I Peter 2:1-10

Background: 

            But on one aspect there is agreement and here there is no contest – that this letter is obviously a letter addressed to Christians who are facing persecution, because of their faith.  It is addressed to a people facing social ostracism, personal rejection and in the case of slaves, unfair punishment.  This letter seems to have two purposes: firstly, the writer wishes to give the readers a sense of belonging and identity – they feel alienated and rejected.  Secondly, he wishes to encourage them to live in such a way as to reassure the society around them that they are not a threat.  He is exhorting them to live lives of holiness – a Christian lifestyle that will uphold just and honourable ways for Christians to relate to the society around them.  The requirements are demanding (v.1). Thus, Peter calls them to recognise themselves as “a chosen race, a royal priesthood, a holy nation, God’s own people.” (2:9).  The recipients of this letter are encouraged to walk “the tightrope of being radically different from the surrounding culture because of their Christian identity but at the same time affirming the best values of that culture for the sake of acceptance and witness.” (Sharyn Dowd, The Women’s Bible Commentary).  Three themes are addressed in this letter:

·       the security of life in God – a future hope for believers in God;

·       their duty to live as God’s children;

·       and their identity as the people of God joined to Jesus Christ.

            Whatever the origins of the text may be, once again, (as we so often encounter in the Bible) the use of poetic language and rich imagery abounds.  This text from I Peter, as in the case of the other texts we studied, has deep contemporary significance.  In reflecting on this text we are confronted with this question for today’s world - what is required of us so that we can live an alternative Christian identity and live as God’s children?  This becomes particularly complicated for those who live in so called Christian countries, where “Christian identity” should be normally accepted.  Unfortunately, some have appropriated Christianity towards their own ends.  The prayers that are said by President Bush and his attendance of church and Bible Study sessions at the White House are often invoked to demonstrate that he is influenced by his faith – and as a Methodist!  And as, I said in my first Bible Study,  the “Christian language” that surrounds the present war on terrorism makes one question the term “Christian identity”. There is also the presence and role of the Christian right – of religion and right wing politics merging to play a deeply influencing role in affairs of the United States for instance and its influence on the whole world.  In such a context what does it mean to be church?  What is it that gives us our special identity as a people who have been chosen by God to serve God’s people?

            The I Peter text that we are studying gives us some clues.  It develops the qualities required of us to be a chosen people and to live an alternative lifestyle – it is founded on certain qualities and obligations: justice and mercy and utter devotion and loyalty to God.  And that it is a lifestyle into which we need to grow.

In verse 2-3, we see again the “mothering” image of God.    A newborn baby has to be nursed on pure, spiritual milk in order to grow.  Alluding to Psalm 34:8, (“Taste and see that the Lord is good; happy are those who take refuge in him.”), the author encourages the readers to drink deeply from the nourishment that leads to spiritual growth, “since you have tasted that the Lord is good”. (3 b).  By this spiritual strength that we receive from God (as a child would from its nurse) – we are provided the nourishment that is necessary for us to grow into salvation.  (Sharyn Dowd). 

I will divide the text into two main sections and I will share some thoughts on each of them as metaphors that can accompany us as we leave this place - a way for us to go beyond this time:

I.                 The image of building a house made of living stones (vs. 4-8)

II.               The image of being a chosen people, a royal priesthood a holy nation (vs. 9-10)

I.                A house made of living stones – living a sacrificial lifestyle. (v. 4-8)

The image of the house of living stones is an image of the church – the church as it should be to us.  What does it mean for the church to be a house of living stones in this hostile world?   To me this means just one thing: that we are called to be an alternative community - a living community sharing in justice and peace.  Christ is God’s delegated and precious corner living stone. In v 4, Peter reminds us that this Living stone had been rejected, crucified, nailed to the Cross by the world but was precious in God’s sight.  In v.7 we see the author quoting the Psalmist who had declared that, “the stone that the builders rejected has become the very head of the corner.” (v. 7).  However, it is Jesus who first quotes this Psalm when he talks to his disciples about his pending death (Mark 12:10).  In recalling his experience with Jesus and what he learned from it, Peter is saying to the diaspora churches in Asia Minor, as he is saying to us today, that confessing Christ means entering into his sufferings and sharing in his risen life. (v. 5).  Peter invites his listeners and us today, to keep on coming, day after day to Christ the living stone, so that we ourselves may become living stones, sharing in his life.   Sharing in Christ’s life – this is the challenge and the hope of continuing his ministry of sacrificial love for the sake of humankind and all of creation, in joyful hope. (Philip Potter, then General Secretary of the WCC, in his Report to the WCC Assembly in Vancouver, Canada 1983).

The process of becoming living stones is therefore not to be taken for granted – it is not a once-off “I am saved” “I-am-born-again-and-therefore-am-redeemed from this world” kind of offer.  It is not some kind of reward that we will be given in another life.  It requires a life of sacrifice and of struggling for justice and peace for the sake of Christ the cornerstone and with the power of Christ the cornerstone.  We are destined to stumble if we disobey this calling, if we disobey the word, if we refuse to put our trust and faith in God leading the way - this is indeed the challenge.

            Becoming living stones means that believers and communities of believers do not remain isolated, alone, petrified, dead.  They are made alive and each living stone contributes to the building of a house, an oikos, which is enlivened by the Spirit.  Christ is the cornerstone, and the Spirit enables those who come to Christ the builder to be constructed into the house.  Differently put, we become together a living church that stands ready to take risks, ready to speak out and challenge any form of injustice, discrimination, exclusion or un-peace in our world, ready to speak the truth in love, ready to act with compassion. Peter affirms that in the crucified and risen Christ this new house has been built and that all who come to Christ have the privilege of living Christ-like lives and becoming living stones - sharing a common life with all who are living stones, all over the world. 

II.              A chosen people charged with a mission (v. 9-10)

            Here Peter is identifying for us why we are the chosen ones – we are select people because we are charged with a mission – living the life of Christ with courage is the reason for our chosenness.  Sometimes as Christians we assume that our “chosenness” gives us certain privileges over all others and we take a bit too seriously our “election” as a chosen people – this gives rise to triumphalism and exclusive attitudes.   What does it mean to be “chosen” or to be “elected” in the context of our world, as it is today - each of us in our own countries and contexts?

In human terms to elect, choose or select means to separate out something of more value from the rest.   When we read about God choosing some, we often think of the doctrinal concept of salvation where some are separated, and redeemed.  Feminist theologians critique this understanding that chosenness of a few because by implication there are some others who are “non-elect” or “not chosen” and are therefore rejected by God “till they come to our likeness”. (Mosiman Marianne Blickenstaff, Dictionary of Feminist Theology, Westminster, John Knox Press, 1996). 

This understanding that some are the chosen ones has regrettably been used till today to give theological justification for grave injustices.  We recollect how apartheid theology in South Africa and some racist theologies elsewhere have legitimized the power and privilege of the white race over the blacks.  In such a theology the blacks have been identified with the “cursed line” of Ishmael, son of the slave woman Hagar, who had been used and discarded, by Abraham and Sarah, his wife.  Different peoples and religions have used their claim of being “elect” to justify the forced domination of nations, the persecution of other ethnic groups, holy wars, inquisitions and crusades. 

The hierarchy of election is used to subordinate certain members within the Christian church itself.  Females are sometimes considered less valuable and not as close to God as males – this has given legitimization to the Church to not recognize fully or appreciate women’s theological and spiritual contributions, till today. The caste system in India is built on such an understanding of the elected and is at the heart of the racist violence and discrimination some 200 million Dalits face in India.   Some are rejected because they are of a different sexual orientation. 

It is this that is at the heart of the religious tensions in many parts of the world.  As Christians, we sometimes behave as if we are commissioned to spread the gospel at all costs – even if it is to hurt other people’s beliefs and values.  It is our limited understanding of the great commission (Mt. 16:19-20) that makes us believe that we have the final truth and that everyone else is in need of salvation. Such an understanding, let us not forget, has been at the heart of the legitimization for our expansionist strategies and many of the mistakes made in our past and present missionary strategies.  Sometimes we forget that we do not own God, God owns us.

In fact, in a world so filled with violence and conflict, Peter is requiring of us is that we play a transforming and reconciling role in society.  Being elected should in fact give us the mandate to be the compassionate ones, working with God, as healing communities.   The patterns of lives and attitudes of the “non-elect” in the Bible is as interesting and important as those of the elect.  The God of surprises often chooses the most unlikely, those who are so unlike us, the ones who we set aside with our prejudices even bigotry to contribute to God’s salvation history.  When we go from this place let us look for God’s chosen ones – they may not be in the church we worship in or in the people familiar to us. 

Narrow understandings of election and chosenness stand in stark contrast to how the Biblical prophets see it.  The prophet Isaiah, (in chapter 49) for instance speaks of his ministry as being a “servant’s mission”.  We have seen the other day how Jeremiah describes himself as being formed in the womb to act as God’s servant.  In chapter 61 of Isaiah, the text defines what election and chosenness requires:  We see it in the familiar verse: “The spirit of the Lord is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives and release to the prisoners; to proclaim the year of the Lord.” (Is. 61:1-2a). St. Paul too, in his letters, challenges the exclusive claims the Christian followers would make.  In chapters 9-11 of the letter to the Romans, Paul emphasizes that God calls all – not only the Jews, but also the Gentiles.  He reminds his listeners of what is written in Hosea, “Those who were not my people, I will call my people…”(Rom. 9:25).

Of course, the best understanding of chosenness is revealed in the life of Christ, the Messiah, who defined for all time what being chosen demands of us.  God’s universal love is made specific in the life and ministry of Christ.  The Sermon on the Mount (Mt. 5:1-11) sets the stage for this kind of ministry challenging us to respond to Christ’s call.  The selfless giving of oneself and of the radical message of transformation of unjust relationships that is at the heart of the teachings and life of Christ reveals the qualities required in being the chosen ones.  It is a power that comes with the rejection of power.  Election is not a birthright, it has to be earned, each day of our lives. 

In fact we as believers, or as living stones, will need to overcome all forms of separation and of exclusion so that we can become the true human race made in the image of God.  Both women and men become “a royal priesthood” offering ourselves to the world and to God through our worship and witness.  Living stones will challenge any form of exclusivism.  I think here it is necessary to speak of how we understand nationalism and national pride (I know in the US today, the fear people have of being considered disloyal to the nation, if they openly criticize policies of the state they are considered unpatriotic!)  It is ironic that a same nationalist pride of people of other nations is not given the same weight! But to be living stones demands of us that we give up narrow nationalism and commit ourselves to be a community consecrated to God and God’s purpose to unite all nations in their diversity into one global house.  (A more just and democratic United Nations, no doubt, but also as the one living church in Christ!)  

The ones who are chosen by God will need to demonstrate their commitment to live the Christian lifestyle and the rewards for this are plenty:  to become a royal priesthood, a holy nation, God’s own people, having the right to proclaim God’s actions in the world,  and the right to come into the presence of God’s marvelous light  – these are the gifts that we are promised.

            And so we go from this place filled with ideas for social action.  Plans of action are important because they give us the framework to demonstrate how God elects us, chooses us to do God’s will.  Plans of action help to up-build the house of living stones with Christ as the corner stone.  We go from this place also filled with some hesitance, not knowing how we will be received, not knowing whether we have the courage of Jeremiah and of Abigail.  But, as the Letter of  Peter assures us, we go from this place filled with the power of Jesus the cornerstone knowing that even if once we were not a people, we are now God’s people…..once we had not received mercy, but now we have received mercy. (v. 10).  Is there anything more to say except, “If not now, when.  If not me, who?” So please say it again loud and clear….. “If not now, when.  If not me, who?” 

Aruna Gnanadason

Co-ordinator

Justice, Peace & Creation Team/Women