1 Peter 2:9

Contextual Overview

⁴ The Lord Jesus is the living stone. The people of the world decided that they did not want this stone. But he is the one God chose as one of great value. So come to him. ⁴ Come to him, to that living stone, rejected by men but in God's sight chosen and precious; ⁴ to whom ye come as vnto a livynge stone disalowed of men but chosen of god and precious: ⁴ coming to him, a living stone, rejected indeed by men, but chosen by God, precious. ⁴ And coming to Him as to a living stone which has been rejected by people, but is choice and precious in the sight of God, ⁴ Come to the Lord Jesus, the "stone" that lives. The people of the world did not want this stone, but he was the stone God chose, and he was precious. ⁴ to whom coming, a living stone, rejected indeed of men, but with God elect, precious, ⁴ To whom coming [as to] a living stone, disallowed indeed by men, but chosen by God, [and] precious, ⁴ As you come to him, a living stone rejected by men but in the sight of God chosen and precious, ⁴ coming to him, a living stone, rejected indeed by men, but chosen by God, precious.

Bible Verse Review
  from Treasury of Scripure Knowledge

a chosen: 1 Peter 1:2, Deuteronomy 10:15, Psalms 22:30, Psalms 33:12, Psalms 73:15, Isaiah 41:8, Isaiah 44:1

a royal: Exodus 19:5, Exodus 19:6, Isaiah 61:6, Isaiah 66:21, Revelation 1:6, Revelation 5:10, Revelation 20:6

an holy: Psalms 106:5, Isaiah 26:2, John 17:19, 1 Corinthians 3:17, 2 Timothy 1:9

peculiar: or, purchased, Deuteronomy 4:20, Deuteronomy 7:6, Deuteronomy 14:2, Deuteronomy 26:18, Deuteronomy 26:19, Acts 20:28, Ephesians 1:14, Titus 2:14

show: 1 Peter 4:11, Isaiah 43:21, Isaiah 60:1-3, Matthew 5:16, Ephesians 1:6, Ephesians 3:21, Philippians 2:15, Philippians 2:16

praises: or, virtues

who: Isaiah 9:2, Isaiah 60:1, Isaiah 60:2, Matthew 4:16, Luke 1:79, Acts 26:28, Romans 9:24, Ephesians 5:8-11, Philippians 3:14, Colossians 1:13, 1 Thessalonians 5:4-8

Reciprocal: Genesis 8:20 - builded Genesis 34:7 - wrought Exodus 10:23 - but all Exodus 15:16 - which thou Exodus 28:36 - HOLINESS Leviticus 6:18 - every one Leviticus 8:13 - Moses Leviticus 11:44 - ye shall Leviticus 14:14 - General Leviticus 20:24 - which Leviticus 21:6 - holy Numbers 5:10 - hallowed things Numbers 15:41 - General Numbers 16:7 - that the man Numbers 23:9 - dwell alone Numbers 25:13 - an everlasting Deuteronomy 18:2 - the Lord Deuteronomy 28:9 - establish Deuteronomy 32:9 - the Lord's Deuteronomy 32:21 - I will 1 Samuel 8:20 - General 2 Samuel 7:23 - went 1 Kings 8:53 - separate 1 Chronicles 16:13 - his chosen 1 Chronicles 16:35 - that we may give 1 Chronicles 17:22 - thy people Psalms 4:3 - that the Psalms 14:5 - the generation Psalms 18:28 - my God Psalms 24:6 - This is Psalms 31:21 - marvellous Psalms 36:9 - in thy Psalms 45:13 - king's Psalms 45:16 - princes Psalms 50:14 - Offer Psalms 50:23 - Whoso Psalms 86:9 - glorify Psalms 100:3 - we are his Psalms 102:18 - the people Psalms 102:21 - General Psalms 105:6 - his chosen Psalms 107:14 - brought Psalms 107:22 - sacrifice Psalms 118:2 - General Psalms 118:27 - showed Psalms 135:4 - the Lord Psalms 145:7 - abundantly Psalms 145:10 - and thy saints Psalms 146:8 - openeth Psalms 147:20 - not dealt so Psalms 148:14 - a people Proverbs 30:11 - a generation Song of Solomon 4:16 - Let Isaiah 4:3 - shall be Isaiah 19:21 - and shall Isaiah 29:18 - the deaf Isaiah 32:16 - General Isaiah 35:8 - The way Isaiah 42:6 - a light Isaiah 42:7 - to bring Isaiah 43:4 - precious Isaiah 43:7 - for my Isaiah 43:20 - my chosen Isaiah 44:5 - the name Isaiah 48:12 - my called Isaiah 49:3 - General Isaiah 49:9 - to the Isaiah 51:4 - O my Isaiah 55:13 - for a Isaiah 60:6 - they shall show Isaiah 61:3 - that he Isaiah 61:11 - praise Isaiah 62:1 - the righteousness Isaiah 62:12 - The holy Isaiah 63:18 - people Isaiah 65:15 - his servants Jeremiah 2:3 - holiness Jeremiah 13:11 - for a name Jeremiah 17:26 - sacrifices of Jeremiah 31:14 - satiate Jeremiah 33:18 - General Jeremiah 51:19 - the rod Ezekiel 36:23 - when I shall Ezekiel 38:8 - it is Ezekiel 43:19 - the priests Daniel 4:37 - I Nebuchadnezzar Daniel 12:7 - the holy Hosea 1:10 - it was said Hosea 2:23 - and I will have Hosea 14:2 - the calves Zechariah 2:11 - many Zechariah 14:20 - HOLINESS Malachi 3:3 - an Malachi 3:17 - jewels Matthew 21:43 - a nation Mark 5:30 - virtue Mark 8:25 - and saw Luke 1:17 - to make Luke 4:18 - and Luke 6:19 - for Luke 8:46 - for Luke 16:8 - children of light Luke 18:43 - followed John 4:23 - the Father seeketh John 9:39 - that they John 12:23 - The hour John 15:19 - because John 17:10 - and I Acts 13:17 - God Acts 15:14 - to take Acts 26:18 - and to Acts 26:20 - and do Acts 27:23 - whose Romans 1:5 - for his name Romans 1:6 - the called Romans 1:21 - their foolish Romans 5:17 - shall reign Romans 6:17 - that Romans 7:25 - thank God Romans 8:30 - Moreover Romans 9:16 - General Romans 15:8 - truth 1 Corinthians 6:20 - God 2 Corinthians 4:6 - the light 2 Corinthians 4:15 - the abundant 2 Corinthians 6:14 - and what 2 Corinthians 9:13 - they Galatians 5:11 - the offence Ephesians 1:4 - as Philippians 1:11 - are Colossians 3:17 - giving 1 Thessalonians 2:12 - who 1 Thessalonians 4:7 - God 1 Thessalonians 5:8 - who 2 Thessalonians 1:10 - to be glorified 1 Timothy 2:2 - all godliness Hebrews 3:1 - holy Hebrews 8:10 - they shall Hebrews 12:10 - partakers James 1:9 - in James 2:8 - the royal James 3:13 - let 1 Peter 1:15 - as 1 Peter 2:5 - an holy 1 Peter 5:3 - heritage 2 Peter 1:3 - called Revelation 11:1 - Rise Revelation 14:4 - redeemed Revelation 17:14 - and they

Cross-References

Genesis 2:8
And the Lord God planted a garden in Eden, in the east, and there he put the man whom he had formed.

Genesis 2:8
And Yahweh God planted a garden eastward, in Eden; and there he put the man whom he had formed.

Genesis 2:8
Then the Lord God planted a garden in the east, in a place called Eden, and put the man he had formed into it.

Genesis 2:8
The Lord God planted an orchard in the east, in Eden; and there he placed the man he had formed.

Genesis 2:8
And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

Genesis 2:8
Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed.

Genesis 2:8
And the LORD God planted a garden (oasis) in the east, in Eden (delight, land of happiness); and He put the man whom He had formed (created) there.

Genesis 2:8
Forsothe the Lord God plauntide at the bigynnyng paradis of likyng, wherynne he settide man whom he hadde formed.

Genesis 2:8
And Jehovah God planteth a garden in Eden, at the east, and He setteth there the man whom He hath formed;

Genesis 2:8
And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed.

Gill's Notes on the Bible

But ye are a chosen generation,.... Or "kindred"; the phrase is to be seen in the Septuagint, on Isaiah 43:20, to which, and the following verse, the apostle refers here, and in another part of this text. The allusion is throughout to the people of Israel in general, who, in an external way, were all that is here said; but was only true in a spiritual sense of such as were chosen and called among the Jews: and who were a "generation or kindred"; being regenerate, or through abundant mercy begotten, and of an incorruptible seed born again; and were akin to God, he being their Father, and they his children by adopting grace, and which was made manifest by their new birth; and also akin to Christ, he being their head, husband, Father, and brother, and they his members, spouse, children, and brethren; and to the saints, being of the same household and family in heaven and in earth; having the same Father, Lord, Spirit, faith, baptism, and they all brethren: and they were a "chosen" generation or kindred; being famous, and in high esteem with God, and accounted by him for a generation; he having chosen them above all kindreds, tongues, people, and nations, and that from all eternity; and of his own sovereign good will and pleasure; and not on account of their faith, holiness, and good works; and to special benefits, to the relation and kindred they are in, to grace here, and glory hereafter; to regeneration and sanctification, and to salvation and eternal life; just as Israel, as a nation, were chosen above all others, because of the love of God to them, and for no other reason, to many external privileges and favours, which others did not enjoy: now the apostle mentions this character first, because God's eternal election is the source and spring of all spiritual blessings, which provides and secures them, and according to which they are bestowed, and with which they are inseparably connected:

a royal priesthood; referring to Exodus 19:6, where the Israelites are called a "kingdom of priests"; which the Chaldee paraphrase renders, kings, priests; see Revelation 1:6 a character which one of the Jewish commentators says y shall return to the Jews לעתיד לבא, "in time to come"; and well agrees with all the people of Christ, whether Jews or Gentiles, who are all of them kings, through their relation to Christ; and at the present time have a kingdom which cannot be moved, or taken away from them; being not only brought into the Gospel dispensation, the kingdom of the Messiah, and having a right to all the privileges and immunities of it, but have also the kingdom of grace set up within them, or grace, as a reigning principle, implanted in them; which lies not in anything external, but in righteousness and true holiness, in inward peace, and spiritual joy; and they have the power of kings over sin, Satan, and the world; and the riches of kings, being possessed of the riches of grace now, and entitled to the riches of glory in another world; they live like kings, they wear royal apparel, the robe of Christ's righteousness; they sit at the king's table, and feed on royal dainties; and are attended on as kings, angels being their life guards, and ministering spirits to them; and hereafter they shall reign with Christ on earth, and that for the space of a thousand years, and, after that, for ever: being raised up from a low estate, to inherit the crown of glory, to wear the crown of life and righteousness, and possess the kingdom prepared for them from the foundation of the world, of which they are now heirs: and they are "priests", as well as kings; being made so by Christ, and through his priestly office; are anointed with the Holy Ghost, and sanctified by his grace, and allowed to draw near to God, and offer up by Christ their spiritual sacrifices of prayer and praise; and are enabled and assisted to offer up the sacrifice of a broken heart, and their bodies also, and even their lives when called to it; the allusion is to the kingdom and priesthood being formerly together, and which met in Christ, Zechariah 6:13 and in his people. The Jews were wont to call the priestly dignity and office כתר כהנה, "the crown of the priesthood" z:

an holy nation; referring to the same place in Exodus 19:6 where the Israelites are so called, being separated by God from other nations, and legally and externally sanctified by him; as all the true Israel of God are sanctified, or set apart by God the Father, in eternal election, to real and perfect holiness; and are sanctified or cleansed from sin, by the blood and sacrifice of Christ; and are internally sanctified by the Spirit of God; have principles of holiness wrought in them, from whence they live holy lives and conversations:

a peculiar people; as the Israelites are called a "peculiar treasure", Exodus 19:5 to which the reference is: God's elect are a peculiar people, to whom he bears a peculiar love; they are chosen by him to be a special people above all others, and have peculiar blessings bestowed on them, and peculiar care is taken of them; they are the Lord's, סגלה, his treasure, his jewels, his portion and inheritance, and therefore he will preserve and save them; they are a people for acquisition, purchase, and possession, as the words may be rendered; whom God has obtained, procured, and purchased for himself, with the precious blood of his Son; hence the Syriac version renders them, כנשא פריקא, "a redeemed company": the same with the church God has purchased with his blood, Acts 20:28 and the purchased possession, Ephesians 1:14 and which are redeemed and purified to be, and appear to be a peculiar people, zealous of good works, Titus 2:14 the end of all which grace being bestowed upon them in election, redemption, and regeneration, is,

that ye should show forth the praises of him; that is, God, who has chosen them into a spiritual kindred and relation, made them kings and priests, sanctified them by his Spirit, and redeemed them by his Son, as a peculiar people; all which laid them under obligation to show forth with their lips, and in their lives and conversations, his "virtues": we read, "praises"; and so the Syriac version; that is, the power, wisdom, goodness, love, grace, and mercy of God, and the commendations of them, displayed in the above instances: the apostle seems to have his eye on Isaiah 43:21, where the Septuagint use the same word for "praise", as here: next follows a periphrasis of God, and in it an argument, or reason for speaking of his virtues, and showing forth his praise:

who hath called you out of darkness into his marvellous light; which is to be understood, not of an external call by the ministry of the word only; for many are called in this sense, who are not chosen, redeemed, and sanctified; but of an internal, special, powerful, holy, and heavenly calling, by the Spirit and grace of God: and this is, "out of darkness"; out of the darkness of the law, under the former dispensation, which was as night, in comparison of the Gospel day; and out of that darkness which the Jews were particularly in, in and about the coming of Christ, being ignorant of the righteousness of God, and the spirituality of the law; having lost all right notions of the Messiah, and the true sense of the Scriptures, and were carried away with the traditions of the elders, and led by blind guides, the Scribes and Pharisees; out of this darkness, as well as what is common to men, in a state of unregeneracy, having no sight of themselves, their sin, and misery, nor knowledge of divine things, of God in Christ, and of salvation by him, and of the work of the Spirit upon the heart, they were called,

into his marvellous light: by which they saw the exceeding sinfulness of sin, the insufficiency of their righteousness, their need of Christ, and salvation by him; and astonishing it was to them, that they who were born blind, and were brought up in darkness, and were darkness itself, should be made light in the Lord; and the objects they saw were amazing to them; everything in a spiritual way was marvellous in their eyes; especially the sun of righteousness, the light of the world, and also the wonderful things out of the law, or doctrine of Christ, the Gospel, and the surprising love and grace of God, in the whole, and in the several parts of their salvation: it was with them, as if a child, from the moment of its birth, was shut up in a dungeon, where there was not the least crevice to let in the least degree of light, and should continue here till at years of maturity, and then be brought out at once, at noonday, the sun shining in its full strength and glory, when that particularly, and all objects about him, must strike him with wonder and surprise. The Syriac version renders it, "his most excellent light"; the apostle seems to refer to the form of praise and thanksgiving used by the Jews, at the time of the passover; who say a,

"we are bound to confess, to praise, to glorify, c. him who hath done for our fathers, and for us, all these wonders he hath brought us out of bondage to liberty; from sorrow to joy, and from mourning to a good day,

ומאפילה לאור גדול, "and out of darkness into great light"; and from subjection unto redemption.''

This was also part of their morning prayer b;

"I confess before thee, O my God, and the God of my fathers, that thou hast brought me out of darkness into light.''

And it is to be observed, that the third Sephira, or number, in the Jewish Cabalistic tree, which answers to the third Person in the Trinity, among other names, is called, "marvellous light" c.

y Baal Hatturim in loc. z Pirke Abot, c. 4. sect. 13. Tzeror Hammot, fol. 78. 3. a Misn. Pesachim, c. 10. sect. 5. Haggada Shel Pesach, p. 23. Maimon. Hilchot Chametz Umetzah, c. 8. sect. 5. b T. Hieros. Beracot, c. 4. fol. 7. 1. c Cabala Denudata, par. 2. p. 8.

Barnes' Notes on the Bible

But ye are a chosen generation - In contradistinction from those who, by their disobedience, had rejected the Saviour as the foundation of hope. The people of God are often represented as his chosen or elected people. See the notes at 1 Peter 1:2.

A royal priesthood - See the notes at 1 Peter 2:5. The meaning of this is, probably, that they “at once bore the dignity of kings, and the sanctity of priests” - Doddridge. Compare Revelation 1:6; “And hath made us kings and priests unto God.” See also Isaiah 61:6; “But ye shall be named priests of the Lord; men shall call ye ministers of our God.” It may be, however, that the word royal is used only to denote the dignity of the priestly office which they sustained, or that they constituted, as it were, an entire nation or kingdom of priests. They were a kingdom over which he presided, and they were all priests; so that it might be said they were a kingdom of priests - a kingdom in which all the subjects were engaged in offering sacrifice to God. The expression appears to be taken from Exodus 19:6 - “And ye shall be unto me a kingdom of priests” - and is such language as one who had been educated as a Jew would be likely to employ to set forth the dignity of those whom he regarded as the people of God.

An holy nation - This is also taken from Exodus 19:6. The Hebrews were regarded as a nation consecrated to God; and now that they were cast off or rejected for their disobedience, the same language was properly applied to the people whom God had chosen in their place - the Christian church.

A peculiar people - Compare the notes at Titus 2:14. The margin here is purchased. The word “peculiar,” in its common acceptation now, would mean that they were distinguished from others, or were singular. The reading in the margin would mean that they had been bought or redeemed. Both these things are so, but neither of them expresses the exact sense of the original. The Greek λαὸς εἰς περιποίησιν laos eis peripoiēsin) means, “a people for a possession;” that is, as pertaining to God. They are a people which he has secured as a possession, or as his own; a people, therefore, which belong to him, and to no other. In this sense they are special as being His; and, being such, it may be inferred that they should be special in the sense of being unlike others (unique) in their manner of life. But that idea is not necessarily in the text. There seems to be here also an allusion to Exodus 19:5; “Ye shall be a peculiar treasure with me (Septuagint λαὸς περιούσιος laos periousios) above all people.”

That ye should show forth the praises of him - Margin, “virtues.” The Greek word (ἀρετὴ aretē) means properly “good quality, excellence” of any kind. It means here the excellences of God - His goodness, His wondrous deeds, or those things which make it proper to praise Him. This shows one great object for which they were redeemed. It was that they might proclaim the glory of God, and keep up the remembrance of His wondrous deeds in the earth. This is to be done:

(a)By proper ascriptions of praise to him in public, family, and social worship;

(b)By being always the avowed friends of God, ready ever to vindicate His government and ways;

(c)By endeavoring to make known His excellences to all those who are ignorant of Him; and,

(d)By such a life as shall constantly proclaim His praise - as the sun, the moon, the stars, the hills, the streams, the flowers do, showing what God does. The consistent life of a devoted Christian is a constant setting forth of the praise of God, showing to all that the God who has made him such is worthy to be loved.

Who hath called you out of darkness into his marvelous light - On the word called, see the notes at Ephesians 4:1. Darkness is the emblem of ignorance, sin, and misery, and refers here to their condition before their conversion; light is the emblem of the opposite, and is a beautiful representation of the state of those who are brought to the knowledge of the gospel. See the notes at Acts 26:18. The word marvelous means wonderful; and the idea is, that the light of the gospel was such as was unusual, or not to be found elsewhere, as that excites wonder or surprise which we are not accustomed to see. The primary reference here is, undoubtedly, to those who had been pagans, and to the great change which had been produced by their having been brought to the knowledge of the truth as revealed in the gospel; and, in regard to this, no one can doubt that the one state deserved to be characterized as darkness, and the other as light. The contrast was as great as that between midnight and noonday. But what is here said is substantially correct of all who are converted, and is often as strikingly true of those who have been brought up in Christian lands, as of those who have lived among the pagans. The change in conversion is often so great and so rapid, the views and feelings are so different before and after conversion, that it seems like a sudden transition from midnight to noon. In all cases, also, of true conversion, though the change may not be so striking, or apparently so sudden, there is a change of which this may be regarded as substantially an accurate description. In many cases the convert can adopt this language in all its fulness, as descriptive of his own conversion; in all cases of genuine conversion it is true that each one can say that he has been called from a state in which his mind was dark to one in which it is comparatively clear.

Clarke's Notes on the Bible

Verse 9. Ye are a chosen generation — The titles formerly given to the whole Jewish Church, i.e. to all the Israelites without exception, all who were in the covenant of God by circumcision, whether they were holy persons or not, are here given to Christians in general in the same way; i.e. to all who believed in Christ, whether Jews or Gentiles, and who received baptism in the name of the Father, and of the Son, and of the Holy Ghost.

The Israelites were a chosen or elected race, to be a special people unto the Lord their God, above all people that were upon the face of the earth, Deuteronomy 7:6.

They were also a royal priesthood, or what Moses calls a kingdom of priests, Exodus 19:6. For all were called to sacrifice to God; and he is represented to be the King of that people, and Father of those of whom he was king; therefore they were all royal.

They were a holy nation, Exodus 19:6; for they were separated from all the people of the earth, that they might worship the one only true God, and abstain from the abominations that were in the heathen world.

They were also a peculiar people, λαος εις περιποιησιν, a purchased people; סגלה segullah, a private property, belonging to God Almighty, Deuteronomy 7:6; none other having any right in them, and they being under obligation to God alone. All these things the apostle applies to the Christians, to whom indeed they belong, in their spirit and essence, in such a way as they could not belong to the Hebrews of old. But they were called to this state of salvation out of darkness - idolatry, superstition, and ungodliness, into his marvellous light - the Gospel dispensation, which, in reference to the discoveries it had made of God, his nature, will, and gracious promises towards mankind, differed as much from the preceding dispensation of the Jews, as the light of the meridian sun from the faint twinkling of a star. And they had these privileges that they might show forth the praises of Him who had thus called them; αρετας, the virtues, those perfections of the wisdom, justice, truth, and goodness of God, that shone most illustriously in the Christian dispensation. These they were to exhibit in a holy and useful life, being transformed into the image of God, and walking as Christ himself walked.