1 Peter 2:5
Verse
Context
The Living Stone and Chosen People
4As you come to Him, the living stone, rejected by men but chosen and precious in God’s sight,5you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the one who believes in Him will never be put to shame.”
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye also, as lively stones - Λιθοι ζωντες· Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθον ζωντα, 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, בית beith signifies both a house and a family; בן ben a son; בת bath a daughter; and אבן eben a stone. Of all these nouns, בנה banah, he built, is, I believe, the common root. Now as בית beith, a house, is built of אבנים abanim, stones, hence בנה banah, he built, is a proper radix for both stones and building; and as בית beith, a family or household (Psa 68:6) is constituted or made up of בנים banim, sons, and בנות banoth daughters, hence the same root בנה 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.
Jamieson-Fausset-Brown Bible Commentary
Ye also, as lively stones--partaking of the name and life which is in "THE LIVING STONE" (Pe1 2:4; Co1 3:11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE SON," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [BENGEL]. are built up--Greek, "are being built up," as in Eph 2:22. Not as ALFORD, "Be ye built up." Peter grounds his exhortations, Pe1 2:2, Pe1 2:11, &c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit"). priesthood--Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God (Rev 1:6). The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare Pe1 2:9, "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel. holy--consecrated to God. spiritual sacrifices--not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare Isa 56:7, which compare with "acceptable to God" here; Psa 4:5; Psa 50:14; Psa 51:17, Psa 51:19; Hos 14:2; Phi 4:18. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (Co2 8:5) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [CALVIN]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on Jam 2:2, Greek, "synagogue"; Act 15:21). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (Pe1 2:9, end). by Jesus Christ--as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [BENGEL]. As the temple, so also the priesthood, is built on Christ (Pe1 2:4-5) [BEZA]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH CHRIST. After extolling the dignity of Christians he goes back to CHRIST as the sole source of it.
John Gill Bible Commentary
Wherefore also it is contained in the Scripture,.... Isa 28:16. This is produced as a proof of the excellency of Christ, as compared to a stone; and of his usefulness in the spiritual building; and of his being chosen of God, and precious, though rejected by men; and of the happiness, comfort, and safety of those that believe in him. That this prophecy belongs to the Messiah, is the sense of some of the Jewish writers: the Targum on it applies it to a mighty king; it does not mention the King Messiah, as Galatinus (u) cites it; but Jarchi expressly names him, and interprets it of him: behold, I lay in Sion a chief corner stone, elect, precious; Christ is here called a chief corner stone, as in Eph 2:20 because he not only adorns and strengthens the building, but unites the parts, and keeps them together, even all the saints, Jews or Gentiles, in all ages and places, whether in heaven or earth; and he, as such, is chosen of God for that purpose, and is precious both to God and man, on that account; and is a stone, not of men's laying, but of God's laying in his council, covenant, promises, and prophecies, in the mission of him into this world, and in the Gospel ministry; the place where he is laid is in Sion, the Gospel church, of which he is both the foundation and corner stone: and this account is introduced with a "behold", it being something very wonderful, and worthy of attention: to which is added, he that believeth on him shall not be confounded: or "ashamed"; of the foundation and cornerstone Christ, nor of his faith in him; and he shall not be confounded by men or devils, neither in this world, nor in that to come; he shall have confidence before Christ, and not be ashamed at his coming; he shall be safe now, being laid on this stone; nor shall he be removed from it, or intimidated by any enemy, so as to flee from it; nor shall he make haste, as it is in Isa 28:16 to lay another foundation; and he shall be found upon this hereafter; so that his person and state will be safe, though many of his works may be burnt up, (u) De Aroan. Cathol. Ver. l. 3. c. 21.
Tyndale Open Study Notes
2:5 God’s people themselves constitute the spiritual temple where God dwells (1 Cor 3:16). Jesus compared his body to a “temple” (John 2:19-22), and the church is called the “body of Christ” (Eph 4:12). God no longer manifests himself in a particular place but in the people who belong to him and praise his goodness (see 1 Pet 2:10). • As God’s holy priests in the new covenant, Christians offer not animal sacrifices but spiritual sacrifices such as praising God, praying, and doing good (see Rom 12:1; Heb 13:15-16).
1 Peter 2:5
The Living Stone and Chosen People
4As you come to Him, the living stone, rejected by men but chosen and precious in God’s sight,5you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 6For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the one who believes in Him will never be put to shame.”
- Scripture
- Sermons
- Commentary
Jude #6 - Cain, Balaam and Korah
By Chuck Missler5.5K1:26:12KorahISA 48:18ISA 61:3DAN 12:31PE 2:5In this sermon, the speaker discusses the downward degeneration of individuals who profess to be Christians but do not bear fruit. He uses poetic language to describe this degeneration as local trees, barren profession, raging waves, wasted effort, and wandering stars. The speaker contrasts these negative traits with the attributes of Jesus, such as being the rock of salvation, the tree of life, and the bright and morning star. The sermon emphasizes the importance of relying on God's guidance rather than our own natural judgment in spiritual matters.
"Book of Remembrance" by Leonard Ravenhill
By Compilations4.2K05:17PRO 10:20MAL 3:16MAT 12:361CO 3:121CO 4:52CO 5:101TH 5:171PE 2:5This sermon emphasizes the importance of living a life that is devoted to God, comparing our actions and words to materials like wood, hay, stubble, silver, gold, and precious stones. It challenges believers to consider the quality of their devotion, speech, and actions, as they will be tested by fire. The speaker highlights the significance of prayer, the purity of our words, and the eternal impact of our lives. It calls for a deep commitment to God, living with an awareness of eternity and the accountability we will face before God.
The Tabernacle of the Most High
By C.H. Spurgeon1.7K40:02LEV 11:44ZEP 3:17MAT 21:132CO 6:15EPH 2:22COL 1:131PE 2:5In this sermon, the speaker highlights the contrasting aspects of God's nature and how he reveals himself in different settings. The speaker uses examples such as a professor who is stern in the classroom but gentle with his child at home, and a king who appears majestic in public but is just like any other person at home. The speaker emphasizes that God also reveals different aspects of himself in different settings, particularly in his church. The speaker describes God's love and affection for his church, comparing it to a father with his children, and even mentions a passage in the Bible where God is represented as singing over his church.
Synagogue & Temple
By Stephen Kaung1.6K31:35SynagogueEZR 1:1EZR 3:2EZR 3:8MAT 6:331CO 12:271PE 2:5REV 21:22In this sermon, the speaker emphasizes the importance of understanding the purpose of our existence as believers. He highlights that many Christians are living in a state of confusion and lack a clear understanding of God's purpose for their lives. The speaker urges believers to return to simplicity and purity, away from the complexities of the world. He encourages them to rebuild their spiritual lives and dedicate themselves fully to God, just as the remnant in the book of Ezra did. The sermon emphasizes the need for self-examination and a recommitment to God's purpose for our lives.
The Heavenly Calling - Part 6
By T. Austin-Sparks1.6K54:15Heavenly Calling1SA 8:7JHN 10:14JHN 10:27HEB 3:5HEB 12:18HEB 13:201PE 2:5In this sermon, the speaker emphasizes the importance of understanding the true purpose of God's Church through Christ Jesus. He highlights that in this dispensation, believers have come into all that was foreshadowed in Israel of old. The speaker explains that God's great purpose in His Church is often misunderstood by many Christians, leading to a deplorable state of Christianity. He urges believers to seek true instruction and knowledge of what God has called them unto, emphasizing the need to go beyond head knowledge and allow these truths to penetrate their hearts.
Acceptable Sacrifice - Part 2
By Hoseah Wu1.3K1:30:50SacrificeEPH 1:4EPH 5:8EPH 5:101PE 2:5In this sermon, the speaker shares a vivid dream that a brother had about believers standing before the judgment seat of Christ. The brother noticed that some believers carried heavy burdens of achievements, while others carried smaller packages, and some seemed to carry nothing at all. The speaker emphasizes that what was once acceptable in ministry may not be acceptable now, and that God is always looking for Christ's increase in us. The sermon encourages believers to live a life that is acceptable to God by offering up spiritual sacrifices through Jesus Christ and walking as children of light.
Church - Part 2
By Milton Green96403:00MAT 6:33JHN 15:121CO 12:7EPH 4:11COL 1:131PE 2:5In this sermon, the preacher emphasizes the importance of being a mature and complete man in the eyes of God. He explains that as believers, we start out as children and are called to possess the land, which symbolizes spiritual growth and maturity. The preacher emphasizes the commandment given by Jesus to love one another as He loved us, and highlights the role of true apostles, pastors, and teachers in leading by example and encouraging the flock. He also emphasizes the importance of being in covenant with God for protection and warns against being deceived by false teachings and manifestations of power. The preacher concludes by emphasizing the need for holiness and righteousness in our lives and the importance of following after Jesus.
Servant #2 - Confirmation
By Stephen Kaung9241:19:391CO 2:11CO 4:71CO 4:15PHP 3:122TI 2:211PE 2:5In this sermon, the speaker emphasizes the importance of learning to serve in the body of Christ. He highlights the need for believers to be connected to one another and to be trained together. The speaker also discusses the disciples' lack of understanding and obedience to the Lord's commands, using Peter as an example. He emphasizes that in order to serve effectively, believers must first know and understand the Master. The sermon concludes by emphasizing the continuous need for training and observation of the Lord's work in order to serve Him properly.
Revival in the Book of Ezra - Part 5
By Roy Hession76054:48RevivalPSA 127:1ISA 61:4ZEC 4:6MAT 16:181CO 3:16EPH 2:221PE 2:5In this sermon, the speaker focuses on the story of the prophet Zachariah and the rebuilding of the walls of Jerusalem. The speaker emphasizes the importance of the walls, which were still broken down and the gates burnt with fire. The speaker mentions that while the temple had been rebuilt, the walls remained in ruins. The sermon highlights the hope and faith of the Jews during their captivity in Babylon, as they waited for the prophesied 70 years to pass. The speaker also emphasizes the need for personal repentance and the rebuilding of our own spiritual temples.
The Glory of God
By Don Courville73335:51Glory Of GodMAT 6:33MRK 4:19JHN 3:36JHN 7:38EPH 2:11PE 2:51PE 2:9In this sermon, the preacher emphasizes the importance of being rightly related to God and finding joy in Him. He encourages listeners to let God take care of everything else and to stop being self-conscious. The preacher also highlights the practicality of living the Christian life for the glory of God and the importance of generosity. He reminds listeners that without Jesus as their Savior, they can only try to find happiness in the things of this world. The sermon references Bible verses such as Matthew 13:22, Ephesians 2:4-6, 1 Corinthians 10:31, and Ephesians 2:2-3 to support these teachings.
Balanced Christianity 5. Holiness and Fellowship
By Zac Poonen7231:12:52GEN 6:14MAL 1:11MAT 18:20JHN 15:51CO 12:27EPH 4:16HEB 10:241PE 2:5This sermon emphasizes the importance of living a balanced Christian life, focusing on the need for fellowship within a local church. It highlights the significance of falling into the ground and dying to self to bear much fruit, the necessity of being part of a body of believers to reflect the image of Christ, and the safety found in being cemented into the church as opposed to being a loose brick. The speaker encourages listeners to seek fellowship, manifest grace and truth, and engage in evangelism and discipleship within the context of a local church.
Proclaiming the Gospel Through the Sacraments
By Hans Boersma4801:29:25SacramentsPSA 80:9MAT 6:33JHN 15:4ROM 12:1PHP 2:171PE 2:5In this sermon, the speaker explores the connection between the act of eating and drinking in the Eucharist and the proclamation of the Lord's death. He uses a story from the early church about martyrdom to illustrate how the sacrifice of a few individuals became a ransom for the sins of the nation. The speaker emphasizes the importance of Christians being prepared to proclaim the sacrifice of Jesus Christ, even if it requires personal sacrifice. He concludes by stating that when Christians participate in the Eucharist, they are proclaiming Jesus Christ and participating in his sacrifice.
Willing Offerings on the Altar
By G.W. North2271:31:25OfferingMAT 5:23MAT 6:33MRK 12:33ROM 12:1HEB 13:81PE 2:5In this sermon, the preacher emphasizes the importance of reading and understanding the word of God. They urge the listeners to prioritize reading the Bible over their daily meals and desires. The preacher also encourages the congregation to lay their lives on the altar for God, surrendering themselves completely to His will. They reference Matthew chapter five, where Jesus delivers the Sermon on the Mount, highlighting the significance of fulfilling God's expectations in their lives.
Open Doors
By David Ravenhill3557:50RestorationWorshipMinistry2CH 7:142CH 29:3PSA 51:10MAT 7:7ROM 12:11CO 6:19HEB 10:24JAS 4:81PE 2:5REV 3:20David Ravenhill emphasizes the significance of opening the doors of our hearts and lives to God, drawing parallels from the life of King Hezekiah, who prioritized restoring the house of the Lord after it had been neglected. Hezekiah's actions serve as a reminder that true worship and service to God must come from a place of purity and transparency, as he opened the doors of the temple and repaired them to restore proper worship. Ravenhill urges believers to confront their spiritual apathy and unfaithfulness, encouraging them to be honest and open before God to experience His grace and restoration. The sermon calls for a return to genuine worship and a commitment to God's purposes, highlighting that the house of God should be a place of joy, prayer, and community. Ultimately, Ravenhill challenges the congregation to prioritize their relationship with God and to be willing to open the doors of their lives for His transformative work.
An Holy Priesthood
By Andrew Murray3IntercessionHoly PriesthoodEXO 28:2LEV 21:17ISA 61:6HEB 5:11PE 2:5Andrew Murray emphasizes the profound calling of believers as a holy priesthood, highlighting that every redeemed individual shares in the anointing of Christ as High Priest. He explains that the essence of priesthood involves both a Godward and manward responsibility, where priests draw near to God and intercede for others. Murray stresses the importance of living a life set apart for God, embodying holiness and dedication, and the necessity of consecration to fully exercise this priestly role. He encourages believers to embrace their identity as priests, empowered by the blood of Christ and the Holy Spirit, to intercede for the lost and bless others in God's name. Ultimately, he calls for a commitment to the ministry of intercession, urging Christians to live in the fullness of their priestly calling.
Study Notes - the Tabernacle
By Walter Beuttler1EXO 25:9EXO 27:9EXO 29:43EXO 30:34LEV 1:4JHN 6:35HEB 7:25HEB 8:5HEB 9:4HEB 10:11PE 2:5REV 1:6Walter Beuttler preaches on the purpose and typology of the tabernacle, highlighting how God used offerings and rituals to mend the broken fellowship with sinful man. The tabernacle symbolizes Christ, the Church, and the believer, showcasing God's desire to meet, accept, forgive, reveal, dwell, speak, and receive from sinners. The construction, names, and position of the tabernacle emphasize divine design, material, and location, reflecting God's redemptive plan and the believer's pilgrimage and access to God's presence.
The Lord's Supper. Cont.
By George Cutting0GEN 40:23ACT 20:71CO 11:261CO 11:281PE 2:5REV 1:6George Cutting preaches about the importance of partaking in the Lord's supper with reverence and gratitude, reflecting on the sacrifice of Jesus and eagerly anticipating His return. He highlights the neglect and ingratitude shown by some towards this sacred act, contrasting it with the deep love and sacrifice of Christ. Cutting emphasizes the need for self-judgment before partaking in the Lord's supper, acknowledging our unworthiness and focusing on the worthiness of Christ who died for us.
(Reformers and Their Stepchildren) Winckler! - Part 2
By Leonard Verduin0JHN 18:20ACT 5:29ROM 12:21CO 3:11GAL 1:10EPH 2:201TI 2:1JAS 4:41PE 2:5Leonard Verduin delves into the historical struggles faced by early Christians, 'heretics,' Waldensians, and Reformers in maintaining their faith and gatherings amidst opposition from the Church and authorities. The sermon highlights the challenges of secrecy, persecution, and the clash between different religious ideologies, particularly regarding the establishment of public cults and the role of civil rulers in religious matters. Verduin emphasizes the importance of staying true to one's beliefs, even in the face of adversity and the temptation to conform to societal norms, drawing parallels between past struggles and the ongoing quest for religious freedom and authenticity.
The Pattern of the House
By G.W. North0SacrificeCovenantEXO 20:24JER 31:3HOS 2:19MAT 5:23JHN 1:1ROM 12:12CO 8:9GAL 2:20HEB 9:221PE 2:5G.W. North emphasizes the significance of the altar as a vital link between God and His people, illustrating that the altar represents the foundational principle of sacrifice and offering in their relationship with Him. He explains that the altar, made of earth and stone, symbolizes the duality of humanity and God's desire for a covenant relationship, which is rooted in love and self-giving. North draws parallels between the altar and the covenant established at Sinai, highlighting the importance of willing sacrifice and the heart's involvement in offerings to God. He warns against the spiritual failures of Israel, who failed to grasp the deeper meaning of the altar and thus broke their covenant with God. Ultimately, the sermon calls for a return to understanding the altar's significance as a symbol of God's love and the necessity of sacrificial giving in our relationship with Him.
Confused About Worship
By A.W. Tozer0WorshipPresence of GodPSA 95:6PSA 100:2MAT 18:20JHN 4:24ACT 17:24ROM 12:11CO 6:19COL 3:16HEB 13:151PE 2:5A.W. Tozer emphasizes that true knowledge of Jesus Christ as Savior and Lord leads to genuine love and worship. He points out the confusion among believers who often limit worship to church services, forgetting that worship should be a continuous act in every aspect of life. Tozer reminds us that while we may dedicate physical spaces to God, we are each a temple of the Holy Spirit, and God's presence is with us at all times. He challenges us to recognize and honor God's presence in our daily lives, not just on Sundays.
Spices for Christ's Grave
By J.R. Miller0WorshipService to ChristPSA 141:2MAT 25:40MRK 16:1ROM 12:12CO 2:15PHP 4:18COL 3:23HEB 13:151PE 2:5REV 5:8J.R. Miller reflects on the poignant moment when Mary Magdalene and other women prepared spices for Jesus' body after His crucifixion, highlighting their deep love and devotion despite their despair. He emphasizes that their act of honoring the dead Christ serves as a powerful reminder of the love we should show to the living Christ, who is now resurrected and alive. Miller encourages believers to bring their heartfelt worship, service, and endurance in suffering as fragrant offerings to honor Christ, just as the women did in their sorrow. He illustrates that true worship and acts of love, even in trials, are precious to God and should be a continuous part of a Christian's life. Ultimately, he calls for a life of self-sacrifice and service, reflecting the love of Christ in all circumstances.
Built Upon One Foundation
By C.H. Spurgeon0Unity in ChristGod's WorkEPH 2:191PE 2:5C.H. Spurgeon emphasizes that the construction of God's temple is solely the work of God, who transforms lifeless stones into a living structure through the Holy Spirit. He illustrates this divine process by comparing it to the mythical Orpheus, whose music could move stones, highlighting that it is Christ's word that brings believers together as a holy temple. Spurgeon encourages the congregation to reflect on their own journey of faith, praising God for placing them in the church and binding them to Christ, the cornerstone. He calls for a deeper connection with the Holy Spirit, urging believers to recognize their role in this divine building process. Ultimately, the sermon is a celebration of God's grace in forming a unified body of believers in Christ.
The Invisible Sacrifice
By G.W. North0Spiritual SacrificeThe Nature of God's LoveLEV 17:11PSA 51:16ISA 53:5JHN 15:13ROM 12:1EPH 5:2HEB 9:22HEB 10:41PE 2:5G.W. North emphasizes that the foundation of the world was laid in a spiritual sacrifice by God, which transcends the traditional understanding of sacrifice associated with sin and atonement. He argues that this divine sacrifice is eternal and rooted in the essence of life itself, rather than being a mere ritual for forgiveness. North explains that while physical sacrifices were instituted for Israel, they were intended to reflect deeper spiritual realities and the nature of God's love. The true significance of sacrifice lies in its representation of God's being and love, rather than the act itself. Ultimately, the visible sacrifices were mere shadows of the greater spiritual truths they were meant to convey.
The Sealed Epistle of George Fox
By George Fox0MAT 5:14JHN 14:27EPH 6:10COL 3:11PE 2:5George Fox's sealed epistle, found after his death, serves as a powerful message to all Children of God worldwide, emphasizing the importance of staying united in Christ through His Light, grace, and truth. Despite facing opposition from unruly spirits, Fox encourages believers to stand firm in Christ, knowing His government and the ultimate victory over the Devil. He urges them to dwell in righteousness, holiness, and simplicity, focusing on the heavenly Jerusalem and the new spiritual generation born of the Spirit.
Take Root Downward
By Dick Brogden02KI 19:30JHN 15:4EPH 2:20COL 2:61PE 2:5Dick Brogden emphasizes that it is Jesus who builds His Church, not missionaries, money, programs, methods, indigenous leaders, miracles, or even prayer. When we try to build the Church, we build it to defend, but when Jesus builds His Church, He builds it to attack the gates of hell. Church planters are reminded to stop trying to build the Church themselves and instead focus on abiding in Jesus, allowing Him to shape and use them as living stones in His grand design.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye also, as lively stones - Λιθοι ζωντες· Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above λιθον ζωντα, 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, בית beith signifies both a house and a family; בן ben a son; בת bath a daughter; and אבן eben a stone. Of all these nouns, בנה banah, he built, is, I believe, the common root. Now as בית beith, a house, is built of אבנים abanim, stones, hence בנה banah, he built, is a proper radix for both stones and building; and as בית beith, a family or household (Psa 68:6) is constituted or made up of בנים banim, sons, and בנות banoth daughters, hence the same root בנה 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.
Jamieson-Fausset-Brown Bible Commentary
Ye also, as lively stones--partaking of the name and life which is in "THE LIVING STONE" (Pe1 2:4; Co1 3:11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE SON," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [BENGEL]. are built up--Greek, "are being built up," as in Eph 2:22. Not as ALFORD, "Be ye built up." Peter grounds his exhortations, Pe1 2:2, Pe1 2:11, &c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit"). priesthood--Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God (Rev 1:6). The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare Pe1 2:9, "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel. holy--consecrated to God. spiritual sacrifices--not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare Isa 56:7, which compare with "acceptable to God" here; Psa 4:5; Psa 50:14; Psa 51:17, Psa 51:19; Hos 14:2; Phi 4:18. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (Co2 8:5) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [CALVIN]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on Jam 2:2, Greek, "synagogue"; Act 15:21). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (Pe1 2:9, end). by Jesus Christ--as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [BENGEL]. As the temple, so also the priesthood, is built on Christ (Pe1 2:4-5) [BEZA]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH CHRIST. After extolling the dignity of Christians he goes back to CHRIST as the sole source of it.
John Gill Bible Commentary
Wherefore also it is contained in the Scripture,.... Isa 28:16. This is produced as a proof of the excellency of Christ, as compared to a stone; and of his usefulness in the spiritual building; and of his being chosen of God, and precious, though rejected by men; and of the happiness, comfort, and safety of those that believe in him. That this prophecy belongs to the Messiah, is the sense of some of the Jewish writers: the Targum on it applies it to a mighty king; it does not mention the King Messiah, as Galatinus (u) cites it; but Jarchi expressly names him, and interprets it of him: behold, I lay in Sion a chief corner stone, elect, precious; Christ is here called a chief corner stone, as in Eph 2:20 because he not only adorns and strengthens the building, but unites the parts, and keeps them together, even all the saints, Jews or Gentiles, in all ages and places, whether in heaven or earth; and he, as such, is chosen of God for that purpose, and is precious both to God and man, on that account; and is a stone, not of men's laying, but of God's laying in his council, covenant, promises, and prophecies, in the mission of him into this world, and in the Gospel ministry; the place where he is laid is in Sion, the Gospel church, of which he is both the foundation and corner stone: and this account is introduced with a "behold", it being something very wonderful, and worthy of attention: to which is added, he that believeth on him shall not be confounded: or "ashamed"; of the foundation and cornerstone Christ, nor of his faith in him; and he shall not be confounded by men or devils, neither in this world, nor in that to come; he shall have confidence before Christ, and not be ashamed at his coming; he shall be safe now, being laid on this stone; nor shall he be removed from it, or intimidated by any enemy, so as to flee from it; nor shall he make haste, as it is in Isa 28:16 to lay another foundation; and he shall be found upon this hereafter; so that his person and state will be safe, though many of his works may be burnt up, (u) De Aroan. Cathol. Ver. l. 3. c. 21.
Tyndale Open Study Notes
2:5 God’s people themselves constitute the spiritual temple where God dwells (1 Cor 3:16). Jesus compared his body to a “temple” (John 2:19-22), and the church is called the “body of Christ” (Eph 4:12). God no longer manifests himself in a particular place but in the people who belong to him and praise his goodness (see 1 Pet 2:10). • As God’s holy priests in the new covenant, Christians offer not animal sacrifices but spiritual sacrifices such as praising God, praying, and doing good (see Rom 12:1; Heb 13:15-16).