1 Pedro 2:5

Ye also, as lively stones, are built up. — This is true enough: they were in process of building up; but it suits the hortatory character of the whole Epistle better to take it (the one is as grammatical as the other) in the imperative sense: Be ye also as living stones built up. The rendering “lively,” instead of “living,” as in 1 Pedro 2:4, is arbitrary, the Greek being precisely the same, and the intention being to show the complete conformation of the believers to Him who is the type and model for humanity. “Built up,” too, only expresses a part of the Greek word, which implies “built up upon Him.”

A spiritual house. — The epithet is supplied, just as in “living stone,” to make it abundantly clear that the language is figurative. In the first three verses of the chapter these Hebrew Christians were treated individually, as so many babes, to grow up into an ideal freedom of soul: here they are treated collectively (of course, along with the Gentile Christians), as so many stones, incomplete and unmeaning in themselves, by arrangement and cemented union to rise into an ideal house of God. St. Peter does not distinctly say that the “house” is a temple (for the word “spiritual” is only the opposite of “material”), but the context makes it plain that such is the case. The temple is, however, regarded not in its capacity of a place for worship so much as a place for Divine inhabitation. “The spiritual house,” says Leighton truly, “is the palace of the Great King. The Hebrew word for palace and temple is one.” And the reason for introducing this figure seems to be, to console the Hebrews for their vanishing privileges in the temple at Jerusalem. They are being taught to recognise that they themselves, in their union with one another, and with Jesus Christ, are the true abode of the Most High. The Christian substitution of something else in lieu of the Jerusalem Temple was one of the greatest stumbling-blocks to the Hebrews from the very first. (See Marcos 14:58; João 2:21; Atos 7:48; Atos 21:28; compare also Hebreus 9:8; Hebreus 9:11.) All history is the process of building up a “spiritual palace” out of a regenerate humanity, in order that, in the end, the Father Himself may occupy it. This follows from the fact that the Incarnate Son is described as a part of the Temple. Even through the Incarnation — at least so far as it has as yet taken effect — creation has not become so completely pervaded and filled with the Deity as it is destined to be when the “palace” is finished. (See 1 Coríntios 15:28.) The idea of the Eternal Son occupying such a relation to the Father on the one hand, and to humanity and creation on the other hand, is really the same as when He is called (by an entirely different metaphor) the “firstborn of all creation” (Colossenses 1:15).

An holy priesthood. — “Being living stones,” says Bengel, “they can be priests as well.” They not only compose the Temple, but minister in it. By becoming Christians they are cut off from neither Temple nor hierarchy, nor sacrifice; all are at hand, and they themselves are all. The old priesthood, like the old Temple, has “had its day, and ceased to be.” Mark, though, that the Apostle is not dwelling on the individual priesthood of each (though that is involved), but on the hierarchical order of the whole company of Christians: they are an organised body or college of priests, a new seed of Aaron or Levi. (See Isaías 66:21.) The very word implies that all Christians have not an equal degree of priesthood. And this new priesthood, like the old, is no profane intruding priesthood like that of Core (Judas 1:11), but “holy” — i.e., consecrated, validly admitted to its work. The way in which this new metaphor is suddenly introduced, — “to whom coming, be built up upon Him... to be an holy priesthood,” implies that Jesus Christ is the High Priest quite as much as it implies His being Corner Stone. The Incarnate Son heads the adoration offered to the Father by creation, just as He binds creation into a palace for the Father’s indwelling.

To offer up spiritual sacrifices. — The new priesthood is not merely nominal; it is no sinecure. None is a priest who does not offer sacrifices (Hebreus 8:3). But the sacrifices of the new hierarchy are “spiritual, ” — i.e., not material, not sacrifices of bulls and goats and lambs. What, then, do the sacrifices consist of? If our priesthood is modelled on that of Jesus Christ, as is here implied, it consists mainly (Calvin points this out) of the sacrifice of self, of the will; then, in a minor degree, of words and acts of worship, thanks and praise. (See Hebreus 13:10.) But in order to constitute a true priesthood and true sacrifices after the model of Jesus Christ, these sacrifices are offered up on behalf of others. (See Hebreus 5:1, and 1 João 3:16.) The first notion of the priesthood of all believers is not that of a mediatorial system being abolished, but of the mediatorial system being extended: whereas, before, only Aaron’s sons were recognised as mediators and intercessors, now all Israel, all the spiritual Israel, all men everywhere are called to be mediators and intercessors between each other and God.

By (or, through) Jesus Christ. — The name again, not the title only. We all help one another to present one another’s prayers and praises, which pass through the lips of many priests; but for them to be acceptable, they must be presented finally through the lips of the Great High Priest. He, in His perfect sympathy with all men, must make the sacrifice His own. We must unite our sacrifices with His — the Advocate with the Father, the Propitiation for our sins — or our sacrifice will be as irregular and offensive as though some Canaanite should have taken upon himself to intrude into the Holy of Holies on Atonement Day. (See Hebreus 10:19, especially 1 Pedro 2:21.)