1 Peter 2:10

KJV

Which in time past [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy.

KJV (with Strong's)

Which {G3588} in time past {G4218} were not {G3756} a people {G2992}, but {G1161} are now {G3568} the people {G2992} of God {G2316}: which {G3588} had {G1653} not {G3756} obtained mercy {G1653}, but {G1161} now {G3568} have obtained mercy {G1653}.

Complete Jewish Bible

Once you were not a people, but now you are God’s people; before, you had not received mercy, but now you have received mercy.

Berean Standard Bible

Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

American Standard Version

who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.

Commentary

### SUMMARY
First Peter 2:10 powerfully declares the radical transformation of believers, articulating a profound shift in their identity and standing before God. Once alienated and without a covenant relationship, they are now divinely designated as "the people of God," having transitioned from a state of spiritual destitution, devoid of divine favor, to one of having abundantly "obtained mercy" through God's sovereign grace. This verse encapsulates the core of the Gospel's redemptive work, highlighting God's initiative in extending unmerited compassion and inclusion to those who were formerly outside His covenant community.

### CONTEXT
* **Literary Context:** This verse serves as the climactic declaration of the transformed identity of believers, building directly upon the rich theological descriptions in [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Chosen People"). In the preceding verse, Peter describes believers as "a chosen generation, a royal priesthood, an holy nation, a peculiar people," all terms historically applied to Israel. Verse 10 then explains *how* they became this exalted people: by God's transformative action. It provides the historical and theological basis for the new identity articulated in verse 9, emphasizing the radical discontinuity between their past state and their present reality in Christ. The flow of thought moves from a description of their new status to an explanation of the divine process that brought it about, setting the stage for Peter's subsequent exhortations regarding their conduct as God's people in a hostile world.
* **Historical & Cultural Context:** Peter is addressing scattered Christians across Asia Minor, likely a diverse group comprising both Jewish and, predominantly, Gentile converts. For Gentile believers, the language of "not a people" held particular resonance. Prior to their conversion, they were, by birth and heritage, outside the covenant promises made to Israel. They were "alienated from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" as described in [Ephesians 2:12](/ephesians/2-12 "Ephesians 2:12 - Gentiles Without Christ"). Peter's words echo Old Testament prophecies, such as those in Hosea, where God promised to call those "not my people" His people ([Hosea 1:9-10](/hosea/1-9-10 "Hosea 1:9-10 - Not My People to My People") and [Hosea 2:23](/hosea/2-23 "Hosea 2:23 - I Will Have Mercy")), which are later quoted by Paul in [Romans 9:25-26](/romans/9-25-26 "Romans 9:25-26 - God's Sovereign Choice"). This historical context underscores the profound, miraculous nature of their inclusion into God's family, a shift that transcended ethnic and social barriers.
* **Key Themes:** First Peter 2:10 contributes significantly to several major theological themes prevalent in the epistle and broader biblical narrative. It powerfully articulates the theme of **Divine Transformation**, highlighting a miraculous change in status from spiritual alienation to intimate inclusion within God's covenant community. This transformation is not earned but is a pure act of **Unmerited Mercy**, emphasizing that their new status is entirely a result of God's compassionate and unearned favor, aligning with the truth that salvation is "not by works of righteousness which we have done, but according to his mercy" ([Titus 3:5](/titus/3-5 "Titus 3:5 - Saved by His Mercy")). Consequently, believers are granted a **New Identity in Christ**, where their past state of alienation is completely superseded by their present reality as those who belong to God, chosen and redeemed by His profound mercy. This new identity forms the basis for their calling to live holy lives as "strangers and pilgrims" ([1_peter/2-11](/1_peter/2-11 "1 Peter 2:11 - Abstain from Fleshly Lusts")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **people (Greek, _laós'_):** This term (G2992) refers to a people in general, distinct from a specific populace. In a biblical context, `laós` often denotes God's chosen people, Israel. Peter's use of `laós` here, first negated ("not a people") and then affirmed ("the people of God"), powerfully conveys the radical shift in identity for those who were previously outside the covenant. It signifies a divine act of adoption and inclusion, granting a new, corporate identity as God's own.
* **now (Greek, _nŷn'_):** This primary particle (G3568) emphasizes the present time, marking a decisive and immediate transition. The repetition of `nŷn` in the verse ("but are *now* the people of God," "but *now* have obtained mercy") underscores the radical, completed nature of the transformation. It highlights that the spiritual status of believers is not a future hope but a present reality, a definitive break from their past alienation.
* **obtained mercy (Greek, _eleéō'_):** Derived from `éleos` (G1653), this verb means "to compassionate by word or deed, especially by divine grace." The passive voice ("have obtained mercy") is crucial, indicating that this mercy is something received, a gift bestowed by God, rather than something achieved or earned by human effort. It points to God's sovereign initiative and boundless compassion as the sole source of their new status and salvation.

#### Verse Breakdown
* **"Which in time past [were] not a people":** This clause describes the former condition of the believers addressed by Peter. "In time past" refers to their pre-conversion state, particularly for Gentiles who had no ethnic or covenantal claim to being part of God's chosen nation, Israel. They were spiritually alienated, outside the sphere of God's special relationship and promises, lacking a corporate identity as His own.
* **"but [are] now the people of God":** This phrase marks a dramatic and definitive reversal. The adversative "but" highlights the stark contrast. Through God's sovereign intervention and grace, those who were formerly "not a people" have been divinely constituted as "the people of God." This signifies a new, spiritual identity and inclusion into God's covenant community, irrespective of their former background.
* **"which had not obtained mercy":** This reiterates and expands upon their past state of alienation, focusing on the absence of divine compassion and favor. To "not obtain mercy" means to be without God's saving grace, living under His righteous judgment, and lacking the spiritual blessings that flow from His benevolent disposition.
* **"but now have obtained mercy":** Mirroring the first half of the verse, this clause declares the present reality of their new standing. The repetition of "now" emphasizes the immediacy and completeness of this change. They have received God's unmerited favor, compassion, and kindness, which is the foundational basis for their transformation from outsiders to members of God's family. This mercy is the means by which they became His people.

#### Literary Devices
Peter employs powerful **Antithesis** throughout this verse, creating a striking contrast between the past and present states of believers. The phrases "not a people" versus "the people of God," and "had not obtained mercy" versus "now have obtained mercy," are direct opposites that vividly highlight the radical transformation wrought by God. This antithetical structure emphasizes the profound shift from alienation to belonging, and from spiritual destitution to divine favor. Furthermore, the verse exhibits strong **Parallelism**, with the two main clauses mirroring each other in their "past state" vs. "present state" structure, reinforcing the dual aspects of their new identity (being God's people) and the means by which it was achieved (obtaining mercy). The **Repetition** of key phrases like "not a people" and "obtained mercy," albeit with crucial negations and affirmations, serves to underscore the completeness and certainty of this divine work, leaving no doubt about the glorious reality of the believer's new status.

### THEOLOGICAL AND THEMATIC CONNECTIONS
First Peter 2:10 is a profound theological statement on God's sovereign election and the nature of the new covenant community. It reveals that God's redemptive plan is expansive, reaching beyond ethnic boundaries to gather a people for Himself from all nations. This transformation from "not a people" to "the people of God" is entirely an act of divine grace, underscoring that salvation is not earned but freely given through God's unmerited mercy. This verse highlights the continuity of God's covenant purposes, as He fulfills Old Testament prophecies about calling a people who were not His own, while simultaneously establishing a new, spiritual Israel composed of all who believe in Christ. It affirms that the church is not merely a human organization but a divinely constituted entity, defined by its relationship with God and its reception of His boundless compassion.

* [Romans 9:25-26](/romans/9-25-26 "Romans 9:25-26 - God's Sovereign Choice and Gentiles")
* [Ephesians 2:11-13](/ephesians/2-11-13 "Ephesians 2:11-13 - Gentiles Brought Near by Christ")
* [Titus 3:4-7](/titus/3-4-7 "Titus 3:4-7 - Saved by God's Mercy")

### REFLECTION AND APPLICATION
This verse offers immense comfort and a powerful foundation for Christian identity. It reminds us that our belonging to God is not based on our merit, background, or accomplishments, but solely on His gracious initiative and unmerited mercy. For those who once felt like outsiders, alienated, or unworthy, this truth is liberating: God has chosen us, called us, and brought us into His family. This profound transformation should evoke deep gratitude, compelling us to live lives that reflect the honor and privilege of being "the people of God." Our past failures or perceived shortcomings do not define us; our present reality in Christ does. This new identity also carries a responsibility: to live as a distinct people, demonstrating the mercy, love, and holiness we have received to a world still "not a people" and "without mercy." It calls us to unity, recognizing that our common bond is not ethnicity or social status, but the shared experience of God's transforming grace that unites diverse individuals into one spiritual family.

#### Questions for Reflection
* **How does understanding your past state as "not a people" deepen your appreciation for your present identity as "the people of God"?**
* **In what ways does the concept of "obtained mercy" challenge any tendency to rely on personal merit or works for your standing with God?**
* **How should your identity as "the people of God" influence your daily decisions, relationships, and priorities?**
* **How can the church collectively embody the truth of having "obtained mercy" in its outreach and ministry to those who are still "not a people"?**

### FAQ
**Who are the "not a people" Peter refers to in this verse?**

Answer: While the phrase "not a people" has Old Testament roots referring to Israel's disobedience (e.g., [Deuteronomy 32:21](/deuteronomy/32-21 "Deuteronomy 32:21 - Provoking God to Jealousy")), in the context of 1 Peter, it primarily refers to Gentile believers. Before their conversion to Christ, Gentiles were considered outside the covenant relationship God had established with Israel. They lacked the spiritual privileges and identity associated with being God's chosen nation. Peter’s use of this phrase highlights the radical inclusivity of the Gospel, demonstrating that God, through Christ, has extended His saving grace and covenant membership to those who were once considered outsiders, fulfilling prophecies like those found in [Hosea 2:23](/hosea/2-23 "Hosea 2:23 - God's Mercy on the Unloved").

**What is the significance of the phrase "obtained mercy" in this verse?**

Answer: The phrase "obtained mercy" is profoundly significant because it underscores that the transformation from being "not a people" to "the people of God" is entirely a result of God's unmerited favor and compassion, not human effort or deservingness. The Greek word for "mercy" (eleos) implies active compassion that leads to relief for those in distress. By stating that believers "have obtained mercy," Peter emphasizes that this new status and relationship with God is a divine gift, freely given. It highlights the core Gospel truth that salvation and inclusion into God's family are acts of sovereign grace, aligning with passages such as [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Saved by Grace Through Faith"), which state that we are "saved by grace through faith... not of works."

### CHRIST-CENTERED FULFILLMENT
First Peter 2:10 finds its ultimate fulfillment in the person and work of Jesus Christ. It is through His atoning sacrifice on the cross that the alienated "not a people" are reconciled to God and brought into His family. Christ, as the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), is the very embodiment of the mercy that believers have now obtained. He broke down the dividing wall of hostility between Jew and Gentile, creating "one new man" out of the two ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). Through faith in Him, individuals from every tribe, tongue, people, and nation are adopted as "children of God" ([Galatians 3:26](/galatians/3-26 "Galatians 3:26 - Children of God Through Faith")) and become part of His spiritual household, the church, which is the "body of Christ" ([Ephesians 1:22-23](/ephesians/1-22-23 "Ephesians 1:22-23 - Christ as Head of the Church")). Thus, the transformation from "not a people" to "the people of God" is not merely a change in status but a profound spiritual rebirth, made possible by Christ's redemptive work, making Him the cornerstone of this new, mercifully obtained identity ([1_peter/2-6-8](/1_peter/2-6-8 "1 Peter 2:6-8 - Christ the Cornerstone")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hosea 2:23

And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to [them which were] not my people, Thou [art] my people; and they shall say, [Thou art] my God.

Hosea 1:9

Then said [God], Call his name Loammi: for ye [are] not my people, and I will not be your [God].

Hosea 1:10

Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people, [there] it shall be said unto them, [Ye are] the sons of the living God.

Hebrews 4:16

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Romans 9:25

¶ As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

Romans 9:26

And it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people; there shall they be called the children of the living God.

Romans 10:19

But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by [them that are] no people, [and] by a foolish nation I will anger you.