Additional note: Election and reprobation in Scripture (2:8)
Additional note: Election and reprobation in Scripture (2:8)
(1) This text leaves open the possibility of repentance and saving faith in Christ for the unbelievers it talks about. The three key verbs are all in the present tense and may be rather literally rendered, ‘But for those who are presently not believing … who are presently stumbling because they are presently disobeying the word, unto which also they were destined.’ This does not of course imply that they will come to saving faith, but it does stop short of saying that their eternal condemnation is already ordained. It rather affirms that their present rebellion and disobedience has been ordained by God, and does not indicate whether it will continue throughout life or not. Indeed it could not indicate this, for Peter explicitly affirms the hope that many of these same unbelievers will come to faith (2:12; 3:1, 15; 2 Pet. 3:9).
(2) None the less the text does not allow us to conclude that all people everywhere will ultimately be saved. Peter quite clearly recognizes that there will be final condemnation for all who persist in unbelief (4:5, 17; 2 Pet. 2:1, 3, 4, 6, 9, 12, 17, 20–21; 3:7, 16).
(3) It does not seem possible to escape the conclusion that what the text does affirm (the ‘destining’ of present disobedience of unbelievers) implies also that all disobedience which tragically does persist to the end of life (and thus into eternity) has been ‘destined’ by God (cf. Acts 4:27–28; Jude 4; Gen. 45:5 with 50:20; Exod. 10:20 with 8:15; 2 Sam. 16:11; Acts 2:23; Rom. 9:17–23; 11:7; 2 Thess. 2:11).
(4) We may object that this does not seem to us morally right for God, even though it seems to be the inescapable meaning of the text before us. To this objection the only answer that Scripture gives is not to answer all our questions regarding ‘how’ or ‘why’, but only to indicate that ultimately even the condemnation of unbelievers will result in greater glory to God, in the praise of his justice, and power, and mercy to those to whom he shows mercy (Rom. 9:14–25). Thus God can ordain something that is in itself displeasing to him because he knows that finally it will accomplish a greater good (the death of Christ is the ultimate example of this). When we cannot fully understand how this can be, it is for us simply to be silent before our Creator and wait for fuller understanding in eternity (Rom. 9:19–20; Job 38:1–42:6).
(5) We must note that while Scripture is willing to affirm God’s ultimate ‘destining’ of wrongful actions (see Bible references in point (3) above), the blame for these actions is always given to the moral creatures (men and angels) who willingly choose to do wrong; the blame is never given to God (cf. Job 1:22). If we ask how God can ‘destine’ that something happen through the wilful choice of his creatures, yet himself remain free from blame (and not be the ‘author’ of sin in the sense of actually doing wrong himself), then we approach Paul’s questions in Romans 9:19, ‘Why does he still find fault? For who can resist his will?’ Yet here Scripture gives us no answer except to say, ‘But who are you, a man, to answer back to God?’ (Rom. 9:20).
Therefore, if our understanding of the text ever leads us to begin to blame God rather than ourselves for evil (something Scripture never does) or to engage in ‘vain discussion’ (1 Tim. 1:6) which is unedifying, then we may be sure that our understanding or our application of the text is contrary to its original intent.
(6) Election of some to eternal life and the passing over of others is never viewed in the same way in Scripture. Election to salvation is viewed as a cause for rejoicing and praise to God, who is worthy of praise and receives all the credit for our salvation (note 1 Pet. 1:1–3; Eph. 1:3–6). God is viewed as actively choosing us for salvation, and doing so with delight. But ‘reprobation’ (the passing over of those who are not chosen, and justly leaving them in their rebellion) is viewed as something which brings God sorrow, not delight (note Ezek. 33:11, and cf. Paul’s sorrow in Rom. 9:1–2), and in which the blame is always put on the men or angels who rebel, not on God (John 3:18–19; 5:40).
(7) Peter intended this text as a comfort for Christians in the midst of persecution by hostile unbelievers (see above). It can best be applied that way today also (even as Rom. 8:28 and 1 Pet. 1:7) by any Christian facing any kind of abuse from non-Christians (note David’s response to Shimei’s cursing in 2 Sam. 16:10–12).
b. But you are joined with Christ to be blessed as the true people of God (2:9–10)
9. Peter now returns to his elaboration of the blessings which belong to his readers. But you—in contrast to those who disobey—are a chosen race. The word chosen by itself would suggest a sharing in the blessings of God’s ‘chosen’ people in the Old Testament (see discussion of this word at 1:1), as well as a sharing in the privileged status of Christ, the ‘chosen’ rock (1 Pet. 2:4, 6). But when ‘chosen’ is placed in the fuller phrase chosen race, the allusion to Israel, the race God had chosen as his own, is inescapable (see Isa. 43:20, where both these words are used). God has chosen a new race of people, Christians, who have obtained membership in this new ‘chosen race’ not by physical descent from Abraham but by coming to Christ (v. 4) and believing in him (vv. 6–7).
They are also a royal priesthood, and a holy nation, two phrases quoted exactly from the LXX of Exodus 19:6 (and 23:22), where God promises this status to all in Israel who keep his covenant. (See note at 2:5 on this priestly status of believers.) Just as believers are a new spiritual race and a new spiritual priesthood, so they are a new spiritual nation which is based now neither on ethnic identity nor geographical boundaries but rather on allegiance to their heavenly King, Jesus Christ, who is truly King of kings and Lord of lords (Rev. 19:16).
The next phrase, God’s own people, is more literally ‘a people for possession’ (with ‘his’ being implied). This exact expression is not found in the Old Testament, but quite similar language is found in Exodus 19:5; Isaiah 43:21; and Malachi 3:17. The Isaiah context is probably foremost in Peter’s mind, since the next phrase, that you may declare the wonderful deeds, also contains an echo of Isaiah 43:21, ‘to tell forth my praises’ (Isaiah’s word ‘praises’, aretas (LXX), is the same as Peter’s word translated ‘wonderful deeds’). The context is appropriate, for it promises redemption from captivity in Babylon (Isa. 43:14) and repeatedly emphasizes that God forgives and redeems his people for his own sake, that his glory might be proclaimed (Isa. 42:8, 12; 43:7; 43:25; 44:23). Similarly, God has redeemed Christians not out of Babylon but out of darkness and has called them to himself, taking them not back to Jerusalem but into his marvellous light. (Cf. 2 Cor. 4:6; Eph. 5:8; Col. 1:12–13; 1 Thess. 5:4–5; 1 John 2:8–11.)
The word aretas has been translated ‘wonderful deeds’ (so RSV) or ‘praises’ (so NIV, AV) or ‘excellencies’ (so NASB). In its other New Testament uses, aretē means ‘excellence, worthiness of approval and praise’ (Phil. 4:8, ‘if there is any excellence; 2 Pet. 1:3, 5), and such a meaning is certainly suitable to this context: it is right for God’s own people to declare all his excellencies—the perfections of his being.
In fact, God’s purpose in redeeming us is not simply our own enjoyment but that we might glorify him, as Peter indicates by the word ‘that’ in the phrase that you may declare (cf. Isa. 43:7, 25; 48:9–11; Rev. 4:11). Seeking our own eternal well being—right though that is—could never provide a truly satisfying goal for life. The answer to our search for ultimate meaning lies in ‘declaring the excellencies’ of God, for he alone is infinitely worthy of glory. Redemption is ultimately not man-centred but God-centred.
To declare God’s excellencies is to speak of all he is and has done. Peter’s word for ‘declare’ is not used elsewhere in the New Testament, but is used several times in the Psalms to speak of praising God (Ps. 9:14; 71:15; 73:28; 79:13; 107:22; 119:13, 26). This purpose of redemption is too often thwarted by our silence or self-congratulatory pride, but even brief association with a Christian whose speech fulfils this purpose invariably refreshes our spirits.
10. Peter concludes with ideas and words borrowed from Hosea (1:6, 9; 2:1, 23), which show yet fuller aspects of his readers’ great benefits. Like Israel when rejected by God, these Christians had at one time been no people and had not received mercy—they were under sentence of condemnation for sin. But now they have been granted the highest privilege in the universe: now you are God’s people—not by any merit of their own, for they were deserving only of judgment. All the foregoing privileges are to be traced only to the undeserved favour of God: now you have received mercy.
So in verses 4 to 10 Peter says that God has bestowed on the church almost all the blessings promised to Israel in the Old Testament. The dwelling place of God is no longer the Jerusalem temple, for Christians are the new ‘temple’ of God (see notes on v. 5). The priesthood able to offer acceptable sacrifices to God is no longer descended from Aaron, for Christians are now the true ‘royal priesthood’ with access before God’s throne (vv. 4–5, 9). God’s chosen people are no longer said to be those physically descended from Abraham, for Christians are now the true ‘chosen race’ (v. 9). The nation blessed by God is no longer the nation of Israel, for Christians are now God’s true ‘holy nation’ (v. 9). The people of Israel are no longer said to be the people of God, for Christians—both Jewish Christians and Gentile Christians—are now ‘God’s people’ (v. 10a) and those who have ‘received mercy’ (v. 10b). Moreover, Peter takes these quotations from contexts which repeatedly warn that God will reject his people who persist in rebellion against him, who reject the precious ‘cornerstone’ which he has established. What more could be needed in order to say with assurance that the church has now become the true Israel of God?