To whom coming. — The word used is that which gives rise to the name of a “proselyte.” (Comp. Note on 1 Peter 2:2.) It is also strangely used in something of the same sense in 1 Timothy 6:3. “Joining Him therefore as proselytes.” Not that St. Peter has any notion of a mere external accession. The Apostolic writers do not contemplate the possibility of a difference between the visible and invisible Church. From this point the regeneration-idea, which coloured the whole of the preceding portion of the Epistle, suddenly disappears. The thought is no longer that of a spiritual seed instead of a carnal seed, but of a spiritual Temple instead of the stone temple at Jerusalem.
A living stone. — The very structure and order of the sentence puts Jesus Christ first. Foundation first, building afterwards. It is a pity to insert “as unto” with our version; it takes off from the striking, attracting effect of the sudden metaphor. St. Peter is fond of explaining his metaphors — e.g., “inheritance... in heaven,” “tested genuineness... more precious than of gold,” “gird up... loins of your minds:” so here, “living stone.” It is more than doubtful whether St. Peter, in what follows, had before his mind the giving of his own surname. The word which he here uses is neither petros, nor petra, but lithos; and indeed the whole idea of the relative position of the Church to the petra and to the lithos is quite different. Neither petros nor petra could possibly be used of the squared wrought stone, but represent the native rocky unhewn substratum — part, or whole — which pre-exists before any building is begun, even before the “chief corner-stone” would be placed. (Comp. Matthew 7:24.) Here, therefore, the idea is quite different: the substratum is not thought of at all; and Jesus Christ is a carefully selected and hewn stone (lithos), specially laid as the first act in the work of building. The only thing, therefore, which is, in fact, common to the two passages is the simple thought of the Christian Church being like a building. Our present verse gives us no direct help towards finding how St. Peter understood the famous name-passage. All we can say for certain is that he did not so interpret it as to suppose an official connection with his own person to be the one essential of the true Church, or else in again using the metaphor of building the Church (though in a different connection) he could hardly have omitted all mention of himself. He is, apparently, thinking only of the Messianic interpretation of Old Testament sayings as expounded by our Lord — the “unsophisticated milk of the word” of 1 Peter 2:2.
Disallowed indeed of men. — A direct reference to the passage (Psalms 118:22), which is quoted below in 1 Peter 2:7. It here says “men,” rather than “builders,” in order to contrast them more forcibly with God. The word “disallowed,” or “rejected,” implies a form of trial or probation which comes to an unsatisfactory conclusion. The human builders examine the stone, inspect all its qualifications, and find it unsuited to the edifice which they have in hand, and refuse it not only the place of honour, but any place at all, in their architecture. St. Peter wishes to bring out strongly the absolute opposition between God and the Jews.
But chosen of God, and precious. — Literally, but with God elect, honoured. This is a direct allusion to the passage, Isaiah 28:16, which is quoted in 1 Peter 2:6. While the human builders saw the qualities of the stone, and rejected it because of its not fitting in with their ideal, on the other hand, “with God,” i.e., in God’s counsel and plan, it was “elect,” i.e., choice had been laid upon it, it had been selected for God’s building purposes; and not only “elect” (for this might be equally said of all the “living stones;” see 1 Peter 1:2, where the word has precisely the same meaning), but also “honoured,” which is further explained to mean, singled out for the place of honour, i.e., for that of corner-stone. The designation of this stone as “elect,” brings out again what we have had in 1 Peter 1:11; 1 Peter 1:20, viz., the eternal predestination of Jesus to the Messiahship.