1Pe 2:4-10 | Barnes | STEP | Verse 4. To whom coming . To the Lord Jesus, for so the word "Lord" is to be understood in . . The idea here is, that they had come to him for salvation, while the great mass of men rejected him. Others "disallowed" him, and turned away from him, but they had seen that he was the one chosen or appointed of God, and had come to him in order to be saved. Salvation is often represented as coming to Christ. See . As unto a living stone . The allusion in this passage is to , "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." . There may be also possibly an allusion to , "The stone which the builders disallowed, is become the head-stone of the corner." The reference is to Christ as the foundation on which the church is reared. He occupied the same place in regard to the church which a foundation-stone does to the edifice that is reared upon it. Comp. . , , seq. The phrase " living stone " is however unusual, and is not found, I think, except in this place. There seems to be an incongruity in it, in attributing life to a stone, yet the meaning is not difficult to be understood. The purpose was not to speak of a temple, like that at Jerusalem, made up of gold and costly stones; but of a temple made up of living materials--of redeemed men--in which God now resides. In speaking of that, it was natural to refer to the foundation on which the whole rested, and to speak of that as corresponding to the whole edifice. It was all a living temple --a temple composed of living materials--from the foundation to the top. Compare the expression in , "He would have given thee living water;" that is, water which would have imparted life to the soul. So Christ imparts life to the whole spiritual temple that is reared on him as a foundation. Disallowed indeed of men . Rejected by them, first by the Jews, in causing him to be put to death; and then by all men when he is offered to them as their Saviour. . : "Which the builders refused." Comp. ; . But chosen of God . Selected by him as the suitable foundation on which to rear his church. And precious . Valuable. The universe had nothing more valuable on which to rear the spiritual temple. (b) "disallowed" (*) "disallowed" "rejected"

1 Peter 2:4-10

Verse 4. To whom coming. To the Lord Jesus, for so the word "Lord" is to be understood in 1Pet 2:3. Acts 1:24. The idea here is, that they had come to him for salvation, while the great mass of men rejected him. Others "disallowed" him, and turned away from him, but they had seen that he was the one chosen or appointed of God, and had come to him in order to be saved. Salvation is often represented as coming to Christ. See Mt 11:28.

As unto a living stone. The allusion in this passage is to Isa 28:16, "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste." Isa 28:16. There may be also possibly an allusion to Ps 118:22, "The stone which the builders disallowed, is become the head-stone of the corner." The reference is to Christ as the foundation on which the church is reared. He occupied the same place in regard to the church which a foundation-stone does to the edifice that is reared upon it. Comp. Mt 7:24,25. Rom 9:33, Eph 2:20, seq. The phrase "living stone" is however unusual, and is not found, I think, except in this place. There seems to be an incongruity in it, in attributing life to a stone, yet the meaning is not difficult to be understood. The purpose was not to speak of a temple, like that at Jerusalem, made up of gold and costly stones; but of a temple made up of living materials--of redeemed men--in which God now resides. In speaking of that, it was natural to refer to the foundation on which the whole rested, and to speak of that as corresponding to the whole edifice. It was all a living temple--a temple composed of living materials--from the foundation to the top. Compare the expression in Jn 4:10, "He would have given thee living water;" that is, water which would have imparted life to the soul. So Christ imparts life to the whole spiritual temple that is reared on him as a foundation.

Disallowed indeed of men. Rejected by them, first by the Jews, in causing him to be put to death; and then by all men when he is offered to them as their Saviour. Isa 53:3. Ps 118:22: "Which the builders refused." Comp. Mt 21:42; Acts 4:11.

But chosen of God. Selected by him as the suitable foundation on which to rear his church.

And precious. Valuable. The universe had nothing more valuable on which to rear the spiritual temple.

(b) "disallowed" Ps 118:22 (*) "disallowed" "rejected" Verse 5. Ye also, as lively stones. Gr., "living stones." The word should have been so rendered. The word lively with us now has a different meaning from living, and denotes active, quick, sprightly. The Greek word is the same as that used in the previous verse, and rendered living. The meaning is, that the materials of which the temple here referred to was composed, were living materials throughout. The foundation is a living foundation, and all the superstructure is composed of living materials. The purpose of the apostle here is to compare the church to a beautiful temple--such as the temple in Jerusalem, and to show that it is complete in all its parts, as that was. It has within itself what corresponds with everything that was valuable in that. It is a beautiful structure like that; and as in that there was a priesthood, and there were real and acceptable sacrifices offered, so it is in the Christian church. The Jews prided themselves much on their temple. It was a most costly and splendid edifice. It was the place where God was worshipped, and where he was supposed to dwell. It had an imposing service, and there was acceptable worship rendered there. As a new dispensation was introduced; as the tendency of the Christian system was to draw off the worshippers from that temple, and to teach them that God could be worshipped as acceptably elsewhere as at Jerusalem, (Jn 4:21-23;) as Christianity did not inculcate the necessity of rearing splendid temples for the worship of God; and as in fact the temple at Jerusalem was about to be destroyed for ever, it was important to show that in the Christian church there might be found all that was truly beautiful and valuable in the temple at Jerusalem; that it had what corresponded to what was in fact most precious there, and that there was still a most magnificent and beautiful temple on the earth. Hence the sacred writers labour to show that all was found in the church that had made the temple at Jerusalem so glorious, and that the great design contemplated by the erection of that splendid edifices, --the maintenance of the worship of God was now accomplished in a more glorious manner than even in the services of that house. For there was a temple, made up of living materials, which was still the peculiar dwelling-place of God on the earth. In that temple there was a holy priesthood--for every Christian was a priest. In that temple there were sacrifices offered, as acceptable to God as in the former--for they were spiritual sacrifices, offered continually. These thoughts were often dwelt upon by the apostle Paul, and are here illustrated by Peter, evidently with the same design, to impart consolation to those who had never been permitted to worship at the temple in Jerusalem, and to comfort those Jews, now converted to Christianity, who saw that that splendid and glorious edifice was about to be destroyed. The peculiar abode of God on the earth was now removed from that temple to the Christian church, The first aspect in which this is illustrated here is, that the temple of God was made up of living stones;" that is, that the materials were not inanimate stones, but endued with life, and so much more valuable than those employed in the temple at Jerusalem, as the soul is more precious than any materials of stone. There were living beings which composed that temple, constituting a more beautiful structure, and a more appropriate dwelling-place for God, than any edifice could be made of stone, however costly or valuable. A spiritual house.

A spiritual temple, not made of perishable materials, like that at Jerusalem; not composed of matter, as that was, but made up of redeemed souls--a temple more appropriate to be the residence of one who is a pure spirit. Eph 2:19, seq. and 1Cor 6:19,20. An holy priesthood. In the temple at Jerusalem, the priesthood appointed to minister there, and to offer sacrifices, an essential part of the arrangement. It was important, to show that this was not overlooked in the spiritual that God was raising. Accordingly, the apostle says that amply provided for, by constituting the whole body of Christians to be in fact a priesthood. Every one is engaged in offering sacrifice to God. The business is not intrusted to a particular class to be known as priests; there is not a particular portion to whom the name is to be peculiarly given; but every Christian is in fact a priest, and is engaged in offering an acceptable sacrifice to God. See Rom 1:6 "And hath made us kings and priests unto God." The Great High Priest in this service is the Lord Jesus Christ, (see the Epistle to the Hebrews, passim;) but besides him there is no one who sustains this office, except as it is borne by all the Christian members. There are ministers, elders, pastors, evangelists in the church; but there is no one who is a priest, except in the general sense that all are priests---for the great sacrifice has been offered, and there is no expiation now to be made. The name priest, therefore, should never be conferred on a minister of the gospel. It is never so given in the New Testament, and there was a reason why it should not be. The proper idea of a priest is one who offers sacrifice; but the ministers of the New Testament have no sacrifices to offer--the one great and perfect oblation for the sins of the world having been made by the Redeemer on the cross. To him, and him alone, under the New Testament dispensation, should the name priest be given, as it is uniformly in the New Testament, except in the general sense in which it is given to all Christians. In the Roman Catholic communion it is consistent to give the name priest to a minister of the gospel, but it is wrong to do it. It is consistent, because they claim that a true sacrifice of the body and blood of Christ is offered in the mass. It is wrong, because that doctrine is wholly contrary to the New Testament, and is derogatory to the one perfect oblation which has been once made for the sins of the world, and in conferring on a class of men a degree of importance and of power to which they have no claim, and which is so liable to abuse. But in a Protestant church it is neither consistent nor right to give the name to a minister of religion. The only sense in which the term can now be used in the Christian church is a sense in which it is applicable to all Christians alike--that they" offer the sacrifice of prayer mid praise,"

To offer up spiritual sacrifices. Not bloody offerings, the blood of lambs and bullocks, but those which are the offerings of the heart--the sacrifices of prayer and praise. As there is a priest, there is also involved the notion of a sacrifice; but that which is offered is such as all Christians offer to God, proceeding from the heart, and breathed forth from the lips, and in a holy life. It is called sacrifice, not because at makes an expiation for sin, but because it is of the nature of worship. Heb 13:15; Heb 10:14.

Acceptable to God by Jesus Christ. Rom 12:1. Through the merits of the great sacrifice made by the Redeemer on the cross. Our prayers and praises are in themselves so imperfect, and proceed from such polluted lips and hearts, that they can be acceptable only through him as our intercessor before the throne of God. Heb 9:24, Heb 9:25; Heb 10:19, seq.

(a) "scripture" Isa 28:16 Verse 6. Wherefore also it is contained in the scripture. Isa 28:16. The quotation is substantially as it is found in the Septuagint.

Behold, I lay in Sion. Isa 28:16, and Rom 9:33.

A chief corner-stone. The principal stone on which the corner of the edifice rests. A stone is selected for this which is large and solid, and, usually, one which is squared, and wrought with care; and as such a stone is commonly laid with solemn ceremonies, so, perhaps, in allusion to this, it is here said by God that he would lay his stone at the foundation. The solemnities attending this were those which accompanied the great work of the Redeemer. See the word explained in the Eph 2:20.

Elect. Chosen of God, or selected for this purpose, 1Pet 2:4.

And he that believeth on him shall not be confounded. Shall not be ashamed. The Hebrew is, "shall not make haste." See it explained Rom 9:33.

(a) "Behold" Isa 28:16 Verse 7. Unto you therefore which believe. Christians are often called simply believers, because faith in the Savour is one of the prominent characteristics by which they are distinguished from their fellowmen. It sufficiently describes any man, to say that he is a believer in the Lord Jesus.

He is precious. Marg., an honour. That is, according to the margin, it is an honour to believe on him, and should be so regarded. This is true, but it is very doubtful whether this is the idea of Peter. The Greek is ητιμη; literally, "esteem, honour, respect, reverence;" then "value or price." The noun is probably used in the place of the adjective, in the sense of honourable, valued, precious; and it is not incorrectly rendered in the text, "he is precious." The connexion demands this interpretation. The apostle was not showing that it was an honour to believe on Christ, but was stating the estimate which was put on him by those who believe, as contrasted with the view taken of him by the world. The truth which is taught is, that while the Lord Jesus is rejected by the great mass of men, he is regarded by all Christians as of inestimable value.

I. Of the fact there can be no doubt. Somehow, Christians perceive a value in him which is seen in nothing else. This is evidenced

(a.) in their avowed estimate of him as their best friend;

(b.) in their being willing so far to honour him as to commit to him the keeping of their souls, resting the whole question of their salvation on him alone;

(c.) in their readiness to keep his commands, and to serve him, while the mass of men disobey him; and

(d.) in their being willing to die for him.

II. The reasons why he is so precious to them are such as these:

(1.) They are brought into a condition where they can appreciate his worth. To see the value of food, we must be hungry; of clothing, we must be exposed to the winter's blast; of home, we must be wanderers without a dwelling-place; of medicine, we must be sick; of competence, we must be poor. So, to see the value of the Saviour, we must see that we are poor, helpless, dying sinners; that the soul is of inestimable worth; that we have no merit of our own; and that unless some one interpose, we must perish. Every one who becomes a true Christian is brought to this condition; and in this state he can appreciate the worth of the Saviour. In this respect the condition of Christians is unlike that of the rest of mankind--for they are in no better state to appreciate the worth of the Saviour, than the man in health is to appreciate the value of the healing art, or than he who has never had a want unsupplied, the kindness of one who comes to us with an abundant supply of food.

(2.) The Lord Jesus is in fact of more value to them than any other benefactor. We have had benefactors who have done us good, but none who have done us such good as he has. We have had parents, teachers, kind friends, who have provided for us, taught us, relieved us; but all that they have done for us is slight, compared with what he has done. The fruit of their kindness, for the most part, pertains to the present world; and they have not laid down their lives for us. What he has done pertains to our welfare to all eternity; it is the fruit of the sacrifice of his own life. How precious should the name and memory of one be who has laid down his own life to save us!

(3.) We owe all our hopes of heaven to him; and in proportion to the value of such a hope, he is precious to us. We have no hope of salvation but in him. Take that away--blot out the name and the work of the Redeemer--and we see no way in which we could be saved; we have no prospect of being saved. As our hope of heaven, therefore, is valuable to us; as it supports us in trial; as it comforts us in the hour of death, so is the Saviour precious: and the estimate which we form of him is in proportion to the value of such a hope.

(4.) There is an intrinsic value and excellency in the character of Christ, apart from his relation to us, which makes him precious to those who can appreciate his worth. In his character, abstractedly considered, there was more to attract, to interest, to love, than in that of any other one who ever lived in our world. There was more purity, more benevolence, more that was great in trying circumstances, more that was generous and self-denying, more that resembled God, than in any other one who ever appeared on earth. In the moral firmament, the character of Christ sustains a pre-eminence above all others who have lived, as great as the glory of the sun is superior to the feeble lights, though so numerous, which glimmer at midnight. With such views of him, it is not to be wondered at, that, however he may be estimated by the world, "to them who believe he is PRECIOUS."

But unto them which be disobedient. Literally, unwilling to be persuaded, (απειθης;) that is, those who refused to believe; who were obstinate or contumacious, Lk 1:17, Rom 1:30. The meaning is, that to them he is made a stone against which they impinge, and ruin themselves. 1Pet 2:8. The stone which the builders disallowed. Which they rejected, or refused to make a corner-stone. The allusion here, by the word "builders," is primarily to the Jews, represented as raising a temple of salvation, or building with reference to eternal life. They refused to lay this stone, which God had appointed, as the foundation of their hopes, but preferred some other foundation. See this passage explained Mt 21:42; Acts 4:11; and Rom 9:33.

The same is made the head of the corner. That is, though it is rejected by the mass of men, yet God has in fact made it the corner-stone on which the whole spiritual temple rests, Acts 4:11,12. However men may regard it, there is, in fact, no other hope of heaven than that which is founded on the Lord Jesus. If men are not saved by him, he becomes to them a stone of stumbling, and a rock of offence.

(1) "precious" "an honour" (*) "disobedient" "believe not" (b) "stone" Mt 21:42 (+) "disallowed" "rejected" Verse 8. And a stone of stumbling. A stone over which they stumble, or against Which they impinge. The idea seems to be that of a cornerstone which projects from the building, against which they dash themselves, and by which they are made to fall. Mt 21:44. The rejection of the Saviour becomes the means of their ruin. They refuse to build on him, and it is as if one should run against a solid projecting corner-stone of a house, that would certainly be the means of their destruction. Comp. Lk 1:34. An idea similar to this occurs in Mt 21:44: "Whosoever shall fall on this stone shall be broken." The meaning is, that if this foundation-stone is not the means of their salvation, it will be of their ruin. It is not a matter of indifference whether they believe on him or not--whether they accept or reject him. They cannot reject him without the most fearful consequences to their souls.

And a rock of offence. This expresses substantially the same idea as the phrase "stone of stumbling." The word rendered "offence," σκανδαλον, means properly "a trap-stick--a crooked stick on which the bait is fastened, which the animal strikes against, and so springs the trap," (Robinson, Lex.;) then a trap, gin, snare; and then anything which one strikes or stumbles against; a stumbling block. It then denotes that which is the cause or occasion of ruin. This language would be strictly applicable to the Jews, who rejected the Saviour on account of his humble birth, and whose rejection of him was made the occasion of the destruction of their temple, city, and nation. But it is also applicable to all who reject him, from whatever cause; for their rejection of him will be followed with ruin to their souls. It is a crime for which God will judge them as certainly as he did the Jews who disowned him and crucified him, for the offence is substantially the same. What might have been, therefore, the means of their salvation, is made the cause of their deeper condemnation.

Even to them which stumble at the word. To all who do this. That is, they take the same kind of offence at the gospel which the Jews did at the Saviour himself. It is substantially the same thing, and the consequences must be the same. How does the conduct of the man who rejects the Saviour now, differ from that of him who rejected him when he was on the earth?

Being disobedient. 1Pet 2:7. The reason why they reject him is, that they are not disposed to obey. They are solemnly commanded to believe the gospel; and a refusal to do it, therefore, is as really an act of disobedience as to break any other command of God. Whereunto they were appointed. (ειςοκαιετεθησαν.) The word "whereunto" means unto which. But unto what? It cannot be supposed that it means that they were "appointed" to believe on him and be saved by him; for

(1.) this would involve all the difficulty which is ever felt in the doctrine of decrees or election; for it would then mean that he had eternally designated them to be saved, which is the doctrine of predestination; and

(2.) if this were the true interpretation, the consequence would follow that God had been foiled. In his plan--for the reference here is to those who would not be saved, that is, to those who "stumble at that stumbling-stone," and are destroyed. Calvin supposes that it means, "unto which rejection and destruction they were designated in the purpose of God." So Bloomfield renders it, "Unto which (disbelief) they were destined," (Crit. Digest;) meaning, as he supposes, that "into this stumbling and disobedience they were permitted by God to fall." Doddridge interprets it, "To which also they were appointed by the righteous sentence of God, long before, even as early as in his first purpose and decree he ordained his Son to be the great foundation of his church." Rosenmuller gives substantially the same interpretation. Clemens Romanus says it means that "they were appointed, not that they should sin, but that, sinning, they should be punished." See Wetstein. So Macknight, "To which punishment they were appointed." Whitby gives the same interpretation of it, that because they were disobedient, (referring, as he supposes, to the Jews who rejected the Messiah,) "they were appointed, for the punishment of that disobedience, to fall and perish." Dr. Clarke supposes that it means that they were prophesied of that they should, thus fall; or that, long before, it was predicted that they should thus stumble and fall. In reference to the meaning of this difficult passage, it is proper to observe that there is in the Greek verb necessarily the idea of designation, appointment, purpose. There was some agency or intention by which they were put in that condition; some act of placing or appointing, (the word τιθημι meaning to set, put, lay, lay down, appoint, constitute,) by which this result was brought about. The fair sense, therefore, and one from which we cannot escape, is, that this did not happen by chance or accident, but that there was a Divine arrangement, appointment, or plan on the part of God in reference to this result, and that the result was in conformity with that. So it is said in Jude 1:4, of a similar class of men, "For there are certain men crept in unawares, who were before of old ordained to this condemnation." The facts were these:

(1.) That God appointed his Son to be the corner-stone of his church.

(2.) That there was a portion of the world which, from some cause, would embrace him and be saved.

(3.) That there was another portion who, it was certain, would not embrace him.

(4.) That it was known that the appointment of the Lord Jesus as a Saviour would be the occasion of their rejecting him, and of their deeper and more aggravated condemnation.

(5.) That the arrangement was nevertheless made, with the understanding that all this would be so, and because it was best on the whole that it should be so, even though this consequence would follow. That is, it was better that the arrangement should be made for the salvation of men even with this result, that a part would sink into deeper condemnation, than that no arrangement should be made to save any. The primary and originating arrangement, therefore, did not contemplate them or their destruction, but was made with reference to others, and notwithstanding they would reject him, and would fall. The expression whereunto (ειςο) refers to this plan, as involving, under the circumstances, the result which actually followed. Their stumbling and falling was not a matter of chance, or a result which was not contemplated, but entered into the original arrangement; and the whole, therefore, might be said to be in accordance with a wise plan and purpose. And,

(6.) it might be said in this sense, and in this connexion, that those who would reject him were appointed to this stumbling and falling. It was what was foreseen; what entered into the general arrangement; what was involved in the purpose to save any. It was not a matter that was unforeseen, that the consequence of giving a Saviour would result in the condemnation of those who should crucify and reject him; but the whole thing, as it actually occurred, entered into the Divine arrangement. It may be added, that as, in the facts in the case, nothing wrong has been done by God, and no one has been deprived of any rights, or punished more than he deserves, it was not wrong in him to make the arrangement. It was better that the arrangement should be made as it is, even with this consequence, than that none at all should be made for human salvation. Rom 9:5, seq. Jn 12:39, Jn 12:40. This is just a statement, in accordance with what everywhere occurs in the Bible, that all things enter into the eternal plans of God; that nothing happens by chance; that there is nothing that was not foreseen; and that the plan is such as, on the whole, God saw to be best and wise, and therefore adopted it. If there is nothing unjust and wrong in the actual developement of the plan, there was nothing in forming it. At the same time, no man who disbelieves and rejects the gospel should take refuge in this as an excuse. He was "appointed" to it no otherwise than as it actually occurs; and as they know that they are voluntary in rejecting him, they cannot lay the blame of this on the purposes of God. They are not forced or compelled to do it; but it was seen that this consequence would follow, and the plan was laid to send the Saviour notwithstanding.

(a) "whereunto" Jude 1:4 Verse 9. 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. 1Pet 1:2.

A royal priesthood. 1Pet 2:2%. The meaning of this is, probably, that they "at once bore the dignity of kings, and the sanctity of priests."--Doddridge. Comp. Rev 1:6: "And hath made us kings and priests unto God." See also Isa 61:6: "But ye shall be named priests of the Lord; men shall call you 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 Ex 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 Ex 19:6. The Hebrews were regarded as a nation consecrated to God; and now that they were east 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. Comp. Tit 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 (λαοςειςπεριποιησιν) 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 peculiar as being his; and, being such, it may be inferred that they should be peculiar in the sense of being unlike others in their manner of life. But that idea is not necessarily in the text. There seems to be here also an allusion to Ex 19:5: "Ye shall be a peculiar treasure with me (Sept. λαοςπεριουσιος) above all people."

That ye should shew forth the praises of him. Marg., virtues. The Greek word (αρετη) 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 endeavouring 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 marvellous light. On the word called, Eph 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. Acts 26:18. The word marvellous 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 heathens, 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 heathen. 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.

(1) "peculiar" "purchased" (b) "people" De 4:20 (2) "the praises" "virtues" (c) "darkness" Acts 26:18 Verse 10. Which in time past were not a people. That is, who formerly were not regarded as the people of God. There is an allusion here to the passage in Hoss 2:23, "And I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God." It is, however, a mere allusion, such as one makes who uses the language of another to express his ideas, without meaning to say that both refer to the same subject. In Hosea, the passage refers evidently to the reception of one portion of the Israelites into favour after their rejection; in Peter, it refers mainly to those who had been Gentiles, and who had never been recognised as the people of God. The language of the prophet would exactly express his idea, and he therefore uses it without intending to say that this was its original application. See it explained Rom 9:25. Comp. Eph 2:11, seq.

Which had not obtained mercy. That is, who had been living unpardoned, having no knowledge of the way by which sinners might be forgiven, and no evidence that your sins were forgiven. They were then in the condition of the whole heathen world, and they had not then been acquainted with the glorious method by which God forgives iniquity.

(a) "which in past" Rom 9:25