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On the other hand, there have always been scholars who view Christianity as an outgrowth of Judaism (for an example of modern scholarship on the subject, see New Testament scholar Green. (See also Achtemeier, 1996: 69), who emphasizes Peter’s use of Old Testament language:

To designate the significance of the conversion of his now‐Christian audience … thus highlighting further the embeddedness of Christians in Israel’s story with the result that the Scriptures of Israel are seen more and more as the account of their heritage … especially to show the continuity between followers of Jesus and Israel of old … Peter collapses the historical distinctive between ancient Israel and contemporary Christians in favor of theological unity, but not in order to deny the importance of history. (Green, 2007: 63)

This passage (2:1–10) has been used in a number of church documents. The First Confession of Basel (1534) cites 1 Peter 2:2–4, along with passages from the gospels and Pauline epistles, confirming the divinity of Christ and the Holy Spirit whom he sent (Pelikan II, IV: 275). The First Helvetic Confession (1536) notes vv.2–4, and comments that the church, as living stones, is built upon the person and blood of Christ (ibid.: 286). In response to Question 31, about the anointing of Christ, the Heidelberg Catechism cites vv.5–10 as follows: “through faith … I offer myself a living sacrifice of gratitude to him” (ibid.: 435). This document also refers to this same source regarding the renewal by the Holy Spirit “so that with our whole life we may show ourselves grateful to God for his goodness” (ibid.: 446). The Catechism and Confession of the Polish Brethren (1574) enlists vv.6–8 to support the dual function of the cornerstone which is chosen and precious to those who believe, but “for those who do not believe … will make men stumble” (ibid.: 718–719).

The notion of “holy” in this passage has affected church creeds through the centuries; by the middle of the second century, the word was becoming a “stock epithet” to describe the church. It reflects the Old Testament where it denoted whatever concerned or belonged to God. This passage uses it in reference to the church as “God’s chosen people”; it reflects the creed – they are “holy” because God has predestined it [the church] to a glorious inheritance and they belong to Him through the Holy Spirit (Kelly, 1972: 158–159).