A Chosen Race

From the NRSV

1 Peter 2 ⁶ For it stands in scripture: "See, I am laying in Zion a stone, a cornerstone chosen and precious; and whoever believes in him will not be put to shame." ⁷ To you then who believe, he is precious; but for those who do not believe, "The stone that the builders rejected has become the very head of the corner," ⁸ and "A stone that makes them stumble, and a rock that makes them fall." They stumble because they disobey the word, as they were destined to do. ⁹ But you are a chosen race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light. ¹⁰ Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy.

Romans 8 ²⁸ We know that all things work together for good for those who love God, who are called according to his purpose. ²⁹ For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. ³⁰ And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.ⁱ

The Apostle Peter is writing to churches in trouble. In Revelation 5:13, the Apostle says he wrote his letter from Babylon, yet exactly where he had in mind is unclear. In his circular letter (meant to be read by many congregations) Peter exhorts his readers to live a holy life, following Christ's example. These fellow believers are to endure suffering, while keeping the end of all things in view (Psalm 73:16-17). This was an important message to believers who were feeling pressure from literally all sides. Sadly, Peter himself would be martyred in the not-to-distant future.

As part of his concern, Peter writes about the privileges and blessings believers have in Christ (2:4-12). As God's own, by virtue of Christ's merit, Christians constitute "a chosen race, a royal priesthood, a holy nation." They ere also "strangers and refugees in [the] world" (1 Peter 2:11). These mixed metaphors all enhance the message of God's grace and that by His grace believers are "God's own people." What wonderful consolation such news would bring to believers under pressure.

However, the Apostle's words have caused quite a stir within the church. Something he surely never intended. What does Peter mean that the disobedient were destined to be disobedient? Is he to be taken literally? Moreover, what does he mean by saying the church is "a chosen race? Are believers a "race?" It seems clear to me that Peter is drawing on ancient covenant language here, but is he giving it a new twist? Should we take Peter's words as exhortation or as theology, that is, that every word has its peculiar meaning? It may not surprise you to hear that there is no unanimity among believers in trying to answer these questions. Whole schools of theology have sprung from Peter and Paul with regard to call, vocation, election, and predestination, and sometimes these schools of thought differ widely from one anotherⁱⁱ. I must say that I am tempted to do a study of specific texts, references Creeds of the Church, and quote theological sources on this whole issues, but do not have the time to do so at present. I suppose one could ask, does it really make any difference what one believes about election or predestination, or about call?

Personally speaking, I do think it matters a great deal how one understands such matters, but I would never "break fellowship" with another Christian on these issues. Having said that, I will now lay out my basic understanding of what it means to say we are called by God, elected by God, and constitute a particular group of "God's own people," the "chosen." At the outset, I must say loudly that all of the privileges we have are because of Christ and not in any way because of who we are or what we have done. We do not earn God's favor; it is a gift of His love. And, as I understand Scripture, everybody in the world may accept the Christ and become His follower. His invitation ("call") is for everyone and therefore everyone can be "chosen." None need be excluded ... but already I have crossed the line according to some Christian groups.

One more thing, as a principle of interpreting Scripture, we must not read one passage against another, but try to understand the meaning of the whole. It is easy to pull out a verse and say, "Look at this!" and then pull out what appears to be a contrary verse and say "Look at this!" Multiplied books have been written trying to interpret what I am summing up in a few pages. [I think it is better to follow the Lord than get caught up in books about Him, including these pages! Having said that, it behooves us to try to understand the Bible as best we can ... always with charity toward one another.]

As another principle of interpretation, for me, we need to interpret Paul or Peter through Jesus, not Jesus through Peter or Paul. He alone is the Redeemer, and His sayings are considerably more understandable than some of what Paul and Peter writes. It can be stated that the Old Testament anticipates Jesus, the Gospels announce Jesus, and the "Letters" (Paul, Peter, James, etc.) interpret Jesus. Much of the New Testament is commentary on what the Lord has done, is doing, and will do. Nonetheless, He stands far above everything else that is written. If I was marooned on a desert island and could only have four biblical "books," I would quickly choose Matthew, Mark, Luke, and John!

Scanning interpretations on Peter's remarks above in verse 8, one finds many suggestions as to their possible meaning.

"A stone that makes them stumble, and a rock that makes them fall." They stumble because they disobey the word, as they were destined to do.

1. Is Peter referring to the Jews (as a nation, not individually), that they will miss out on the blessings of God unless they receive God's Messiah for themselves? One commentator carefully points out that this verse does not suggest a final rejection of Jesus by the Jews.

2. Were these particular persons predetermined by God before their birth to be condemned?

3. Is the Apostle saying that "unbelief" itself is destined to eternal destruction?

4. Are these persons who God, in His foreknowledge, knew they would be lost because of their rejection of the Messiah?

Some commentators, knowing the difficulties in verse 8, do not comment at all. Are they the wise ones?

Mercer's Perspectives: The following summaries come from years of study, researching the Scripture and comparing major interpretations and biblical theologies. These short conclusions of mine represent my best understanding of how the Hebrews thought as well as the witness of Jesus and His Apostles. I will forego piling up Scripture references. We can take a closer look at ones that give you some concern or I will be happy to furnish specific references upon request. I need to say that the mystery of God's ways are at times very difficult to grasp, at least by me. Here goes!

1. God is the gracious Creator and Sustainer of the universe. He has made it beautiful, dependable, and life enhancing.

2. Having made the universe and all that is in it, God invested His great love in its living creatures. The human family was created to bring delight to God's great heart. Therefore, God is not remote but near, not uncaring but concerned. He is, in every high sense of the word, a magnificent Father.

3. The human world sinned against the goodness of God and began to suffer those consequences which its acts brought upon it. The sin of Adam and Eve, and all who followed, was no surprise to God, since God is beyond surprise, knowing all. Some contemporary theologies, however, teach that God does not know "the future" because it has not happened, even for Him. I doubt that.

4. But God so loved His human creation that He made a covenant with the peoples, establishing an eternal bond between Him and them. He even selected a particular people to convey His will to the nations of the world (the Hebrews). Alas, even these chosen people went astray and caused grief to the God of love and injury to themselves. The prophets preached repentance and faith to Israel.

5. This rebellion did not quench the fire of love in God's heart and He came to earth in Jesus of Nazareth, Messiah and Son of God, to draw His people back as well as offer redemption to the whole world.

6. The ministry and message of the Lord was an open invitation for others to follow Him. He appealed to the Jews first, although others became disciples too.

7. After Jesus' death, resurrection, and ascension, His Apostles began to address the other nations directly rather than through the witness of the chosen people. In fact, the idea of being chosen by God for special ministry was given to all who responded to Jesus' message of the kingdom, Jew or Gentile. The believing community, the Church, became the bearer of the new covenant in Christ.

8. Just as God calledⁱⁱⁱ people to His service in the Old Testament, He continues to call people to service in this era of the Spirit. Everyone is called to relationship, forgiveness, and service; some are called to specific tasks for the general good (preaching, teaching, healing, etc.)

9. The "chosen" are not a select few but all those who joyfully accept the good news of God's love through Jesus Christ. Their destiny is the kingdom of God! Those who refuse to follow Christ walk a path that ultimately takes them to a destiny of chaos and trouble.

10. The Lord Jesus offered His love to everyone, and continues to do so through the ministry of the Church (as movement, not as institution). God wants everyone to be in His kingdom and acts in ways to bring that about. We have the responsibility to choose God's ways.

11. In all this I affirm that God alone is sovereign and knows the end from the beginning. Yet God's knowledge does not mean that He predestines people to salvation or condemnation. God is just and forms His judgments on the basis of His holiness and love.

12. The "means" and the "end" of our destinies are decreed, not the persons. The means is the grace of God freely given through faith in Christ the Lord. [Whatever the gracious Lord does with those who have never had an opportunity to choose is in accordance with His gracious will. Cf. Romans 2:12-16.] The overall message of Scripture is consistent with the teaching that our destiny depends on our choice, though even the ability to choose aright is the gift of God.

13. All people are called to discipleship through our Lord Jesus Christ, and those who respond are called the chosen, again, not by human merit but through the merits of Jesus Christ. Within the larger body called the "chosen," some are called to specific tasks as complement the designs of the Lord's will. In all of this process there is no favoritism by the Lord, every person is treated fairly and graciously. One must keep in mind that "the chosen" is one way among many to describe the Church in the New Testament, as the text above from Peter demonstrates.

14. Christians are not "a race," in the ordinary way of understanding the word "race." We are "the body of Christ," but not in the ordinary way we understand the word "body," anymore than Jesus Christ is the "Son of God" in the ordinary way we understand the word "son." Spiritual language requires spiritual interpretation and application. Relationship with God requires many ways of speaking about that relationship in an attempt to catch its full-orbed character. Personally speaking, I prefer the idea of Christians being "followers of Christ", as in "disciples" (or students), who are totally dependent on Him for their identity, their standards for life, and their destiny.
    
    

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    ⁱJohn Wesley, Father of Methodism, wrote a sort of handbook general commentary for early Methodists on the Old and New Testaments. I am going to quote him on these verses from Romans 8 so you can see what Wesley believed St. Paul meant. These comments are from Wesley's Explanatory Notes Upon the New Testament, and are, as you can guess, different in understanding from the Reformed (Congregational, Presbyterian, some Anglican) thinkers of his day. On verse 30: "St. Paul does not affirm, either here or in any other part of his writings, that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification (Romans 11:22). Neither does he deny that many are called who never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven. He glorified -- He speaks as one looking back from the goal upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory."

    On verse 33: Wesley says, in part: " ... the term elect was of old applied to all the members of the visible Church; whereas in the New Testament it is applied only to the members of the invisible." By "visible Church" Wesley means Israel, along with its ceremonies. By "invisible" Wesley means believers in general, since Wesley did not limit membership in the Church to those who were Anglican, but rather he believed that every person confessing Christ as Lord was a member of the Church of God. Here Wesley was true to his Puritan roots and their objection to identifying "the Church" with an institution.

    ⁱⁱ The words "election" and "predestination" are not used in the Gospels, and the word "chosen" is found only nine times (concerning justice, Luke 18:7; concerning the disciples, John 13:18; 15:19; Concerning Zechariah, Luke 1:9; Concerning Mary (Lazarus' sister), Luke 10:42; concerning Jesus, Matthew 12:14; 22:14; Luke 9:35; 23:35). It is very important to note that the Gospel of our Lord is, when compared with Paul's writings, even Peter's, straightforward and easily grasped, at least in the matters related to repentance, faith, and holy living. The verses mentioned in the endnotes come from the New Revised Standard Version.

    ⁱⁱⁱThe word "call" is in the Gospels: concerning Jesus' ministry, Matthew 9:13; Mark 2:17; Luke 5:32; concerning Jesus' teaching, Matthew; 20:8; 22:3; 22:7, 9; Mark 10:18; Luke 6:46; 18:19; John 13:13; concerning the end, 24:31; concerning a miracle, Mark 10:49; concerning Pilate, Mark 15:12; concerning Mary, the mother of Jesus, Luke 1:38; concerning a conversation, John 4:16; concerning Jesus and His disciples, John 15:15. The word "calling" is used eight times in the Gospels, but only in the sense of someone calling to another person, never in a theological sense.

    Written in May, 2004
    Copyright © 2004, Jerry L. Mercer

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    Jerry Mercer