1Pe 2:5, 9, Rev 1:6 | Clarke | e4.org | Verse 5. Ye also, as lively stones ] λιθοιζωντες. Living stones ; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθονζωντα, a living stone . The metaphor in this and the following verse is as bold as it is singular; and commentators and critics have found it difficult to hit on any principle of explanation. In all metaphors there is something in the natural image that is illustrative of some chief moral property in the thing to be represented. But what analogy is there between the stones of a building and a multitude of human beings ? We shall soon see. The Church of Christ, it is true, is represented under the figure of a house , or rather household ; and as a household or family must have a place of residence, hence, by a metonymy , the house itself, or material building , is put for the household or family which occupies it, the container being put for the contained . This point will receive the fullest illustration if we have recourse to the Hebrew: in this language, beith signifies both a house and a family ; ben a son; bath a daughter; and eben a stone. Of all these nouns, banah , he built, is, I believe, the common root . Now as beith , a house, is built of abanim , stones, hence banah , he built, is a proper radix for both stones and building ; and as beith , a family or household ( ) is constituted or made up of banim , sons, and banoth daughters, hence the same root banah , he built, is common to all; for sons and daughters build up or constitute a family , as stones do a building . Here, then, is the ground of the metaphor: the spiritual house is the holy or Christian family or household , this family or household is composed of the sons and daughters of God Almighty; and hence the propriety of living stones , because this is the living house or spiritual family . As a building rests upon a foundation , and this foundation is its support ; so a family or household rests on the father , who is properly considered the foundation or support of the building. But as every father is mortal and transitory , none can be called a living stone , foundation, or support, but He who liveth for ever , and has life independent ; so none but Jesus, who hath life in himself , i.e. independently , and who is the Way, the Truth, and the LIFE, can be a permanent foundation or support to the whole spiritual house. And as all the stones-sons and daughters, that constitute the spiritual building are made partakers of the life of Christ, consequently, they may with great propriety be called living stones , that is, sons and daughters of God , who live by Christ Jesus , because he lives in them . Now, following the metaphor; these various living stones become one grand temple , in which God is worshipped , and in which he manifests himself as he did in the temple of old. Every stone-son and daughter, being a spiritual sacrificer or priest, they all offer up praise and thanksgiving to God through Christ; and such sacrifices, being offered up in the name and through the merit of his Son, are all acceptable in his sight. This is the true metaphor, and which has not, as far as I know, ever been properly traced out . To talk of "stones being said to be alive as long as they are not cut out of the quarry, but continue to partake of that nourishment which circulates from vein to vein," is as unsatisfactory as it is unphilosophical; the other is the true metaphor, and explains every thing.

‏ 1 Peter 2:5

Verse 5. Ye also, as lively stones] λιθοιζωντες. Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθονζωντα, a living stone.

The metaphor in this and the following verse is as bold as it is singular; and commentators and critics have found it difficult to hit on any principle of explanation. In all metaphors there is something in the natural image that is illustrative of some chief moral property in the thing to be represented. But what analogy is there between the stones of a building and a multitude of human beings? We shall soon see. The Church of Christ, it is true, is represented under the figure of a house, or rather household; and as a household or family must have a place of residence, hence, by a metonymy, the house itself, or material building, is put for the household or family which occupies it, the container being put for the contained. This point will receive the fullest illustration if we have recourse to the Hebrew: in this language, beith signifies both a house and a family; ben a son; bath a daughter; and eben a stone. Of all these nouns, banah, he built, is, I believe, the common root. Now as beith, a house, is built of abanim, stones, hence banah, he built, is a proper radix for both stones and building; and as beith, a family or household (Ps 68:6) is constituted or made up of banim, sons, and banoth daughters, hence the same root banah, he built, is common to all; for sons and daughters build up or constitute a family, as stones do a building. Here, then, is the ground of the metaphor: the spiritual house is the holy or Christian family or household, this family or household is composed of the sons and daughters of God Almighty; and hence the propriety of living stones, because this is the living house or spiritual family. As a building rests upon a foundation, and this foundation is its support; so a family or household rests on the father, who is properly considered the foundation or support of the building. But as every father is mortal and transitory, none can be called a living stone, foundation, or support, but He who liveth for ever, and has life independent; so none but Jesus, who hath life in himself, i.e. independently, and who is the Way, the Truth, and the LIFE, can be a permanent foundation or support to the whole spiritual house. And as all the stones-sons and daughters, that constitute the spiritual building are made partakers of the life of Christ, consequently, they may with great propriety be called living stones, that is, sons and daughters of God, who live by Christ Jesus, because he lives in them. Now, following the metaphor; these various living stones become one grand temple, in which God is worshipped, and in which he manifests himself as he did in the temple of old. Every stone-son and daughter, being a spiritual sacrificer or priest, they all offer up praise and thanksgiving to God through Christ; and such sacrifices, being offered up in the name and through the merit of his Son, are all acceptable in his sight.

This is the true metaphor, and which has not, as far as I know, ever been properly traced out. To talk of "stones being said to be alive as long as they are not cut out of the quarry, but continue to partake of that nourishment which circulates from vein to vein," is as unsatisfactory as it is unphilosophical; the other is the true metaphor, and explains every thing.

‏ 1 Peter 2:9

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, De 7:6.

They were also a royal priesthood, or what Moses calls a kingdom of priests, Ex 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, Ex 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, λαοςειςπεριποιησιν, a purchased people; segullah, a private property, belonging to God Almighty, De 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.

‏ Revelation of John 1:6

Verse 6. Kings and priests] See on 1Pe 2:5, 9. But instead of βασιλειςκαιιερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειανιερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God.

To him be glory] That is, to Christ; for it is of him that the prophet speaks, and of none other.

For ever and ever] ειςτουςαιωναςτωναιωνων To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.

Amen.] A word of affirmation and approbation; so it shall be, and so it ought to be.