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1Pe_2:6 gives the ground for the exhortation contained in 1Pe_2:4-5 by a quotation of the passage, Isa_28:16, to which reference was already made in 1Pe_2:4.
διότι ] cf. 1Pe_1:24.
περιέχει ἐν τῇ γραφῇ ] an uncommon construction, yet not without parallel, see Joseph. Antt. xi. 7: βούλομαι γίνεσθαι πάντα , καθὼς ἐν αὐτῇ (i.e. ἐπιστολῇ ) περιέχει ; indeed περιέχειν is more than once used to denote the contents of a writing, see Act_23:25; Joseph. Antt. xi. 9: καὶ ἡ μὲν ἐπιστολὴ ταῦτα περιεῖχεν . Either ἡ περιοχή (or ὁ τόπος ) must, with Wahl, be supplied here as subject; or better, περιέχει must be taken impersonally as equal to, continetur; cf. Winer, p. 237 [E. T. 316]; Buttmann, p. 126.
The words of the passage in the O. T. (Isa_28:16) are quoted neither literally from the LXX. nor exactly according to the Hebrew text. In the LXX. it is: ἰδού , ἐγὼ ἐμβάλλω εἰς τὰ θεμέλια Σιὼν (instead of which we have here, exactly as in Rom_9:33 : ἰδού , τίθημι ἐν Σιὼν ) λίθον πολυτελῆ (this adject. here omitted) ἐκλεκτὸν ἀκρογωνιαῖον (these two words here transposed) ἔντιμον εἰς τὰ θεμέλια αὐτῆς (the last two words εἰς … αὐτῆς here left out) καὶ ὁ πιστεύων ( ἐπʼ αὐτῷ added) οὐ μὴ καταισχυνθῇ (Rom_9:33 : καὶ πᾶς ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται ). Whatever may be understood by the stone in Zion, whether the theocracy, or the temple, or the house of David, or the promise given to David, 2Sa_7:12; 2Sa_7:16 (Hofmann), this passage, which certainly has a Messianic character,—inasmuch as the thought expressed in it should find, and has found, its fulfilment in Christ,—is not here only, but by Paul and the Rabbis (see Vitringa, ad Jes. I. p. 217), taken to refer directly to the Messiah, who also, according to Delitzsch (cf. in loc.), is directly meant by the stone (“this stone is the true seed of David, manifested in Christ”). Luther, following Oecumenius and Theophylactus, assumes that Christ is called λίθος ἀκρογων . because He has united Jew and Gentile together, and out of both collected the one church; this Calvin, not entirely without reason, calls a subtilius philosophari. In the words: καὶ ὁ πιστεύων κ . τ . λ ., πιστεύων corresponds to προσερχόμενοι , 1Pe_2:4. οὐ μὴ καταισχυνθῇ does not refer to the glory which consists for the believer in this, “that he, as a λίθος ζῶν , will form part of the οἶκος πν .” (Wiesinger), but to “the final glory of salvation which is the aim of the present πιστεύειν ” (Schott); cf. 1Pe_2:2 : εἰς σωτηρίαν .[120]
[120] Hofmann is wrong in asserting that it is here said “that οὐ μὴ καταισχύνθῃ is meant to call back to mind the εἰς σωτηρίαν in ver. 2.”