1 Peter 2:9-10

CRITICAL AND EXEGETICAL NOTES

1 Peter 2:9. Chosen generation.—These terms describe the new spiritual Israel in terms taken from the old Israel. God chose the Abrahamic race; God called out a particular priesthood. The entire nation was holy, in the sense of separated unto God. The Jews were a peculiar, or purchased, people, in view of the redemption from Egypt, which was the beginning of their national life. So the new Israel was a race chosen in Christ, constituted as a kingdom of priests, separated from the world unto God, and specially related to God as the purchase of His own sacrifice. Out of darkness.—Not the darkness of heathenism, but of the formal Judaism of that day.

1 Peter 2:10. Not a people.—For this figure see Hosea 2:23. The Jews are still addressed, but from this point of view—while they had disbelieved and rejected God’s Son whom He had sent, they were not God’s people. All disbelief and disobedience put them out of covenant relations. When they believed and obeyed Christ they became God’s people again, and now in a new and higher sense.

MAIN HOMILETICS OF THE PARAGRAPH.— 1 Peter 2:9

Christian Jews are the True Jews.—These verses may at first sight seem to describe the dignities and privileges of the Jews as the elect nation. But any such praise of the Jews would be quite out of harmony with the truth St. Peter is presenting. His whole argument is that we have something now far better than old Judaism; something so much better that, for the sake of it, we may cheerfully give up the old. St. Peter is writing to Christian Jews, whom he regards now as the true Israel; he would not suddenly turn aside to praise those who clung to the older system. The figures of speech are taken from the older associations, and, however difficult the work may be to us, we must fit them to the new spiritual nation made up of Christian Jews. St. Peter even suggests that, before accepting Christ as Messiah and Saviour, these Christian Jews were “not a people”; by accepting Him, and by virtue of the new life in Him, they had become the true, elect race. They “now are the people of God.” They “had not obtained mercy, but now have obtained mercy.” “The glories that attach to the company of believers in Christ are brought before us in a mosaic of Old Testament phraseology.” For “chosen generation,” see Isaiah 43:20. For “royal priesthood,” Exodus 19:6, LXX. For “peculiar people,” compare Deuteronomy 7:6; Isaiah 43:21; Malachi 3:17. The words would be better rendered, “a people of purchase.” The “praises” of 1 Peter 2:9 would be better rendered, “excellences,” “attributes,” “distinguishing qualities.”

I. The Divine election is always to responsibility and service.—It is the Divine method, illustrated in every ration and in every department of life, to secure the advancement of moral beings by setting forth elect men. What we have in the Bible is simply the Divine election relative to the world’s religion. It is most helpful to the understanding of election, thus to recognise it as an ever-working Divine method. God always has had His elect nations; He has had, and has, His elect individuals in the spheres of government, science, art, poetry, literature, family life, priesthoods, ministries, etc. The election is always, and essentially, a special call to service, and it always involves the previous endowment of the man, by God, with the particular gifts which He will need for the service. The Jewish race had been called out by God for a particular service in relation to humanity, and for that service they were endowed with an extraordinary sense of God; that marks the Jewish off from every other human race. They were to keep, as living truths for humanity, the unity and spirituality of God, and they were to preserve the oracles which recorded the revelations of that one spiritual being. That was their service, and in rendering that service lay their responsibility. The Christian Jews are bidden to think of themselves as an elect race, called to this service for humanity, to show forth the excellences and the grace of God, as manifested in the person, and in the redemptive work, of His Son Jesus Christ. In Christ God had called them “out of darkness into marvellous light.” Their service was to show Him forth by life and by lip. It is the calling and election of every Christian now.

II. The Divine election always carries with it dignity and privilege.—The mistake is often made of putting the privilege of Divine election before the responsibility; and this tends, in frail men, to nourish a perilous self-satisfaction. Men come to think of themselves as the “favourites” of heaven, to the disadvantage of others. And on this idea of election privilege, sects are formed which isolate themselves from the whole community of Christians. It is dignity to be called to Divine service, but we had better think more about the service than the dignity. It is privilege to receive a sacred trust, but it is healthier for us to think about the trust than about the privilege. We may cheer our souls sometimes with the thought of our privilege, but we should inspire our souls always with the thought of our trust.

SUGGESTIVE NOTES AND SERMON SKETCHES

1 Peter 2:9. A Chosen Generation.—The greatness of the Christian privilege is a chief reason for our failing worthily to realise it. And we do not feel the claims and responsibilities aright when we are not duly impressed by the privilege. In this text we have—

I. Christian privilege.—“A chosen generation.” There is reference to Abraham and Israel. Chosen in Divine sovereignty, and also in Divine love. This suggests duty as last clause of verse.

II. Christian dignity.—“Royal Priesthood.” Reference to Israel as a nation. Union of two highest dignities, King and Priest, in Melchizedek. Explain the kingly sphere. Wherever God reigns—self or world, there the renewed man reigns as God’s vicegerent. Explain the priestly sphere. The renewed man is to be his own offerer. What have we to offer? “Sacrifice of praise.” “Ourselves as living sacrifices.” This involves duty.

III. Christian quality.—“Holy nation.” Holiness is the profession of every Christian. Holiness is the expectation concerning every Christian. Holiness is first an internal quality, and then an external manifestation.

IV. Christian peculiarity.—“A peculiar people.” Not meaning an odd people, but a separated, an appropriated people. A people having a definite set of characteristics. Peculiar as a family of one type of countenance, and one disposition. Peculiar as having a special idea and aim in life. Here, also, duty comes in. The better we know the privileges which Divine grace has bestowed upon us, and does bestow, the better shall we feel the claims which Divine grace makes upon us, and the more disposed shall we be to respond to them.

Interest in Ancestry.—It is counted a matter of great moment unto noble families, if but for honour’s sake, to know their descent from houses more ancient and sovereign; that they have sprung from such and such marriages, and conjunctions of sovereign princes, although they be in alliance very far removed from them. So is this here to us; the saints are “a chosen generation, a royal priesthood,” as Peter speaks, the royalest family heaven or earth affords, and that in respect of the descent thereof.—Dr. T. Goodwin.

ILLUSTRATIONS TO CHAPTER 2

1 Peter 2:10. Marvellous Light.—The phenomena of light and vision have for all minds surpassing interest, whether in regard to the beauty of light or its utility. The beauty is seen spread over a varied landscape, in the verdure of fields and forests, among the beds of the flower garden, in the plumage of birds, in the clouds around the rising and setting sun, in the circles of the rainbow. And the utility is such that, if a man had needed to supply his wants by groping in utter and unchangeable darkness, even if originally possessed of all knowledge now existing in the world, he would scarcely have secured his existence for one day. Eternal night would have been universal death Light, then, while the beauteous garb of nature, is also the absolutely necessary medium of communication between living creatures and the universe around them. The rising sun is what converts the wilderness of darkness which night covered, and which, to the mind of a child not yet aware of the regularity of nature’s changes, is so full of horror, into a visible and lovely paradise.—Rev. W. Arnot.