9 But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;
10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.
The “you” is emphatic in the Greek text. Literally, “but as for you,” in contrast to the disobedient of verse 8. “Generation” is from a Greek word meaning “a race, a body with a common life and descent.” It does not mean here a group of individuals living within the span of a lifetime. The word “royal” is the translation of the Greek word for “king.” The Levitical priesthood were only priests. Believers [in the generation Peter wrote to] are king-priests, associated with the Lord Jesus who is a priest after the order of Melchisedec, a king-priest. The word “nation” is the translation of a Greek word meaning “a multitude of people with the same nature.” the word “holy” in the Greek text means literally “set apart for the service of Deity.” The word “peculiar” [special] here is used in a way not often seen today. The Greek word means literally “to make around,” that is, to make something and then to surround it with a circle, thus indicating ownership. The same verb is used in the Septuagint translation of Isaiah 43:21 which reads, “This people have I formed for Myself.” — Wuest, pages 56-57
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The nation rejected Him, but God had spiritual blessings for those members of it who believed upon Him. They could not, at the moment, enjoy on earth the Kingdom promised to the nation, but they could taste and enjoy the sweetness of relationship with God as a people accepted of Him. They were a holy nation—the nation to whom the Kingdom of God was to be given (Matthew 21:42-44)—who would exhibit the spiritual fruit of that Kingdom. They were the New Nation brought out of Egypt in grace, and brought into fellowship with God upon a new principle (Hosea 2). Israel, after the flesh, had utterly failed in every respect and forfeited everything, but this new-born Israel, built up a living house upon the Living Stone, possessed the Kingdom and all its promised glories …
As a purchased people they were to show forth not their own praises but the praises of Him who had called them out of darkness.
In the first chapter the Hebrew believer appears as a pilgrim despised and persecuted (vs. 6-7), but in the second chapter, as a priest holy (v.5) and royal (v.9). Inside the veil in the presence of God, a holy priest; outside the camp in the presence of man, a royal priest.
This double priesthood is common to the Messiah and His people. On high, He is a Holy Priest as Aaron; on earth, He is a Royal Priest as Melchisedec. This double glory is true also of the elect nation. — Williams, page 1000.
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While the epistles of Peter were intended to hold out hope to those living in his day, the primary thrust of his writings has future Israel in view. …
Peter states, “Ye are a chosen generation.” The term “generation” here is the Greek word genos or race. Although there are numerous races in the world, according to the Prophetic Scriptures there is only one chosen race—Israel (Isaiah 43:21: 44:1-2). A race implies a common ancestor, who in this case we know to be Abraham. … In this parenthetical age of grace, God is preserving the Jew. … God will literally fulfill every promise He gave to Abraham, Isaac, and Jacob in the Golden Age.
Those to whom this letter is addressed are also called a royal priesthood, which implies kingship. Under the law, it was required that there be a separation of powers. A priest, for example, was never permitted to hold the office of king. The same held true for the kings in regard to the priesthood. …
In what sense then were Peter’s hearers a royal priesthood? We believe it has to do with the intimate relationship these saints share with the King of Kings. They are promised to rule and reign with Christ in the Millennium. In other words, they will enjoy royal privileges as a kingdom of priests. John followed this same prophetic theme when he declared, “And hast made up unto our God kings and priests: and we shall reign on the earth” (Revelation 5:10)….
Next Peter tells us these believers were “an holy nation.” … We are many things to the Lord, but one thing the Body of Christ is not is a nation, much less “an holy nation.” This honor is reserved solely for Israel. The Greek term hagios or “holy” has the idea to consecrate or to set apart (Exodus 19:6). …
By the time Peter wrote to his countrymen the nation glory Israel once knew was all but a passing memory … Humanly speaking, the death of the nation came in 70 A.D. when Titus laid siege to Jerusalem. … Peter wanted his countrymen to understand that they were numbered with the chosen nation, the covenant people of God. In essence, he’s saying to his readers both present and future that Israel shall be restored to her former glory.
These saints are also said to be a “peculiar people.” Once again, some have surmised from this that Peter was writing to the Body of Christ based on the premise that Paul used the same expression for the Church.” Simply because similar terms and phraseology are used in regard to both Israel and the Body of Christ in no way diminishes the distinction between these two entities. For example, both are called the “house of God” (1 Timothy 3:15 cf. 1 Peter 4:17). Both are referred to as being a “church” or called-out ones (Acts 7:38 cf. Ephesians 1:22-23). Both proclaimed the “kingdom of God” (Mark 1:15 cf. Acts 20:25). The context must always serve as our guide when these identical terms and phrases appear. This particular designation “a peculiar people” simply means “God’s own possession.”…
Peter’s country men were the recipients of all these blessings for a reason, a very important reason, “that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light.” They were saved to serve! — Sadler, pages 79-82
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