φῶς·[18]
Translation
But you (all are) a
chosen race, a royal priesthood, a holy nation, a people for (God’s own)
possession, so that you might proclaim the praiseworthy deeds[19] of
Him who called you out of darkness into the marvelous light;
Cutting at the Joints
The genres of 1 Peter is
an epistle or a letter. 1 Peter 2:9-10 is the dividing point between the first
half of 1 Peter about identity of those who are chosen (1 Pet 1:3-2:10). Then
it transitions into how those who are in Christ can and should live, because
they are a people of God’s own possession.
Summary
Peter is expressing the
new reality of what it means to be incorporated into the People of God. First,
Peter explains that all believers are chosen and called. Second, this calling
comes with the role of being a part of a royal priesthood. Moreover, this is a
royal priesthood because it belongs to God, and because each believer is under
the headship of Jesus Christ, the King Priest. Christians are also a Holy
nation, a people set apart for God and His purposed plan. Finally,
believers belong to God as His very own people. In the end, all of these convey
the idea that Christians are chosen and called to participate in God’s
salvation history as His royal priest proclaiming praiseworthy deeds.
Therefore, Christians are chosen not just so they can live in communion with
God, but to participate in the plan God has for their life as royal
priest.
Application
In this passage, Peter
shows that all Christians are called to be priest. Thus, we are all able to
participate in the presence and communication with God. How many times do we
take this for granted and not pray? I know many instances in my life
where I have not prayed, because it never occurred to me to ask God for help
for myself or for others. Finally, I would remind everyone that we are all
chosen for a reason to be in this time and place. This is no coincidence, God
knew what He was doing; so, it is best that we prayerfully consider what His
plan and call is for our lives every day.
Critical Commentary Notes
[1]There are no relevant textual variants. It also
seems that this verse has a chiastic fusion of old
testament echos.
[3] “ὑμεῖς δὲ” introduces the conclusion of section of 1 peter
1:3-2:10.(Feldmeier, 140, 2008), and “δὲ” is a post positive conjunction (Black, 31, 2009). Now, Davids
argues that, “ὑμεῖς δὲ” makes an “emphatic transition” where the
Old Testament People of God (Israel) is being replaced with the new people of
God (Christians) (Davids, 90-92, 1990). Davids, explains that, “This position
is described by transferring the church the titles of Israel in the OT (for the
church is the true remnant of Israel…)” (Davids, 90, 1990). In other
words, Davids argues for complete replacement of Israel by the church. A
moderate view is expressed by Bigg who conveys the concept that yes the church
obtains the titles of Israel, but Israel is not rejected as the People of God.
Bigg states, “All the titles are transferred from Israel to the brotherhood.
Israel has been purged, not rejected” ( Bigg, 134, 1975).
While, the post positive
conjunction “δὲ” is in a position that does make it more
emphatic; it is highly improbable, that it is contrasting believers from the
people of Israel. First, this is not a polemic against the nation of
Israel (the “Jewish community”); second, “nowhere in 1 Peter are the readers
addressed as a new Israel or a new people of
God, as to displace the Jewish community” (Michaels, 107, 1988, italics
original). Finally, this passages main point is , “neither the differentiation
from Israel nor that from society, but the belongingness to God” (Feldmeier,
140-141, 2005).
[4] “γένος ἐκλεκτόν” (a chosen race) is
a predicate nominatives (found in verse 9). Moreover, it is an echo of “the LXX
Isa 43:20” (Michaels, 108, 1998), and in its original context is referring to
the nation of Israel. Now, “γένος” is “a people of common origin”
(Donelson, 66, 2010; Achtemeier, 163, 1996). Grudem argues that, “The word chosen by
itself would suggest a sharing in the blessing of God’s ‘chosen people’ in the
Old Testament….as well as a sharing in the privileged status of Christ, the
‘chosen’ rock…God has chosen a new race of people, Christians, who have
obtained membership in this new ‘chosen’ race” (Grudem, 1988,111). This can
also be understood not as a new Israel, but an introduction or incorporation
into the people of God. Green explains this concept of being chosen as an
“election or introduction into Israel’s story” (Green, 62, 2007).
[5] “βασίλειον ἱεράτευμα” is a nominative functioning as
an appositive phrase that refers back to the “γένος ἐκλεκτόν” or
chosen race (Dubis, 56, 2010), and it can be translated as a royal
priesthood (LXX) or a kingdom of priest(MT). This
echo is the exact phrase found in the Old Testament LXX (Michaels, 108, 1988),
most commentators take “βασίλειον” adverbially (Bigg, 134, 1975; Michaels, 108, 1988; Davids 91,
1990; Marshal, 74, 1991; Schreiner, 114, 2003). Furthermore, NASB, NET, ESV,
KJV, NIV and most others translate this phrase as “royal priesthood”. Marshal
articulates best why this is the correct translation; he states “the fact that
each of the other three phrases here in 1 Peter consist of a noun with an
adjective (or adjectival phrase) speaks in favor” of these translations.
Some may take the “βασίλειον”
substantially. For example, Earnest best argues that “βασίλειον” could be translated “a body of kings”
(Best, 270-293, 1969). This is unlikely, instead “βασίλειος is meant in a rather weaker sense at 1 Pt.
2:9 to signify royal priesthood in the manner in which one speaks of royal
service”, not one that is “invested with royal dignity” as is what is
understood to be in the LXX (TDNT, Vol 1, 591,1964-).
[6] “ἔθνος ἅγιον” (holy nation) is a “nominative in
apposition to βασίλειον ἱεράτευμα” (Dubis, 56, 2010). This is another echo back to Exd 19:6. “ἔθνος” conveys these concepts, “a body of
persons united by kinship, culture, and common traditions, nation,
people” (BDAG, 276,2000). In other words, it is a general designation
continuing this corporate idea that is expressed throughout this passage.
Meanwhile, “ἅγιον” carries the idea, of something or someone being holy,
“sacred” or “reserved for God and God’s service” (BDAG, 10, 2000).
Therefore, it could be understood, though not literally translated as, a nation
reserved for God and His service. In other words, this is a nation that is set
apart for God and His purposed plan.
[8] “εἰς περιποίησιν” ([of God’s own] possession) is an accusative that conveys purpose (Dubis, 56, 2010), because God is doing the acquiring or possessing of the property (BDAG, 804, 2000). One could also translate understand this as being “destined for vindication,” because “εἰς περιποίησιν” could be considered a synonym for “σωτηρία” (Michaels, 109, 2012). Thus, Michaels is conveying a sense of future salvation. This is not found in any major translation or in any other commentators (that I have read). The problem is that this seems to stray away from the main idea of this passage where the people are God’s own possession “created for that very purpose” (Dubis, 56, 2010). On the other hand, the next clause is a purpose clause that talks about God’s virtues or deeds, which in this passage seems to be the calling of a chosen people. Thus, the implications are salvific in the broader context.
[9] “ὅπως” (in order that or so that) is a purpose conjunction
(Wallace, 301, 2000), and introduces a purpose phrase (Dubis, 56, 2010).
[10]“ τὰς ἀρετὰς” (Praiseworthy deeds) is an accusative
functioning as a direct object (Wallace, 83, 2000), to the word verb “ἐξαγγείλητε” (Dubis, 56, 2010). “ἀρετὰς” refers to “a manifestation of divine power”
(BDAG, 130, 2000). Dubis explains that this manifestation of divine power is
best translated as “praiseworthy deeds” and that it refers “to God’s salvific
activity in Christ” (Dubis, 57, 2010). Luther translates it as “wonderful
deeds” and explains it as being, “that the power of God Christ has swallowed up
death, devoured hell, and drunk sin to the dregs, and placed us into eternal
life. These are such deeds that man cannot understand them, let alone perform them”(
Pelikan, 65, 1967).
[11] “ἐξαγγείλητε” (proclamation) is an aorist verb with active voice in the
subjunctive mood (Dubis, 57, 2010). The subject of active voice verbs “performs
or experiences the action,” (Wallace, 181, 2000). Moreover, aorist tense
conveys perfective aspect, and since it is in the subjunctive mood, it conveys
a punctilliar action, rather than just a past action of proclamation
(Campbell,34-38; 91-92, 2008).
[13] “σκότους” (darkness) is a genitive, that conveys the idea of
darkness. This darkness can be understood as “ignorance” (Michaels, 111, 1988).
The Theological Dictionary of the New Testament seems to agree with this
understanding of “σκότους”
also; it states, “The whole range of meaning may be understood in terms
of the basic sense: darkness, not in connection with its optical effect, but …
as a hindrance to movement and action, to foresight, as the sphere of objective
peril and subjective anxiety” (TDNT, Vol 7, 424, 1964-). Thus, it is a “state
of spiritual or moral darkness” that can only be removed by God calling us out
into the light (BDAG, 932, 2000), and why TDNT argues that darkness implies a
destination for hell(TDNT, Vol 7,424,1964-).
[14] “ὑμᾶς” (you) is an accusative functioning as a direct object
(Wallace, 83, 2000) to the verb καλέσαντος (Dubis, 57, 2010).
[15]“ καλέσαντος” (call) is an aorist active participial. It expresses the
idea of being chosen for the purpose of accepting or receiving a “special
benefit or experience” (BDAG, 503, 2000).
[16] Adjective that modifies light (φῶς).
[16] Adjective that modifies light (φῶς).
[17] Genitive of source (Dubis, 57, 2010).
[18] Barbara Aland et al., The Greek New Testament (4th ed.; Federal Republic of Germany: United Bible Societies, 1993), 601.
[19] My translation disagrees with NASB, ESV,
but agrees with RSV and NRSV. Martin Luther also understands it this way.
(Pelikan, 63, 1967).
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