true Atonement there was no victim worthy of the priest but He who combined both in His own person, so, in the true worship, there could have been no adequate temple, unless the worshippers and the temple had been the same.—Bishop Hinds.

The Christian Temple, or Spiritual House.—St. Paul, in his epistle to the Corinthians, speaks of the Christian Church under the symbol of a temple, but he uses the word—ναὸς—nowhere else, and St. Peter never uses it at all. There can be no doubt, however, that when he wrote these words the idea was in his mind, and that he thought of the Temple of Jerusalem, in contrast with which he calls believers a spiritual house—οἶκος—of which the Lord Jesus is the foundation, or the corner-stone.

I. The foundation of this Temple,—

1. It is Christ Himself. St. Peter was a stone laid upon the foundation-stone, as also were each of the apostles. They were the first layer of the Temple, next to the foundation; but the foundation itself is Christ and none other. He is called “the living stone”; He has life, and gives life, spiritual and eternal, to all who trust in Him. A stone is hard, cold, and rigid, but this Stone lives and imparts life to every other stone of which the Church is built.

2. Its excellence is set forth by a contrast—“rejected, indeed, of men, but chosen of God and honoured.” St. Peter had said, before the Sanhedrin, “This is the Stone set at nought by you builders” (Acts 4:11). Christ is still rejected of men. The sceptic rejects Him. The rationalist rejects Him. The worldling rejects Him. God honours Him. Believers count Him “precious,” “honourable.”

3. The results of its being laid. “Unto you, therefore, which believe in the honour of belonging to the Stone, and of being united to the building of which it is the foundation.” Such is the import of 1 Peter 2:7.

II. Look, at the superstructure.—“Ye also as living (ζῶντες) stones are built up a spiritual house.”

1. The materials are living stones. Such are Christian believers. Drawn out of nature’s quarry, they are cut and polished by the Spirit of the living God, and are then prepared for the place they are to occupy in the temple of the Lord of hosts. Of such materials must God’s house be built.
2. Composed of such materials, this temple is called a spiritual house. God has had three temples on earth—the temple of stone, the temple of Christ’s body, and the living temple of the Church. The first was destroyed and swept away; the second was removed, and is now in heaven, the third remains; and will continue to grow until the top-stone be brought forth with shoutings—“Grace unto it!” In the temple of stone the shekinah dwelt; in the temple of Christ’s body dwelt all the fulness of the Godhead; in the temple of the Church the Spirit dwells, filling all its courts with the light and glory of the Lord.
3. In this spiritual house there is a holy priesthood. Every living stone in this temple is also a consecrated priest, and has access by faith into the holiest of all by the blood of the everlasting covenant.

4. A temple implies sacrifices, and they are offered here. The sacrifices of God always were, and still are, spiritual sacrifices—the sacrifice of a broken and contrite heart; the sacrifice of earnest prayer and faith; the sacrifice of a holy and devoted life.—Thornley Smith.

1 Peter 2:7. “The Preciousness.”—The alteration made in the R.V., which reads, “For you therefore which believe is the preciousness,” is less serious than at first sight it appears to be. It in no way changes the sentiment, it only alters the form in which it is expressed. It keeps in the line of the figure which the apostle is using—a characteristic figure for him who had himself been called a “stone”; the “rock-man,” on whose witness for Christ the Church was to be founded. St. Peter had spoken of coming to the Lord, the Lord Christ, as unto a “living stone,” that could be the foundation-stone on which to raise the temple of a holy life. He was not writing of the first coming of the soul to Christ, with the burden of sin—the coming for forgiveness and renewal—but of the coming of the believer when he proposes to make the endeavour to build a godly life. As Christ is the foundation of our hope, so He is the foundation of our life of character. Build a character upon nothing, and it sways with every wind, and is overthrown with the first storm. Build a character upon the self of resolve and human wisdom, and it is as the house upon the sand, which keeps fair enough under the summer rains, but is undermined and imperilled when the winter floods surge around it. Build a character upon the rock of Christ; let the foundation be His Divine claim and His model humanity, as held in the grasp of our faith; and then let life bring round what storms and floods of trial and temptation that it may, the house of character which we build may be weathered and worn, but it will not fall; it cannot be shaken. It is founded upon a rock: that rock is the “Rock of Ages.” That is the “living stone, rejected indeed of men, but with God elect, precious.” “It is contained in Scripture, Behold I lay in Zion a chief corner-stone, elect, precious: and he that believeth on Him shall not be put to shame.” The Temple of Solomon is evidently present to the mind of the apostle, and suggests his figure. That Temple was built upon the living rock of Mount Moriah; but the summit of the mount was not sufficiently large or level to permit the full size and proper shape of the Temple court. On the one side the ground dipped suddenly, and to complete the form of the required area, a corner-piece had to be raised, in heavy masonry, right up from the valley to the Temple level. It was a stupendous work for the age in which it was accomplished. It came to absorb attention rather than the rock of the hill itself. It was the national pride. It seemed as if the Temple was really built on that corner; as if that were its real foundation-stone. Every believer has a temple to raise—the temple of a Christly character, the temple of a holy life. There is the natural rock of disposition and heredity on which every man builds his house of character; but the believer wants something more than this. He needs a completion of its incompleteness and insufficiency by the laying of a “chief corner-stone.” That alone can make the foundation area satisfactory: that alone can be trusted to bear the full weight of the building; and that alone can give noble character to the building. And that chief corner-stone of the temple of a godly life God has provided for every man. It is Jesus the Lord, elect, precious: “the tried stone, the precious corner-stone.” But St. Peter points out that, though the corner-stone foundation is actually provided, and available for all, it must be individually accepted and individually used. And so it becomes the test of every professor. Where there is no actual, practical faith, giving tone to the daily endeavour to live the godly life, that corner-stone is neglected; it may even be “a stone of stumbling and rock of offence.” But where there is practical, living faith, there the stone is valued, held honourable; the grace of its provision is recognised, its uses are understood, and the life of holiness is so raised upon it that every part of the life feels the strength and support of that foundation. It is the interest which the man of faith has in the chief corner-stone, on which he wants to build every part of his spiritual house, which St. Peter suggests to us in this passage. And it does not matter whether we keep to the figure of the stone—an impersonal thing—and say, “Unto you therefore which believe is the preciousness”; or, seeing who it is that is meant by the stone—the personal, living Lord Jesus, our Saviour and Sanctifier—say, “Unto you that believe, He is precious.” As we may, however, gain a little freshness in the form and setting of very familiar truth thereby, we will take advantage of the impersonal figure preserved for us by the R.V., and let our text mean—

I. By the believer the preciousness is discerned.—It will not be possible to deal wisely with this or the other points to be brought before us unless we first understand clearly who is meant by the “believer.” It cannot be too often asserted that the epistles are not written to unconverted persons as persuasions to a saving belief. However unworthy of the Christian name those addressed in the epistles may be, the assumption is that they do all bear the Christian name; they have all accepted Christ as their Saviour and Lord; they are all believers. The distinction is not sufficiently recognised between the act of faith and the life of faith. The act of faith is the beginning of a life of faith, and it has no effective value unless it is followed up by such a daily faith. The apostle expresses the belief in which we are just now interested when he says, “The life that I live in the flesh is a life of faith on the Son of God.” The act of faith ought to establish an attitude of faith, and that attitude should be a permanent attitude. It is by that daily and permanent attitude of our souls that the preciousness of Christ is discerned. To use the figure of the photographer, we may say that the act of faith renders the whole plate of the soul sensitive to particular things, sensitive to spiritual things; and they make their due impressions according as, day by day, their sensitiveness is maintained. There is a school of thought which exaggerates the importance of the act of faith. Salvation is regarded as the Divine response to that act; and a daily renewal of the act is required only as keeping up the daily right to the salvation. But our salvation is a much larger thing than the setting us in a new relation with God; it includes getting that relation rightly toned. And what we need to see so much more clearly, and to feel so much more adequately, is that our daily believing is a power of discernment, and a power of receptivity, and a secret of growth and sanctifying. Constantly, therefore, must believers be urged to believe. It may even be pressed upon us that the maintenance of the attitude of trust is the condition of all joy, and of all growth in the Divine life. It is not of chief importance to ask, “Have you believed unto the salvation of your soul?” It is most important, and it is most searching, to ask, Are you believing unto the sanctification of your whole life and relationships? To that life of faith the mystery of Christ is revealed: by that permanent daily mood of belief, of living trustfulness, the preciousness of Christ is discerned. In the Song of Solomon the lover is taunted with the words, “What is thy be loved more than another beloved?” He is all the more to her by what her love discerns in him; and Christ is all the more to us by what our faith—our trust, which is simply our faith with love in it—can discern in Him. Here is the figure of Christ presented in the gospels; here is the estimate of Christ formed by His apostles; here are the accumulated sentiments concerning Christ of saintly souls through all the ages. And yet, do most men, with all this help, discern the preciousness of Christ? They admire Him, it may be; they write about Him, it may be; they wrangle over Him, it may be; but they cannot discern His sweet secret. That comes only to the man of faith; that is the discovery of the trustful soul. It is “hid from the wise and prudent,” who think they know; it is “revealed unto babes,” who can only trust. Is it not a simple fact that these who are living lives of faith do see in Christ more, and more precious things, than any one else can see? It is no wonder at all that men should accuse us of extravagance when we speak of our Divine Lord. They cannot see in Him what we see, and they never will while they keep in their present conditions. To us He is “the chiefest among ten thousand,” the “altogether lovely.” The older prophet shows the difference that a true discernment can make in Messiah and in His mission. “We did esteem Him stricken, smitten of God and afflicted. But He was wounded for our transgressions.” This daily faith is the quickening of new powers, and that will partly explain our keener and fuller discernment. There are spiritual powers. They lie dormant until faith quickens them. The man who believes in Jesus finds himself possessed of unexpected powers; and what is so remarkable about the new powers is that they are ever enabling him to discern more and more of the preciousness of Jesus. And the daily life of faith is ever training and culturing those new powers to a higher efficiency. Keep up the daily soul trust, and the spiritual eyes will be ever gaining quicker, keener vision; the spiritual ears will be ever gaining subtler sensitiveness to every sound of the Divine voice; and the spiritual hands will be ever gaining firmness to grasp the duties which are set before us by the Divine will. And what is it that the cultured powers will discern in Christ? What of His preciousness does stand out clear to those who live the life of faith? The answer can but be a series of hints. They see Jesus Himself, but Jesus in all His varying moods, graciously adapted to all their moods. Always in direct and helpful relations to them. Just the Jesus they need when the sunshine is all about them, and seems to have got into their souls. Just the Jesus they need when the clouds hang low over them, earth toil seems hard, and heaven “far to go.” Yes, that is the preciousness of Jesus which the man of faith discerns. His real and abiding presence, involving His relativity to all our changing need: Jesus, vestured as no worldly eye ever beheld Him, practically helpful in every endeavour of our godly life. There is a certain Eastern character in the figure of the text that makes it sound somewhat strange to us, but we can catch the idea it suggests. Let the stones, quick with a living faith, be put on the living stone, the corner foundation-stone, and there surely will be the thrill of life into life. The Living Stone will, as it were, bind and keep all the stones, and there will be the Life ever present in every stone, keeping in place all the spiritual house. Unto you that believe there is that preciousness of discernment. You can see how much He is to you who is your Living Stone, your sure foundation. But keep near to heart and thought, that the power of discernment must always depend on the believing, on the life of faith. Here, as in so many things, the law holds good, “According to your faith it shall be unto you.”

II. By the believer the preciousness is enjoyed.—We only derive pleasure from things that answer to us, things with which we have affinity. And so the things that give pleasure to men are manifold, and vary from the trifling to the sublime. A diamond is no more precious to a child than any prettily coloured stone, or shining bit of stone. Only when trained to appreciate it can the precious stone be enjoyed. As we are cultured, as mental faculties, and moral sentiments, and religious interests, are developed, directed, and enlarged, we find our pleasure in ever higher, and nobler, and purer things. The merely material ceases to satisfy us, the moral and the spiritual prove able to provide ever-increasing enjoyment. We begin with pleasure in things, we advance to pleasure in truth, and in character; we attain our apprehension of the very highest pleasure when we find our joy in God. Christ is no personal interest, no source of ever-satisfying pleasure, to the great mass of men. When they see Him there is “no beauty that they should desire Him.” Why is this? He is what He is, but what He is is nothing to them. It is that they do not believe; the soul’s power of trust has never been awakened; the great gratitude of the sinful soul to its all-sufficient Saviour has not awakened the eyes to discern the transcendent loveliness of that Saviour. Only those who are living the life of faith can ever enjoy His preciousness. Everything depends on the mood of the mind. And it is singular to notice how the joy of the soul in Christ goes up and down with the varying moods of its faith. Cannot we make this a test of our spiritual state?—“Unto you that believe He is precious.” Do not ask, Are you full of admirations of Christ? Can you recognise His Divine fitness as the Saviour of the world? Be more searching than that. Ask yourself, Am I personally enjoying Christ? Does He fully satisfy me? In the love of Him do I find my soul’s rest? Is the “dearest spot on earth to me” that where I meet with Him? When I think of the beautiful does He seem to me more beautiful still? When I yearn for happiness do I find myself running right in to the shadow of His all-comforting love? Is He, indeed and in truth, my joy and my crown? Can I walk earth’s highway with a song in my soul—His song, “I have loved thee with an everlasting love”? And do I turn from all the glory and bliss of heavenly scenes to fix all eye and heart on Him that sitteth on the throne, the “Lamb as it had been slain?” Then surely by us the preciousness of Jesus is enjoyed; and it must be that, in some measure at least, we are living that life of faith. Is there any test of Christian standing better—more searching and more satisfying—than this? “What think ye of Christ?” Nay, rather, What is Christ to you? How do you feel towards Him? For “unto you that believe is the preciousness.” Our cherished sentiments concerning Christ keep pace with the daily faith that brings Him ever into the field of our soul-vision and our touch.

III. By the believer the preciousness is responded to.—It is not that he only sees it; it is not that he only enjoys it; it is that he meets it, he answers to it. It becomes the holiest of forces moving him, the sweetest of constraints upon him. It presses him to all loving obediences, to all loyal services, to the constant endeavour to attain the likeness of the beloved one, and to a life of virtues and sweet charities as the only life well-pleasing to Him. The Christian life has its sentiments, and nourishes them; but the sentiments are impulses and inspirations; they are active powers; they give tone to conduct; they help the holy living. Let faith glorify Christ, and keep Him ever near, the object of unceasing admirations, the source of undying satisfactions, and then the soul will surely have its perpetual prayer, “Lord, what wilt Thou have me to do?” And the life will be one prolonged endeavour to do what the loved one would have done. We know in our every-day relations what a sweet and powerful constraint the enjoyment of our loved ones is. Who among us is not a better man or woman day by day because the preciousness of our loved ones is so fully discerned and enjoyed. Life for us is the sweet response we make to those whom we fully trust, whom we deeply love, whose fellowship we so much enjoy. And yet in the earthly spheres we are only learning Divine things. Away even from the earthly spheres and relations we soar into the regions of the spiritual. There, with the power of our faith—our trust, which is faith with love in it—we discern the preciousness of Jesus, our tried cornerstone, our sure foundation. There we feel the sweet fascination of Jesus, and enjoy the fellowship and all-embracing love, and find it heaven begun to sit at His dear feet. There we feel ourselves caught and held in His restraints, bound by love-cords to His service, and perfectly willing, gladly willing, to be just what He would have us be, go just where He would have us go, and do just what He would have us do.

1 Peter 2:7. Our Honour in Christ.—“Unto you therefore, the believers, belongs the honour.” So said in reference to His being called “a stone elect, honoured,” taken in conjunction with “shall not be ashamed.” Both the Hebrew and the Greek word rendered “precious” may, with equal propriety, be translated “honoured,” and this contrasts better with the “shame” just spoken of. Thus Dr. Lightfoot takes it. The argument is this: “God has selected Jesus for special honour, and has promised that all who trust in Him, instead of scorning Him like the Jewish rulers, shall have no cause to blush. Now, you do trust in Him, therefore to you belongs the promise, and the honour bestowed by God on Him reflects on you. You, like Him, are made parts of the Divine imperishable architecture.—Ellicott’s Commentary.

Christ a Precious Saviour.

I. To whom is He precious? To them that believe.

II. Why is He precious to believers?

1. Because recognised as the medium of all earthly blessings; and
2. As the source of all spiritual blessings.

III. When is He thus precious?

1. In certain frames of mind, as when the soul hungers after righteousness.
2. In certain duties, as in secret prayer, worship, etc.
3. In certain seasons, as times of danger, bereavement, sickness, trial.—J. M. Sherwood.

Christ All in All.—Christ is all in all to His people. He is all their strength, wisdom, and righteousness. They are but the clouds irradiated by the sun, and bathed in its brightness. He is the light which flames in their grey-mist and turns it to a glory. They are but the belt and cranks and wheels: He is the power. They are but the channel, muddy and dry; He is the flashing life which fills it and makes it a joy. They are the body, He is the soul, dwelling in every part to save it from corruption, and give movement and warmth.

“Thou art the organ, whose full breath is thunder;
I am the keys beneath Thy fingers pressed.”

—A. Maclaren, D.D.

The Christ of Experience.—This is one of the undertones of Scripture, heard in all the pauses of its history or its argument. It is a recognition of the practical religious value of the Christ, of what He is to those who have put Him to experimental tests. Such recognitions make the New Testament the religious book of men’s practical life. Peter was a man far less profound and intentional than John, more realistic, more under the power of externalism and of mere ethics. He moves upon a lower plane of spiritual conception and Christian life. And yet how the fervency of his heart of religious love breaks forth! Here he is, setting forth the great value of Christianity as a source of strength and comfort and hope in the trials of human life. A stricter rendering of the text would be, “Unto you who believe is the honour.” So far from making you ashamed, trust in Him will be your highest honour; for through your trust in Him you will attain to all that constitutes the salvation of a man, the noblest life here, and everlasting glory hereafter. What is the estimate of Christ which they form who have tried Him? who have submitted their minds to His ideas, their hearts to His claims, their lives to His control? “He is precious.” The fundamental idea is value. In the commercial sense of the term, a precious thing is a priceful thing, a thing which fetches a price. Three things constitute value:

1. Rarity.
2. Beauty;
3. Serviceableness. All the qualities that constitute preciousness are in Christ, in a degree of excellence that imagination cannot overcolour, that even love cannot exaggerate. In respect of serviceableness, of personal beneficial relations to men, as their Redeemer from sin, His preciousness transcends all our words or thoughts. This is the form of the apostle’s thought. He speaks of the experimental value of the Christ—His preciousness to those who have practically come to Him as the living foundation stone; through whose vitalising properties they have been quickened into living stones of the spiritual Christian temple.
1. We might apply a comparative test, and put the preciousness of Christ into comparison with all other possessions of our human life. Or we might subject Him to a comparison with other good men.
2. Our estimates are largely influenced by the judgments of others. Think, then, of the estimates put upon Christ’s character and work by other moral beings. It is significant of His excellence that He attracts the most readily, and attaches the most profoundly, the holiest and noblest natures? Christ is never rejected because His moral teaching is false, His moral character defective, His moral inspirations corrupting.
3. The conclusive appeal is, however, to the conscious experience of our own religious souls. In personal experience we find our chief grounds for a high estimate of Christ.

I. Christ is precious when we grope and stumble at the mystery of God.

II. Christ is precious when the sense of sin is quickened within us.—When we awaken to the grave culpability of its guilt, when we realise its essential antagonism to the Divine holiness.

III. Christ is precious in our struggle with practical evils.—As we fight with lusts, resist temptation, overcome worldliness, subdue selfishness, or mourn over failures and falls.

IV. Christ is precious to us in times of great sorrow.

V. Christ is precious in our own mortal conflict.—It is not a question of notions or beliefs about Christ, but of living experience of Him, practical appropriation of the grace that He brings, practical quickening by the life that He is.—H. Alton, D.D.

The Verse a Quotation.—The words of this passage are quoted directly from the LXX., and properly represent the Hebrew. Almost all the best modern critics consider the psalm from which this verse is cited to be a late psalm, written subsequent to the return from Babylon, in which case it is most probable that the composer was directly thinking of the prophecy of Isaiah above quoted. The Messianic interpretation of the psalm would be no novelty to the Hebrews who received this epistle (see Matthew 21:9), though probably they had not perceived it in its fulness.—A. J. M.

A Christian Test.—One of the testing passages, which help us to gain assurance of our Christian standing. Uncertainty about our personal religious condition may be neither right nor necessary, but it is felt by all Christians at times. Two other tests may be suggested.

1. Tenderness of conscience about sin.
2. Manifest difference in the things we now love and choose. In the text we have.—

I. A description of the Christian.—“You that believe.” That fits precisely into apostolic preaching. In Acts we find St. Peter calling upon men to believe in Christ as Messiah, proved to be by His resurrection. Belief is more than, other than, knowledge, and indicates the Spirit’s power. Christians are they who in the teaching of the Spirit have come to believe, with a soul-reliance on Christ.

II. A test of the Christian.—“He is precious.” The word is “honour,” “preciousness.”

1. Christ is honoured. Occupies the highest place of respect; the Divine place of worship. He who can speak lightly of Christ is no Christian.

2. Christ is valued. Precious, in the sense of costly. Involving a right estimate

(1) of Christ’s person;
(2) of Christ’s work.
3. Christ is loved. Those are precious to us whom we love. We love to think of His salvation, to realise His presence, and to do His will. In this way the testing of our spiritual condition is put in its most gentle, persuasive, and attractive forms.

1 Peter 2:8. Appointed unto Stumbling.—When St. Peter says that these unhappy Jews were appointed to stumble, he primarily means that the clear prophecies of the Old Testament which he has quoted marked them for such a destiny. It was no unforeseen, accidental consequence of the gospel. It had never been expected that all who heard the gospel would accept it. Those who stumbled by disbelief were marked out in prophecy as men who would stumble. Still, in fairness, we must not shirk the further question which undoubtedly comes in at this point. It cannot be denied, that, in a certain sense, it was God Himself who appointed them to stumble. There is no reference to condition after death. God does put men sometimes into positions, where, during this life, they almost inevitably reject the truth. These things remain unexplained, for the trial of faith.—Ellicotl’s Commentary.