For this is thankworthy; literally, this is grace (comp. Luke 6:32, ποία ὑμῖν χάρις ἐστί; "What thank have ye?" where the parallel passage in St. Matthew is τίνα μισθὸν ἔχετε; "What reward have ye?"). A comparison of these passages seems to show that χάρις and μισθός are used in a similar sense as expressive of God's condescending love. In his gracious tenderness he speaks of reward, though we deserve only punishment; he even speaks of thanks, though we deserve only condemnation. Other possible explanations are, "This is the work of God's grace;" or, "This is lovely;" or, "This is favor;" or "This implies" or "This causes favor with God." If a man for conscience toward God; literally, for conscience of God; that is, consciousness of God's presence, of his will, of our duties to him. This is better than to take the genitive as subjective, and to interpret, "because of the consciousness of God," because he sees and knows all that we do and say and think. Endure grief, suffering wrongfully; literally, griefs, λύπας (comp. λυπηθέντες, 1 Peter 1:6). St. Peter echoes our Lord's teaching in the sermon on the mount (Matthew 5:39).
1 Peter 2:20
For what glory is it? The word translated "glory" ( κλέος), common in Greek poetry, occurs nowhere else in the New Testament. It means, first, "rumor, report;" then "fame, renown." If, when ye be buffeted for your faults, ye shall take it patiently; literally, if sinning and being buffeted. The word translated "buffeted" ( κολαφιζόμενοι), used by St. Matthew and St. Mark in describing our Savior's sufferings, has a figurative meaning in 1 Corinthians 4:11; 2 Corinthians 12:7. It is probably used literally here; blows were a common occurrence in the life of slaves. To be patient when suffering deserved punishment is often difficult, but it is no more than a simple duty; it would not be for the glory of religion. Christian slaves ought to do their duty to their masters, and not deserve punishment. But if, when ye do well, and suffer for it, ye take it patiently; literally, but if doing well, and suffering. The words "for it" are not in the Greek. This is acceptable with God. If we read "for" ( τοῦτο γὰρ), with some of the best manuscripts, we must supply "there is glory" after the last clause. "It, doing well and suffering, ye take it patiently, there is glory ( κλέος), for this is thank-worthy ( χάρις) with God." Such conduct will bring honor to Christianity, for it is thankworthy even in the sight of God. When Christian men and women took cruel sufferings patiently and joyfully, as the apostles did (Acts 5:41; Acts 16:25), that was more than a mere recognized duty—that showed the power of Christian motives, that brought glory to Christianity, and was held to be thankworthy (such is God's gracious condescension) even in the sight of God. The word for "acceptable" here is that translated "thankworthy" in 2 Corinthians 12:19, where see note.
1 Peter 2:21
For even hereunto were ye called; that is, to do good and to suffer patiently. Omit "even," for which there is no authority. St. Peter is speaking of slaves, but what he says of slaves is true in some sense of all Christians (comp. Acts 14:22). Because Christ also suffered for us; rather, for you, with the oldest manuscripts. You do not suffer alone; Christ also suffered, and that for you slaves, on your behalf. "Christ himself," says Bengel, "was treated as a slave; he deigns to exhibit his own conduct as an example to slaves." Leaving us an example, that ye should follow his steps. The oldest manuscripts have the second person here in both places. Leaving ( ὑολιμπάνων), leaving behind; Bengel says, "in abitu ad pattern." The Greek for "example" is ὑπογραμμός—a word which occurs nowhere else in the New Testament. It means a copy set by a writing or drawing master, which was to be exactly reproduced by his pupils (see 2 Macc. 2:28, in the Greek). The life of Christ is our model. In particular St. Peter urges us to imitate the Lord's patience in suffering undeserved afflictions. In the last clause the figure is changed to that of a guide along a difficult route, so difficult that those who follow must put their feet in his footprints. We should follow his steps, one by one, closely following him, as the word ἐπακολουθήσητε means.
1 Peter 2:22
Who did no sin, neither was guile found in his mouth. St. Peter is quoting the Septuagint Version of Isaiah 53:9, almost exactly, the word ἁμαρτίαν, sin, being substituted for ἀνομίαν, lawlessness ("violence" in our version). We should notice that the Messiah, whose example is here set before Christian slaves, is called by the prophet "the Servant of Jehovah" (Isaiah lit. 13). Slaves were often tempted to deceit and guile; they must look to the Lord Jesus, and strive to copy his innocence and his truth. The verb εὑρίσκεσθαι, to be found, is sometimes said to be used, by a Hebraism, for the simple verb "to be." Winer says, "Between these two verbs, however, there is always this distinction, that, whilst εἶναι, indicates the quality of a thing in itself, εὑρίσκεσθαι indicates the quality in so far as it is discovered, detected, recognized, in the subject" ('Greek Grammar,' Isaiah 65:8).
1 Peter 2:23
Who, when he was reviled, reviled not again; when he suffered, he threatened not (comp. Isaiah 53:7). The Lord again and again denounced the hypocrisy and unbelief of the Pharisees; he bade Caiaphas remember the coming judgment. But that was the language of prophetic warning, the sternness of love. He sets before them the impending punishment, that they may take heed in time and escape from the wrath to come. In the midst of his strongest invective against the sins and hollow unreality of Pharisaism there is an outburst of the deepest love, the tenderest concern (Matthew 23:27). But committed himself to him that judgeth righteously. The verb "committed" παρεδίδου) is without an object in the original. Most commentators supply "himself," or "his cause;" others, "his sufferings;" some, as Alford, "those who inflicted them." Perhaps the last explanation is the best: he left them to God, to God's mercy, if it might be; to his judgment, if it must be. There may be a reference to his prayer, "Father, forgive them." Compare by contrast the language of Jeremiah, speaking in the spirit of the Old Testament (Jeremiah 11:20 and Jeremiah 20:12). There is a curious reading, entirely without the authority of existing Greek manuscripts, represented by the Vulgate, Tradebat judicanti se injuste, as if the words were understood of the Lord's submitting himself "to one who judged unrighteously," that is, to Pilate.
1 Peter 2:24
Who his own self, bare our sins in his own body on the tree. St. Peter has thus far spoken of our Lord as our Example of patient endurance; but he seems to feel that, although this is the aspect of the Savior's sufferings most suitable to his present purpose, yet it is scarcely seemly to dwell upon that most momentous of all events, the death of Christ our Lord upon the cross, without mentioning its more solemn and awful import. A martyr may be an example of patient suffering; he cannot bear our sins. The apostle proceeds to unfold the contents of the ὑπὲρ ὑμῶν in 1 Peter 2:21. The Lord died for us: but what is the meaning of the preposition? Was it that his example might stimulate us to imitate his patience and his holy courage? This is a true view, but, taken alone, it would be utterly inadequate. The death of the Son of God had a far deeper significance. The ὑπέρ used here and elsewhere is explained by the more precise ἀντί of Matthew 20:28; Mark 10:45; 1 Timothy 2:6, in which last passage both propositions are combined. The Lord died, not only in our behalf, but in our stead. He gave "his life a ransom for many;" "he is the Propitiation for our sins." St. Peter exhibits here, with all possible emphasis, this vicarious aspect of the Savior's death. "He bore our sins himself." The pronoun is strongly emphatic; he bore them, though they were not his own. They were our sins, but he bore them—he alone; none other could bear that awful burden. He bare ( ἀνήνεγκεν). The apostle is evidently quoting Isaiah 53:12, where the Hebrew verb is אשָׂןָ, and the Septuagint Version is καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε; comp. Isaiah 53:4 and Isaiah 53:11 (in Isaiah 53:11 there is another Hebrew verb) of the same chapter. In the Old Testament "to bear sins" or "iniquity" means to suffer the punishment of sin, whether one's own sin or the sin of others (see Le Isaiah 5:1, Isaiah 5:17, and many similar passages). In the description of the ceremonial of the Day of Atonement in Leviticus 16:1-34. it is said (Leviticus 16:22) that the scapegoat "shall bear upon him [the Hebrew is וילָעָ ריעִשָׂהַ אשָׂןָ; the Greek is λήψεται ὁ χίμαρος ἐφ ̓ ἑαυτῷ] all their iniquities unto a land not inhabited," where the scapegoat is represented as bearing the sins of the people and taking them away. Compare also the great saying of the Baptist, "Behold the Lamb of God. which taketh away the sin of the world!" where the Greek ( ὁ αἴρων) may be rendered with equal exactness, "who beareth," or "who taketh away." The Lord took our sins away by taking them upon himself (comp. Matthew 8:17). As Aaron put the sins of the people upon the head of the scapegoat (Le Leviticus 16:21), and the goat was to bear them upon him unto a land not inhabited, so the Lord laid on the blessed Savior the iniquity of us all, and he bare our sins in his own body on to the tree, and, there dying in our stead, took them away. He bare them on himself, as the scapegoat bare upon him the iniquities of Israel. It was this burden of sin which made his sacred body sweat great drops of blood in his awful agony. He bare them on to the tree ( ἐπὶ τὸ ξύλον); he carried them thither, and there he expiated them (comp. Hebrews 9:28, "Christ was once offered to bear the sins of many," where the same Greek word is used— ἀνενεγκεῖν). Another interpretation takes ἀναφέρειν in its sacrificial sense, as in Hebrews 7:27, and regards the cross as the altar: "He bore our sins on to the altar of the cross." The Lord is both Priest and Victim, and the verb is used in the sacred writings both of the priest who offers the sacrifice and of the sacrifice which bears or takes away sin. But the sacrifice which the Lord offered up was himself, not our sins; therefore it seems best to understand ἀναφέρειν here rather of victim than of priest, as in Hebrews 9:28 and the Greek Version of Isaiah 53:12. The thought of sacrifice was doubtless present to the apostle's mind, as it certainly was to the prophet's (see Isaiah 53:10 of Isaiah 53:1-12.). The word ξύλον is used for the cross twice in St. Peter's speeches in the Acts of the Apostles (Acts 5:30; Acts 10:39). It is also so used by St. Paul (Galatians 3:13). That we, being dead to sins, should live unto righteousness. The Greek word ἀπογενόμενοι occurs nowhere else in the New Testament. Bengel understands it differently. He says that as γενέσθαι τινός means "to become the slave of some one," so ἀπογενέσθαι may mean to cease to be a slave. But this would require the genitive, not the dative, ταῖς ἁμαρτίαις; and the ordinary translation is more suitable to the following context. The word is several times used in Herodotus in the sense of "having died;" more literally, "having ceased to be." The tense (aorist) seems to point to a definite time, as the time of baptism (comp. Romans 6:2, Romans 6:11; Galatians 2:19, Galatians 2:20). Righteousness here is simply the opposite of sin—obedience, submission to the will of God. Bengel says, "Justitia tota una est; peccatum multiplex." By whose stripes ye were healed. The apostle is quoting the Septuagint rendering of Isaiah 53:5. The Greek μώλωψ means the mark or weal left on the flesh by a scourge (comp. Ecclesiasticus 28:17, πληγὴ μάστιγος ποιεῖ μώλωπας). The slaves, whom the apostle is addressing, might perhaps not infrequently be subjected to the scourge; he bids them remember the more dreadful flagellation which the Lord endured. They were to learn patience of him, and to remember to their comfort that those stripes which he, the holy Son of God, condescended to suffer are to them that believe healing and salvation. Faith in the crucified Savior lifts the Christian out of the sickness of sin into the health of righteousness.
1 Peter 2:25
For ye were as sheep going astray; rather, with the best manuscripts, for ye were going astray like sheep. The apostle is probably still thinking of the great prophecy of Isaiah, and here almost reproduces the words of the sixth verse, "All we like sheep have gone astray." He who had been thrice charged to feed the sheep and the lambs of Christ would think also of the parable of the lost sheep, and of the people of Israel who were "as sheep having no shepherd" (Matthew 9:36). But are now returned unto the Shepherd and Bishop of your souls; literally, but ye returned (the verb is aorist); that is, at the time of their conversion. The aorist passive, ἐπεστράφην, is so frequently used in a middle sense that the translation, "ye were converted," cannot be insisted on. Christ is the Shepherd of our souls. The quotation from Isaiah doubtless brought before St. Peter's thoughts the sweet and holy allegory of the good Shepherd, which he had heard from the Savior's lips (comp. also Isaiah 40:11; Ezekiel 34:23; Ezekiel 37:24; also Psalms 22:1-31.). The word "bishop" ( ἐπίσκοπος) is used in a similar connection in Acts 20:28, "Take heed … to all the flock over the which the Holy Ghost hath made you overseers ( ἐπισκόπους);" comp. also Ezekiel 34:11, "I will both search my sheep, and seek them out," where the Greek word for "seek them out" is ἐπισκέψομαι. The Lord Jesus Christ is the chief Shepherd (1 Peter 5:4). He is also the chief Bishop or Overseer of those souls which he has bought to be his own with his most precious blood.
HOMILETICS
1 Peter 2:1-10 - The regenerate life.
I. ITS GROWTH.
1. What must be shunned. St. Paul bids us work out our own salvation. The new birth is the beginning; that comes from God—from his free grace. "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." But the new man must grow; and that growth is not spontaneous; it will not evolve itself without effort from the" incorruptible seed." Progress, growth in grace, requires earnest prayer, watchfulness, constant self-denial. St. Peter bids us "grow in grace" (2 Peter 3:18). We do not bid a plant to grow; we watch its growth, we assist it. But Holy Scripture bids the Christian grow; the commandment implies the power. Our Father doth not mock us with precepts which we cannot obey. And growth in free agents implies effort. They must avoid all pernicious influences, everything which might check the growth of the precious germ. Especially they must avoid all offences against the law of love; for love is the very pulse of the regenerate life; these who are born again of the incorruptible seed must love one another with a pure heart fervently. There can be no such things as malice and guile and envy in the heart wherein the holy seed abideth; for these things come of Satan; they have the taint of hell. Christians must not speak evil of one another; it is Satan who is the accuser of the brethren. Christians must be true and real. The Lord Jesus hates hypocrisy; he condemned it sternly in the Pharisees; it is more hateful still in those who are called by his holy Name. The Christian must lay aside all these evil things; he must strip them off. They are the garments of the old man; he must put on the new.
2. What must be desired. "The sincere milk of the Word," the spiritual nourishment of the soul. They who cherish malice and envy in their hearts have no appetite for the heavenly food. They who have not holy love within themselves cannot desire the Word of him who is Love. But all who answer to the apostle's description will long for it. Those to whom he wrote had not been Christians very tong; some of them probably only a very short time—they were new-born babes. But the true Christian will always regard himself as a mere child in Christ; he will feel what little progress he has made in spiritual growth; and, feeling this, he will long for spiritual nourishment. The Word of God is the food of the soul; it is the suitable food, the food divinely provided for the soul, as milk is for infants. It is pure, unadulterated. The soul that desires it will assimilate it, will grow by its nourishing influence unto salvation, unto the measure of the stature of Christ. The Christian will desire the Word, that he may grow, thereby; not simply for present pleasure and excitement, not simply for knowledge, or for facility in preaching and theological controversy; but above all things, that he may grow thereby. The Word of God is sweet to hear, knowledge is precious, religious eloquence is a great gift; but this pleasure and this knowledge are little worth in comparison with growth in holiness of heart and life. The Scriptures are able to make us wise; the wisdom which we should seek there is that wisdom which cometh from above, which is unto salvation.
3. What leads us to desire it. Experience, the taste of its sweetness. The psalmist says, "How sweet are thy words to my taste! yea, sweeter than honey to my mouth!" And in another psalm, which St. Peter quotes here, we are invited to taste and see that the Lord is good." His Word is sweet, but it derives its sweetness from him whose Word it is. We do not realize the sweetness of the Word of God till we have felt something of the sweetness of the Savior's presence. For he himself, who is in the highest sense the Word of God, is the true food of the soul. He bids us feed on him by faith; he giveth food and drink to the soul that hungereth and thirsteth after righteousness; and that food and drink, which is himself, he giveth in the blessed sacrament and in the daily life of faith to those who lift up their hearts to him with earnest longing and strong desire. Those who have known how gracious the Lord is will long more and more for increasing nearness unto him.
II. ITS CENTER, WHICH IS CHRIST; AND OUR RELATIONS TO HIM.
1. The Church is a spiritual temple, of which Christ is the chief Corner-stone. The whole universe is in a sense the temple of God: he fills it with his presence. The heaven and the heaven of heavens cannot contain him; he inhabiteth eternity. Yet he vouchsafed to manifest his presence in the ancient temple—it was" the habitation of his house, the place where his honor dwelt." But that temple was the figure of a holier temple. God is a Spirit; his temple in the highest sense must be a spiritual house. It is built up of living stones, Christian men and women, living with the life of Christ, who come, drawn by the attracting force of love (as, the fable said, the stones of Thebes were drawn by the lyre of Amphion) to the one living Stone which was once disallowed of men, but is chosen of God and precious, and range themselves, or rather are built up by the power of the Holy Spirit, as chosen stones upon the one Stone first chosen, which is at once the Foundation on which the building rests, and the chief Corner-stone that holds the walls together, so that the whole building fitly joined and Compacted in all its parts groweth unto a holy temple in the Lord. The whole building is a temple; so in a true sense is each living stone therein, for the bodies of Christians are temples of the Holy Ghost (1 Corinthians 6:19); but in the fullest sense the whole Christian Church is the spiritual temple of God—it is a corporate unity, knit and framed together into one building by the chief Cornerstone, the principle of unity on which it rests, which binds its various parts into one whole. The closer Christians are bound by spiritual union with that one Corner-stone, the closer will they be bound together in the communion of saints, though they may be set as living stones in widely distant parts of the spiritual building. And God dwelleth in this temple, which is the holy Catholic Church, the whole congregation of Christian people throughout the world. He fills it, all and in every part, with his sacred presence. For this temple is very precious in his sight; each living stone is precious, and precious above all price is the chief Cornerstone which holds the whole together. "For this purpose chiefly did he make the world, that in it he might raise this spiritual building for himself to dwell in forever.… And from eternity he knew what the dimensions and frame and materials of it should be. The continuance of this present world, as now it is, is but for the service of this work, like the scaffolding about it; and therefore, when the spiritual building shall be fully completed, all the present frame of things in the world and in the Church itself shall be taken away, and appear no more" (Leighton).
2. The Church is a spiritual priesthood. As Christ is in a transcendent sense the Temple of God, and yet Christians individually and the Christian Church as a whole are temples also through his grace, so Christ himself is the one great High Priest; but though that high priesthood is his alone and incommunicable, yet his saints thank him because he has made the Christian Church to be a holy priesthood, and individual Christians to be priests unto God. Under the ancient Law the priests only entered into the temple, the high priest alone into the holy of holies, and that but once a year; but now the veil which hid the holiest place is rent in twain, and all true Christians may enter as priests into the immediate presence of God, "having boldness to enter into the holiest by the blood of Jesus" (Hebrews 10:19). Through him (Ephesians 2:18) we have access to the Father, we come having our hearts sprinkled from an evil conscience, having with us the blood of sprinkling, pleading the atoning power of the one great Sacrifice. For as the Lord Jesus is Temple and Priest, so is he also the one true Sacrifice. Yet we, if we are priests, must have something to offer: "Wherewith shall I come before the Lord?" St. Peter tells us that our offerings must be spiritual sacrifices. Such sacrifices are the prayers of the saints. "Let my prayer be set forth before thee as the incense; and the lifting up of my hands as the evening sacrifice" (Psalms 141:2). These prayers are presented before the throne in "golden vials full of odors" in the sacred imagery of the Revelation (Revelation 5:8). Prayer is a sacrifice when it issues from the heart, when its sweet odor is wafted upwards with the fire of holy love. And praise is a sacrifice: "Offer unto God thanksgiving;" "Whoso offereth praise glorifieth me" (Psalms 14:1-7:23); but to be a sacrifice it must be that sweet and holy melody which the thankful heart singeth unto the Lord. Almsgiving, too, is a sacrifice (Hebrews 13:16), when the Christian offers willingly, out of a thankful heart, seeking not the praise of men, but only the glory of God. God accepts our poor gifts when they are brought to him in faith, as the Lord Jesus Christ accepted the two mites of the poor widow. But the chief sacrifice that we can offer is the sacrifice of ourselves. "My son, give me thy heart," is the Lord's requirement. If we give him that, we give him all: it is a poor gift, worthless in itself, but yet precious in his sight because he first loved us, made more precious still by the precious blood of Christ which was shed that these hearts of ours might be cleansed and purified for a holy offering. It is all he asks, and all we have to give; if we give it, we shall be all the richer, for he giveth in return the unspeakable Gift—the gift of himself, to abide forever in the heart that is given to him. "We offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee." We offer these our offerings through Jesus Christ, (Hebrews 13:15), pleading his merits, his atonement; and through him they are acceptable unto God. In themselves they are very mean and imperfect; not without blemish, as an offering should be; defiled with lingering taints of selfishness and earthliness; but if they are offered through him, in the faith of him, they are acceptable. For the priests of the spiritual temple are also living stones in that temple, incorporated into the mystical body of Christ, and thus their spiritual sacrifices are consecrated by his one prevailing Sacrifice, and through that Sacrifice are acceptable unto God.
3. What Christ is to true Christians. The apostle confirms his teaching by an appeal to the prophets: "It is contained in the Scriptures," he says. Search the Scriptures; they testify of Christ; we shall find treasures there, if only we search. The evangelical prophet testified of Christ long before he came in the flesh; he spoke of him as the chief Cornerstone; he speaks in the Name of God, "Thus saith the Lord God, Behold I lay in Zion for a foundation a Stone, a tried Stone, a precious Cornerstone, a sure Foundation." God the Father is the Master-builder; it was he who ]aid the Cornerstone: "This is the Lord's doing; it is marvelous in our eyes." It is laid in Zion, in the Church, to be its one Foundation, the Rock on which it is built, which gives it strength and solidity; its chief Corner-stone, which gives it unity, without which it would fall to pieces. And that chief Corner-stone is elect, chosen of God from all eternity, chosen in the eternal purpose of God the Father to be the Foundation of the Church. And it is precious exceedingly, held in high honor of God, worthy of his love, for it is faultless in beauty and in strength—a polished Cornerstone without flaw and without blemish. He that resteth on that Cornerstone, built up in faith upon it, shall not be put to shame. "For God hath laid this precious Stone in Zion for this very purpose that weary souls may rest upon it" (Leighton): and he that so resteth need not make haste; he need not run hither and thither for help, for his soul is established, his mind is stayed upon God. Nothing can shake him from that sure Foundation, while he rests on it in faith, "neither death, nor life… nor things present, nor things to come,… shall be able to separate us from the love of God, which is in Christ Jesus our Lord." "Such honor have all his saints." This honor is for them that believe; they have the honor, high above all other honor, of indissoluble union with Christ; they rest on him, they are his and he is theirs: "My beloved is mine, and I am his." They know the exceeding preciousness of that living Stone, for they feel its strong support beneath them; its preciousness is for them; for their sakes, for their salvation, God laid that elect, that precious Stone in Zion. How precious faith is (2 Peter 1:1)! it is faith that binds us firmly to that precious Cornerstone.
4. What he is to the disobedient; or to such as disbelieve (Revised Version); for, as Leighton says, unbelief itself is "the grand disobedience;" "This is the work of God, that ye believe on him whom he hath sent" (John 6:29). Unbelief lies at the root of all disobedience; all disobedience flows from it; he cannot be disobedient who realizes by faith the power, the love, the presence, of God. The builders were disobedient; the priests and scribes disallowed the stones which God had chosen. So, alas! now too often the great men of the world, the builders of its policy, "leave out Christ in their building;" and not only they, but sometimes "the pretended builders of the Church of God, though they use the name of Christ, and serve their turn with that, yet reject himself, and oppose the power of his spiritual kingdom. There may be wit and learning, and much knowledge of the Scriptures amongst those that are haters of the Lord Christ and of the power of godliness, and corrupters of the worship of God. It is the spirit of humility and obedience and saving faith that teaches men to esteem Christ, and to build upon him" (Leighton). But the unbelief and disobedience of men cannot turn aside the purpose of God; the living Stone that was once disallowed is become the Head of the corner. He is exalted high above all the power of the enemy. "The kings of the earth may set themselves, and the rulers may take counsel together against the Lord, and against his Anointed.… But he that sitteth in the heavens shall laugh,… he shall speak unto them in his wrath,… Yet have I set my King upon my holy hill of Zion." He is the Head of the corner now," Head over all things to his Church." "He must reign till he hath put all enemies under his feet;" then shall the King sit upon the throne of his glory, and they who have rejected him shall to their confusion see him raised "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." But he is to the disobedient not only the Head of the corner to their confusion, but also a Stone of stumbling and a Rock of offence to their destruction. It is no light thing to reject the Son of God, to set the cross at naught, to despise the love of him who died upon the cross for us. Such sinners against their own souls must fall. He tasted death for every man; and to every man the death of the Son of God is full of momentous results—everlasting life to the believer, but to the willful and impenitent sinner what can it be save utter death? The living Stone is the Foundation, the Head of the corner; "this is the Lord's doing," and who can stand against the Lord? The Stone becomes a Stumbling-block to the disobedient; they fall upon it. One day it must fall on them, as in the vision of Nebuchadnezzar it fell on the great image which represented all the empires of the world. "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." For this is the Lord's appointment. That Stone must become a great mountain and fill the whole earth; and resistance to the decree of the Most High can only end in ruin and destruction; those who reject the living Stone must in the end be crushed beneath it.
5. What true Christians are to Christ.
6. What is their bounden duty. All these high and holy dignities are theirs. The estate of Christians is very lofty; they are the children of the Most High, heirs of God, and joint-heirs with Christ. They should maintain a greatness of mind, a holiness of life suitable to their exalted station; they "should show forth the praises of him who hath called them out of darkness into his marvelous light." For they were once not a people; they had no center of unity, no part in the heavenly kingdom, no hope; for they had not obtained mercy. But now God hath called them, "Say ye unto your brethren, Ammi; and to your sisters, Ruhamah" (Hosea 2:2); they are his people; they have obtained mercy. "Ammi, my people." There is a treasure of holy meaning in that word. We are his; he cares for us; we belong to him. Then we must show forth his praises, and that not only with our lips, but in our lives. We must proclaim to others the blessedness of religion. He has called us out of the darkness of sin and ignorance into the light of his presence. That light is wonderful. Christians never cease to wonder at the glory and blessedness of that light which in times of near communion with God streams into their hearts. If they walk in that light, it must kindle a holy flame in their own souls; they must become a light also ("Ye are the light of the world," the Savior said to his chosen); they must let their light shine before men, that men may see their good works, and glorify their Father which is in heaven.
LESSONS.
1. "Taste and see that the Lord is good." Having once tasted, you will long for his presence, you will desire the heavenly food.
2. Seek to be built up in Christ; not loose stones lying round the one Cornerstone, but resting upon it, joined as living stones to the one Foundation.
3. Be faithful priests unto the Lord. Offer every day the daily sacrifice of prayer and praise; renew every day the sacrifice of self.
4. Consider the great dignity of Christians; be full of thankfulness; rejoice in the Lord; show forth his praises.
1 Peter 2:11-17 - Various exhortations.
I. TO PURITY OF LIFE.
1. The ground of the exhortation. St. Peter has been dwelling on the high dignities and privileges of the Christian life. They who are living stones in God's spiritual temple must remember their close union with Christ, the chief Corner-stone; they who belong to the holy, the royal priesthood must remember that "Holiness to the Lord" is the badge of those who are consecrated to his service (Exodus 28:36). The living stones in the spiritual temple are to become pillars in the heavenly temple (Revelation 3:12), the priests in that spiritual temple are to be priests of God and of his Christ in the glory of the Resurrection (Rev20:6). They must remember their high destiny. Here they are sojourners and strangers; they must not follow the example of those among whom their lot is cast during the time of their sojourning. Fleshly lusts are of the earth, earthy. "The lust of the flesh, and the lust of the eye, and the pride of life, are not of the Father, but are of the world." And God's people are not of the world; they are sojourners and strangers in it for a little time; they must not imitate its modes of thought and life; they must live as citizens of the heavenly country.
2. The necessity of the exhortation.
II. TO OBEDIENCE TO CIVIL AUTHORITIES.