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1 Peter
2:4-10
1. The holy people of God, 1:1-2:10
v] The Christian fellowship - one in Christ
Having challenged his readers to live differently in the world, 1:13-2:3, Peter goes on to speak of the privileges that belong to the members of God's new community, 2:4-10. When a person responds to the gospel they become members of this new community, the church (a "spiritual house"). In this "house" the members function as a "priesthood" in service to God. Christ is the unifying centre of this new community and those who share with him are blessed, but those who reject him face judgement. Those who accept Christ become part of God's new community; they enjoy his mercy and are privileged to shed the light of his grace to the ends of the universe.
This passage may continue Peter's series of exhortations, being the fifth in the series, the third concerning life in the Christian fellowship. This is prompted by reading oikodomeisqe, "to build", v5, as an imperative rather than an indicative; "So then, you must come to him, as if you yourselves were living stones, and you must let yourselves be built into a living temple", Barclay, cf. also Goodspeed, Moffatt, Cassirer, TNT, REB, Knox,.... None-the-less, oidodomeisqe is best read as an indicative such that the whole passage serves as a doctrinal justification for the exhortation to holiness in 1:13-2:3, achieved by describing the nature of the community into which Peter's readers have been born again, so Hiebert, Beare, Jobes, Michaels, Selwyn, .....
The passage is shaped by a six quotations from the LXX which are fulfilled by Christ and realized by those who are in Christ, thus revealing the true identity of the people of God. Ps.118:22; Ex.19:5-6; Isa.8:14; 28:16; 43:20-21; Hos.2:23.
Jobes nicely summarizes the passage thus:
2:4a Christ as a Living Stone
2:4b believers as living stones
2:5 believers as a spiritual house
2:6a Christ as a cornerstone of the house
2:6b believers will never be shamed
2:7a the Cornerstone is honor to believers
2:7b-8a the downfall of those who reject the Living Stone
2:8b stumbling as the destiny of unbelievers
2:9 the new identity of believers: a chosen race, a royal priesthood, a holy nation, a special possession of God
2:10 believers receive God's mercy and are his people
In the stone of destiny believers find their destiny. The opening Gk. sentence consists of v4-5, with the main verb oikodomeisqe, "are being built up", found in v5. As noted above, this verb is best read as an indicative, not an imperative.
prosercomenoi pres. part. "as you come" - coming. The present tense is durative expressing a continuous coming, a holding onto, a resting on, Christ the living Stone. The participle may simply be attendant circumstance, expressing action accompanying the main verb "being built up", or possibly adverbial, taking a causal sense, "because"; "since you have come to him, the living stone ....... you are being built up into a spiritual house ....." There has been a tendency to treat some of the prominent participles in this letter as imperative, this being one such example; "So, come to him ...... [and] be built up", REB. See Selwyn p.467-480. An adverbial translation is to be preferred, as NIV.
zwnta (zaw) pres. act. part. "living [stone]" - The participle is adjectival, limiting "stone". Temple imagery is being used here. Christ is a living person unlike the pagan temple which is mere stone. Yet, "living" implies a metaphorical use, so "spiritual". "Spiritual, because as the temple, as the priests, as God, so the offering", Alford.
apodedokimasmenon (apodokimazw) perf. pas. part. "rejected" - having been rejected. The participle is adjectival, modifying "stone", forming the relative clause "who was rejected", ie., regarded useless after examination.
de "but" - but, and. Here adversative, as NIV.
eklekton "chosen" - Used of the Servant in Isaiah. Through faith in Christ we are united with the chosen one of God and so become, in him, the elect of God.
para + dat. "by [God]" - with [God]. On the Godward side, believers may be rejected by humanity, but God includes us.
entimon adj. "and precious to him" - precious, valuable / honorable, respected.
kai autoi "you also" - and you. It is possible, although unlikely, that the subject of this clause is God, the passive oikodomeisqe being deferential. It is though more likely that the "you" of oikodomeisqe, "you are being built up", is the subject, in which case kai is adjunctive, "also", and the personal pronoun autoi functions as a reflective pronoun; "you, yourselves, also as living stones." Christ is the "living" stone of prophecy, and in him we are like that stone, "built with him into the spiritual structure of the divine household", Beare.
wJV "as [living stones]" - as, like [living stones]. Peter seems to use this particle in two ways, "as if / as it were", or, "in the manner of / functioning as", so Achtemeier. Here the particle expresses a comparative relationship.
oikodomeisqe (oikodomew) pres. ind. pas. "are being built" - are being built up. Best treated as a passive indicative rather than a middle imperative, see v4.
pneumatikoV adj. "a spiritual [house]" - Possibly a spiritual family, but house, in the sense of temple is, better; a spiritual temple to house a priestly community. It could even mean "you are being built up into God's true temple", cf. John 2:17. Yet, the fact that this phrase is nominative, rather that accusative, indicates that it is not the object of the "being built up." Elliott suggests an ellipsis with the words "you are" missing; "you are a house[hold] of [the] Spirit."
eiV "to be" - to, into. Here expressing purpose, "for"; "to the end that they be a body of priests (a community of priests, although possibly "to exercise priestly functions", cf. Beare)", Achtemeier. So describing the vocation of the church, cf. Selwyn. This preposition is missing in some important manuscripts leading to the possibility that "holy priesthood" was originally nominative and stood in apposition to "household of the Spirit." "Its right to be in the text is strongly attested", Metzger.
iJerateuma (a atoV) "a [holy] priesthood" - a [holy] priesthood. One who performs the role of a priest, presumably here emphasizing the role of providing access to God. This is a collective function for God's household such that the church, believers themselves, provide a way into the presence of the living God, rather than just specially appointed functionaries = the priesthood of all believers. This priesthood is holy, in that it is unlike a pagan priesthood.
anenegkai (anaferw) aor. inf. "offering" - The infinitive is probably epexegetic, explaining the ministerial function of the priesthood, here the function of a priest offering sacrifices to God; "so as to become a holy priesthood offering up spiritual sacrifices", Cassirer. On the other hand, the infinitive may express purpose; "in order to offer ..."; "a body of priests whose purpose is to offer acceptable sacrifices to God", Achtemeier.
pneumatikaV adj. "spiritual" - the sacrifices offered are figurative in the form of prayer, praise, brotherly love, self-surrender...... as distinct from animal sacrifices.
euposdektoV adj. "acceptable" - Such offerings are not acceptable in themselves as they would always be compromised, but "through Jesus Christ", that is, under the canopy of his perfect obedience, they find acceptance. The ancients were always very concerned as to whether their sacrifices were acceptable to the gods.
dia + gen. "through [Jesus Christ]" - through, by means of. Instrumental, expressing agency.
In the next three verses Peter shows that his proposition concerning the stone of destiny, v4-5, was long ago revealed in the scriptures: v6, Isa.28:16; v7, Ps.118:22; v8, Isa.8:14f. See Selwyn for the argument that these verses are taken from a Christian hymn, and Elliott for a counter argument. In v6 Peter supports his proposition (v5) that the Christian fellowship is a spiritual house built on the cornerstone of Jesus Christ. Note the omission of "a firm foundation stone", as also in Rom.9:33, since this may imply that the cornerstone is buried and would not be easily tripped over.
dioti "for [in Scripture it says]" - because, therefore [it stands in writing (writing = scripture). This conjunction is not necessarily causal here, nor is it drawing a conclusion, but rather is commonly used in Peter to introduce a scriptural quotation; "it is just as God says in the scriptures", CEV.
idou "see" - behold. "Take careful note."
Ziwn "Zion" - Usually referring to Jerusalem, sometimes particularly to the temple; identified as the seed-bed for the messianic kingdom.
eklekton adj. "a chosen" - elect, chosen. The adjective is attributive, limiting "stone", a stone which is "the specific object of God's approval and election", Hiebert.
akrowniaion adj. "cornerstone" - Some argue the meaning is "keystone", a stone which ties together, eg. of an arch. It does probably mean "cornerstone", a stone at the extreme edge of a building establishing the line for its construction.
entimon adj. "precious" - The third limiting adjective describes the stone as of immense value.
oJ pisteuwn (pisteuw) pres. part. "the one who trusts [in him]" - the one trusting [upon / on him]. The participle functions as a substantive. Often expressed as "whoever believes in him", Barclay, although the participle properly means "trusting", with the preposition giving the sense of "on / upon". There is no real difference in meaning although it is useful to understand "faith / trust / belief" in the sense of a resting upon / relying on Christ.
ou mh + aor. pas. subj. "[will] never [be put to shame]" - not never [will be shamed]. A subjunctive of emphatic negation; "will never ever / shall in no wise be disappointed."
In this, and the next verse, Peter's quotations establish that the positive and negative responses to "the stone" are accommodated in God's plan for the human race.
oun "now" - therefore. Resumptive, so "now" as NIV.
uJmin "to you" - Dative of interest, advantage; emphatic by position.
toiV pisteuousin pres. part. "who believe" - the ones trusting. The participle functions as a substantive in apposition to "you".
hJ timh (h) "the stone is precious" - the honor, reverence, respect / valuable, preciousness.
de "but" - but, and. Here adversative.
apistousin (apistew) dat. pres. part. "to those who do not believe" - to (the ones) not trusting. The lack of an article serves to increase the indefinite nature of this group who do not believe. The participle functions as a substantive, dative of interest.
oiJ oikodomounteV (oikodomew) pres. part. "the builders" - [the stone which] the one's building [rejected]. The participle functions as a substantive. Fulfilled in the rejection by Israel's religious leaders of Jesus the messiah, cf. Matt.21:42, Acts 4:11.
ou|toV "-" this one [became]. This demonstrative pronoun stands in apposition to "stone".
gwniaV (a) gen. "[the cap]stone" - [the head] of the corner. The genitive is adjectival, limiting the "head" stone. This leading stone is best understood as the pivotal "cornerstone" to which the whole building is aligned, although some argue for a keystone, a stone that locks the highpoint of a portal; "capstone" / "the apex of the building", NEB margin. "The very stone which the builders rejected as unworthy has become the cornerstone", Cassirer.
proskommatoV (a atoV) gen. "[a stone] that caused men to stumble" - [a stone] of stumbling, falling, ruin. The genitive is adjectival, attributive, "a stumbling stone", "a stone which causes someone to stumble." "A stumbling stone, a rock to trip people up", NJB.
apeiqounteV (apeiqew) pres. part. "because they disobey [the message]" - being disbelieving, disobedient [to the word]. The participle is adverbial, probably causal, "because", as NIV, but possibly instrumental, "by means of." "The word" is obviously God's divine revelation, particularly his self-revelation in Christ, or more particularly the gospel.
eiV "-[which]" - to, into [which]. "To which end", Zerwick.
eteqhsan (tiqhmi) aor. pas. "they were destined for" - they were appointed. "Their appointed lot" is best linked with the main verb "stumble" rather than the modifying participle "being disobedient." It is somewhat crude to take these words as a support for the idea that "God predestines [people] to stumble", Best. In the giving of the law Israel is placed under a curse and thus destined to destruction. Yet, under God's sovereign grace another way is provided for a person to become covenant compliant and thus, with Abraham, gain eternal blessing. This way is the way of faith in the mercy of God, finally realized in God's messiah, Jesus Christ, who was destined not to stumble. It is in him, by grace through faith, that a believer appropriates the promised blessings of the covenant. So, those who "stumble", by rejecting the gospel, align themselves with the ones destined to destruction, while those who accept the gospel align themselves with the one destined for glory. "They stumble because they refuse to obey the word - a fate for which they were destined", Barclay.
Having described what God does for those who, through faith, are united to the stone of destiny, as opposed to those who have rejected him, v4-8, Peter now concludes "with a vivid portrayal of [the Christian community's] corporate nature and function", Hiebert, v9-10.
de "but" - but, and. Here adversative.
genoV (oV) "a [chosen] race" - a [chosen] generation. Better "people". "Chosen / elect" is being used again in a corporate sense, "the elect people of God", membership of which is by grace through faith. "God's own people."
basileion adj. "a royal" - Quoting the LXX (Greek) version of Isaiah 43:20 we have "royal priesthood", whereas the MT (Hebrew) has "a kingdom of priests." It is unclear whether the adjective in the LXX is to be read as a noun; in the MT it is a noun. i] If basileion is an adjective Peter is saying that believers are "a royal priesthood", ie. priests who are in service to God, or belong to God; "the king's priests", NCV. ii] If it is read as a substantive then it may mean "kingdom", ie., priests of the kingdom of God, "a kingdom of priests", NJB, "kingdom" being understood as a national community. iii] As a substantive it could just mean "king", ie., kings and priests, cf. the reign of the priesthood of believers, Rev.20:6. The reign of the people of God in eternity is certainly promised in the scriptures. iv] Finally, taken as a substantive, basileion may mean "a royal house / building / palace / residence", a community indwelt with the presence of the divine. This sense is adopted by Elliott who translates the opening clause "you are a royal residence, a priestly community, a holy people."
iJerateuma (a atoV) "priesthood" - Taken as a collective noun, "priestly community", Elliott. Believers function as holy priests by providing divine access to God through the gospel.
laoV eiV peripoihsin "a people belonging to God" - a people for possession. From Exodus 19:5, a peculiar, or special people. Israel was a people of God's special affection, and now that people are the followers of Christ.
oJpwV + subj. "that [you may declare]" - that [you may tell out, declare, advertise]. This construction forms a final clause expressing purpose, "in order that". exaggellw is a strong word. "Now you must tell of the wondrous things that he has done", CEV.
taV aretaV "the praises" - the moral virtues, heroic deeds. "The perfections of him", Berkeley, or better "noble deeds", Barclay, ie., all that Christ has done, his wonderful deed of redemption.
tou "of him" - of the one.
kalesantoV (kalew) gen. aor. part. "who called [you]" - having called you. The participle is adjectival, limiting "of the one".
This verse alludes to Hosea 2:23. In Romans 9:25 the quotation applies to the inclusion of the Gentiles, but Peter uses it of the Christian community which replaces apostate Israel.
oi{ rel. pro. "-" - who [once not people].
oiJ ouk hJlehmenoi (eleew) perf. pas. part. "once you had not received mercy" - the ones not having received mercy. The participle functions as a substantive. "The perfect tense portrays their entire preconversion life as characterized by no conscious experience of God's forgiving compassion", Hiebert.
nun de "but now" - Adversative.
elehqenteV (eleew) aor. pas. part. "you have received mercy" - having received mercy. Again the participle functions as a substantive; "but they [you are the ones] who have received mercy." The aorist is punctiliar indicating "that at a definite time God acted to bestow His mercy on them, thereby terminating their former state", Hiebert.
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