1 peter ii. 9.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.
the apostle in the preceding verses speaks of the great difference between Christians and unbelievers, on account of their diverse and opposite relations to Jesus Christ. The former have Christ for their foundation, they come to him as a living stone, a stone chosen of God, and precious; and they also as living stones are built up a spiritual house. The Christian church is the temple of God; and particular believers are the stones of which that temple is built. The stones of Solomon’s temple, which were so curiously polished and well fitted for their places in that building, were a type of believers. And Christ is the foundation of this building, or the chief corner stone. On the contrary, to the latter, to unbelievers, Christ, instead of being a foundation on which they rest and depend, is a stone of stumbling, and a rock of offence; instead of being a foundation to support them and keep them from falling, he is an occasion of their stumbling and falling.
And again, to believers Christ is a precious stone: “Unto you therefore which believe, he is precious. 1 ” But to unbelievers he is a stone that is disallowed, and rejected, and set at nought. They set light by him, as by the stones of the street; they make no account of him, they disallow him; when they come to build, they cast this stone away as being of no use, not fit for a foundation, not fit for a place in their building. In the eighth verse the apostle tells the Christians to whom he writes, that those unbelievers who thus reject Christ, and to whom he is a stone of stumbling, and rock of offence, were appointed to this. “And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were appointed. 2 ” It was appointed that they should stumble at the word that Christ should be an occasion not of their salvation, but of their deeper damnation. And then in our text, he puts the Christians in mind how far otherwise God had dealt with them, than with those reprobates. They were a chosen generation. God had rejected the others in his eternal counsels; but themselves he had chosen from eternity. They were a chosen generation, a royal priesthood, a holy nation, a peculiar people.
As God distinguished the people of Israel of old from all other nations, so he distinguishes true Christians. It is probable, the apostle had in his mind some expressions that are used in the Old Testament, concerning the people of Israel. Christians are said here to be a chosen generation, according to what was said of Israel of old. Deut. x. 15. “Only the Lord thy God had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.” Christians are here said to be a royal priesthood, a holy nation, a peculiar people, agreeable to what was said of old of Israel. Exod. xix. 5, 6. “Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shall speak unto the children of Israel.”
But there is something further said here of Christians than there of Israel. There, it is promised to Israel that, if they obey, they shall be a kingdom of priests; but here, Christians are said to be a priesthood of kings, or a royal priesthood. They are a priesthood, and they are also kings.
I propose to insist distinctly upon the several propositions contained in the words of the text.
I. True Christians are a chosen generation. Two things are here implied.
1. That true Christians are chosen by God from the rest of the world, to be his.
2. That God’s people are of a peculiar descent and pedigree, different from all the world besides.
1. True Christians are chosen by God from the rest of the world.
God does not utterly cast off the world of mankind. Though they are fallen and corrupted, and there is a curse brought upon the world, yet God entertained a design of appropriating a certain number to himself. Indeed all men and all creatures are his, as well since as before the fall; whether they are elected or not, they are his. God does not lose his right to them by the fall, neither does he lose his power to dispose of them; they are still in his hands. Neither does he lose his end in creating them. God hath made all things for himself, even the wicked for the day of evil. It possibly was Satan’s design, in endeavouring the fall of man, to cause that God should lose the creature that he had made, by getting him away from God into his own possession, and to frustrate God of his end in creating man; but this Satan has not obtained.