1 Peter 2:10

1 Peter 2:10 in Multiple Translations

Berean Standard Bible BSB

Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

King James Version KJV

Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

American Standard Version ASV

who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.

Bible in Basic English BBE

In the past you were not a people, but now you are the people of God; then there was no mercy for you, but now mercy has been given to you.

Free Bible Version FBV

In the past you were nobodies, but now you are God's people. In the past you hadn't received mercy, but now you have received mercy.

Geneva Bible 1599 GNV

Which in time past were not a people, yet are nowe the people of God: which in time past were not vnder mercie, but nowe haue obteined mercie.

Young's Literal Translation YLT

who [were] once not a people, and [are] now the people of God; who had not found kindness, and now have found kindness.

World English Bible WEB

In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.

Noah Webster Bible WBS

Who in time past were not a people, but are now the people of God: who had not obtained mercy, but now have obtained mercy.

Douay-Rheims 1899 DRV

Who in time past were not a people: but are now the people of God. Who had not obtained mercy; but now have obtained mercy.

Translation for Translators T4T

What the prophet Hosea wrote is true of you Formerly, you were not a people who had a relationship with God, But now you are God’s people. At one time God had not acted mercifully toward you, But now he has acted mercifully toward you.

Plain English Version PEV

At one time you were not God’s family, but now, you are his family. At one time you didn’t understand that God is very good, but now you know that he is. He felt sorry for you, and he was very good to you. He saved you.

Study Highlights

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Berean Amplified Bible — 1 Peter 2:10

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Peter 2:10 Interlinear (Deep Study)

BIB

GRK οι ποτε ου λαος νυν δε λαος θεου οι ουκ ηλεημενοι νυν δε ελεηθεντες

οι ho G3588 the/this/who Art-NPM

ποτε pote G4218 once/when Particle

ου ou G3756 no Particle-N

λαος laos G2992 a people Noun-NSM

νυν nun G3568 now Adv

δε de G1161 then Conj

λαος laos G2992 a people Noun-NSM

θεου theos G2316 God Noun-GSM

οι ho G3588 the/this/who Art-NPM

ουκ ou G3756 no Particle-N

ηλεημενοι eleeō G1653 to have mercy Verb-RPP-NPM

νυν nun G3568 now Adv

δε de G1161 then Conj

ελεηθεντες eleeō G1653 to have mercy Verb-APP-NPM

Greek Word Study

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Greek Word Reference — 1 Peter 2:10

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ποτε pote G4218 "once/when" Particle

This word means once or when, referring to a time in the past or future. Paul used it in Romans 7:9 and Galatians 1:13 to talk about his life before meeting Jesus. It can also mean ever or at some point.

Definition: ποτέ enclitic particle, __1. once, formerly, sometime: of the past, Jhn.9:13 Rom.7:9 11:30, Gal.1:13, 23 2:6 (Lft., in l), Eph.2:2-3, 11 2:13 5:8, Col.1:21 3:7, 1Th.2:5, Tit.3:3, Phm 11, 1Pe.2:10 3:5 3:20; ἤδη ποτέ, now at length, Php.4:10; of the fut., Luk.22:32; εἴ πως ἤδη ποτέ, if sometime soon at length, Rom.1:10. __2. ever: after a neg., Eph.5:29, 2Pe.1:10 1:21; in a question, τίς π., 1Co.9:7, Heb.1:5, 13.† (AS)

Usage: Occurs in 28 NT verses. KJV: afore-(any, some-)time(-s), at length (the last), (+ n- )ever, in the old time, in time past, once, when See also: 1 Corinthians 9:7; Ephesians 5:29; 1 Peter 2:10.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

λαος laos G2992 "a people" Noun-NSM

A people refers to a group of individuals, like in Matthew 27:25 and Luke 1:21. It can also mean a specific nation or race, as in Acts 4:27. This word is used to describe a large group of people.

Definition: λαός, -οῦ, ὁ, [in LXX very frequently for עַם, Gen.14:16, al.; occasionally for לְאֹם ( Gen.25:23, al.), etc. ;] a word rarely found in Att. prose; __1. the people at large (Hom., al.), esp. of people assembled: Mat.27:25, Luk.1:21 3:15 al.; pl. (Hom., al., π.; see MM, xvi), Act.4:27. __2. a people, those of the same race and language (Pind., Æsch., al.: in LXX, Gen.26:11, Exo.9:16, al.): joined with γλῶσσα, φυλή, ἔθνος, Rev.5:9 7:9 11:9, al.; pl., Luk.2:31, Rom.15:11; esp. as almost always in LXX, of Israel, Mat.4:23, Mrk.7:6, Luk.2:10, Jhn.11:50, Heb.2:17, al.; opposite to τ. ἔθνη, Act.26:17, 23 Rom.15:10; πρεσβύτεροι (πρῶτοι, etc.) τοῦ λ., Mat.21:23, Luk.19:17, Act.4:8, al.; ὁ λ. μου (αὐτοῦ, τ. θεοῦ), Mat.2:6, Luk.1:68, Heb.11:25, al.; of the people disting. from the rulers and priests ( I Est.1:10, Jdth.8:9, al.), Mat.26:5, Luk.20:19, Heb.5:3, al.; of Christians, as the people of God, Act.15:14, Rom.9:25, 26 Heb.4:9; περιούσιος, Tit.2:14; εἰς περιποίησιν, 1Pe.2:9 (LXX). SYN.: see: δῆμος. (AS)

Usage: Occurs in 138 NT verses. KJV: people See also: 1 Corinthians 10:7; Luke 1:17; 1 Peter 2:9.

νυν nun G3568 "now" Adv

Now refers to the present time, as in John 4:18 and Romans 13:11. It's used to emphasize a current situation or action.

Definition: νῦν, adv., [in LXX chiefly for עַתָּה ;] __1. prop., of time, now, i.e. at the present time: as opposite to past, Jhn.4:18, Act.7:52, Rom.13:11, 2Co.7:9, Col.1:24, al.; opposite to fut., Jhn.12:27, Rom.11:31, al.; with art., ὁ (ἡ, τὸ) and subst., the present: Rom.3:26, Gal.4:25, 1Ti.6:17, Tit.2:12, al.; απὸ τοῦ ν. (LXX for מֵעַתָּה), Luk.1:48, Act.18:6, al.; ἄχρι τοῦ ν., Rom.8:22, Php.1:5; ἕως τοῦ ν. (LXX for עַד עַתָּה), Mat.24:21, Mrk.13:19; τὰ ν., as regards the present, Act.5:38; with pret., just now, but now, Mat.26:65, Jhn.11:8 21:10; with fut., now, presently, Jhn.12:31, Act.20:22; so with praes., presently, forthwith, Jhn.12:31 17:13; καὶ ν., Jhn.11:22 17:5, al.; ἀλλὰ ν., Luk.22:36; ἔτι ν., 1Co.3:2; τότε (πότε) . . . ν. (δέ), Rom.6:21 11:30; ν. ἤδη, 1Jn.4:3; ν. οὖν, Act.10:33, al. __2. Of logical sequence (often difficult to disting. from the temporal sense; cf. Lft., Notes, 113f.), now, therefore, now, however, as it is: Luk.11:39; καὶ ν., Act.3:17, 2Th.2:6, 1Jn.2:28; id. before δεῦρο, Act.7:34; ν. δέ, Jhn.8:40 9:41 15:22, 24, 18:36, 1Co.5:11 7:14 12:20, al. (cf. WM, 579.11). (AS)

Usage: Occurs in 139 NT verses. KJV: henceforth, + hereafter, of late, soon, present, this (time) See also: 1 Corinthians 3:2; Hebrews 12:26; 1 Peter 1:12.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

λαος laos G2992 "a people" Noun-NSM

A people refers to a group of individuals, like in Matthew 27:25 and Luke 1:21. It can also mean a specific nation or race, as in Acts 4:27. This word is used to describe a large group of people.

Usage: Occurs in 138 NT verses. KJV: people See also: 1 Corinthians 10:7; Luke 1:17; 1 Peter 2:9.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

ηλεημενοι eleeō G1653 "to have mercy" Verb-RPP-NPM

To have mercy or show compassion, like God does in Romans 9:16. It means to feel sorry for someone and want to help them.

Definition: ἐλεέω (in Rom.9:16, Ju 22, -άω, which see), -ῶ (ἔλεος), [in LXX (Hex, Pss, Pr) chiefly for חָנַן, also frequently in Proph. for רָחַם, etc. ;] to have pity or mercy on, to show mercy: absol., Rom.9:16 12:8; with accusative, Mat.9:27 15:22 17:15 18:33 20:30-31, Mrk.5:19 10:47-48, Luk.16:24 17:13 18:38-39 Rom.9:15, 18 11:32, Php.2:27, Ju 22. Pass., to have pity or mercy shown one (EV, obtain mercy): Mat.5:7, Rom.11:30-31, 1Co.7:25, 2Co.4:1, 1Ti.1:13 1:16, 1Pe.2:10.† (AS)

Usage: Occurs in 28 NT verses. KJV: have compassion (pity on), have (obtain, receive, shew) mercy (on) See also: 1 Corinthians 7:25; Matthew 9:27; 1 Peter 2:10.

νυν nun G3568 "now" Adv

Now refers to the present time, as in John 4:18 and Romans 13:11. It's used to emphasize a current situation or action.

Usage: Occurs in 139 NT verses. KJV: henceforth, + hereafter, of late, soon, present, this (time) See also: 1 Corinthians 3:2; Hebrews 12:26; 1 Peter 1:12.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ελεηθεντες eleeō G1653 "to have mercy" Verb-APP-NPM

To have mercy or show compassion, like God does in Romans 9:16. It means to feel sorry for someone and want to help them.

Usage: Occurs in 28 NT verses. KJV: have compassion (pity on), have (obtain, receive, shew) mercy (on) See also: 1 Corinthians 7:25; Matthew 9:27; 1 Peter 2:10.

Study Notes — 1 Peter 2:10

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Context
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1 Peter 2:10 Summary
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Sermons on 1 Peter 2:10

Context — The Living Stone and Chosen People

8and, “A stone of stumbling and a rock of offense.” They stumble because they disobey the word—and to this they were appointed. 9But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.

10Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

11Beloved, I urge you, as foreigners and exiles, to abstain from the desires of the flesh, which war against your soul. 12Conduct yourselves with such honor among the Gentiles that, though they slander you as evildoers, they may see your good deeds and glorify God on the day He visits us.

Cross References

	Reference	Text (BSB)
1	Hosea 2:23	And I will sow her as My own in the land, and I will have compassion on ‘No Compassion.’ I will say to those called ‘Not My People,’ ‘You are My people,’ and they will say, ‘You are my God.’”
2	Hebrews 4:16	Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.
3	Hosea 1:9–10	And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God. Yet the number of the Israelites will be like the sand of the sea, which cannot be measured or counted. And it will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’
4	Romans 9:25–26	As He says in Hosea: “I will call them ‘My People’ who are not My people, and I will call her ‘My Beloved’ who is not My beloved,” and, “It will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’”
5	1 Timothy 1:13	I was formerly a blasphemer, a persecutor, and a violent man; yet because I had acted in ignorance and unbelief, I was shown mercy.
6	Romans 11:6–7	And if it is by grace, then it is no longer by works. Otherwise, grace would no longer be grace. What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened,
7	Romans 10:19	I ask instead, did Israel not understand? First, Moses says: “I will make you jealous by those who are not a nation; I will make you angry by a nation without understanding.”
8	1 Corinthians 7:25	Now about virgins, I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy.
9	Romans 11:30	Just as you who formerly disobeyed God have now received mercy through their disobedience,

1 Peter 2:10 Summary

[This verse reminds us that we, as believers in Jesus Christ, are now part of God's people, chosen and loved by Him, as seen in 1 Peter 2:9 where it says we are a chosen people and a royal priesthood. Before knowing God, we were not His people, but now we have received His mercy and are part of His family, similar to what is written in John 1:12-13, where we become children of God through faith in Jesus Christ. This means we have a new identity and a new purpose in life, to live for God and to share His love and mercy with others, as we see in Matthew 28:18-20, where Jesus commands us to make disciples of all nations.]

Frequently Asked Questions

What does it mean to be 'the people of God' as mentioned in 1 Peter 2:10?

To be the people of God means to be chosen by Him and to belong to Him, as seen in Exodus 19:5-6 and Deuteronomy 7:6, where God sets apart the Israelites as His own special people, and now in the New Testament, this includes all believers in Jesus Christ.

How did we receive mercy according to 1 Peter 2:10?

We received mercy through our faith in Jesus Christ, as written in Ephesians 2:4-5, where God's mercy is the reason for our salvation, and Titus 3:5, which states that He saved us according to His mercy.

What is the significance of moving from not being a people to being the people of God?

This transformation signifies our adoption into God's family, as mentioned in Romans 8:14-17 and Galatians 4:4-7, where we become children of God through faith in Jesus Christ, and are no longer strangers but part of His household.

How does this verse relate to our identity in Christ?

This verse reminds us that our identity is now rooted in being the people of God, as also stated in 2 Corinthians 5:17, where we are new creations in Christ, and our old identities are replaced by our new status as God's people, called to live according to His will and purpose.

Reflection Questions

What does it mean to you personally to be considered 'the people of God', and how does this identity shape your daily life?
In what ways have you experienced God's mercy in your life, and how can you share this with others?
How does your understanding of being chosen by God and receiving His mercy impact your relationship with Him and your relationships with others?
What are some practical ways you can live out your new identity as a member of God's people, and what challenges might you face in doing so?

Gill's Exposition on 1 Peter 2:10

Which in time were not a people,.... A "Loammi" being put upon them; see Hosea 1:9 to which the apostle here refers: God's elect, whether among Jews or Gentiles, were, from eternity, his chosen

Jamieson-Fausset-Brown on 1 Peter 2:10

Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. From Hosea 1:9-10; Hosea 2:23.

Matthew Poole's Commentary on 1 Peter 2:10

Which in time past were not a people; either, were not a people, i.e. a formed state, or commonwealth, being dispersed in several countries, among other people, and not worth the name of a people: or, were not the people of God, (supplying God out of the opposite clause), since he had given them a bill of divorce, and said Lo-ammi and Lo-ruhamah to them, . These were the Jews of the dispersion, and such as had not returned out of the Babylonish captivity, together with many of other tribes mixed with them, who, before their conversion to Christ, seemed cut off from the body of that people, had no solemn worship of God among them, and were tainted with the corruptions of the heathen, with whom they conversed. But are now the people of God; really God’ s people, restored to their old covenant state and church privileges, by their believing in Christ. Which had not obtained mercy, but now have obtained mercy; the mercy of being God’ s people, and enjoying their privileges, being justified, at peace with God, &c. Lest they might any way abuse what he had said in the former verse concerning their great dignity and privileges, so as to ascribe any thing to themselves, the apostle intimates here, that all they enjoyed was merely out of God’ s mercy.

Trapp's Commentary on 1 Peter 2:10

10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Ver. 10. Which in time past were not] If Plato thought it such a mercy to him that he was a man and not a woman, a Grecian and not a barbarian, a scholar to Socrates and not to any other philosopher, what exceeding great cause have we to praise God that we are born Christians, not Pagans, Protestants, not Papists, in these blessed days of reformation, &c.

Ellicott's Commentary on 1 Peter 2:10

(10) Which in time past were not a people.—Here at last, say some, we have a distinct proof that the Epistle was written to the Gentiles only, or, at least, to churches which contained a very small proportion of Jews. Such, however, is by no means the case; in fact, the opposite. We have here an emphasised adaptation of Hos 2:23, “And I will have mercy upon Lo-ruhamah, and I will say to Lo-ammi, ‘Thou art Animi,’ i.e., My people.” Now who were Lo-ruhamah and Lo-ammi? Types of Israel left unpitied, and rejected from their covenant with God. And this unpitied and rejected Israel, after being “scattered,” or sown, all over the earth, was to be restored again to favour, together with the increment of the Gentiles who joined, it as the result of the “sowing.” St. Peter means, then, that in his Hebrew readers and the brethren from among the Gentiles, who by the gospel of St. Paul had adhered to them, this promise given by Hosea had found its fulfilment. But, as usual, the quotation demands a more searching scrutiny of the context from which it is taken. The name Diaspora, or Dispersion, by which St. Peter, in 1 Peter 1:1, designates those to whom he writes, was applied to themselves by the Jews in direct allusion (as seems probable) to the name Jezreel, or God will scatter, in Hosea 1:4. Now mark that St. Peter does not say “which in time past were not God’s people,” but “were not a people.” This was the effect of the dispersion, or “scattering.” Though each Jew of the dispersion retained, and still retains, in isolation, his national characteristics and aspirations, yet their unity—that which made them a “people”—was, and is, for the time broken. The Hebrews had not only ceased to be in covenant as “God’s people,” but had ceased to be “a people” at all. But in Christ, that very “scattering” becomes a “sowing” (Hosea 2:23), for the name Jezreel means both equally; their very dispersion becomes the means of their multiplication by union with the Gentiles in Christ, and thus spiritually they recover the lost unity, and become once more a solid and well-governed confederation, i.e., “a people,” and that “the people of God.” (See John 11:52, and Dr. Pusey’s notes on Hosea.) It is a mistake to take St. Paul’s quotation of this passage in Romans 9:26, as if it referred solely to the Gentiles; for he expressly affirms that the title “My people” belongs to neither section exclusively, but to both in reunion—“us whom He called, not only of the Jews, but also of the Gentiles.”

Adam Clarke's Commentary on 1 Peter 2:10

Verse 10. Which in time past were not a people] This is a quotation from Hosea 1:9-10; Hosea 2:23, where the calling of the Gentiles, by the preaching of the Gospel, is foretold. From this it is evident, that the people to whom the apostle now addresses himself had been Gentiles, covered with ignorance and superstition, and now had obtained mercy by the preaching of the Gospel of Christ.

Cambridge Bible on 1 Peter 2:10

10. Which in time past were not a people] The reference is to the children of Gomer, with their strange ill-omened names, Lo-Ammi and Lo-Ruhamah (Hosea 1:2.): but it may be a question whether the citation is made directly from the prophet, or is traceable to St Paul’s use of it in Romans 9:25. In favour of the former view is the fact that St Peter quotes it (1) in a different form from St Paul’s, giving “had not obtained mercy” for “not beloved,” following in this the text of the Alexandrian MS. of the LXX., and (2) in a different application, St Paul referring it to the calling of the Gentiles, while he applies it to that of Israel. Some interpreters, indeed, have seen in this passage also a proof that St Peter was writing to Gentile converts or thinking of them chiefly, but it may well be urged against this view that if the history of the prophet’s adulterous wife had been to him a parable of the sin and repentance of Israel, it might well be so to the Apostle also. Had not his Master spoken of the people as “an evil and adulterous generation” (Matthew 12:39)? Had not his friend St James addressed them as “adulterers and adulteresses” (James 4:4)?

Barnes' Notes on 1 Peter 2:10

Which in time past were not a people - That is, who formerly were not regarded as the people of God.

Whedon's Commentary on 1 Peter 2:10

10. This citation of Hos 2:23, slightly changed, is applicable alike to the recovery of apostate Jews in the prophet’s time, and the conversion to Christ of Jews and Gentiles.

Sermons on 1 Peter 2:10

	Sermon	Description
	Elijah (Time for Renewal Conference) by Carter Conlon	In this sermon, the preacher discusses the introductory message of the gospel, which is to trust in God and believe that He will provide. He uses the story of Elijah and the widow
	God's Holy People by Denny Kenaston	In this sermon, the preacher emphasizes the importance of not being ashamed of our faith in God. He encourages believers to embrace their identity as children of God and to live in
	Christian Cannibalism - a Critical Spirit by Don Courville	This sermon emphasizes the importance of self-reflection and avoiding criticalness towards others, God, and His ways. It warns against being consumed by distractions and possession
	God's Way: Vision, Compassion and Prayer by Paul Bassett	Paul Bassett preaches on the importance of seeing the world through God's eyes, emphasizing the need for restored vision and compassion in the church. He highlights how Christ's de
	1 Peter 2:10 by John Gill	John Gill expounds on 1 Peter 2:10, illustrating the transformation of those who were once not recognized as God's people into a chosen and beloved community through Christ. He emp
	Bible Survey - Hosea by Peter Hammond	Peter Hammond preaches on the Book of Hosea, highlighting God's steadfast love for His people despite their unfaithfulness, depicted through Hosea's marital experience with Gomer.
	1974 Jerusalem Conference - Part 2 by Kathryn Kuhlman	In this sermon, the preacher shares testimonies of miraculous healings that have taken place during the service. One woman who had been suffering from an orthopedic problem for thr