The Pulpit Commentary — 1 Peter — Section 126

ment, the stone of vengeance. They are broken, as if you took a pillar of the temple, and broke it into n thousand pieces. 'l'hey thus stumble to their hurt and shame, because they disbelieve the \Vord (as we should translate), i,e. refuse to believe what God says about the Stone, It is God's appointment that they who thuR disbelieve should in their fall be broken. 5. F1wthe1· characterization under Old Testament designatiom in ,·elation to God. (1) God's elect. "But ye are an elect race." Thia is after Isa. xliii. 20. We are not to lay stress upon ancient Israel being of one stone (race), but upon their Divine election, as being the reason of their existence. We owe our existence as the successors of Israel to the fact that we have been chosen by God out of the world. (2) God's ministei·s. "A royal priesthood." This is after Exod. xix. 6, where the expression is "kingdom of priests." This language, applied to ancient Israel, pointed to all being priests (in token of which the heads of families acted personally as priests in the yearly offering up of the Paschal lamb); it also pointed to their being priests under a great King. 'l'he idea was only fully exhibited in the :,eparate yet representative priestly class. They, in a special manner, acted as priests, and had a royal character as belonging to the royal household. '!'his full idea. is taken up by us as Christians. We have sacred offices to perform, and we have the honour which comes from our being even here in the "King's palace." (3) God's saints. "A holy nation." This is also after Exod. xix. 6. 'l'he leading word is here again the second in the original-holy. "This bad to be filled and coined afresh with a new meaning, and thus is one of the words wherein the radical influence, the tranEforming and newly fashioning power, of revealed religion 1s most clearly shown" (Cremer). As to the Homeric age, Nii.gelsbach says, "Holiness, as a. constituent element of the Divine viewed in itself, or only perceived in the intercourse of the gods among themselves, is never mentioned. Never is there a. title given to the godhead indicating a consciousness similar to that in which the Bible speaks of the true God." .According to the conception of ancient Israel, we are to be a community permeated with Bible ideas of God's holiness, and conformed to it in our customs. ( 4) God's possession. His right in us. "A people for God's own possession." The idea is contained in Exod. xix. 5, "Ye shall be a peculiar treasure unto me above all people." 'l'he language is after Isa.. xliii. 21 (following, or race-elect). We are already acquired by God; only not fully redeemed (Eph. i. 14). In so far as the thought of peculiarity is to be associated with the language, it is to be referred to God's right in us, which is peculiar in being supreme. What his right in us involves. '' That ye may show forth the excellences of him who called you out of darkness into his marvellous light." It involveH that we have been redeemed. \Ve became the objects of an effectual and glorious calling. We were at the pole of darkness-away from God in the darkness and chill of our own thoughts. Wo are now at the opposite pole of light-near to God in the marvellous light and exhilaration of what l,e is aud what he thinks especially about us in redemption. It involves that, as redeemed by God, we slww forth his praises, or excellences. Steiger is wrong in saying that the object of this is the conversion of those who still disbelieve. 'l'he thought is rather of what has been gaind by God. Having effected for us a change of state, the thought of which is oppressive in its vastness, he has gained this, that we show forth his excellences; i.e. as our tribute to God, we tell out from the depths of our heart the excellences which he has displayed in our blessed experience. Ruther remarks that the word is for the most part employed without definite application to telling abroad what happens indoors. Doxology comes in similarly in Epb. i. 14. Heightening of doxology. " Which in time past were no people, but now are the people of God : which had not obtained mercy, but now have obtained mercy." This is after Hos. ii. 23. 'l'he words here, as in Rom. ix. 25, seem to be applied to the calling of the_ heathen. Before their conversion they had no true corporate life. Rome could not give them tl,at; they were no people. No1V they were the people of God, with a unity of life in Christ, and inheriting all the titles and privileges of ancient Israel. 'fhey had a special call, then, to tell out the excellences of God. What were they to tell out? His excellent power, his excellent wisdom, his excellent righteousness. Yes, these, but c:specially hie excellent mercy. Once not in the possession of mercy, that condition was now ended. lly circumstances over which they had no control, the gospel had been brought to them in their hea.then state. 'l'he message of Divine love had touched on. 11.1-26.] THE FIRST EPISTLE GENERAL OF PETER. 121