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4 Come to him, a living stone, though rejected by mortals yet chosen and precious in God’s sight, and 5like living stones, let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.


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To whom coming, is not to be referred simply to God, but to him as he is revealed to us in the person of Christ. Now, it cannot be but that the grace of God must powerfully draw us to himself and inflame us with the love of him by whom we obtain a real perception of it. If Plato affirmed this of his Beautiful, of which a shadowy idea only he beheld afar off, much more true is this with regard to God.

Let it then be noticed, that Peter connects an access to God with the taste of his goodness. For as the human mind necessarily dreads and shuns God, as long as it regards him as rigid and severe; so, as soon as he makes known his paternal love to the faithful, it immediately follows that they disregard all things and even forget themselves and hasten to him. In short, he only makes progress in the Gospel, who in heart comes to God.

But he also shews for what end and to what purpose we ought to come to Christ, even that we may have him as our foundation. For since he is constituted a stone, he ought to be so to us, so that nothing should be appointed for him by the Father in vain or to no purpose. But he obviates an offense when he allows that Christ is rejected by men; for, as a great part of the world reject him, and even many abhor him, he might for this reason be despised by us; for we see that some of the ignorant are alienated from the Gospel, because it is not everywhere popular, nor does it conciliate favor to its professors. But Peter forbids us to esteem Christ the less, however despised he may be by the world, because he, notwithstanding, retains his own worth and honor before God.

5. Ye also, as lively or living stones, are built up The verb may be in the imperative as well as in the indicative mood, for the termination in Greek is ambiguous. But in whatever way it is taken, Peter no doubt meant to exhort the faithful to consecrate themselves as a spiritual temple to God; for he aptly infers from the design of our calling what our duty is. We must further observe, that he constructs one house from the whole number of the faithful. For though every one of us is said to be the temple of God, yet all are united together in one, and must be joined together by mutual love, so that one temple may be made of us all. Then, as it is true that each one is a temple in which God dwells by his Spirit, so all ought to be so fitted together, that they may form one universal temple. This is the case when every one, content with his own measure, keeps himself within the limits of his own duty; all have, however, something to do with regard to others.

By calling us living stones and spiritual building, as he had before said that Christ is a living stone, he intimates a comparison between us and the ancient temple; and this serves to amplify divine grace. For the same purpose is what he adds as to spiritual sacrifices For by how much the more excellent is the reality than the types, by so much the more all things excel in the kingdom of Christ; for we have that heavenly exemplar, to which the ancient sanctuary was conformable, and everything instituted by Moses under the Law.

A holy priesthood It is a singular honor, that God should not only consecrate us as a temple to himself, in which he dwells and is worshipped, but that he should also make us priests. But Peter mentions this double honor, in order to stimulate us more effectually to serve and worship God. Of the spiritual sacrifices, the first is the offering of ourselves, of which Paul speaks in Romans 12:1; for we can offer nothing, until we offer to him ourselves as a sacrifice; which is done by denying ourselves. Then, afterwards follow prayers, thanksgiving, almsdeeds, and all the duties of religion.

Acceptable to God. It ought also to add not a little to our alacrity, when we know that the worship we perform to God is pleasing o him, as doubt necessarily brings sloth with it. Here, then, is the third thing that enforces the exhortation; for he declares that what is required is acceptable to God, lest fear should make us slothful. Idolaters are indeed under the influence of great fervor in their fictitious forms of worship; but it is so, because Satan inebriates their minds, lest they should come to consider their works; but whenever their consciences are led to examine things, they begin to stagger. It is, indeed, certain that no one will seriously and from the heart devote himself to God, until he is fully persuaded that he shall not labor in vain.

But the Apostle adds, through Jesus Christ There is never found in our sacrifices such purity, that they are of themselves acceptable to God; our self-denial is never entire and complete, our prayers are never so sincere as they ought to be, we are never so zealous and so diligent in doing good, but that our works are imperfect, and mingled with many vices. Nevertheless, Christ procures favor for them. Then Peter here obviates that want of faith which we may have respecting the acceptableness of our works, when he says, that they are accepted, not for the merit of their own excellency, but through Christ. And it ought to kindle the more the ardor of our efforts, when we hear that God deals so indulgently with us, that in Christ he sets a value on our works, which in themselves deserve nothing. At the same time, the words, by or through Christ, may be fitly connected with offering; for a similar phrase is found in Hebrews 13:15,

“Through him let us offer the sacrifice of praise to God.”

The sense, however, will remain the same; for we offer sacrifices through Christ, that they may be acceptable to God.




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