Sunteți pe pagina 1din 13

Imamat yang rajani 1 Petrus 2 : 9

Tetapi kamulah bangsa yang terpilih, imamat yang rajani, bangsa yang kudus, umat kepunyaan Allah sendiri, supaya kamu memberitakan perbuatan-perbuatan yang besar dari Dia, yang telah memanggil kamu keluar dari kegelapan kepada terang-Nya yang ajaib: 10 kamu, yang dahulu bukan umat Allah, tetapi yang sekarang telah menjadi umat-Nya, yang dahulu tidak dikasihani tetapi yang sekarang telah beroleh belas kasihan.

Khusus membahas Imamat Rajani

GILL

a royal priesthood; referring to E !":#, $here the %sraelites are &alled a 'kingdom of priests'; $hi&h the (haldee paraphrase renders, kings, priests; see )e !:# a &hara&ter $hi&h one of the *e$ish &ommentators says +y, shall return to the *e$s 231 -./01, 'in time to &ome'; and $ell agrees $ith all the people of (hrist, $hether *e$s or 4entiles, $ho are all of them kings, through their relation to (hrist; and at the present time ha5e a kingdom $hi&h &annot be mo5ed, or taken a$ay from them; being not only brought into the 4ospel dispensation, the kingdom of the 6essiah, and ha5ing a right to all the pri5ileges and immunities of it, but ha5e also the kingdom of gra&e set up $ithin them, or gra&e, as a reigning prin&iple, implanted in them; $hi&h lies not in anything e ternal, but in righteousness and true holiness, in in$ard pea&e, and spiritual joy; and they ha5e the po$er of kings o5er sin, 7atan, and the $orld; and the ri&hes of kings, being possessed of the ri&hes of gra&e no$, and entitled to the ri&hes of glory in another $orld; they li5e like kings, they $ear royal apparel, the robe of (hrist8s righteousness; they sit at the king8s table, and feed on royal dainties; and are attended on as kings, angels being their life guards, and ministering spirits to them; and hereafter they shall reign $ith (hrist on earth, and that for the spa&e of a thousand years, and, after that, for e5er: being raised up from a lo$ estate, to inherit the &ro$n of glory, to $ear the &ro$n of life and righteousness, and possess the kingdom prepared for them from the foundation of the $orld, of $hi&h they are no$ heirs: and they are 'priests', as $ell as kings; being made so by (hrist, and through his priestly offi&e; are anointed $ith the 9oly 4host, and san&tified by his gra&e, and allo$ed to dra$ near to 4od, and offer up by (hrist their spiritual sa&rifi&es of prayer and praise; and are enabled and assisted to offer up the sa&rifi&e of a broken heart, and their bodies also, and e5en their li5es $hen &alled to it; the allusion is to the kingdom and priesthood being formerly together, and $hi&h met in (hrist, :e& #:!; and in his people. The *e$s $ere $ont to &all the priestly dignity and offi&e >?>= </=, 'the &ro$n of the priesthood' +@,:

Terjemahan: Imamat yang rajani, menunjuk kepada Keluaran 19:6 (Aamu akan menjadi bagi-Au
kerajaan imam dan bangsa yang kudus. %nilah semuanya firman yang harus kaukatakan kepada orang %srael.B Dimana bangsa %srael disebut sebagai kerajaan imam, yang mana

JFB

royalCkingly. Delie5ers, like (hrist, the antitypi&al 6el&hisede&, are at on&e kings and priests. %srael, in a spiritual sense, $as designed to be the same among the

nations of the earth. The full reali@ation on earth of this, both to the literal and the spiritual %srael, is as yet future. Terjemahan: )ajani, bersifat raja. Erang per&aya, seperti Aristus, seperti 6elkisedek, sebagai raja sekaligus imam, %srael, dalam pengertian spiritual, didesign yang sama diantara bangsa-bangsa dunia. )ealisasi dari hal ini di atas bumi adalah dialami oleh %srael sebagai bangsa dan juga %srael se&ara spiritual, yang dipenuhi di masa depan.

POOLE

A royal priesthood; or, kingdom of priests. 9e &alled them an holy priesthood, !Fe G:H, no$ he &alls them a royal priesthood, to sho$ that they $ere made not only spiritual priests, but spiritual kings; $hi&h pri5ilege they had not as *e$s, but as belie5ers, $ho are all of them as priests in respe&t of 4od, to $hom they are &onse&rated, and to $hom they offer up spiritual sa&rifi&es; so kings in respe&t both of their enemies, o5er $hom they are 5i&torious, and of the kingdom they are hereafter to inherit. Terjemahan: %mamat yang rajani, atau kerajaan imam. Fetrus menyebut mereka suatu imamat kudus, ! Fetrus G : H IDan biarlah kamu juga dipergunakan sebagai batu
hidup untuk pembangunan suatu rumah rohani, bagi suatu imamat kudus, untuk mempersembahkan persembahan rohani yang karena Jesus Aristus berkenan kepada Allah.B dan disini Fetrus menyebut mereka imamat yang rajani, untuk menunjukkan bah$a mereka dijadikan bukan hanya sebagai imam se&ara spiritual, tetapi juga raja se&ara spiritual; yang mana membuat mereka istime$a bukan sebagai Jahudi, tetapi sebagai orang per&aya, yang mana mereka se&ara keseluruhan sebagai imam terkait dengan TK9AN, kepada siapa mereka dikuduskan, dan kepada siapa mereka menaikkan pujian korban spiritual; jadi dalam hal ini sebagai raja terkait dengan musuh mereka yang mereka menangkan dan juga dari kerajaan yang akan di$ariskan kepada mereka kelak.

RWP
A royal priesthood I B. Lrom E !":# I&f. )e5 !:#; )e5 H:!MB. The offi&ial in (hristian &hur&hes is =, not . Ne are all IpriestsB. (f. G:H.

SCOFIELD

The Ne$ Testament priesthood, 7ummary: I!B Kntil the la$ $as gi5en the head of ea&h family $as the family priest 4enesis O:GM; G#:GH; ;!:HP. IGB Nhen the la$ $as proposed, the promise to perfe&t obedien&e $as that %srael $ould be unto 4od 'a kingdom of priests' E odus !":#. but %srael 5iolated the la$, and 4od shut up the priestly offi&e to the Aaroni& family, appointing the tribe of Qe5i to minister to them, thus &onstituting the typi&al priesthood E odus GO:!. I;B %n the dispensation of gra&e, all belie5ers are un&onditionally &onstituted a 'kingdom of priests' ! Feter G:"; )e5elation !:# the distin&tion $hi&h %srael failed to a&hie5e by $orks. The priesthood of the belie5er is, therefore, a birthright; just as e5ery des&endant of Aaron $as born to the priesthood 9ebre$s H:!. IPB The &hief pri5ilege of a priest is a&&ess to 4od. Knder la$ the high priest only &ould enter 'the holiest of all,' and that but on&e a year 9ebre$s ":R, but $hen (hrist died, the 5eil, type of (hrist8s human body 9ebre$s !M:GM $as rent, so that

no$ the belie5er-priests, eSually $ith (hrist the 9igh Friest, ha5e a&&ess to 4od in the holiest 9ebre$s !M:!"-GG. The high Friest is &orporeally there 9ebre$s P:!P-!#; ":GP; !M:!"-GG. IHB %n the e er&ise of his offi&e the Ne$ Testament belie5er-priest is I!B a sa&rifi&er $ho offers a threefold sa&rifi&e: IaB his o$n li5ing body. )omans !G:!; Fhilippians G:!R; G Timothy P:#; ! *ohn ;:!#; *ames !:GR IbB praise to 4od, 'the fruit of the lips that make mention of 9is name' I).T.B, to be offered '&ontinually' ; 9ebre$s !;:!H; E odus GH:GG '% $ill &ommune $ith thee from abo5e the mer&y seat'B; I&B his substan&e ; 9ebre$s !;:!#; )omans !G:!;; 4alatians #:#; ; *ohn !:H-O; 9ebre$s !;:G; 4alatians #:!M; Titus ;:!P. IGB The N.T. priest is also an inter&essor ! Timothy G:!; (olossians P:!G

atar belakang kitab 1 Petrus http:!!"""#sabda#$rg!sabda"eb!bibli%al!intr$!&b'6(


Latar Belakang Surat ini merupakan yang pertama dari dua surat PB yang ditulis oleh rasul Petrus (1Pet 1:1; 2Pet 1:1). Petrus mengakui bahwa surat pertama ini ditulis dengan bantuan Silas (Yun. Sil!anus ) sebagai "uru tulisnya (1Pet #:12). $emahiran Silas dalam bahasa Yunani dan gaya menulis ter%ermin di dalam surat ini& sedangkan bahasa Petrus yang kurang halus tampak dalam surat 2 Petrus. 'ada dan isi surat ini %o%ok dengan apa yang kita ketahui tentang Simon Petrus. Persekutuannya yang akrab dengan (uhan Yesus selama bertahun)tahun melandasi ingatannya kembali akan kematian (1Pet 1:11&1*; 1Pet 2:21)2+; 1Pet ,:1-; 1Pet #:1) dan kebangkitan Yesus (1Pet 1:,&21; 1Pet ,:21); se%ara tidak langsung Petrus tampaknya "uga menun"uk kepada penampakan diri Yesus kepadanya di .alilea setelah kebangkitan (1Pet 2:2#; 1Pet #:2a; bd. Yoh 21:1#)2,). (ambahan lagi& terdapat banyak persamaan di antara surat ini dengan khotbah)khotbah Petrus yang ter%atat dalam $isah Para /asul. Petrus mengalamatkan surat ini kepada 0orang)orang pendatang yang tersebar0 di seluruh propinsi 1sia $e%il kekaisaran /omawi (1Pet 1:1). Beberapa di antara mereka ini mungkin adalah orang bertobat yang menanggapi khotbahnya pada hari Pentakosta dan telah kembali ke kota masing)masing dengan iman yang baru (bd. $is 2:*)11). 2rang per%aya ini disebut 0pendatang dan perantau0 (1Pet 2:11) untuk mengingatkan mereka bahwa per3iarahan mereka sebagai orang $risten adalah di dalam dunia yang

memben%i Yesus $ristus dan mereka dapat mengalami penganiayaan darinya. 4ungkin Petrus menulis surat ini sebagai tanggapan terhadap laporan dari orang per%aya di 1sia $e%il tentang peningkatan perlawanan (1Pet +:12)15) yang belum didukung resmi oleh pemerintah (1Pet 2:12)16). Petrus menulis dari 0Babilon0 (1Pet #:1,). $ata ini dapat dita7sirkan se%ara har7iah sebagai negara Babilon di 4esopotamia atau sebagai ungkapan kiasan untuk /oma& pusat tertinggi dari ke7asikan abad pertama. 8alaupun Petrus mungkin satu kali berkun"ung ke tempat penampungan golongan Yahudi)ortodoks yang besar di Babilon& kita dapat lebih mudah menerangkan bahwa Petrus& Silas (1Pet #:12)& dan 4arkus (1Pet #:1,) sedang bersama)sama di /oma ($ol +:19; bd. pernyataan Papias mengenai Petrus dan 4arkus di /oma) pada awal dasawarsa 59)an dan bukan di Babilonia. $emungkinan besar Petrus menulis dari /oma pada tahun 59)5, 4& pasti sebelum pertumpahan darah yang mengerikan oleh 'ero dimulai (th. 5+ 4). Tujuan Petrus menulis surat pengharapan yang penuh dengan suka%ita ini untuk memberikan kepada orang per%aya pandangan yang ilahi dan abadi bagi kehidupan di bumi dan untuk memberikan bimbingan praktis kepada mereka yang mulai mengalami penderitaan yang berat sebagai orang $risten di dalam masyarakat ka7ir. Petrus khawatir kalau)kalau orang per%aya membangkitkan ketidaksenangan pemerintah dan menasihatkan mereka untuk mengikuti teladan Yesus dalam menderita dengan tidak bersalah& benar& dan luhur. Survai 1 Petrus mulai dengan mengingatkan orang per%aya (1) bahwa mereka mempunyai suatu panggilan yang mulia dan warisan sorgawi di dalam Yesus $ristus (1Pet 1:2)#); (2) bahwa iman dan kasih mereka di dalam hidup ini akan diu"i dan dimurnikan sehingga akan mengakibatkan pu"ian& hormat& dan kemuliaan pada saat kedatangan (uhan (1Pet 1:5)*); (,) bahwa keselamatan yang besar ini sudah dinubuatkan oleh nabi)nabi P: (1Pet 1:19)12); dan (+) bahwa orang per%aya harus hidup kudus& "elas berbeda dari dunia yang tidak selamat di sekitar mereka (1Pet 1:1,)21). 2rang per%aya& yang terpilih dan dikuduskan (1Pet 1:2) merupakan bayi)bayi yang bertumbuh yang memerlukan susu murni ;irman 1llah (1Pet 2:1),)& batu)batu hidup yang sedang dibangun men"adi suatu rumah rohani (1Pet 2:+)19)& dan orang asing yang mengembara melewati negara asing (1Pet 2:11)12); mereka harus hidup dengan hormat dan rendah hati dalam hubungan mereka dengan setiap orang selama per"alanan ini (1Pet 2:1,)),:12).

1manat 1 Petrus terutama berkaitan dengan sikap patuh dan menderita karena kebenaran bagi $ristus dan menurut teladan)'ya sendiri (1Pet 2:1-)2+; 1Pet ,:*))#:11<). Petrus meyakinkan orang per%aya bahwa apabila mereka menderita karena kebenaran& maka mereka akan disenangi oleh (uhan dan mendapat pahala. =i dalam konteks penga"aran mengenai menderita karena $ristus ini& Petrus menekankan tema)tema yang saling berhubungan dari keselamatan& pengharapan& kasih& suka%ita& iman& kekudusan& kerendahan hati& takut akan 1llah& ketaatan& dan ketundukan. Ciri-ciri Khas :ima %iri utama menandai surat ini. (1) Bersama dengan surat >brani dan kitab 8ahyu& berita surat ini berkisar pada orang per%aya yang menghadapi kemungkinan penganiayaan yang berat karena persatuan mereka dengan Yesus $ristus. (2) Surat ini memberikan pengarahan praktis bagaimana orang $risten harus menanggapi penganiayaan dan penderitaan yang tidak adil& lebih daripada kitab lainnya dalam PB (1Pet ,:*))#:11). (,) Petrus menekankan kebenaran bahwa orang per%aya adalah pendatang dan perantau di dunia ini (1Pet 1:1; 1Pet 2:11). (+) Banyak nama untuk umat 1llah dari P: digunakan untuk orang per%aya PB (mis. 1Pet 2:#&*)19). (#) Surat ini berisi ayat PB yang paling sulit dita7sirkan: kapan& di mana& dan bagaimana Yesus 0memberitakan >n"il kepada roh)roh yang di dalam pen"ara& ... pada waktu 'uh0 (1Pet ,:1*)29).

DTN
2:9 Keluaran 19 : 6 2:1(
mer&y. Ih-GMB % ha5e endea5oured to e press the perfe&t parti&iple of the 5erb 8to sho$ mer&y8 by 8enjoying mer&y,8 and the aorist parti&iple of the same 5erb by 8ha5ing found mer&y.8 7ee 9os. !.!M; G.G;.

Gill
2:9
But ye are a chosen generation,.... Er 'kindred'; the phrase is to be seen in the 7eptuagint, on %sa P;:GM, to $hi&h, and the follo$ing 5erse, the apostle refers here, and in another part of this te t. The allusion is throughout to the people of %srael in general, $ho, in an e ternal $ay, $ere all that is here said; but $as only true in a spiritual sense of su&h as $ere &hosen and &alled among the *e$s: and $ho $ere a 'generation or kindred'; being regenerate, or through abundant mer&y begotten, and of an in&orruptible seed born again; and $ere akin to 4od, he being their Lather, and they his &hildren by adopting gra&e, and $hi&h $as made manifest by their ne$ birth; and also akin to (hrist, he being their head, husband, Lather, and brother, and

they his members, spouse, &hildren, and brethren; and to the saints, being of the same household and family in hea5en and in earth; ha5ing the same Lather, Qord, 7pirit, faith, baptism, and they all brethren: and they $ere a '&hosen' generation or kindred; being famous, and in high esteem $ith 4od, and a&&ounted by him for a generation; he ha5ing &hosen them abo5e all kindreds, tongues, people, and nations, and that from all eternity; and of his o$n so5ereign good $ill and pleasure; and not on a&&ount of their faith, holiness, and good $orks; and to spe&ial benefits, to the relation and kindred they are in, to gra&e here, and glory hereafter; to regeneration and san&tifi&ation, and to sal5ation and eternal life; just as %srael, as a nation, $ere &hosen abo5e all others, be&ause of the lo5e of 4od to them, and for no other reason, to many e ternal pri5ileges and fa5ours, $hi&h others did not enjoy: no$ the apostle mentions this &hara&ter first, be&ause 4od8s eternal ele&tion is the sour&e and spring of all spiritual blessings, $hi&h pro5ides and se&ures them, and a&&ording to $hi&h they are besto$ed, and $ith $hi&h they are inseparably &onne&ted: a royal priesthood; referring to E !":#, $here the %sraelites are &alled a 'kingdom of priests'; $hi&h the (haldee paraphrase renders, kings, priests; see )e !:# a &hara&ter $hi&h one of the *e$ish &ommentators says +y, shall return to the *e$s 231 -./01, 'in time to &ome'; and $ell agrees $ith all the people of (hrist, $hether *e$s or 4entiles, $ho are all of them kings, through their relation to (hrist; and at the present time ha5e a kingdom $hi&h &annot be mo5ed, or taken a$ay from them; being not only brought into the 4ospel dispensation, the kingdom of the 6essiah, and ha5ing a right to all the pri5ileges and immunities of it, but ha5e also the kingdom of gra&e set up $ithin them, or gra&e, as a reigning prin&iple, implanted in them; $hi&h lies not in anything e ternal, but in righteousness and true holiness, in in$ard pea&e, and spiritual joy; and they ha5e the po$er of kings o5er sin, 7atan, and the $orld; and the ri&hes of kings, being possessed of the ri&hes of gra&e no$, and entitled to the ri&hes of glory in another $orld; they li5e like kings, they $ear royal apparel, the robe of (hrist8s righteousness; they sit at the king8s table, and feed on royal dainties; and are attended on as kings, angels being their life guards, and ministering spirits to them; and hereafter they shall reign $ith (hrist on earth, and that for the spa&e of a thousand years, and, after that, for e5er: being raised up from a lo$ estate, to inherit the &ro$n of glory, to $ear the &ro$n of life and righteousness, and possess the kingdom prepared for them from the foundation of the $orld, of $hi&h they are no$ heirs: and they are 'priests', as $ell as kings; being made so by (hrist, and through his priestly offi&e; are anointed $ith the 9oly 4host, and san&tified by his gra&e, and allo$ed to dra$ near to 4od, and offer up by (hrist their spiritual sa&rifi&es of prayer and praise; and are enabled and assisted to offer up the sa&rifi&e of a broken heart, and their bodies also, and e5en their li5es $hen &alled to it; the allusion is to the kingdom and priesthood being formerly together, and $hi&h met in (hrist, :e& #:!; and in his people. The *e$s $ere $ont to &all the priestly dignity and offi&e >?>= </=, 'the &ro$n of the priesthood' +@,: an holy nation; referring to the same pla&e in E !":# $here the %sraelites are so &alled, being separated by 4od from other nations, and legally and e ternally san&tified by him; as all the true %srael of 4od are san&tified, or set apart by 4od the Lather, in eternal ele&tion, to real and perfe&t holiness; and are san&tified or &leansed from sin, by the blood and sa&rifi&e of (hrist; and are internally san&tified by the 7pirit of 4od; ha5e prin&iples of holiness $rought in them, from $hen&e they li5e holy li5es and &on5ersations: a peculiar people; as the %sraelites are &alled a 'pe&uliar treasure', E !":H to $hi&h the referen&e is: 4od8s ele&t are a pe&uliar people, to $hom he bears a pe&uliar lo5e; they are &hosen by him to be a spe&ial people abo5e all others, and ha5e pe&uliar blessings besto$ed on them, and pe&uliar &are is taken of them; they

are the Qord8s, >1UV, his treasure, his je$els, his portion and inheritan&e, and therefore he $ill preser5e and sa5e them; they are a people for a&Suisition, pur&hase, and possession, as the $ords may be rendered; $hom 4od has obtained, pro&ured, and pur&hased for himself, $ith the pre&ious blood of his 7on; hen&e the 7yria& 5ersion renders them, 2X.<Y 2W?=, 'a redeemed &ompany': the same $ith the &hur&h 4od has pur&hased $ith his blood, A& GM:GO and the pur&hased possession, Eph !:!P and $hi&h are redeemed and purified to be, and appear to be a pe&uliar people, @ealous of good $orks, Tit G:!P the end of all $hi&h gra&e being besto$ed upon them in ele&tion, redemption, and regeneration, is, that ye should show forth the praises of him ; that is, 4od, $ho has &hosen them into a spiritual kindred and relation, made them kings and priests, san&tified them by his 7pirit, and redeemed them by his 7on, as a pe&uliar people; all $hi&h laid them under obligation to sho$ forth $ith their lips, and in their li5es and &on5ersations, his '5irtues': $e read, 'praises'; and so the 7yria& 5ersion; that is, the po$er, $isdom, goodness, lo5e, gra&e, and mer&y of 4od, and the &ommendations of them, displayed in the abo5e instan&es: the apostle seems to ha5e his eye on %sa P;:G!, $here the 7eptuagint use the same $ord for 'praise', as here: ne t follo$s a periphrasis of 4od, and in it an argument, or reason for speaking of his 5irtues, and sho$ing forth his praise: who hath called you out of darkness into his marvellous light; $hi&h is to be understood, not of an e ternal &all by the ministry of the $ord only; for many are &alled in this sense, $ho are not &hosen, redeemed, and san&tified; but of an internal, spe&ial, po$erful, holy, and hea5enly &alling, by the 7pirit and gra&e of 4od: and this is, 'out of darkness'; out of the darkness of the la$, under the former dispensation, $hi&h $as as night, in &omparison of the 4ospel day; and out of that darkness $hi&h the *e$s $ere parti&ularly in, in and about the &oming of (hrist, being ignorant of the righteousness of 4od, and the spirituality of the la$; ha5ing lost all right notions of the 6essiah, and the true sense of the 7&riptures, and $ere &arried a$ay $ith the traditions of the elders, and led by blind guides, the 7&ribes and Fharisees; out of this darkness, as $ell as $hat is &ommon to men, in a state of unregenera&y, ha5ing no sight of themsel5es, their sin, and misery, nor kno$ledge of di5ine things, of 4od in (hrist, and of sal5ation by him, and of the $ork of the 7pirit upon the heart, they $ere &alled, into his marvellous light: by $hi&h they sa$ the e &eeding sinfulness of sin, the insuffi&ien&y of their righteousness, their need of (hrist, and sal5ation by him; and astonishing it $as to them, that they $ho $ere born blind, and $ere brought up in darkness, and $ere darkness itself, should be made light in the Qord; and the obje&ts they sa$ $ere ama@ing to them; e5erything in a spiritual $ay $as mar5ellous in their eyes; espe&ially the sun of righteousness, the light of the $orld, and also the $onderful things out of the la$, or do&trine of (hrist, the 4ospel, and the surprising lo5e and gra&e of 4od, in the $hole, and in the se5eral parts of their sal5ation: it $as $ith them, as if a &hild, from the moment of its birth, $as shut up in a dungeon, $here there $as not the least &re5i&e to let in the least degree of light, and should &ontinue here till at years of maturity, and then be brought out at on&e, at noonday, the sun shining in its full strength and glory, $hen that parti&ularly, and all obje&ts about him, must strike him $ith $onder and surprise. The 7yria& 5ersion renders it, 'his most e &ellent light'; the apostle seems to refer to the form of praise and thanksgi5ing used by the *e$s, at the time of the passo5er; $ho say +a,, '$e are bound to &onfess, to praise, to glorify, &. him $ho hath done for our fathers, and for us, all these $onders he hath brought us out of bondage to liberty; from sorro$ to joy, and from mourning to a good day,

1[-U <[21 >1.Y2Z[, 'and out of darkness into great light'; and from subje&tion unto redemption.88 This $as also part of their morning prayer +b,; '% &onfess before thee, E my 4od, and the 4od of my fathers, that thou hast brought me out of darkness into light.88 And it is to be obser5ed, that the third 7ephira, or number, in the *e$ish (abalisti& tree, $hi&h ans$ers to the third Ferson in the Trinity, among other names, is &alled, 'mar5ellous light' +&,. +y, Daal 9atturim in lo&. +@, Firke Abot, &. P. se&t. !;. T@eror 9ammot, fol. RO. ;. +a, 6isn. Fesa&him, &. !M. se&t. H. 9aggada 7hel Fesa&h, p. G;. 6aimon. 9il&hot (hamet@ Kmet@ah, &. O. se&t. H. +b, T. 9ieros. Dera&ot, &. P. fol. R. !. +&, (abala Denudata, par. G. p. O.

2:1(
Which in time were not a people,.... A 'Qoammi' being put upon them; see 9o !:" to $hi&h the apostle here refers: 4od8s ele&t, $hether among *e$s or 4entiles, $ere, from eternity, his &hosen people, and his &o5enant people; and, as su&h, $ere gi5en to (hrist, and they be&ame his people, and his &are and &harge; and he sa5ed them by his obedien&e, sufferings, and death, and redeemed them to himself, a pe&uliar people: but then, before &on5ersion, they are not a people formed by 4od for himself, and his praise; nor (hrist8s $illing people, either to be sa5ed by him, or to ser5e him; nor are they, nor &an they be truly kno$n by themsel5es, or others, to be the people of 4od: the 7yria& 5ersion gi5es the true sense of the phrase, by rendering it 'these $ho before $ere not' \[3W], 're&koned or a&&ounted a people'; that is, by others: but are now the people of God; being regenerated, &alled, and san&tified, they are a5ou&hed by 4od to be his people; they ha5e the $itness of the 7pirit to their spirits, that they are the people of 4od; they &an then &laim their relation to 4od, and are kno$n, a&kno$ledged, and &alled the people of 4od, by others: which had not obtained mercy but now have obtained mercy ; being &alled formerly, Qoruhamah, 9o !:# $hi&h passages the apostle has in 5ie$: before &on5ersion there is mer&y in 4od8s heart to$ards his ele&t, and so there is in the &o5enant of gra&e, and $hi&h $as sho$n in the pro5ision of his 7on, as a 7a5iour, in the mission of him, and redemption by him; but this is not manifested to them, until they are begotten again, a&&ording to abundant mer&y, and then they obtain mer&y; ha5ing in their regeneration an e5ident display of the mer&y of 4od to$ards them, and an appli&ation of his pardoning gra&e and mer&y, through the blood of his 7on, unto them.

JFB
2:9
(ontrast in the pri5ileges and destinies of belie5ers. (ompare the similar &ontrast $ith the pre&eding &onte t. chosenC'ele&t' of 4od, e5en as (hrist your Qord is. generationCimplying the unity of spiritual origin and kindred of belie5ers as a &lass distin&t from the $orld. royalCkingly. Delie5ers, like (hrist, the antitypi&al 6el&hisede&, are at on&e kings and priests. %srael, in a spiritual sense, $as designed to be the same among the

nations of the earth. The full reali@ation on earth of this, both to the literal and the spiritual %srael, is as yet future. holy nationCantitypi&al to %srael. peculiar peopleCliterally, 'a people for an acquisition,' that is, $hom 4od &hose to be peculiarly His: A& GM:GO, 'pur&hased,' literally, 'a&Suired.' 4od8s 'peculiar treasure' abo5e others. show forthCpublish abroad. Not their own praises but His. They ha5e no reason to magnify themsel5es abo5e others for on&e they had been in the same darkness, and only through 4od8s gra&e had been brought to the light $hi&h they must hen&eforth show forth to others. praisesCGreek, '5irtues,' 'e &ellen&ies': 9is glory, mercy I!Fe G:!MB, goodness IGreek, !Fet G:;; Num !P:!R; Num !P:!O; %sa #;:RB. The same term is applied to belie5ers, GFe !:H. of him who hath called youC IGFe !:;B. out of darknessCof heathen and e5en *e$ish ignoran&e, sin, and misery, and so out of the dominion of the prin&e of darkness. marvellousCFeter still has in mind Fs !!O:G;. lightC%t is &alled '9is,' that is, 4od8s. Enly the IspiritualB light is &reated by 4od, not darkness. %n %sa PH:R, it is physi&al darkness and e5il, not moral, that 4od is said to create, the punishment of sin, not sin itself. Feter, $ith &hara&teristi& boldness, brands as darkness $hat all the $orld &alls light; reason, $ithout the 9oly 7pirit, in spite of its 5aunted po$er, is spiritual darkness. '%t &annot apprehend $hat faith is: there it is stark blind; it gropes as one that is $ithout eyesight, stumbling from one thing to another, and kno$s not $hat it does' ^QKT9E)_. G:!M Adapted from 9os !:"; 9os !:!M; 9os G:G;. Feter plainly &onfirms Faul, $ho Suotes the passage as implying the &all of the 4entiles to be&ome spiritually that $hi&h %srael had been literally, 'the people of 4od.' Frimarily, the prophe&y refers to literal %srael, hereafter to be fully that $hi&h in their best days they $ere only partially, 4od8s people. not obtained mercyCliterally, '$ho $ere men not &ompassionated.' %mplying that it $as 4od8s pure mercy, not their merits, $hi&h made the blessed &hange in their state; a thought $hi&h ought to kindle their li5ely gratitude, to be sho$n $ith their life, as $ell as their lips.

Poole
2:9
But ye; ye belie5ers, in opposition to those reprobates that are disobedient to the $ord. 9e sho$s that those dignities and pri5ileges, $hi&h $ere mentioned by 6oses as belonging to their forefathers, did mu&h more belong to them; and that they had the real e hibition in (hrist, of those good things $hereof their fathers had but a taste, and $hi&h the rest of the *e$s had lost by their unbelief. Are a chosen generation; a people &hosen of 4od, not only out of the $orld, but from among the rest of your o$n nation, and not only to an e ternal adoption, and out$ard pri5ileges, Ias the $hole body of the nation $asB, but to eternal sal5ation. A royal priesthood; or, kingdom of priests. 9e &alled them an holy priesthood, !Fe G:H, no$ he &alls them a royal priesthood, to sho$ that they $ere made not only spiritual priests, but spiritual kings; $hi&h pri5ilege they

had not as *e$s, but as belie5ers, $ho are all of them as priests in respe&t of 4od, to $hom they are &onse&rated, and to $hom they offer up spiritual sa&rifi&es; so kings in respe&t both of their enemies, o5er $hom they are 5i&torious, and of the kingdom they are hereafter to inherit. An holy nation; 6oses &alls your fathers an holy people, Deu R:#, in respe&t of their separation from the impurities of the 4entiles, their dedi&ation to 4od, and the many la$s 4od ga5e them, obliging them to e ternal and &eremonial purity, $hereby they $ere admonished of internal and real holiness; but ye are a holy nation in respe&t of that true and in$ard holiness itself, $hereof that &eremonial holiness $as but a signifi&ation. 9e seems parti&ularly to allude to %sa #G:!G. A peculiar people! E o !":H, it is a peculiar treasure; so the same $ord is rendered, a special people, Deu R:#, and, a peculiar people, Deu !P:G; the $ord used by the Q``. implying as mu&h; but 6al ;:!R, $here $e render it jewels, the Q``. use the same $ord $hi&h Feter doth here, $hi&h is as mu&h as, a people of a&Suisition, or $hi&h 4od hath a&Suired to himself for his pe&uliar possession or treasure. 4od had res&ued the %sraelites from their Egyptian bondage, and taken them to be his pe&uliar people abo5e all others, and &laimed a right to them, and &ounted them pre&ious, as ha5ing redeemed them $ith a strong hand, and got possession of them at the e pense of so mu&h po$er, and so many mira&les. This deli5eran&e of theirs $as the type of (hristas deli5ering the &hur&h from the tyranny of 7atan, the spiritual Fharaoh, and the $orld, the spiritual Egypt, and a state of sin, the $orst bondage; upon the a&&ount $hereof 4odas people are &alled a peculiar people, or a people thus acquired, Tit G:!P, and a purchased possession, Eph !:!P, $here the same $ord is like$ise used. That ye should show forth, c.: this notes the end of all these pri5ileges 5on&hsafed them, 5i@. that they should glorify 4od in the enjoyment of them. 9e seems to refer to %sa P;:R "1: This people ha!e " formed for myself, I or a&Suired, as the Q``. hath itB, they shall show forth my praise. #how forth; publish and de&lare, both in $ords and deeds, that others may be e &ited to glorify, 4od in the like manner. The praises of him; or 5irtues, that $isdom, po$er, goodness, righteousness, truth b&., $hi&h 4od hath manifested in his 5ou&hsafements to you, and in the a&kno$ledgment of $hi&h he may be glorified. Who hath called you; by an effe&tual &alling, a&&ording to his purpose, )om O:GO. $ut of darkness; the darkness of ignoran&e, unbelief, sin, and misery. The time before the publi&ation of the gospel, $as a time of darkness, 6at ":!# Quk !:R". %nto his marvellous light; the light of kno$ledge, faith, holiness, &omfort: see Eph H:O. %t is &alled mar!ellous, be&ause men see $hat they ne5er sa$ before, $onderful things out of 4odas la$, Fsa !!":!O; and be&ause it is a

mar5ellous thing, that they $ho sat in so gross darkness should be translated into so glorious a light.

2:1(

Which in time past were not a people; either, were not a people, i.e. a formed state, or &ommon$ealth, being dispersed in se5eral &ountries, among other people, and not $orth the name of a people: or, $ere not the people of 4od, Isupplying God out of the opposite &lauseB, sin&e he had gi5en them a bill of di5or&e, and said #o$ammi and #o$ruhamah to them, 9os !:!-!!. These $ere the *e$s of the dispersion, and su&h as had not returned out of the Dabylonish &apti5ity, together $ith many of other tribes mi ed $ith them, $ho, before their &on5ersion to (hrist, seemed &ut off from the body of that people, had no solemn $orship of 4od among them, and $ere tainted $ith the &orruptions of the heathen, $ith $hom they &on5ersed. But are now the people of God; really 4odas people, restored to their old &o5enant state and &hur&h pri5ileges, by their belie5ing in (hrist. Which had not obtained mercy but now have obtained mercy; the mer&y of being 4odas people, and enjoying their pri5ileges, being justified, at pea&e $ith 4od, b&. Qest they might any $ay abuse $hat he had said in the former 5erse &on&erning their great dignity and pri5ileges, so as to as&ribe any thing to themsel5es, the apostle intimates here, that all they enjoyed $as merely out of 4odas mer&y.

RWP
2:9
But ye I B. %n &ontrast $ith the disobedient ones. An elect race I B. Lrom %sa P;:GM. The blood relation of the spiritual %srael Inot the *e$ish ra&eB through the ne$ birth I!:G;B. A royal priesthood I B. Lrom E !":# I&f. )e5 !:#; )e5 H:!MB. The offi&ial in (hristian &hur&hes is =, not . Ne are all IpriestsB. (f. G:H. A holy nation I B. Also from E !":#, but here applied, not to the national %srael, but to the spiritual %srael of belie5ers Iboth *e$s and 4entilesB. A people for God&s own possession I B. The idea here o&&urs in E od !":H; Deut R:#; Deut !P:G; Deut G#:!O, $here $e ha5e as in Tit G:!P Ialone in the N.T.B, and in 6al ;:!R $e find Ifor a possessionB. is a people o5er and abo5e the others and is a possession in a spe&ial sense IEph !:!PB. 7ee Faul8s use of in A& GM:GO. The old rendering, 'a pe&uliar people,' had this idea of possession, for 'pe&uliar' is from pecus IQatin for flo&kB. 'hat ye may shew forth I B. Furpose &lause $ith , rather than , $ith the first aorist a&ti5e subjun&ti5e of , old 5erb, to tell out, here alone in N.T. 'he e(cellencies I B. Lrom %sa P;:G!. Eld $ord for any preeminen&e Imoral, intelle&tual, militaryB, often for '5irtue,' but not in that sense in the E.T. or the N.T. The $ord has the sense of moral $orth in GFet !:;; GFet !:H; Fhil P:O; and the

Apo&rypha. %n %saiah Ihere SuotedB it means praise and glory to 4od. 7o also %sa PG:!G. 7ee A& G:!! Ithe mighty $orks of 4odB. )arkness IB. 9eathenism. *is marvellous light I B. (hristianity. Lor Ifrom B see 6t G!:PG. Lor the &hange from heathenism to (hristianity see (ol !:!G; Eph H:O-!P.

2:1(
Which in time past I B. 'Nho on&e upon a time.' +o people I B. This phrase from 9os G:G;. Note use of Inot B $ith like 9ebre$ negati5e. Which had not obtained mercy I B. Ferfe&t passi5e arti&ular parti&iple of and the emphati& negati5e , $ith $hi&h &ompare Faul8s use of !Fet G:!; !Fet G:G in )o ":GH, $hi&h may ha5e been kno$n to Feter or not. But now have obtained mercy I B. (hange to first aorist passi5e parti&iple from 'the long ante&edent state' to 'the single e5ent of &on5ersion $hi&h ended it' I9ortB.

Scofield
2:9
priesthood The Ne$ Testament priesthood, 7ummary: I!B Kntil the la$ $as gi5en the head of ea&h family $as the family priest 4enesis O:GM; G#:GH; ;!:HP. IGB Nhen the la$ $as proposed, the promise to perfe&t obedien&e $as that %srael $ould be unto 4od 'a kingdom of priests' E odus !":#. but %srael 5iolated the la$, and 4od shut up the priestly offi&e to the Aaroni& family, appointing the tribe of Qe5i to minister to them, thus &onstituting the typi&al priesthood E odus GO:!. I;B %n the dispensation of gra&e, all belie5ers are un&onditionally &onstituted a 'kingdom of priests' ! Feter G:"; )e5elation !:# the distin&tion $hi&h %srael failed to a&hie5e by $orks. The priesthood of the belie5er is, therefore, a birthright; just as e5ery des&endant of Aaron $as born to the priesthood 9ebre$s H:!. IPB The &hief pri5ilege of a priest is a&&ess to 4od. Knder la$ the high priest only &ould enter 'the holiest of all,' and that but on&e a year 9ebre$s ":R, but $hen (hrist died, the 5eil, type of (hrist8s human body 9ebre$s !M:GM $as rent, so that no$ the belie5er-priests, eSually $ith (hrist the 9igh Friest, ha5e a&&ess to 4od in the holiest 9ebre$s !M:!"-GG. The high Friest is &orporeally there 9ebre$s P:!P-!#; ":GP; !M:!"-GG. IHB %n the e er&ise of his offi&e the Ne$ Testament belie5er-priest is I!B a sa&rifi&er $ho offers a threefold sa&rifi&e: IaB his o$n li5ing body. )omans !G:!; Fhilippians G:!R; G Timothy P:#; ! *ohn ;:!#; *ames !:GR IbB praise to 4od, 'the fruit of the lips that make mention of 9is name' I).T.B, to be offered '&ontinually' ; 9ebre$s !;:!H; E odus GH:GG '% $ill &ommune $ith thee from abo5e the mer&y seat'B; I&B his substan&e ; 9ebre$s !;:!#; )omans !G:!;; 4alatians #:#; ; *ohn !:H-O; 9ebre$s !;:G; 4alatians #:!M; Titus ;:!P. IGB The N.T. priest is also an inter&essor ! Timothy G:!; (olossians P:!G

2:1(

Book %ntroduction , 1 -eter


)ead first &hapter of ! Feter

W.%'/.: The Apostle Feter I! Feter !:!B )A'/: Frobably A.D. #M. That 'Dabylon' refers to the former &ity on the Euphrates, or to )ome, &annot be inferred from ! Feter H:!;. The te t is obs&ure. '*/0/: Nhile Feter undoubtedly has s&attered *e$ish belie5ers in mind, his Epistles &omprehend 4entile belie5ers also I! Feter G:!MB. The present Epistle, $ritten from a &hur&h on 4entile ground I! Feter H:!;B, presents all the foundational truths of the (hristian faith, $ith spe&ial emphasis on the atonement. The distin&ti5e note of Lirst Feter is preparation for 5i&tory o5er suffering. The last-name $ord o&&urs about fifteen times, and is the key-$ord to the Epistle. The Epistle is in three parts: (hristian suffering and &ondu&t in the light of full sal5ation, !:!-G:O The belie5er8s life in 5ie$ of his se5enfold position, and of the 5i&arious suffering of (hrist, G:"-P:!" (hristian ser5i&e in the light of the &oming of the (hief 7hepherd, H:!-!P

1W#
G:" 4eneration ^] . Detter, )e5., ra&e : a body $ith a &ommon life and des&ent. Nation ^] . Feople ^] . The distin&tion bet$een these three $ords &annot be &losely pressed. )a&e emphasi@es the idea of des&ent; nation, of &ommunity. Qao5, people, o&&urring 5ery often in the 7eptuagint, is used there mostly of the %sraelites, the &hosen people. The same use is also freSuent in the Ne$ Testament; but it is employed in a more general sense, as by Quk G:!M. %t $ould seem that this idea, ho$e5er, in its metaphori&al and (hristian appli&ation, the &hosen %srael of 4od, dire&ted Feter8s &hoi&e of the $ord, sin&e he adds, a people for 4od 8s o$n possession. Fe&uliar ^ ] . Qit., a people for a&Suisition. )e5., a people for 4od 8s o$n possession. Ny&., a people of pur&hasing. (ranmer, a people $hi&h are $on. The $ord o&&urs !Th H:", rendered obtaining I)e5.B; Eph !:!P, 4od 8s o$n possession I)e5.B. 7ee %sa P;:G! I7ept.B, $here the kindred 5erb o&&urs : ' This people ha5e % formed for myself ^] . 7he$ forth ^] . Enly here in Ne$ Testament. Fro&laim, tell abroad. The praises ^ ] . Qit., the 5irtues. 7o )e5., e &ellen&ies. The $ord o&&urs %sa P;:G! I7ept., see abo5eB, and is rendered praise. 7ee, also, %sa P;:!G I7ept.B, 'De&lare his praise ^_ in the islands.'

2:1(
Feople ^] . 7ee on 5er. ", and note the &hoi&e of the term here. A people of 4od. (ompare )om ":GH, G#.

S-ar putea să vă placă și