1 Pietro 2:7 Commento

The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned (Pe1 2:1-12). Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ (Pe1 2:13 to the end).

INTRODUCTION TO 1 PETER 2 This chapter consists of exhortations, in general, to a holy life; and, in particular, to obedience to superiors. It begins with an exhortation to lay aside various vices, which were unbecoming regenerate persons, Pe1 2:1 and, agreeably to their character, as new born babes, to express a desire after the Gospel, which is commended from its nature, being comparable to milk; and from its quality, being reasonable, sincere, and unmixed; and from the end and usefulness of it, a spiritual growth; and the argument engaging to such a desire is the experience they had of the grace of Christ in it, Pe1 2:2 whose excellency is declared, under the metaphor of a stone, said to be living, to be chosen of God, and precious to him, though rejected by men; to whom the saints are encouraged to come, as lively stones built up, a spiritual house, for the exercise of the holy office of the priesthood, by offering up spiritual sacrifices acceptable to God through Christ, Pe1 2:4 and that Christ is such a precious stone, is proved from Isa 28:16 and not only to God, but to all them that believe; though to them that believe not, he is the stone of rejection, stumbling, and offence; to stumble at which, and the doctrine of it, through disobedience, they were of old appointed by God, Pe1 2:6 but the character of the persons the apostle writes to was very different, quite the reverse, being chosen and called, and manifestly the people of God, and sharing in his grace and mercy, Pe1 2:9 and these he exhorts, suitable to their state and condition, to abstain from sin, as an enemy to their souls, and to live an honest life and conversation among the Gentiles, that they, instead of speaking evil of them, might, by beholding their good works, glorify God, Pe1 2:11. And particularly he exhorts them to obedience to civil magistrates, both superior and inferior; partly from the author of them, they being of the Lord; and partly from the usefulness of them to punish wicked men, and to encourage good men; and also from its being the will of God, by such obedience, to silence the cavils of foolish men, Pe1 2:13. And whereas it might be objected, that they were made free by Christ, and therefore should not be the servants of men; it is granted, that they were free; but then it is denied, that they should use their liberty for a cloak of maliciousness: and besides, it should be observed, that they were the servants of God, and therefore ought to do what he enjoined them; and, among other things, yield obedience to civil magistrates, Pe1 2:16. And to this purpose are various exhortations in Pe1 2:17, and another particular one is added, which is to servants, to be subject to their masters, and fear them, whether they be good or bad, Pe1 2:18 and then he comforts such that had bad masters, and encourages them to bear the injuries they received from them patiently; because so to do was grateful to God, and acceptable in his sight; and because they were called unto it by him; and because of the example Christ had left them in suffering for them, Pe1 2:19. And this is further urged from the character of Christ, who was without sin, and yet suffered, and from his conduct, who, when reviled, made no return, but left his cause with God, Pe1 2:22 which leads on the apostle take notice of the nature of Christ's sufferings in his body on the cross, and the ends of them, which were expiation of sin, healing diseases, and holiness of life, as a consequent thereof, Pe1 2:24 previous to which conversion, which is illustrated by the former state and condition men are in, being as sheep going astray; and by their present one, being returned to Christ, the Shepherd and Bishop of souls, Pe1 2:25.

And a stone of stumbling, and a rock of offence,.... The apostle alludes to Isa 8:14 and which is a prophecy of the Messiah; see Gill on Rom 9:33 and had its accomplishment in the unbelieving and disobedient Jews; who stumbled at his birth and parentage; at the manner of his birth, being born of a virgin; at the meanness of his parents, his supposed father being a carpenter, and his mother, Mary, a poor woman, when they expected the Messiah would have sprung from some rich and noble family; and at the place of his birth, which they imagined was Galilee, from his education and conversation there; they stumbled also at his education, and could not conceive how he should know letters, and from whence he should have his wisdom, having never been trained up in any of their schools and academies, or at the feet of any of their doctors and Rabbins; but, on the other hand, was brought up and employed in the trade of a carpenter; they stumbled at his outward meanness and poverty, when they expected the Messiah would be a rich, powerful, and glorious monarch; and so at the obscurity of his kingdom, which was not of this world, and came not with observation, when they dreamt of an earthly and temporal one, which should be set up in great splendour and glory; and they stumbled likewise at the company he kept, and the audience that attended him, being the poorer sort of the people, and the more illiterate, and also such who had been very profane and wicked, as publicans and harlots; moreover, they stumbled at his ministry, at the doctrine he preached, particularly at the doctrine of his divinity, and of spiritual communion with him, by eating his flesh, and drinking his blood, and at the doctrines of distinguishing grace; and so at his miracles, by which he confirmed his mission and ministry, some of these being wrought on the sabbath day, and others they imputed to diabolical influence and assistance, in a word, they stumbled at his death, having imbibed a notion that Christ abideth for ever, and especially at the manner of it, the death of the cross; wherefore the preaching of Christ crucified always was, and still is, a stumbling block unto them: even to them which stumble at the word; either the essential Word, Christ Jesus, as before; or rather at the doctrine of the Gospel, at that part of it which respects a trinity of persons in the Godhead; because their carnal reason could not comprehend it, and they refused to submit to revelation, and to receive the witness of God, which is greater than that of men; and at that part of it which regards the deity of Christ, and that for this reason, because he was a man, and in order to enervate the efficacy of his blood, righteousness, and sacrifice, and fearing too much honour should be given to him; and also at that part of the word which concerns the distinguishing grace of God, as eternal personal election, particular redemption, and efficacious grace in conversion; against which the carnal mind of man is continually cavilling and replying, and, in so doing, against God himself, charging him with cruelty, injustice, and insincerity; and particularly at that part of the word which holds forth the doctrine of free justification, by the righteousness of Christ; this was the grand stumbling block of the Jews, who sought for righteousness, not by faith, but, as it were, by the works of the law, being ignorant of the righteousness of God, and of the spirituality of the law, and of themselves, and their own righteousness, of which they had an overweening opinion: being disobedient; to the Gospel revelation, and unwilling to submit their carnal reason to it; this is the source and cause of their stumbling at Christ and his Gospel: it is worth while to compare this with the paraphrase of Isa 8:14 which passage is here referred to; and the paraphrase of it runs thus, ""if ye obey not", his word shall be among you for revenge, and for a stone smiting, and for a rock of offence to both houses of the princes of Israel, and for destruction and offence to those who are divided upon the house of Judah, &c. whereunto also they were appointed; both to stumble at the word of the Gospel, and at Christ, the sum and substance of it, he being set in the counsel and purpose of God, as for the rising of some, so for the stumbling and falling of others; and also to that disobedience and infidelity which was the cause of their stumbling; for as there are some whom God appointed and foreordained to believe in Christ, on whom he has determined to bestow true faith in him, and who have it as a pure gift, in consequence of such appointment; so there are others, whom he has determined to leave in that disobedience and infidelity into which the fall brought and concluded them, through which they stumble at Christ, and his word, and, in consequence thereof, justly perish; but this is not the case of all; there are some who are the objects of distinguishing grace and favour, and who are described in the following verse.

These words refer to Christ, who himself prophesied in the Gospels, saying: “Have you not read, ‘The stone which the builders rejected, the same has become the head of the corner?’ ”

Just as the Lord is the true light who has come into the world for judgment, so that at his coming he may give sight to the blind and blind those who see in the wrong way, so he is also a chosen cornerstone, giving honor to those who join themselves to him in faith and revealing himself to them as a reliable foundation, but to those who do not believe he is not precious but a stone of stumbling and a rock of offense, considered worthless by the builders who have rejected him. These builders are the scribes and the Pharisees.

Those of you who believe in Christ are more than just stones—you are sons of God!

To you therefore who believe, honor is given. But to those who do not believe, the stone which the builders rejected has become the head of the corner, and a stone to stumble over, and a rock to offend: namely, to those who stumble at the word, being disobedient to that which they were also appointed. "To you therefore who believe, honor is given." To God, namely, who said, I lay, honor is given: but against the unbelievers, this is what God now says: I lay for you in Sion a stone on which you will stumble over: which is both a rock to which they will stumble, and a rock on which they will stumble if they fall: who, namely, the unbelievers, remaining in the word, stumble over it: for which, namely, they were also appointed. Therefore, the whole part must be ordered in this way: Behold, I lay in Sion a chief cornerstone, elect, precious, and he who believes in Him will by no means be put to shame [Isa. 28:16]: precious to you who believe, but to the unbelievers, a stone over which they will stumble: which stone the builders rejected, but has become the head of the corner, uniting the believers into one: but to the fallen, it is for those who stumble, namely, not believing in the word of the Gospel. "to that which they were also appointed." not as if they are separated from God, this has been said. For no cause of destruction is administered by Him who desires all men to be saved, but those who have made themselves vessels of wrath, and unbelief has followed, and in that order they have been given to what they had prepared themselves for. For if man has been made free in will, and cannot be obligated in free will, no one could respectfully accuse him who has decreed such a fate for himself, which he has brought upon himself through his own actions. Furthermore, Christ is called the head of the corner, as he completes the two walls of the Father's house, joining those who were from the nations and the Jews through his own contract, and adapting them into one fitting unity: indeed removing useless sacrifices from the midst, while transferring demonic superstition to the true worship of God.

Therefore, to you who believe belongs honor. Certainly this honor, that you may not be put to shame by him at his coming, but as he said: If anyone serves me, my Father will honor him (John 12).

However, for those who do not believe, the stone which the builders rejected. So that as they rejected him while building their deeds, refusing to place him in the foundation of their hearts, they themselves may be rejected by him at his coming, when he will refuse to accept as part of his heavenly house those who rejected him. And this distinction of honor for the believers and the rejection of the unbelievers extends thus far. Hence, speaking again of the believers, he says:

To the unbelievers God even now says the following: I lay for you in Zion a stone of stumbling and a rock of offense. He becomes a stone of stumbling for the unbelievers, who also stumble, not submitting to the word, to which they were also appointed. The full thought is as follows: behold, I lay in Zion a cornerstone, precious and chosen; and he who believes in Him shall not be put to shame; for you who believe, He is precious, but for the unbelievers, a stone of stumbling. They stumble at the word of the Gospel.

By this it is not said that they were appointed to this by God. For from Him Who "desires all people to be saved" (1 Tim. 2:4), there can in no way be a cause of perdition. But since they themselves made themselves vessels of wrath, adding to this also disobedience, they were left in the very condition they prepared for themselves. For if man, as a rational being, was created free, and freedom cannot be compelled, then it would be unjust to blame the One Who renders to man precisely the honor that he himself prepared for himself by his own deeds. Christ is called the cornerstone because He unites both walls that compose the spiritual house, that is, the Gentiles and the Jews, embracing them in His arms and binding them into one harmony, abolishing the useless sacrifices of the one, and transforming the demonic superstition of the other into piety.

We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, Pe1 2:1-3. And come to God to be made living stones, and be built up into a spiritual temple, Pe1 2:4, Pe1 2:5. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, Pe1 2:6-8. True believers are a chosen generation, a royal priesthood, etc., Pe1 2:9, Pe1 2:10. They should abstain from fleshly lusts, Pe1 2:11. Walk uprightly among the Gentiles, Pe1 2:12. Be obedient to civil authority, according to the will of God, Pe1 2:13-15. Make a prudent use of their Christian liberty, Pe1 2:16. Fear God and honor the king, Pe1 2:17. Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, Pe1 2:18-23. Who bore the punishment due to our sins in his own body upon the tree, Pe1 2:24. They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, Pe1 2:25.

Unto you therefore which believe - You, both Jews and Gentiles. He is precious - Ὑμιν ουν ἡ τιμη τοις πιστευουσιν· The honor is to you who believe; i.e. the honor of being in this building, and of having your souls saved through the blood of the Lamb, and becoming sons and daughters of God Almighty. Them which be disobedient - The Jews, who continue to reject the Gospel; that very person whom they reject is head of the corner - is Lord over all, and has all power in the heavens and the earth.

EXHORTATIONS. (1Pe. 2:1-25) laying aside--once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [STEIGER]. The "therefore" resumes the exhortation begun in Pe1 1:22. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [THEOPHYLACT]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (Pe1 1:22). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare Pe1 2:2, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [AUGUSTINE].

Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare Joh 9:39; Co2 2:15-16. precious--Greek, "THE preciousness" (Pe1 2:6). To you believers belongs the preciousness of Christ just mentioned. disobedient--to the faith, and so disobedient in practice. the stone which . . . head of . . . corner-- (Psa 118:22). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.