Text -- 1 Peter 2:11-25 (NET)

2:11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 2:12 and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.

Submission to Authorities

2:13 Be subject to every human institution for the Lord’s sake, whether to a king as supreme 2:14 or to governors as those he commissions to punish wrongdoers and praise those who do good. 2:15 For God wants you to silence the ignorance of foolish people by doing good. 2:16 Live as free people, not using your freedom as a pretext for evil, but as God’s slaves. 2:17 Honor all people, love the family of believers, fear God, honor the king. 2:18 Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 2:19 For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering unjustly. 2:20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 2:22 He committed no sin nor was deceit found in his mouth. 2:23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly. 2:24 He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed. 2:25 For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Pe 2:11

As sojourners and pilgrims ( hōs paroikous kai parepidēmous ).

This combination from the lxx (Gen 33:4; Psalm 39:13). See note on 1Pe 1:1 for parepidēmos , and see note on 1Pe 1:17 for paroikia , and see note on Eph 2:19 for paroikos (only there and here in N.T., Christians whose fatherland is heaven).

Robertson: 1Pe 2:11

To abstain from ( apechesthai ).

Present middle (direct) infinitive of apechō , old verb, to hold back from (1Th 4:3). In indirect command (to keep on abstaining from) after parakalō (I beseech). With the ablative case tōn sarkikōn epithumiōn , the grosser sins of the flesh (for sarkikos see 1Co 3:3) like the list in 1Pe 4:3.

Robertson: 1Pe 2:11

Which ( haitines ).

"Which very ones."Like Latin quippe qui .

Robertson: 1Pe 2:11

War against the soul ( strateuontai kata tēs psuchēs ).

Present middle indicative of strateuō , to carry on a campaign (Jam 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Gal 5:16-24.

Robertson: 1Pe 2:12

Seemly ( kalēn ).

Predicate adjective with anastrophēn , for which see note on 1Pe 1:15 and see note on 1Pe 1:18. The Gentiles are on the watch for slips in moral conduct by the Christians.

Robertson: 1Pe 2:12

That ( hina ).

Final conjunction with doxasōsin (they may glorify, first aorist active subjunctive of doxazō , the purpose of the Christians about the Gentiles.

Robertson: 1Pe 2:12

Wherein ( en hōi ).

"In what thing."

Robertson: 1Pe 2:12

As evil-doers ( hōs kakopoiōn ).

As they did and do, old word (from kakon and poieō , Joh 18:30), in N.T. only here and 1Pe 2:14 in correct text. Heathen talk against us (katalalousin ) gleefully.

Robertson: 1Pe 2:12

By your good works ( ek tōn kalōn ergōn ).

"Out of (as a result of) your good (beautiful) deeds."

Robertson: 1Pe 2:12

Which they behold ( epopteuontes ).

Present active participle of epopteuō , old verb (from, epoptēs , overseer, spectator, 2Pe 1:16), to be an overseer, to view carefully, in N.T. only here and 1Pe 3:2.

Robertson: 1Pe 2:12

In the day of visitation ( en hēmerāi episkopēs ).

From Isa 10:33. Cf. its use in Luk 19:44, which see for the word episkopē (from episkopeō , to inspect (Heb 12:15). Clear echo here of Mat 5:16.

Robertson: 1Pe 2:13

Be subject to ( hupotagēte ).

Second aorist passive imperative second person plural of hupotassō , to subject to, as in 1Pe 3:22.

Robertson: 1Pe 2:13

Every ordinance of man ( pasēi anthrōpinēi ktisei ).

Dative case of old and common word ktisis (from ktizō , to create, to found), act of creation (Rom 1:20), a creature or creation (Rom 1:25), all creation (Col 1:15), an institution as here (in Pindar so). For anthrōpinos (human) see Jam 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Rom 13:1-8) unless it steps in between God and man (Act 4:20).

Robertson: 1Pe 2:13

For the Lord’ s sake ( dia ton kurion ).

For Jesus’ sake. That is reason enough for the Christian not to be an anarchist (Mat 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades"(Bigg).

Robertson: 1Pe 2:13

As supreme ( hōs huperechonti ).

Dative singular of present active participle of huperechō , old verb (intransitive), to stand out above (to have it over), as in Rom 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler.

Robertson: 1Pe 2:14

Unto governors ( hēgemosin ).

Dative again of hēgemōn , a leader (from hēgeomai , to lead), old and common word (Mat 10:18).

Robertson: 1Pe 2:14

As sent by him ( hōs di' autou pempomenois ).

Present passive participle of pempō . Di' autou is "by God,"as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above"(Joh 18:11).

Robertson: 1Pe 2:14

For vengeance on evil-doers ( eis ekdikēsin kakopoiōn ).

Objective genitive with ekdikēsin , for which see Luk 18:7.

Robertson: 1Pe 2:14

For praise to them that do well ( epainon agathopoiōn ).

Objective genitive again, agathopoios , a late word (Plutarch, Sirach) from agathon and poieō here only in N.T. Found in a magical papyrus.

Robertson: 1Pe 2:15

By well-doing ( agathopoiountas ).

Present active participle of agathopoieō , only in lxx and N.T. (Mar 3:4). In accusative case agreeing with humas understood, accusative of general reference with phimoin , present active infinitive (epexegetic infinitive after to thelēma tou theou , the will of God), late and rare verb (from phimos muzzle), as in Mat 22:12.

Robertson: 1Pe 2:15

The ignorance of foolish men ( tēn tōn aphronōn anthrōpōn agnōsian ).

Agnōsia is late and rare word (in the papyri) from alpha privative and gnōsis (knowledge), in N.T. only here and 1Co 15:24 (disgraceful ignorance in both instances). Note alliteration.

Robertson: 1Pe 2:16

As free ( hōs eleutheroi ).

Note nominative again connected with hupotagēte in 1Pe 2:13, not with phimoin in 1Pe 2:14 (a parenthesis in fact). For this ethical sense of eleutheros see Gal 4:26.

Robertson: 1Pe 2:16

And not using your freedom ( kai mē echontes tēn eleutherian ).

"And not holding your liberty"(present active participle of echō , with usual negative mē with participle.

Robertson: 1Pe 2:16

For a cloke of wickedness ( hōs epikalumma tēs kakias ).

Epikalumma (from epikaluptō Rom 4:7) is a rare word (Aristotle, lxx) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens.

Robertson: 1Pe 2:16

But as bondservants of God ( all' hōs theou douloi ).

Paul’ s proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. Rom 6:22 "enslaved to God."

Robertson: 1Pe 2:17

Honour all men ( pantas timēsate ).

Not with the same honour. Constative use of the aorist imperative.

Robertson: 1Pe 2:17

Love the brotherhood ( tēn adelphotēta agapāte ).

Present active imperative of agapaō , keep on doing it. Note the abstract adelphotēs (from adelphos , brother) in the collective sense, rare save in ecclesiastical literature, though in 1 Macc. 12:10; 4 Macc. 10:3, and in late papyri. It is a word for all Christians.

Robertson: 1Pe 2:17

Fear God ( ton theon phobeisthe ).

In both senses of reverence and dread, and keep it up (present middle imperative).

Robertson: 1Pe 2:17

Honour the king ( ton basilea timāte ).

Keep that up also. A fine motto in this verse.

Robertson: 1Pe 2:18

Servants ( hoi oiketai ).

Note article with the class as with andres (1Pe 3:7), though not with gunaikes (1Pe 3:1). Oiketēs , old word from oikos (house), means one in the same house with another (Latin domesticus ), particularly house servants (slaves) in distinction from the general term doulos (slave). "Ye domestics."See similar directions to Christian servants (slaves) in Col 3:22-25; Eph 6:5-7; 1Ti 6:1.; Tit 2:9. Oiketēs in N.T. occurs only here, Luk 16:13; Act 10:7; Rom 14:4.

Robertson: 1Pe 2:18

Be in subjection ( hupotassomenoi ).

Present middle participle of hupotassō , common late compound to subject oneself to one (Luk 2:51). Either the participle is here used as an imperative (so in 1Pe 3:1, 1Pe 3:7) as in Rom 12:16., or the imperative este has to be supplied (Robertson, Grammar , p. 945).

Robertson: 1Pe 2:18

To your masters ( tois despotais ).

Dative case of despotēs , old word for absolute owner in contrast with doulos . It is used also of God (Luk 2:29; Act 4:24, Act 4:29) and of Christ (2Pe 2:1; Jud 1:4). Kurios has a wider meaning and not necessarily suggesting absolute power.

Robertson: 1Pe 2:18

To the good and gentle ( tois agathois kai epieikesin ).

Dative case also with the article with class. For epieikēs see note on Jam 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.

Robertson: 1Pe 2:18

To the froward ( tois skoliois ).

"To the crooked."Old word, also in Luk 3:5; Act 2:40; Phi 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.

Robertson: 1Pe 2:19

For this is acceptable ( touto gar charis ).

"For this thing (neuter singular touto , obedience to crooked masters) is grace"(charis is feminine, here "thanks"as in Rom 7:25). "Acceptable"calls for euprosdekton (1Pe 2:5), which is not the text here.

Robertson: 1Pe 2:19

If a man endureth griefs ( ei huopherei tis lupas ).

Condition of first class with ei and present active indicative of hupopherō , old verb, to bear up under, in N.T. only here, 1Co 10:13; 2Ti 3:11. Note plural of lupē (grief).

Robertson: 1Pe 2:19

For conscience toward God ( dia suneidēsin theou ).

Suffering is not a blessing in and of itself, but, if one’ s duty to God is involved (Act 4:20), then one can meet it with gladness of heart. Theou (God) is objective genitive. For suneidēsis (conscience) see note on Act 23:1; and see note on 1Co 8:7. It occurs again in 1Pe 3:16.

Robertson: 1Pe 2:19

Suffering wrongfully ( paschōn adikōs ).

Present active participle of paschō and the common adverb adikōs , unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Mat 5:10-12, where Jesus has also "falsely"(pseudomenoi ). See also Luk 6:32-34.

Robertson: 1Pe 2:20

For what glory ( poion gar kleos ).

Qualitative interrogative (what kind of glory). "What price glory?"Kleos is old word from kleō (kaleō , to call), report, praise, glory, here only in N.T.

Robertson: 1Pe 2:20

If ye shall take it patiently ( ei hupomeneite ).

First-class condition with ei and future active indicative of hupomenō , for which see Jam 1:12. Same condition also in next sentence (all' ei , etc.).

Robertson: 1Pe 2:20

When ye sin ( hamartanontes ).

Present active participle of hamartanō (continued repetition).

Robertson: 1Pe 2:20

And are buffeted for it ( kai kolaphizomenoi ).

Present passive participle of kolaphizō , late word (from kolaphos fist), only in N.T. (cf. Mat 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Mat 5:10-12).

Robertson: 1Pe 2:20

When ye do well ( agathopoiountes ).

Present active participle of agathopoieō as in 1Pe 2:15.

Robertson: 1Pe 2:20

And suffer for it ( kai paschontes ).

Present active participle of paschō (1Pe 2:19). No "for it"in the Greek here or in the previous sentence.

Robertson: 1Pe 2:20

This is acceptable with God ( touto charis para theōi ).

"This thing (neuter) is thanks (1Pe 2:19) by the side of (para ) God (as God looks at it)."

Robertson: 1Pe 2:21

For hereunto were ye called ( eis touto gar eklēthēte ).

First aorist indicative of kaleō , to call. They were called to suffer without flinching (Hort), if need be.

Robertson: 1Pe 2:21

Because ( hoti ).

The fact that Christ suffered (epathen ) lifts their suffering to a new plane.

Robertson: 1Pe 2:21

Leaving you an example ( humin hupolimpanōn hupogrammon ).

Present active participle of the late Ionic verb hupolimpanō (in the papyri) for the common hupoleipō , to leave behind (under), here only in N.T. Hupogrammos is also a late and rare word (from hupographō , to write under), a writing-copy for one to imitate, in 2 Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. ( Strom. V. 8. 49) uses it of the copy-head at the top of a child’ s exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of hupographē and hupographō in the sense of copying a letter.

Robertson: 1Pe 2:21

That ye should follow his steps ( hina epakolouthēsēte tois ichnesin autou ).

Purpose clause with hina and first aorist active subjunctive of epakoloutheō , old verb, to follow closely upon, with the associative-instrumental (1Ti 5:10, 1Ti 5:24) or the locative here. Ichnos is old word (from hikō , to go), tracks, footprints, in N.T. only here, 2Co 12:18; Rom 4:12. Peter does not mean that Christ suffered only as an example (1Pe 1:18), but he did leave us his example for our copying (1Jo 2:6).

Robertson: 1Pe 2:22

Who did no sin ( hos hamartian ouk epoiēsen ).

Quotation from Isa 53:9. He has already expressed the sinlessness of Christ in 1Pe 1:19. The next clause is a combination of Isa 53:9; Zep 3:13. For "guile"(dolos ) see 1Pe 2:1.

Robertson: 1Pe 2:22

Was found ( heurethē ).

First aorist passive indicative of heuriskō . Christ’ s guilelessness stood the test of scrutiny (Vincent), as Peter knew (Mat 26:60; Joh 18:38; Joh 19:4, Joh 19:6).

Robertson: 1Pe 2:23

When he was reviled ( loidoroumenos ).

Present passive participle of loidoreō , old verb (from loidoros , reviler, 1Co 5:11) as in Joh 9:28.

Robertson: 1Pe 2:23

Reviled not again ( ouk anteloidorei ).

Imperfect active (for repeated incidents) of antiloidoreō , late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan’ s Vocabulary ), here only in N.T. Idiomatic use of anti (in turn, return, back).

Robertson: 1Pe 2:23

Threatened not ( ouk ēpeilei ).

Imperfect again (repeated acts) of apeileō , old compound (from apeilē , threat, Act 9:1), in N.T. only here and Act 4:17.

Robertson: 1Pe 2:23

But committed himself ( paredidou de ).

Imperfect active again (kept on committing himself) of paradidōmi , to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply heauton ), for Jesus uses this very idea in Luk 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (tōi krinonti dikaiōs , dative of present active articular participle of krinō ).

Robertson: 1Pe 2:24

Who his own self ( hos autos ).

Intensive pronoun with the relative referring to Christ (note relatives also in 1Pe 2:22, 1Pe 2:23).

Robertson: 1Pe 2:24

Bare our sins ( anēnegken tas hamartias hēmōn ).

Second aorist active indicative of anapherō , common verb of bringing sacrifice to the altar. Combination here of Isa 53:12; Deu 21:23. Jesus is the perfect sin offering (Heb 9:28). For Christ’ s body (sōma ) as the offering see 1Co 11:24. "Here St. Peter puts the Cross in the place of the altar"(Bigg).

Robertson: 1Pe 2:24

Upon the tree ( epi to xulon ).

Not tree here as in Luk 23:31, originally just wood (1Co 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Act 5:30; Act 10:39; and by Paul in Gal 3:13 (quoting Deu 21:23).

Robertson: 1Pe 2:24

Having died unto sins ( tais hamartiais apogenomenoi ).

Second aorist middle participle of apoginomai , old compound to get away from, with dative (as here) to die to anything, here only in N.T.

Robertson: 1Pe 2:24

That we might live unto righteousness ( hina tēi dikaiosunēi zēsōmen ).

Purpose clause with hina and the first aorist active subjunctive of zaō with the dative (cf. Rom 6:20). Peter’ s idea here is like that of Paul in Rom 6:1-23, especially Rom 6:2 and Rom 6:10.).

Robertson: 1Pe 2:24

By whose stripes ye were healed ( hou tōi mōlōpi iathēte ).

From Isa 53:5. First aorist passive indicative of iaomai , common verb to heal (Jam 5:16) and the instrumental case of mōlōps , rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1Pe 1:18. Writing to slaves who may have received such stripes, Peter’ s word is effective.

Robertson: 1Pe 2:25

For ye were going astray like sheep ( ēte gar hōs probata planōmenoi ).

Brought from Isa 53:6, but changed to periphrastic imperfect indicative with ēte and present middle participle of planaō , to wander away. Recall the words of Jesus in Luk 15:4-7.

Robertson: 1Pe 2:25

But are now returned ( alla epestraphēte ).

Second aorist passive indicative of epistrephō , old verb, to turn, to return (Mat 10:13).

Robertson: 1Pe 2:25

Unto the Shepherd and Bishop of your souls ( epi ton poimena kai episkopon tōn psuchōn humōn ).

Jesus called himself the Good Shepherd (Joh 10:11, and see also Heb 13:20). Here alone is Christ called our "Bishop"(overseer). See both ideas combined in Eze 34:11. Philo calls God Episcopos . Jesus is also Apostolos (Heb 3:1) and he deserves all other titles of dignity that we can give him.

Vincent: 1Pe 2:11

Beloved ( ἀγαπητοί )

A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved. Barnabas and Paul, Act 15:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2Pe 3:15.

Vincent: 1Pe 2:11

Strangers ( παροίκους )

Rev., sojourners. Compare 1Pe 1:17, " the time of your sojourning (παροικίας ) . "

Vincent: 1Pe 2:11

Which ( αἵτινες )

The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category.

Vincent: 1Pe 2:12

Conversation

Rev., behavior. See on 1Pe 1:15.

Vincent: 1Pe 2:12

Whereas ( ἐν ᾧ )

Rev., correctly, wherein; in the matter in which.

Vincent: 1Pe 2:12

They speak against ( καταλαλοὔσιν )

Compare evil-speakings, 1Pe 2:1, and Act 28:22.

Vincent: 1Pe 2:12

Which they shall behold ( ἐποπτεύοντες )

Rev., beholding. Used by Peter only, here and 1Pe 3:2. The kindred noun ἐπόπτης , an eye-witness, occurs only at 2Pe 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Eleusinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes.

Vincent: 1Pe 2:12

Evil-doers ( κακοποιῶν )

The word occurs four times in Peter, and nowhere else in the New Testament except Joh 18:30, where it is applied by the priests to Christ himself.

Vincent: 1Pe 2:12

Visitation ( ἐπισκοπῆς )

The radical idea of the word is that of observing or inspecting. Hence ἐπίσκοπος , an overseer or bishop. Visiting grows naturally out of this, as visitare from visere, to look at attentively. See Introduction, on Peter's emphasis upon sight; and compare behold, in this verse. The " day of visitation" is the day of looking upon : " When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls" (1Pe 2:25, Lumby).

Vincent: 1Pe 2:13

Submit yourselves ( ὑποτάγητε )

Rev., be subject. See Rom 13:1 sq.

Vincent: 1Pe 2:13

Ordinance of man ( ἀνθρωπίνῃ κτίσει )

Lit., to every human creation or institution. Rev., creation, in margin.

Vincent: 1Pe 2:13

King

The emperor, styled king by Greek writers.

Vincent: 1Pe 2:14

Sent ( πεμπομένοις )

The present participle. In the habit of being sent: sent from time to time.

Vincent: 1Pe 2:14

By him

The king; not the Lord.

Vincent: 1Pe 2:14

Punishment ( ἐκδίκησιν )

Not strong enough. Better, vengeance, as Rev. Compare Luk 18:7; Rom 12:19.

Vincent: 1Pe 2:14

Them that do well ( ἀγαθοποιῶν )

Only here in New Testament.

Vincent: 1Pe 2:15

Put to silence ( φιμοῦν )

A very graphic word, meaning to muzzle or gag. Compare 1Co 9:9; 1Ti 5:18. See on Mat 22:12.

Vincent: 1Pe 2:15

Ignorance ( ἀγνωσίαν )

In classical Greek it is an ignorance arising from not coming into contact with the person or thing to be known. It occurs only once again in the New Testament, 1Co 15:34. Here it signifies not want of acquaintance, but of understanding; a state of ignorance.

Vincent: 1Pe 2:15

Of foolish men ( τῶν ἀφρόνων ἀνθρώπων )

Of the foolish men; the article referring to those just mentioned, who speak against them as evil-doers.

Vincent: 1Pe 2:16

Using ( ἔχοντες )

Lit., having or holding.

Vincent: 1Pe 2:16

Cloke ( ἐπικάλυμμα )

Only here in New Testament. Lit., a veil. The idea is that of using Christian freedom as a mask for ungodly license. Paul uses the kindred verb (Rom 4:7) of the covering of sins. On the sentiment, compare Gal 5:13.

Vincent: 1Pe 2:18

Servants ( οἰκέται )

Household servants. So Rev., in margin. Not a common term in the New Testament, occurring only in three other passages: Luk 16:13; Act 10:7; Rom 14:4. Some suppose that Peter intended to cover by it freedmen and other dependants in the household, or that he uses it with a conciliatory purpose, as presenting the slave in closer relation with the family.

Vincent: 1Pe 2:18

Gentle ( ἐπιεικέσιν )

A common derivation of this word is from εἴκω , to yield. Hence the meaning, mind, yielding, indulgent. But the true derivation is from εἰκός , reasonable; and the word implies rather the not being unduly rigorous: " Wherein not strictness of legal right, but consideration for one another, is the rule of practice" (Alford). Compare Phi 4:5, where, for moderation (τὸ ἐπιεικὲς ), Rev. gives forbearance, with gentleness in margin. According to Aristotle, the word stands in contrast with ἀκριβοδίκαιος , one who is exactingly just, as one who is satired with less than his due.

Vincent: 1Pe 2:18

Froward ( σκολιοῖς )

Lit., crooked. See Luk 3:5. Peter uses the word in Act 2:40 ( untoward ) ; and Paul, in Phi 2:15 ( crooked ) . The word froward is Anglo-Saxon fream-ward or from-ward, the opposite of to-ward. (See untoward, above.) Thus Ben Jonson:

" Those that are froward to an appetite;"

i.e., averse. Compare the phrases to-God-ward (2Co 3:4); to-us-ward.

Vincent: 1Pe 2:19

Conscience toward God ( συνείδησιν Θεοῦ )

Rev., in margin, conscience of God. The idea is not conscientiousness in the ordinary sense, but the conscious sense of one's relation to God; his consciousness of God. Thus one suffers patiently, not from a conscientious sense of duty, but from an inner consciousness of his relation to God as a son, and to Christ as a joint-heir, which involves his suffering with him no less than his being glorified with him.

Vincent: 1Pe 2:20

What glory ( ποῖον κλέος )

Lit., what kind of glory. This word for glory occurs nowhere else in the New Testament.

Vincent: 1Pe 2:20

Buffeted ( κολαφιζόμενοι )

See Mat 26:67 : struck with the fist. This whole passage, 1Pe 2:19-24, bears the mark of Peter's memories of the scene of Christ's last sufferings (see Introduction) - the blows of the servants, the scorn of the high-priest, the silent submission of Jesus, the cross, the stripes.

Vincent: 1Pe 2:21

Leaving ( ὑπολιμπάνων )

Only here in the New Testament.

Vincent: 1Pe 2:21

An example ( ὑπογραμμὸν )

Only here in the New Testament. A graphic word, meaning a copy set by writing-masters for their pupils. Some explain it as a copy of characters over which the student is to trace the lines.

Vincent: 1Pe 2:21

Follow ( ἐπακολουθήσητε )

Lit., follow upon. The compound verb implies close following. From writers and painters, the metaphor changes now to a guide.

Vincent: 1Pe 2:22

Found ( εὑρέθη )

Stronger than the simple was, and indicating a guilelessness which had stood the test of scrutiny. Compare Mat 26:60; Joh 18:38; Joh 19:4, Joh 19:6. Christ's sinlessness had also stood the test of Peter's intimacy.

Vincent: 1Pe 2:23

Reviled - again ( ἀντελοιδόρει )

Only here in the New Testament.

Vincent: 1Pe 2:23

Committed himself ( παρεδίδου )

But this gives a reflexive force to the verb which has no parallel. Commentators are divided, some supplying his cause, as Rev., in margin; others, his judgment; others, his revilers. Better, the subject of the contest - his insults and injuries. Salmond renders, but left it to him, etc.

Vincent: 1Pe 2:23

Judgeth righteously

Compare without respect of person, 1Pe 1:17.

Vincent: 1Pe 2:24

Bare ( ἀνήνεγκεν )

See on 1Pe 2:5. Bare up to the cross, as to an altar, and offered himself thereon.

Vincent: 1Pe 2:24

The tree ( ξύλον )

Lit., wood. Peter uses the same peculiar term for the cross, Act 5:30; Act 10:39.

Vincent: 1Pe 2:24

Being dead ( ἀπογενόμενοι )

Rev., more strictly, having died. Used here only in the New Testament. The rendering of the verb can be given only in a clumsy way, having become off unto sin ; not becoming separate from sins, but having ceased to exist as regards them. Compare Rom 6:18.

Vincent: 1Pe 2:24

Stripes ( μώλωπι )

Lit., bruise. So Rev., in margin. Only here in New Testament; meaning a bloody wale which arises under a blow. " Such a sight we feel sure, as we read this descriptive passage, St. Peter's eyes beheld on the body of his Master, and the flesh so dreadfully mangled made the disfigured form appear in his eyes like one single bruise" (Lumby).

Vincent: 1Pe 2:25

For ye were as sheep going astray ( ἦτε γὰρ ὡς πρόβατα πλανώμενοι );

i.e., as commonly understood, ye were like straying sheep. But the ye were should be construed with the participle going astray, the verb and the participle together denoting habitual action or condition. Render, as Rev., ye were going astray like sheep. See on Mar 12:24.

Vincent: 1Pe 2:25

Bishop

See on 1Pe 2:12.

Wesley: 1Pe 2:11

Here begins the exhortation drawn from the second motive.

Wesley: 1Pe 2:11

The first word properly means, those who are in a strange house; the second, those who are in a strange country. You sojourn in the body; you are pilgrims in this world. Abstain from desires of anything in this house, or in this country.

Wesley: 1Pe 2:12

Not barely unblamable, but virtuous in every respect. But our language sinks under the force, beauty, and copiousness of the original expressions.

Wesley: 1Pe 2:12

See with their own eyes.

Wesley: 1Pe 2:12

By owning his grace in you, and following your example.

Wesley: 1Pe 2:12

The time when he shall give them fresh offers of his mercy.

Wesley: 1Pe 2:13

To every secular power. Instrumentally these are ordained by men; but originally all their power is from God.

Wesley: 1Pe 2:14

Or to subordinate governors, or magistrates.

Wesley: 1Pe 2:15

Of them who blame you, because they do not know you: a strong motive to pity them.

Wesley: 1Pe 2:16

Yet obeying governors, for God's sake.

Wesley: 1Pe 2:17

As being made in the image of God, bought by his Son, and designed for his kingdom.

Wesley: 1Pe 2:17

Pay him all that regard both in affection and action which the laws of God and man require.

Wesley: 1Pe 2:18

Literally, household servants.

Wesley: 1Pe 2:18

Of offending them or God.

Wesley: 1Pe 2:18

Tender, kind.

Wesley: 1Pe 2:18

Mild, easily forgiving.

Wesley: 1Pe 2:19

From a pure desire of pleasing him.

Wesley: 1Pe 2:19

Severe treatment.

Wesley: 1Pe 2:21

Christians.

Wesley: 1Pe 2:21

To suffer wrongfully.

Wesley: 1Pe 2:21

When he went to God.

Wesley: 1Pe 2:21

Of innocence and patience.

Wesley: 1Pe 2:22-23

In all these instances the example of Christ is peculiarly adapted to the state of servants, who easily slide either into sin or guile, reviling their fellowservants, or threatening them, the natural result of anger without power.

Wesley: 1Pe 2:22-23

The only solid ground of patience in affliction. Isa 53:4, Isa 53:6-7, Isa 53:9.

Wesley: 1Pe 2:24

That is, the punishment due to them. In his afflicted, torn, dying body on the tree - The cross, whereon chiefly slaves or servants were wont to suffer.

Wesley: 1Pe 2:24

Wholly delivered both from the guilt and power of it: indeed, without an atonement first made for the guilt, we could never have been delivered from the power.

Wesley: 1Pe 2:24

Which is one only. The sins we had committed, and he bore, were manifold.

Wesley: 1Pe 2:25

The kind observer, inspector, or overseer of your souls.

JFB: 1Pe 2:11

As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.

JFB: 1Pe 2:11

He gains their attention to his exhortation by assuring them of his love.

JFB: 1Pe 2:11

(1Pe 1:17). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. FLACIUS thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.

JFB: 1Pe 2:11

Enumerated in Gal 5:19, &c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.

JFB: 1Pe 2:11

Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [BENGEL].

JFB: 1Pe 2:11

That is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.

JFB: 1Pe 2:12

"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (1Pe 2:13), servants (1Pe 2:18), wives (1Pe 3:1), husbands (1Pe 3:7), all persons under all circumstances (1Pe 2:8); (2) confession of the faith (1Pe 3:15-16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.

JFB: 1Pe 2:12

Honorable, becoming, proper (1Pe 3:16). Contrast "vain conversation," 1Pe 1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [LUTHER].

JFB: 1Pe 2:12

Now (1Pe 2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you . . . that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [STEIGER].

JFB: 1Pe 2:12

Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).

JFB: 1Pe 2:12

Owing to.

JFB: 1Pe 2:12

Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (1Pe 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1Pe 3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [BENGEL]. TERTULLIAN contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering.

JFB: 1Pe 2:12

Forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God.

JFB: 1Pe 2:12

Of God's grace; when God shall visit them in mercy.

JFB: 1Pe 2:13

"every human institution" [ALFORD], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare Rom 13:5, "Be subject for conscience' sake."

JFB: 1Pe 2:13

The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [AUGUSTINE in GROTIUS]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.

JFB: 1Pe 2:14

Subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.

JFB: 1Pe 2:14

No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [CALVIN]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [HORNEIUS]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.

JFB: 1Pe 2:14

Every government recognizes the excellence of truly Christian subjects. Thus PLINY, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (1Pe 3:13).

JFB: 1Pe 2:15

Ground of his directing them to submit themselves (1Pe 2:13).

JFB: 1Pe 2:15

Literally, "to muzzle," "to stop the mouth."

JFB: 1Pe 2:15

Spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare 1Pe 2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.

JFB: 1Pe 2:16

As "the Lord's freemen," connected with 1Pe 2:15, doing well as being free. "Well-doing" (1Pe 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.

JFB: 1Pe 2:16

Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (1Pe 2:13) which is of God's appointment.

JFB: 1Pe 2:17

According to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [ALFORD]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.

JFB: 1Pe 2:17

Present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.

JFB: 1Pe 2:17

The king is to be honored; but God alone, in the highest sense, feared.

JFB: 1Pe 2:18

Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.

JFB: 1Pe 2:18

Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, 1Pe 2:11-12, of which the first particular precept is given 1Pe 2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 1Pe 2:16; and so the participle 1Pe 2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."

JFB: 1Pe 2:18

Greek, "in."

JFB: 1Pe 2:18

All possible: under all circumstances, such as are presently detailed.

JFB: 1Pe 2:18

The awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (1Pe 2:13), not merely slavish fear of masters.

JFB: 1Pe 2:18

Kind.

JFB: 1Pe 2:18

Indulgent towards errors: considerate: yielding, not exacting all which justice might demand.

JFB: 1Pe 2:18

Perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.

JFB: 1Pe 2:19

Reason for subjection even to froward masters.

JFB: 1Pe 2:19

(Luk 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare 1Pe 2:20).

JFB: 1Pe 2:19

Literally, "consciousness of God": from a conscientious regard to God, more than to men.

JFB: 1Pe 2:19

Greek, "patiently bear up under": as a superimposed burden [ALFORD].

JFB: 1Pe 2:19

Greek, "griefs."

JFB: 1Pe 2:20

Greek, "what kind of."

JFB: 1Pe 2:20

What peculiar merit.

JFB: 1Pe 2:20

The punishment of slaves, and suddenly inflicted [BENGEL].

JFB: 1Pe 2:20

Some oldest manuscripts read, "for." Then the translation is, "But if when . . . ye take it patiently (it is a glory), for this is acceptable."

JFB: 1Pe 2:20

Greek, "thankworthy," as in 1Pe 2:19.

JFB: 1Pe 2:21

Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.

JFB: 1Pe 2:21

To the patient endurance of unmerited suffering (1Pe 3:9). Christ is an example to servants, even as He was once in "the form of a servant."

JFB: 1Pe 2:21

With a heavenly calling, though slaves.

JFB: 1Pe 2:21

His dying for us is the highest exemplification of "doing well" (1Pe 2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us . . . us," read, "you . . . for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him.

JFB: 1Pe 2:21

Behind: so the Greek: on His departure to the Father, to His glory.

JFB: 1Pe 2:21

Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case.

JFB: 1Pe 2:21

Close upon: so the Greek.

JFB: 1Pe 2:21

Footsteps, namely, of His patience combined with innocence.

JFB: 1Pe 2:22

Illustrating Christ's well-doing (1Pe 2:20) though suffering.

JFB: 1Pe 2:22

Greek aorist. "Never in a single instance did" [ALFORD]. Quoted from Isa 53:9, end, Septuagint.

JFB: 1Pe 2:22

Nor yet: not even [ALFORD]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [CALVIN], yet He took it patiently (1Pe 2:20). On Christ's sinlessness, compare 2Co 5:21; Heb 7:26.

JFB: 1Pe 2:23

Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.

JFB: 1Pe 2:23

Or His cause, as man in His suffering. Compare the type, Jer 11:20. In this Peter seems to have before his mind Isa 53:8. Compare Rom 12:19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.

JFB: 1Pe 2:24

There being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (1Pe 2:20).

JFB: 1Pe 2:24

To sacrifice: carried and offered up: a sacrificial term. Isa 53:11-12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 1Pe 2:5.

JFB: 1Pe 2:24

In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare Isa 53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [VITRINGA]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [GESENIUS].

JFB: 1Pe 2:24

The cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.

JFB: 1Pe 2:24

The effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare Isa 53:11. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [STEIGER].

JFB: 1Pe 2:24

Greek, "stripe."

JFB: 1Pe 2:24

A paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 1Pe 2:20, 1Pe 2:24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.

JFB: 1Pe 2:25

(Isa 53:6.)

JFB: 1Pe 2:25

Assigning their natural need of healing (1Pe 2:24).

JFB: 1Pe 2:25

Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c.

JFB: 1Pe 2:25

The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" (1Pe 3:12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus."

Clarke: 1Pe 2:11

As strangers and pilgrims - See the note on Heb 11:13. These were strangers and pilgrims in the most literal sense of the word, see 1Pe 1:1, for they were strangers scattered through Asia, Pontus, etc

Clarke: 1Pe 2:11

Abstain from fleshly lusts - As ye are strangers and pilgrims, and profess to seek a heavenly country, do not entangle your affections with earthly things. While others spend all their time, and employ all their skill, in acquiring earthly property, and totally neglect the salvation of their souls; they are not strangers, they are here at home; they are not pilgrims, they are seeking an earthly possession: Heaven is your home, seek that; God is your portion, seek him. All kinds of earthly desires, whether those of the flesh or of the eye, or those included in the pride of life, are here comprised in the words fleshly lusts

Clarke: 1Pe 2:11

Which war against the soul - Αἱτινες στρατευονται κατα της ψυχης· Which are marshalled and drawn up in battle array, to fight against the soul; either to slay it, or to bring it into captivity. This is the object and operation of every earthly and sensual desire. How little do those who indulge them think of the ruin which they produce!

Clarke: 1Pe 2:12

Having your conversation honest - Living in such a manner among the Gentiles, in whose country ye sojourn, as becomes the Gospel which ye profess

Clarke: 1Pe 2:12

That whereas they speak against you as evil doers - In all the heathen countries, in the first age of the Church, the Christians and the Jews were confounded together; and as the latter mere everywhere exceedingly troublesome and seditious, the Christians shared in their blame, and suffered no small measure of obloquy and persecution on this very account. It was doubly necessary, therefore, that the Christians should be exceedingly cautious; and that their conduct should prove that, although many of them were of the same nation, yet they who had embraced Christianity differed widely in their spirit and conduct from those, whether Jews or Gentiles, who had not received the faith of Christ

Clarke: 1Pe 2:12

In the day of visitation - I believe this refers to the time when God should come to execute judgment on the disobedient Jews, in the destruction of their civil polity, and the subversion of their temple and city. God did at that time put a remarkable difference between the Jews and the Christians: all the former were either destroyed or carried into slavery; not one of the latter: nor did they deserve it; for not one of them had joined in the sedition against the Roman government. That the day of visitation means a time in which punishment should be inflicted, is plain from Isa 10:3 : And what will ye do in the Day of Visitation, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory? Some think that by the phrase in this place is meant the time in which they should be brought before the heathen magistrates, who, after an impartial examination, should find them innocent, and declare them as such; by which God would be glorified, the work appearing to be his own. Others think that it signifies the time in which God should make them the offer of mercy by Jesus Christ. The words, however, may refer to the time in which the Christians should be called to suffer for the testimony of Christ; the heathens, seeing them bear their sufferings with unconquerable patience, were constrained to confess that God was with them; and not a few, from being spectators of their sufferings, became converts to Christianity,

Clarke: 1Pe 2:13

Submit yourselves to every ordinance of man - In every settled state, and under every form of political government, where the laws are not in opposition to the laws of God, it may be very soundly and rationally said: "Genuine Christians have nothing to do with the laws but to obey them."Society and civil security are in a most dangerous state when the people take it into their heads that they have a right to remodel and change the laws. See the whole of this subject fully handled in the notes on Rom 13:1, etc., to which I beg every reader, who may wish to know the political sentiments of this work, to have recourse

The words παση ανθρωπινη κτισει literally signify, not every ordinance of man, but every human creature; yet κτιζειν signifies sometimes to arrange, order, as well as to create, and therefore our translation may do: but as the apostle is evidently speaking here of magistracy, or legislative authority, and as the appointment of magistrates was termed a creating of them, it is better to understand the words thus, All the constituted authorities. So, Decem tribunos plebis per pontificem creaverunt ; Cor. Nep. "They created ten tribunes of the plebeians, by the high priest." Carthagine quotannis annui bini reges creabantur; Caesar . "They created two kings every year at Carthage."Consules creantur Caesar et Servilius; Sallust. "Caesar and Servilius are created consuls." Creare ducem gerendo bello . "To create a general to conduct the war."The meaning of St. Peter appears to be this: the Jews thought it unlawful to obey any ruler that was not of their own stock; the apostle tells them they should obey the civil magistrate, let him be of what stock he may, whether a Jew or a Gentile, and let him exercise the government in whatsoever form. This is the general proposition: and then he instances emperors and their deputies; and, far from its being unlawful for them to obey a heathen magistrate, they were to do it for the Lord’ s sake, δια τον Κυριον, on account of the Lord, whose will it was, and who commanded it.

Clarke: 1Pe 2:14

Or unto governors - By king as supreme, the Roman emperor is meant; and by governors, ἡγεμοσιν, are meant, leaders, governors, presidents, proconsuls, and other chief magistrates, sent by him into the provinces dependent on the Roman empire

Clarke: 1Pe 2:14

For the punishment of evil doers - This was the object of their mission; they were to punish delinquents, and encourage and protect the virtuous.

Clarke: 1Pe 2:15

For so is the will of God - God, as their supreme governor, shows them that it is his will that they should act uprightly and obediently at all times, and thus confound the ignorance of foolish men, who were ready enough to assert that their religion made them bad subjects. The word φιμουν, which we translate put to silence, signifies to muzzle, i.e., stop their mouths, leave them nothing to say; let them assert, but ever be unable to bring proof to support it.

Clarke: 1Pe 2:16

As free - The Jews pretended that they were a free people, and owed allegiance to God alone; hence they were continually rebelling against the Roman government, to which God had subjected them because of their rebellion against him: thus they used their liberty for a cloak of maliciousness - for a pretext of rebellion, and by it endeavored to vindicate their seditious and rebellious conduct

Clarke: 1Pe 2:16

But as the servants of God - These were free from sin and Satan, but they were the servants of God - bound to obey him; and, as he had made it their duty to obey the civil magistrate, they served God by submitting to every ordinance of man for the Lord’ s sake.

Clarke: 1Pe 2:17

Honour all men - That is, Give honor to whom honor is due, Rom 13:7. Respect every man as a fellow creature, and as one who may be a fellow heir with you of eternal life; and therefore be ready to give him every kind of succor in your power

Clarke: 1Pe 2:17

Love the brotherhood - All true Christians, who form one great family of which God is the head

Clarke: 1Pe 2:17

Fear God - Who gives you these commandments, lest he punish you for disobedience

Clarke: 1Pe 2:17

Honour the king - Pay that respect to the emperor which his high authority requires, knowing that civil power is of God; that the authority with which he, in the course of his providence, has invested him, must be respected in order to its being obeyed; and that if the man be even bad, and as a man be worthy of no reverence, yet he should be respected on account of his office. If respect be banished, subordination will flee with it, and anarchy and ruin will rise up in their place. Truly religious persons are never found in seditions. Hypocrites may join themselves with any class of the workers of iniquity, and say, Hail, brethren!

Clarke: 1Pe 2:18

Servants, be subject - See the notes on Eph 6:5; Col 3:22 (note); and Tit 2:9 (note)

Clarke: 1Pe 2:18

With all fear - With all submission and reverence

Clarke: 1Pe 2:18

The good and gentle - Those who are ever just in their commands, never requiring more work than is necessary or proper, and always allowing sufficient food and sufficient time

Clarke: 1Pe 2:18

The froward - Σκολιοις· The crooked, perverse, unreasonable morose, and austere. Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey.

Clarke: 1Pe 2:19

For this is thankworthy - If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God.

Clarke: 1Pe 2:20

For what glory is it - It appears from this that the poor Christians, and especially those who had been converted to Christianity while in a state of slavery, were often grievously abused, they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship.

Clarke: 1Pe 2:21

Hereunto were ye called - Ye were called to a state of suffering when ye were called to be Christians; for the world cannot endure the yoke of Christ, and they that will live godly in Christ must suffer persecution; they will meet with it in one form or other

Clarke: 1Pe 2:21

Christ also suffered for us - And left us the example of his meekness and gentleness; for when he was reviled, he reviled not again. Ye cannot expect to fare better than your master; imitate his example, and his Spirit shall comfort and sustain you. Many MSS. and most of the versions, instead of Christ also suffered for Us, leaving Us, etc., read, suffered for You, leaving You, etc. This reading, which I think is genuine, is noticed in the margin.

Clarke: 1Pe 2:22

Who did no sin - He suffered, but not on account of any evil he had either done or said. In deed and word he was immaculate, and yet he was exposed to suffering; expect the same, and when it comes bear it in the same spirit. It is very likely that the apostle mentions guile, because those who do wrong generally strive to screen themselves by prevarication and lies. These words appear to be a quotation from Isa 53:9.

Clarke: 1Pe 2:23

But committed himself - Though he could have inflicted any kind of punishment on his persecutors, yet to give us, in this respect also, an example that we should follow his steps, he committed his cause to him who is the righteous Judge. To avoid evil tempers, and the uneasiness and danger of avenging ourselves, it is a great advantage in all such cases to be able to refer our cause to God, and to be assured that the Judge of all the earth will do right

The Vulgate, one copy of the Itala, St. Cyprian, and Fulgentius, read, Tradebat autem judicanti se injuste ; "He delivered himself to him who judged unrighteously;"meaning Pontius Pilate. Some critics approve of this reading, but it has not sufficient evidence to recommend it as genuine.

Clarke: 1Pe 2:24

Who his own self - Not another in his place, as some anciently supposed, because they thought it impossible that the Christ should suffer

Clarke: 1Pe 2:24

Bare our sins in his own body - Bore the punishment due to our sins. In no other sense could Christ bear them. To say that they were so imputed to him as if they had been his own, and that the Father beheld him as blackened with imputed sin, is monstrous, if not blasphemous

Clarke: 1Pe 2:24

That we, being dead to sins - Ἱνα ταις ἁμαρτιαις απογενομενοι· That we, being freed from sin - delivered out of its power, and from under its tyranny

Clarke: 1Pe 2:24

Should live unto righteousness - That righteousness should be our master now, as sin was before. He is speaking still lo servants who were under an oppressive yoke, and were cruelly used by their masters, scourged, buffeted, and variously maltreated

Clarke: 1Pe 2:24

By whose stripes ye were healed - The apostle refers here to Isa 53:4-6; and he still keeps the case of these persecuted servants in view, and encourages them to suffer patiently by the example of Christ, who was buffeted and scourged, and who bore all this that the deep and inveterate wounds, inflicted on their souls by sin, might be healed.

Clarke: 1Pe 2:25

For ye were as sheep going astray - Formerly ye were not in a better moral condition than your oppressors; ye were like stray sheep, in the wilderness of ignorance and sin, till Christ, the true and merciful Shepherd, called you back from your wanderings, by sending you the Gospel of his grace

Clarke: 1Pe 2:25

Bishop of your souls - Unless we consider the word bishop as a corruption of the word επισκοπος episcopos , and that this literally signifies an overseer, an inspector, or one that has the oversight, it can convey to us no meaning of the original. Jesus Christ is the Overseer of souls; he has them continually under his eye; he knows their wants, wishes, dangers, etc., and provides for them. As their shepherd, he leads them to the best pastures, defends them from their enemies, and guides them by his eye. Jesus is the good Shepherd that laid down his life for his sheep. All human souls are inexpressibly dear to him, as they are the purchase of his blood. He is still supreme Bishop or Overseer in his Church. He alone is Episcopus episcoporum , "the Bishop of bishops;"a title which the Romish pontiffs have blasphemously usurped. But this is not the only attribute of Jesus on which they have laid sacrilegious hands. And besides this, with force and with cruelty have they ruled the sheep: but the Lord is breaking the staff of their pride, and delivering the nations from the bondage of their corruption. Lord, let thy kingdom come!

Calvin: 1Pe 2:11

11.As strangers, or sojourners. There are two parts to this exhortation, — that their souls were to be free within from wicked and vicious lusts; and also, that they were to live honestly among men, and by the example of a good life not only to confirm the godly, but also to gain over the unbelieving to God.

And first, to call them away from the indulgence of carnal lusts, he employs this argument, that they were sojourners and strangers. And he so calls them, not because they were banished from their country, and scattered into various lands, but because the children of God, wherever they may be, are only guests in this world. In the former sense, indeed, he called them sojourners at the beginning of the Epistle, as it appears from the context; but what he says here is common to them all. For the lusts of the flesh hold us entangled, when in our minds we dwell in the world, and think not that heaven is our country; but when we pass as strangers through this life, we are not in bondage to the flesh.

By the lusts or desires of the flesh he means not only those gross concupiscences which we have in common with animals, as the Sophists hold, but also all those sinful passions and affections of the soul, to which we are by nature guided and led. For it is certain that every thought of the flesh, that is, of unrenewed nature, is enmity against God. (Rom 8:7.)

Which war against the soul Here is another argument, that they could not comply with the desires of the flesh, except to their own ruin. For he refers not here to the contest described by Paul in Rom 7:14, and in Gal 5:17, as he makes the soul to be an antagonist to the flesh: but what he says here is, that the desires of the flesh, whenever the soul consents to them, lead to perdition. He proves our carelessness in this respect, that while we anxiously shun enemies from whom we apprehend danger to the body, we willingly allow enemies hurtful to the soul to destroy us; nay, we as it were stretch forth our neck to them.

Calvin: 1Pe 2:12

12.Your conversation The second part of the exhortation is, that they were to conduct themselves honestly towards men. What, indeed, precedes this in order is, that their minds should be cleansed before God; but a regard should also be had to men, lest we should become a hindrance to them. And he expressly says among the Gentiles; for the Jews were not only hated everywhere, but were also almost abhorred. The more carefully, therefore, ought they to have labored to wipe off the odium and infamy attached to their name by a holy life and a well-regulated conduct. ²⁶ For that admonition of Paul ought to be attended to, “To give no occasion to those who seek occasion.” Therefore the evil speakings and the wicked insinuations of the ungodly ought to stimulate us to lead an upright life; for it is no time for living listlessly and securely, when they sharply watch us in order to find out whatever we do amiss.

That they — may glorify God He intimates that we ought thus to strive, not for our own sake, that men may think and speak well of us; but that we may glorify God, as Christ also teaches us. And Peter shews how this would be effected, even that the unbelieving, led by our good works, would become obedient to God, and thus by their own conversion give glory to him; for this he intimates by the words, in the day of visitation. I know that some refer this to the last coming of Christ; but I take it otherwise, even that God employs the holy and honest life of his people, as a preparation, to bring back the wandering to the right way. For it is the beginning of our conversion, when God is pleased to look on us with a paternal eye; but when his face is turned away from us, we perish. Hence the day of visitation may justly be said to be the time when he invites us to himself.

Calvin: 1Pe 2:13

13.Submit yourselves He now comes to particular exhortations: and as obedience with regard to magistrates is a part of honest or good conversation, he draws this inference as to their duty, “Submit yourselves,” or, Be ye subject; for by refusing the yoke of government, they would have given to the Gentiles no small occasion for reproaching them. And, indeed, the Jews were especially hated and counted infamous for this reason, because they were regarded on account of their perverseness as ungovernable. And as the commotions which they raised up in the provinces, were causes of great calamities, so that every one of a quiet and peaceable disposition dreaded them as the plague, — this was the reason that induced Peter to speak so strongly on subjection. Besides, many thought the gospel was a proclamation of such liberty, that every one might deem himself as free from servitude. It seemed an unworthy thing that God’s children should be servants, and that the heirs of the world should not have a free possession, no, not even of their own bodies. Then there was another trial, — All the magistrates were Christ’s adversaries; and they used their own authority, so that no representation of God, which secures the chief reverence, appeared in them. We now perceive the design of Peter: he exhorted the Jews, especially for these reasons, to shew respect to the civil power.

To every ordinance of man Some render the words, “to every creature;” and from a rendering so obscure and ambiguous, much labor has been taken to elicit some meaning. But I have no doubt but that Peter meant to point out the distinct manner in which God governs mankind: for the verb κτίζειν in Greek, from which κτίσις comes, means to form and to construct a building. Suitable, then, is the word “ordination;” by which Peter reminds us, that God the maker of the world has not left the human race in a state of confusion, that they might live after the manner of beasts, but as it were in a building regularly formed, and divided into several compartments. And it is called a human ordination, not because it has been invented by man, but because a mode of living, well arranged and duly ordered, is peculiar to men. ²⁷

Whether it be to the king So he calls Caesar, as I think, whose empire extended over all those countries mentioned at the beginning of the Epistle. For though “king” was a name extremely hated by the Romans, yet it was in use among the Greeks. They, indeed, often called him autocrat, (αὐτοκράτορα) but sometimes he was also called by them king, (βασιλεὺς.) But as he subjoins a reason, that he ought to be obeyed because he excelled, or was eminent or supreme, there is no comparison made between Caesar and other magistrates. He held, indeed, the supreme power; but that eminence which Peter extols, is common to all who exercise public authority. And so Paul, in Rom 13:1, extends it to all magistrates. Now the meaning is, that obedience is due to all who rule, because they have been raised to that honor not by chance, but by God’s providence. For many are wont to inquire too scrupulously by what right power has been attained; but we ought to be satisfied with this alone, that power is possessed and exercised. And so Paul cuts off the handle of useless objections when he declares that there is no power but from God. And for this reason it is that Scripture so often says, that it is God who girds kings with a sword, who raises them on high, who transfers kingdoms as he pleases.

As Peter referred especially to the Roman Emperor, it was necessary to add this admonition; for it is certain that the Romans through unjust means rather than in a legitimate way penetrated into Asia and subdued these countries. Besides, the Caesars, who then reigned, had possessed themselves of the monarchy by tyrannical force. Hence Peter as it were forbids these things to be controverted, for he shews that subjects ought to obey their rulers without hesitation, because they are not made eminent, unless elevated by God’s hand.

Calvin: 1Pe 2:14

14.Or unto governors, or, Whether to presidents. He designates every kind of magistrates, as though he had said, that there is no kind of government to which we ought not to submit. He confirms this by saying that they are God’s ministers; for they who apply him to the king, are greatly mistaken. There is then a common reason, which extols the authority of all magistrates, that they rule by the command of God, and are sent by him. It hence follows (as Paul also teaches us) that they resist God, who do not obediently submit to a power ordained by him.

For the punishment This is the second reason why it behoves us reverently to regard and to respect civil authority, and that is, because it has been appointed by the Lord for the common good of mankind; for we must be extremely barbarous and brutal, if the public good is not regarded by us. This, then, in short, is what Peter means, that since God keeps the world in order by the ministry of magistrates, all they who despise their authority are enemies to mankind.

Now he assumes these two things, which belong, as Plato says, to a commonwealth, that is, reward to the good and punishment to the wicked; for, in ancient times, not only punishment was allotted to evil-doers, but also rewards to the doers of good. But though it often happens that honors are not rightly distributed, nor rewards given to the deserving, yet it is an honor, not to be despised, that the good are at the least under the care and protection of magistrates, that they are not exposed to the violence and injuries of the ungodly, that they live more quietly under laws and better retain their reputation, than if every one, unrestrained, lived as he pleased. In short, it is a singular blessing of God, that the wicked are not allowed to do what they like.

It may, however, be objected here and said, that kings and magistrates often abuse their power, and exercise tyrannical cruelty rather than justice. Such were almost all the magistrates, when this Epistle was written. To this I answer, that tyrants and those like them, do not produce such effects by their abuse, but that the ordinance of God ever remains in force, as the institution of marriage is not subverted though the wife and the husband were to act in a way not becoming them. However, therefore, men may go astray, yet the end fixed by God cannot be changed.

Were any one again to object and say, that we ought not to obey princes who, as far as they can, pervert the holy ordinance of God, and thus become savage wild beasts, while magistrates ought to bear the image of God. My reply is this, that government established by God ought to be so highly valued by us, as to honor even tyrants when in power. There is yet another reply still more evident, — that there has never been a tyranny, (nor can one be imagined,) however cruel and unbridled, in which some portion of equity has not appeared; and further, some kind of government, however deformed and corrupt it may be, is still better and more beneficial than anarchy.

Calvin: 1Pe 2:15

15.For so is the will of God He returns to his former doctrine, lest an occasion should be given to the unbelieving to speak evil, though he expresses less than what he had said before; for he says only that the mouths of the foolish ought to be stopped. The phrase which he adopts, “to stop up ignorance,” though it may seem harsh on account of its novelty, does not yet obscure the sense. ²⁸ For he not only calls the unbelieving foolish, but also points out the reason why they slandered, even because they were ignorant of God. But inasmuch as he makes the unbelieving to be without understanding and reason, we hence conclude, that a right understanding cannot exist without the knowledge of God. How much soever, then, the unbelieving may boast of their own acuteness, and may seem to themselves to be wise and prudent, yet the Spirit of God charges them with folly, in order that we may know that, apart from God, we cannot be really wise, as without him there is nothing perfect.

But he prescribes the way in which the evil-speaking of the unbelieving is to be restrained, even by well-doing, or, by doing good. In this expression he includes all the duties of humanity and kindness which we ought to perform towards our neighbors. And in these is included obedience to magistrates, without which concord among men cannot be cultivated. Were any one to object and say, that the faithful can never be so careful to do good, but that they will be evil-spoken of by the unbelieving: to this the obvious answer is, that the Apostle here does not in any degree exempt them from calumnies and reproaches; but he means that no occasion of slandering ought to be given to the unbelieving, however much they may desire it. And lest any one should further object and say, that the unbelieving are by no means worthy of so much regard that God’s children should form their life to please them, Peter expressly reminds us that we are bound by God’s command to shut up their mouths.

Calvin: 1Pe 2:16

16.As free This is said by way of anticipation, that he might obviate those things which are usually objected to with regard to the liberty of God’s children. For as men are naturally ingenious in laying hold on what may be for their advantage, many, at the commencement of the Gospel, thought themselves free to live only for themselves. This doting opinion, then, is what Peter corrects; and he briefly shews how much the liberty of Christians differed from unbridled licentiousness. And, in the first place, he denies that there is any veil or pretext for wickedness, by which he intimates, that there is no liberty given us to hurt our neighbors, or to do any harm to others. True liberty, then, is that which harms or injures no one. To confirm this, he declares that those are free who serve God. It is obvious, hence, to conclude, that we obtain liberty, in order that we may more promptly and more readily render obedience to God; for it is no other than a freedom from sin; and dominion is taken away from sin, that men may become obedient to righteousness.

In short, it is a free servitude, and a serving freedom. For as we ought to be the servants of God, that we may enjoy this benefit, so moderation is required in the use of it. In this way, indeed, our consciences become free; but this prevents us not to serve God, who requires us also to be subject to men.

Calvin: 1Pe 2:17

This is a summary of what is gone before; for he intimates that God is not feared, nor their just right rendered to men, except civil order prevails among us, and magistrates retain their authority. That he bids honor to be rendered to all, I explain thus, that none are to be neglected; for it is a general precept, which refers to the social intercourse of men. ²⁹ The word honor has a wide meaning in Hebrew, and we know that the apostles, though they wrote in Greek, followed the meaning of words in the former language. Therefore, this word conveys no other idea to me, than that a regard ought to be had for all, since we ought to cultivate, as far as we can, peace and friendship with all; there is, indeed, nothing more adverse to concord than contempt.

What he adds respecting the love of brethren is special, as contrasted with the first clause; for he speaks of that particular love which we are bidden to have towards the household of faith, because we are connected with them by a closer relationship. And so Peter did not omit this connection; but yet he reminds us, that though brethren are to be specially regarded, yet this ought not to prevent our love from being extended to the whole human race. The word fraternity, or brotherhood, I take collectively for brethren.

Fear God I have already said that all these clauses are applied by Peter to the subject he was treating. For he means, that honor paid to kings proceeds from the fear of God and the love of man; and that, therefore, it ought to be connected with them, as though he had said, “Whosoever fears God, loves his brethren and the whole human race as he ought, and will also give honor to kings.” But, at the same time, he expressly mentions the king, because that form of government was more than any other disliked; and under it other forms are included.

Calvin: 1Pe 2:18

18.Servants, be subject Though this is a particular admonition, yet it is connected with what is gone before, as well as the other things which follow; for the obedience of servants to masters, and of wives also to their husbands, forms a part of civil or social subjection. ³⁰

He first would have servants to be subject with all fear; by which expression he means that sincere and willing reverence, which they acknowledge by their office to be due. He then sets this fear in opposition to dissimulation as well as to forced subjection; for an eye-service (ὀφθαλμοδουλεία, Col 3:22,) as Paul calls it, is the opposite of this fear; and further, if servants clamor against severe treatment, being ready to throw off the yoke if they could, they cannot be said properly to fear. In short, fear arises from a right knowledge of duty. And though no exception is added in this place, yet, according to other places, it is to be understood. For subjection due to men is not to be so far extended as to lessen the authority of God. Then servants are to be subject to their masters, only as far as God permits, or as far as the altars, as they say. But as the word here is not δοῦλοι, slaves, but οἰκέται , domestics, we may understand the free as well as the bond servants to be meant, though it be a difference of little moment.

Not only to the good Though as to the duty of servants to obey their masters, it is wholly a matter of conscience; if, however, they are unjustly treated, as to themselves, they ought not to resist authority. Whatever, then, masters may be, there is no excuse for servants for not faithfully obeying them. For when a superior abuses his power, he must indeed hereafter render an account to God, yet he does not for the present lose his right. For this law is laid on servants, that they are to serve their masters, though they may be unworthy. For the froward he sets in opposition to the equitable or humane; and by this word he refers to the cruel and the perverse, or those who have no humanity and kindness. ³¹

It is a wonder what could have induced an interpreter to change one Greek word for another, and render it “wayward.” I should say nothing of the gross ignorance of the Sorbons, who commonly understand by wayward, ( dyscolos ,) the dissolute or dissipated, were it not that they seek by this absurd rendering to build up for us an article of faith, that we ought to obey the Pope and his horned wild beasts, however grievous and intolerable a tyranny they may exercise. This passage, then, shews how boldly they trifle with the Word of God.

Calvin: 1Pe 2:19

19.For this is thankworthy The word grace or favor, has the meaning of praise; for he means that no grace or praise shall be found before God, if we bear the punishment which we have by our faults deserved; but that they who patiently bear injuries and wrongs are worthy of praise and accepted by God. ³² To testify that it was acceptable to God, when any one from conscience towards God persevered in doing his duty, though unjustly and unworthily treated, was at that time very necessary; for the condition of servants was very hard: they were counted no better than cattle. Such indignity might have driven them to despair; the only thing left for them was to look to God.

For conscience towards God means this, that one performs his duty, not from a regard to men, but to God. For, when a wife is submissive and obedient to her husband, in order to please him, she has her reward in this world, as Christ says of the ambitious, who looked to the praise of men, (Mat 6:16.) The same view is to be taken of other cases: When a son obeys his father in order to secure his favor and bounty, he will have his reward from his father, not from God. It is, in short, a general truth, that what we do is approved by God, if our object be to serve him, and if we are not influenced by a regard to man alone. Moreover, he who considers that he has to do with God, must necessarily endeavor to overcome evil with good. For, God not only requires that we should be such to every one as he is to us, but also that we should be good to the unworthy and to such as persecute us.

Calvin: 1Pe 2:20

It is not, however, an assertion without its difficulty, when he says, that there is nothing praiseworthy in him who is justly punished; for, when the Lord punishes our sins, patience is certainly a sacrifice of sweet odour to him, that is, when we bear with a submissive mind our punishment. But to this I reply, that Peter does not here speak simply but comparatively; for it is a small and slender praise to bear with submission a just punishment, in comparison with that of an innocent man, who willingly bears the wrongs of men, only because he fears God. At the same time he seems indirectly to refer to the motive; because they who suffer punishment for their faults, are influenced by the fear of men. But the reply already given is sufficient.

Calvin: 1Pe 2:21

21.For even hereunto were ye called For though his discourse was respecting servants, yet this passage ought not to be confined to that subject. For the Apostle here reminds all the godly in common as to what the condition of Christianity is, as though he had said, that we are called by the Lord for this end, patiently to bear wrongs; and as he says in another place that we are appointed to this. Lest, however, this should seem grievous to us, he consoles us with the example of Christ. Nothing seems more unworthy, and therefore less tolerable, than undeservedly to suffer; but when we turn our eyes to the Son of God, this bitterness is mitigated; for who would refuse to follow him going before us?

But we must notice the words, Leaving us an example ³³ For as he treats of imitation, it is necessary to know what in Christ is to be our example. He walked on the sea, he cleansed the leprous, he raised the dead, he restored sight to the blind: to try to imitate him in these things would be absurd. For when he gave these evidences of his power, it was not his object that we should thus imitate him. It has hence happened that his fasting for forty days has been made without reason an example; but what he had in view was far otherwise. We ought, therefore, to exercise in this respect a right judgment; as also Augustine somewhere reminds us, when explaining the following passage,

“Learn of me, for I am meek and lowly in heart.”
(Mat 11:29.)

And the same thing may be learnt from the words of Peter; for he marks the difference by saying that Christ’s patience is what we ought to follow. This subject is handled more at large by Paul in Rom 8:29, where he teaches us that all the children of God are foreordained to be made conformable to the image of Christ, in order that he might be the first-born among many brethren. Hence, that we may live with him, we must previously die with him.

Calvin: 1Pe 2:22

22.Who did no sin This belongs to the present subject; for, if any one boasts of his own innocence, he must know that Christ did not suffer as a malefactor. He, at the same time, shews how far we come short of what Christ was, when he says, that there was no guile found in his mouth; for he who offends not by his tongue, says James, is a perfect man. (Jas 3:2.) He then declares that there was in Christ the highest perfection of innocency, such as no one of us can dare claim for himself. It hence appears more fully how unjustly he suffered beyond all others. There is, therefore, no reason why any one of us should refuse to suffer after his example, since no one is so conscious of having acted rightly, as not to know that he is imperfect.

Calvin: 1Pe 2:23

23.When he was reviled, or, reproached. Here Peter points out what we are to imitate in Christ, even calmly to bear wrongs, and not to avenge wrongs. For such is our disposition, that when we receive injuries, our minds immediately boil over with revengeful feelings; but Christ abstained from every kind of retaliation. Our minds, therefore, ought to be bridled, lest we should seek to render evil for evil.

But committed himself, or, his cause. The word cause is not expressed, but it is obviously understood. And Peter adds this for the consolation of the godly, that is, that if they patiently endured the reproaches and violence of the wicked, they would have God as their defender. For it would be a very hard thing for us, to be subjected to the will of the ungodly, and not to have God caring for our wrongs. Peter, therefore, adorns God with this high attribute, that he judgeth righteously, as though he had said, “It behoves us calmly to bear evils; God in the meantime will not neglect what belongs to him, but will shew himself to be a righteous judge.” However wanton then the ungodly may be for a time, yet they shall not be unpunished for the wrongs done now to the children of God. Nor is there any cause for the godly to fear, as though they were without any protection; for since it belongs to God to defend them and to undertake their cause, they are to possess their souls in patience.

Moreover, as this doctrine brings no small consolation, so it avails to allay and subdue the inclinations of the flesh. For no one can recumb on the fidelity and protection of God, but he who in a meek spirit waits for his judgment; for he who leaps to take vengeance, intrudes into what belongs to God, and suffers not God to perform his own office. In reference to this Paul says, “Give place to wrath,” (Rom 12:19;) and thus he intimates that the way is closed up against God that he might not himself judge, when we anticipate him. He then confirms what he had said by the testimony of Moses, “Vengeance is mine.” (Deu 32:35.) Peter in short meant this, that we after the example of Christ shall be more prepared to endure injuries, if we give to God his own honor, that is, if we, believing him to be a righteous judge, refer our right and our cause to him.

It may however be asked, How did Christ commit his cause to the Father; for if he required vengeance from him, this he himself says is not lawful for us; for he bids us to do good to those who injure us, to pray for those who speak evil of us. (Mat 5:44.) To this my reply is, that it appears evident from the gospel-history, that Christ did thus refer his judgment to God, and yet did not demand vengeance to be taken on his enemies, but that, on the contrary, he prayed for them, “Father,” he said, “forgive them.” (Luk 23:34.) And doubtless the feelings of our flesh are far from being in unison with the judgment of God. That any one then may commit his cause to him who judgeth righteously, it is necessary that he should first lay a check on himself, so that he may not ask anything inconsistent with the righteous judgment of God. For they who indulge themselves in looking for vengeance, concede not to God his office of a judge, but in a manner wish him to be an executioner. He then who is so calm in his spirit as to wish his adversaries to become his friends, and endeavors to bring them to the right way, rightly commits to God his own cause, and his prayer is, “Thou, O Lord, knowest my heart, how I wish them to be saved who seek to destroy me: were they converted, I should congratulate them; but if they continue obstinate in their wickedness, for I know that thou watchest over my safety, I commit my cause to thee.” This meekness was manifested by Christ; it is then the rule to be observed by us.

Calvin: 1Pe 2:24

Had he commended nothing in Christ’s death except as an example, it would have been very frigid: he therefore refers to a fruit much more excellent. There are then three things to be noticed in this passage. The first is, that Christ by his death has given us an example of patience; the second, that by his death he restored us to life; it hence follows, that we are so bound to him, that we ought cheerfully to follow his example. In the third place, he refers to the general design of his death, that we, being dead to sins, ought to live to righteousness. And all these things confirm his previous exhortation.

24.Who his own self bare our sins This form of speaking is fitted to set forth the efficacy of Christ’s death. For as under the Law, the sinner, that he might be released from guilt, substituted a victim in his own place; so Christ took on himself the curse due to our sins, that he might atone for them before God. And he expressly adds, on the tree, because he could not offer such an expiation except on the cross. Peter, therefore, well expresses the truth, that Christ’s death was a sacrifice for the expiation of our sins; for being fixed to the cross and offering himself a victim for us, he took on himself our sin and our punishment. Isaiah, from whom Peter has taken the substance of his doctrine, employs various forms of expression, — that he was smitten by God’s hand for our sins, that he was wounded for our iniquities, that he was afflicted and broken for our sake, that the chastisement of our peace was laid on him. But Peter intended to set forth the same thing by the words of this verse, even that we are reconciled to God on this condition, because Christ made himself before his tribunal a surety and as one guilty for us, that he might suffer the punishment due to us.

This great benefit the Sophists in their schools obscure as much as they can; for they prattle that by the sacrifice of the death of Christ we are only freed after baptism from guilt, but that punishment is redeemed by satisfactions. But Peter, when he says that he bore our sins, means that not only guilt was imputed to him, but that he also suffered its punishment, that he might thus be an expiatory victim, according to that saying of the Prophet, “The chastisement of our peace was upon him.” If they object and say, that this only avails before baptism, the context here disproves them, for the words are addressed to the faithful.

But this clause and that which follows, by whose stripes ye were healed, may be also applied to the subject in hand, that is, that it behoves us to bear on our shoulders the sins of others, not indeed to expiate for them, but only to bear them as a burden laid on us.

Being dead to sins ³⁴ He had before pointed out another end, even an example of patience; but here, as it has been stated, it is made more manifest, that we are to live a holy and righteous life. The Scripture sometimes mentions both, that is, that the Lord tries us with troubles and adversities, that we might be conformed to the death of Christ, and also that the old man has been crucified in the death of Christ, that we might walk in newness of life. (Phi 3:10; Rom 6:4.) At the same time, this end of which he speaks, differs from the former, not only as that which is general from what is particular; for in patience there is simply an example; but when he says that Christ suffered, that we being dead to sins should live to righteousness, he intimates that there is power in Christ’s death to mortify our flesh, as Paul explains more fully in Rom 6:6. For he has not only brought this great benefit to us, that God justifies us freely, by not imputing to us our sins; but he also makes us to die to the world and to the flesh, that we may rise again to a new life: not that one day makes complete this death; but wherever it is, the death of Christ is efficacious for the expiation of sins, and also for the mortification of the flesh.

Calvin: 1Pe 2:25

25.For ye were as sheep This also has Peter borrowed from Isaiah, except that the Prophet makes it a universal statement,

“All we like sheep have gone astray.” (Isa 53:6.)

But on the word sheep there is no particular stress; he indeed compares us to sheep, but the emphasis is on what the Prophet adds, when he says that every one had turned to his own way. The meaning then is, that we are all going astray from the way of salvation, and proceeding in the way of ruin, until Christ brings us back from this wandering.

And this appears still more evident from the clause which follows, but are now returned to the Shepherd, etc.; ³⁵ for all who are not ruled by Christ, are wandering like lost sheep in the ways of error. Thus, then, is condemned the whole wisdom of the world, which does not submit to the government of Christ. But the two titles given here to Christ are remarkable, that he is the Shepherd and Bishop of souls There is then no cause to fear, but that he will faithfully watch over the safety of those who are in his fold and under his care. And it is his office to keep us safe both in body and soul; yet Peter mentions only souls, because this celestial Shepherd keeps us under his own spiritual protection unto eternal life.

Defender: 1Pe 2:12

This unique word for "behold" is used only by Peter (1Pe 3:2). Its noun form is translated "eye-witnesses" in 2Pe 1:16. Its thrust is to inspect carefully. Unbelievers do critically observe the behavior of Christians, making it doubly important that we walk circumspectly.

Defender: 1Pe 2:12

Interestingly, "visitation" (used also with this meaning in Luk 19:44) is actually the same as "bishoprick" (Act 1:20). A bishop is an overseer, and the idea here is of God coming as an overseer to diligently inspect the actions of both believers and unbelievers."

Defender: 1Pe 2:13

The phrase "ordinance of man" means, literally, "human creation." Since only God really creates, we must regard human ordinances as divine ordinances and submit to them as unto God, unless they contradict God's written Word (Rom 13:1)."

Defender: 1Pe 2:19

Both "thankworthy" in 1Pe 2:19 and "acceptable" in 1Pe 2:20 are translations of the same Greek word (charis), which is the usual word for "grace." Solely because of His grace, Christ suffered for our sins and took it patiently when He was buffeted for our faults, thus leaving us an example (1Pe 2:21) of the grace we also should show under such circumstances."

Defender: 1Pe 2:21

Following His steps, we should "walk, even as He walked" (1Jo 2:6), even to the cross if that should be His will. We should also love as He loved (Joh 13:35) and think as He thought (Phi 2:5)."

Defender: 1Pe 2:22

In order to die for our sins, the Lord Jesus could do no sin of His own, and Peter, His close friend, assures us He did not. John, the beloved disciple, testified that "in him is no sin" (1Jo 3:5), and Paul, the prince of theologians, says that He "knew no sin" (2Co 5:21). Judas, who betrayed Him, admitted that "I have betrayed innocent blood" (Mat 27:4). Pilate, who judged and condemned Him, said, "I find in him no fault at all" (Joh 18:38), and the centurion who crucified Him said, "Certainly this was a righteous man" (Luk 23:47)."

Defender: 1Pe 2:24

"Bare" is the same word as "offer up" in 1Pe 2:5.

Defender: 1Pe 2:24

Peter thus draws the same inference as Paul did on the relation between the death of Christ for our sins and our death to sin (Gal 2:19, Gal 2:20; Rom 6:11-13).

Defender: 1Pe 2:24

See Isa 53:5 and the note on Mat 8:17."

Defender: 1Pe 2:25

"Returned" is the same as "converted."

Defender: 1Pe 2:25

"Shepherd and Bishop," can mean "Guide and Guardian.""

TSK: 1Pe 2:11

I beseech : Rom 12:1; 2Co 5:20, 2Co 6:1; Eph 4:1; Phm 1:9, Phm 1:10

as : 1Pe 1:1, 1Pe 1:17; Gen 23:4, Gen 47:9; Lev 25:23; 1Ch 29:15; Psa 39:12, Psa 119:19, Psa 119:54; Heb 11:13

abstain : 1Pe 4:2; Luk 21:34; Act 15:20,Act 15:29; Rom 8:13, Rom 13:13, Rom 13:14; 2Co 7:1; Gal 5:16-21; 2Ti 2:22; 1Jo 2:15-17

war : Rom 7:23, Rom 8:13; Gal 5:17, Gal 5:24; 1Ti 6:9, 1Ti 6:10; Jam 4:1

TSK: 1Pe 2:12

your conversation : 1Pe 3:2; Psa 37:14, Psa 50:23; 2Co 1:12; Eph 2:3, Eph 4:22; Phi 1:27; 1Ti 4:12; Heb 13:5; Jam 3:13; 2Pe 3:11

honest : Rom 12:17, Rom 13:13; 2Co 8:21, 2Co 13:7; Phi 4:8; 1Th 4:12; 1Ti 2:2; Heb 13:18

among : Gen 13:7, Gen 13:8; Phi 2:15, Phi 2:16

that : 1Pe 3:1, 1Pe 3:16, 1Pe 4:14-16; Mat 5:11, Mat 10:25; Luk 6:22; Act 24:5, Act 24:6, Act 24:13, Act 25:7

whereas : or, wherein

they may : Mat 5:16; Tit 2:7, Tit 2:8

glorify : 1Pe 4:11; Psa 50:23; Rom 15:9; 1Co 14:25

the day : Luk 1:68, Luk 19:44; Act 15:14

TSK: 1Pe 2:13

Pro 17:11, Pro 24:21; Jer 29:7; Mat 22:21; Mar 12:17; Luk 20:25; Rom 13:1-7; Eph 5:21; 1Ti 2:1, 1Ti 2:2; Tit 3:1; 2Pe 2:10; Jud 1:8-10

TSK: 1Pe 2:14

for the punishment : Rom 13:3, Rom 13:4

TSK: 1Pe 2:15

so : 1Pe 4:2; Eph 6:6, Eph 6:7; 1Th 4:3, 1Th 5:18

with : 1Pe 2:12; Job 5:16; Psa 107:42; Tit 2:8

the ignorance : 1Ti 1:13; 2Pe 2:12; Jud 1:10

foolish : Deu 32:6; Job 2:10; Psa 5:5; Pro 9:6; Jer 4:22; Mat 7:26, Mat 25:2; Rom 1:21; Gal 3:1; Tit 3:3

TSK: 1Pe 2:16

free : Joh 8:32-36; Rom 6:18, Rom 6:22; 1Co 7:22; Gal 5:1, Gal 5:13; Jam 1:25, Jam 2:12; 2Pe 2:19

and : Jud 1:4

using : Gr. having

a cloak : Mat 23:14; Joh 15:22; 1Th 2:5

but : Eph 6:6; Col 3:24

TSK: 1Pe 2:17

Honour : or, Esteem, 1Pe 5:5; Exo 20:12; Lev 19:32; 1Sa 15:30; Rom 12:10, Rom 13:7; Phi 2:3; 1Ti 6:1

Love : 1Pe 1:22; Joh 13:35; Heb 13:1; Zec 11:14

Fear : Gen 20:11, Gen 22:12, Gen 42:18; Psa 111:10; Pro 1:7, Pro 23:17, Pro 24:21; Ecc 8:2; Mat 22:21; Rom 13:7; 2Co 7:1; Eph 5:21

Honour : 1Sa 15:30; 1Ch 29:20; Pro 24:21

TSK: 1Pe 2:18

be : Eph 6:5-7; Col 3:22-25; 1Ti 6:1-3; Tit 2:9, Tit 2:10

the good : 2Co 10:1; Gal 5:22; Tit 3:2; Jam 3:17

but : Psa 101:4; Pro 3:32, Pro 8:13, Pro 10:32, Pro 11:20

TSK: 1Pe 2:19

this : 1Pe 2:20; Luk 6:32

thankworthy : or, thank, Act 11:23; 1Co 15:10; 2Co 1:12, 2Co 8:1 *Gr.

for conscience : 1Pe 3:14-17; Mat 5:10-12; Joh 15:21; Rom 13:5; 2Ti 1:12

suffering : Job 21:27; Psa 35:19, Psa 38:19, Psa 69:4, Psa 119:86

TSK: 1Pe 2:20

For : 1Pe 3:14, 1Pe 4:14-16; Mat 5:47

buffeted : Mat 26:67; Mar 14:65; 1Co 4:11

when : 1Pe 2:19

this : Mat 5:10-12; Rom 12:1, Rom 12:2; Eph 5:10; Phi 4:18

acceptable : or, thank, 1Pe 2:19; Luk 6:32

TSK: 1Pe 2:21

even : Mat 10:38, Mat 16:24; Mar 8:34, Mar 8:35; Luk 9:23-25, Luk 14:26, Luk 14:27; Joh 16:33; Act 9:16, Act 14:22; 1Th 3:3, 1Th 4:2; 2Ti 3:12

because : 1Pe 2:24, 1Pe 3:18, 1Pe 4:1; Luk 24:26; Act 17:3; Heb 2:10

for us : Some read, for you. 1Pe 1:20

leaving : Psa 85:13; Joh 13:15; Rom 8:29; 1Co 11:1; Eph 5:2; Phi 2:5; 1Jo 2:6; 1Jo 3:16; Rev 12:11

TSK: 1Pe 2:22

did : Isa 53:9; Mat 27:4, Mat 27:19, Mat 27:23, Mat 27:24; Luk 23:41, Luk 23:47; Joh 8:46; 2Co 5:21; Heb 4:15, Heb 7:26, Heb 7:27, Heb 9:28; 1Jo 2:1, 1Jo 3:5

guile : Joh 1:47; Rev 14:5

TSK: 1Pe 2:23

when he was : Psa 38:12-14; Isa 53:7; Mat 27:39-44; Mar 14:60,Mar 14:61, Mar 15:29-32; Luk 22:64, Luk 22:65, Luk 23:9, Luk 23:34-39; Joh 8:48, Joh 8:49, Joh 19:9-11; Act 8:32-35; Heb 12:3

threatened : Act 4:29, Act 9:1; Eph 6:9

but : 1Pe 4:19; Psa 10:14, Psa 31:5, Psa 37:5; Luk 23:46; Act 7:59; 2Ti 1:12

himself : or, his cause

judgeth : Gen 18:25; Psa 7:11, Psa 96:13; Act 17:31; Rom 2:5; 2Th 1:5; 2Ti 4:8; Rev 19:11

TSK: 1Pe 2:24

his own self : Exo 28:38; Lev 16:22, Lev 22:9; Num 18:22; Psa 38:4; Isa 53:4-6, Isa 53:11; Mat 8:17; Joh 1:29; Heb 9:28

on : or, to

the tree : Deu 21:22, Deu 21:23; Act 5:30, Act 10:39, Act 13:29; Gal 3:13

being : 1Pe 4:1, 1Pe 4:2; Rom 6:2, Rom 6:7, Rom 6:11, Rom 7:6 *marg. Col 2:20, Col 3:3 *Gr: 2Co 6:17; Heb 7:26

live : Mat 5:20; Luk 1:74, Luk 1:75; Act 10:35; Rom 6:11, Rom 6:16, Rom 6:22; Eph 5:9; Phi 1:11; 1Jo 2:29, 1Jo 3:7

by : Isa 53:5, Isa 53:6; Mat 27:26; Mar 15:15; Joh 19:1

healed : Psa 147:3; Mal 4:2; Luk 4:18; Rev 22:2

TSK: 1Pe 2:25

ye : Psa 119:176; Isa 53:6; Jer 23:2; Eze 34:6; Mat 9:36, Mat 18:12; Luk 15:4-6

the Shepherd : 1Pe 5:4; Psa 23:1-3, Psa 80:1; Son 1:7, Son 1:8; Isa 40:11; Eze 34:11-16, Eze 34:23, Eze 34:24, Eze 37:24; Zec 13:7; Joh 10:11-16; Heb 13:20

Bishop : Heb 3:1; Act 20:28 *Gr.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Pe 2:11

Dearly beloved, I beseech you strangers and pilgrims - On the word rendered "strangers,"( παροίκους paroikous ,) see the notes at Eph 2:19, where it is rendered "foreigners."It means, properly, one dwelling near, neighboring; then a by-dweller, a sojourner, one without the rights of citizenship, as distinguished from a citizen; and it means here that Christians are not properly citizens of this world, but that their citizenship is in heaven, and that they are here mere sojourners. Compare the notes at Phi 3:20, "For our conversation (citizenship) is in heaven."On the word rendered "pilgrims,"( παρεπιδήμους parepidēmous ,) see the 1Pe 1:1 note; Heb 11:13 note. A pilgrim, properly, is one who travels to a distance from his own country to visit a holy place, or to pay his devotion to some holy object; then a traveler, a wanderer. The meaning here is, that Christians have no permanent home on earth; their citizenship is not here; they are mere sojourners, and they are passing on to their eternal home in the heavens. They should, therefore, act as become such persons; as sojourners and travelers do. They should not:

(a) regard the earth as their home.

(b) They should not seek to acquire permanent possessions here, as if they were to remain here, but should act as travelers do, who merely seek a temporary lodging, without expecting permanently to reside in a place.

© They should not allow any such attachments to be formed, or arrangements to be made, as to impede their journey to their final home, as pilgrims seek only a temporary lodging, and steadily pursue their journey.

(d) Even while engaged here in the necessary callings of life - their studies, their farming, their merchandise - their thoughts and affections should be on other things. One in a strange land thinks much of his country and home; a pilgrim, much of the land to which he goes; and even while his time and attention may be necessarily occupied by the arrangements needful for the journey, his thoughts and affections will be far away.

(e) We should not encumber ourselves with much of this world’ s goods. Many professed Christians get so many worldly things around them, that it is impossible for them to make a journey to heaven. They burden themselves as no traveler would, and they make no progress. A traveler takes along as few things as possible; and a staff is often all that a pilgrim has. We make the most rapid progress in our journey to our final home when we are least encumbered with the things of this world.

Abstain from fleshly lusts - Such desires and passions as the carnal appetites prompt to. See the notes at Gal 5:19-21. A sojourner in a land, or a pilgrim, does not give himself up to the indulgence of sensual appetites, or to the soft pleasures of the soul. All these would hinder his progress, and turn him off from his great design. Compare Rom 13:4; Gal 5:24; 2Ti 2:22; Tit 2:12; 1Pe 1:14.

Which war against the soul - Compare the notes at Rom 8:12-13. The meaning is, that indulgence in these things makes war against the nobler faculties of the soul; against the conscience, the understanding, the memory, the judgment, the exercise of a pure imagination. Compare the notes at Gal 5:17. There is not a faculty of the mind, however brilliant in itself, which will not be ultimately ruined by indulgence in the carnal propensities of our nature. The effect of intemperance on the noble faculties of the soul is well known; and alas, there are too many instances in which the light of genius, in those endowed with splendid gifts, at the bar, in the pulpit, and in the senate, is extinguished by it, to need a particular description. But there is one vice preeminently, which prevails all over the pagan world, (Compare the notes at Rom 1:27-29) and extensively in Christian lands, which more than all others, blunts the moral sense, pollutes the memory, defiles the imagination, hardens the heart. and sends a withering influence through all the faculties of the soul.

"The soul grows clotted by contagion,

Embodies, and embrutes, till she quite lose

The divine property of her first being."

Of this passion, Burns beautifully and truly said -

"But oh! it hardens a’ within,

And petrifies the feeling."

From all these passions the Christian pilgrim is to abstain.

Barnes: 1Pe 2:12

Having your conversation honest - Your conduct. See the notes at Phi 1:27. That is, lead upright and consistent lives. Compare the notes at Phi 4:8.

Among the Gentiles - The pagans by whom you are surrounded, and who will certainly observe your conduct. See the notes at 1Th 4:12, "That ye may walk honestly toward them that are without."Compare Rom 13:13.

That, whereas they speak against you as evil doers - Margin, "wherein."Greek ἐν ᾥ en hō - "in what;"either referring "to time,"and meaning that at the very time when they speak against you in this manner they may be silenced by seeing your upright lives; or meaning "in respect to which"- that is, that in respect to the very matters for which they reproach you they may see by your meek and upright conduct that there is really no ground for reproach. Wetstein adopts the former, but the question which is meant is not very important. Bloomfield supposes it to mean inasmuch, whereas. The sentiment is a correct one, whichever interpretation is adopted. It should be true that at the very time when the enemies of religion reproach us, they should see that we are actuated by Christian principles, and that in the very matter for which we are reproached we are conscientious and honest.

They may, by your good works, which they shall behold - Greek, "which they shall closely or narrowly inspect."The meaning is, that upon a close and narrow examination, they may see that you are actuated by upright principles, and ultimately be disposed to do you justice. It is to be remembered that the pagan were very little acquainted with the nature of Christianity; and it is known that in the early ages they charged on Christians the most abominable vices, and even accused them of practices at which human nature revolts. The meaning of Peter is, that while they charged these things on Christians, whether from ignorance or malice, they ought so to live as that a more full acquaintance with them, and a closer inspection of their conduct, would disarm their prejudices, and show that their charges were entirely unfounded. The truth taught here is, "that our conduct as Christians should be such as to bear the strictest scrutiny; such that the closest examination will lead our enemies to the conviction that we are upright and honest."This may be done by every Christian this his religion solemnly requires him to do.

Glorify God - Honor God; that is, that they may be convinced by your conduct of the pure and holy nature of that religion which he has revealed, and be led also to love and worship him. See the notes at Mat 5:16.

In the day of visitation - Many different opinions have been entertained of the meaning of this phrase, some referring it to the day of judgment; some to times of persecution; some to the destruction of Jerusalem; and some to the time when the gospel was preached among the Gentiles, as a period when God visited them with mercy. The word "visitation"( ἐπισκοπή episkopē ,) means the act of visiting or being visited for any purpose, usually with the notion of inspecting conduct, of inflicting punishment, or of conferring favors. Compare Mat 25:36, Mat 25:43; Luk 1:68, Luk 1:78; Luk 7:16; Luk 19:44, in the sense of visiting for the purpose of punishing, the word is often used in the Septuagint for the Hebrew פּקד paaqad , though there is no instance in which the word is so used in the New Testament, unless it be in the verse before us. The "visitation"here referred to is undoubtedly that of God; and the reference is to some time when he would make a "visitation"to people for some purpose, and when the fact that the Gentiles had narrowly inspected the conduct of Christians would lead them to honor him.

The only question is, to what visitation of that kind the apostle referred. The prevailing use of the word in the New Testament would seem to lead us to suppose that the "visitation"referred to was designed to confer favors rather than to inflict punishment, and indeed the word seems to have somewhat of a technical character, and to have been familiarly used by Christians to denote God’ s coming to people to bless them; to pour out his Spirit upon them; to revive religion. This seems to me to be its meaning here; and, if so, the sense is, that when God appeared among people to accompany the preaching of the gospel with saving power, the result of the observed conduct of Christians would be to lead those around them to honor him by giving up their hearts to Him; that is, their consistent lives would be the means of the revival and extension of true religion. And is it not always so? Is not the pure and holy walk of Christians an occasion of His bending His footsteps down to earth to bless dying sinners, and to scatter spiritual blessings with a liberal hand? Compare the notes at 1Co 14:24-25.

Barnes: 1Pe 2:13

Submit yourselves to every ordinance of man - Greek, "to every creation of man,"( ἀνθρωπίνῃ κτίσει anthrōpinē ktisei The meaning is, to every institution or appointment of man; to wit, of those who are in authority, or who are appointed to administer government. The laws, institutes, and appointments of such a government may be spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. See the notes at Act 4:19. On the general duty here enjoined of subjection to civil authority, see the notes at Rom 13:1-7.

For the Lord’ s sake - Because he has required it, and has entrusted this power to civil rulers. See the notes at Rom 13:5. Compare the notes at Eph 6:7.

Whether it be to the king - It has been commonly supposed that there is reference here to the Roman emperor, who might be called king, because in him the supreme power resided. The common title of the Roman sovereign was, as used by the Greek writers, ᾀυτοκράτωρ autokratōr , and among the Romans themselves, "imperator,"(emperor;) but the title king was also given to the sovereign. Joh 19:15, "we have no king but Cesar."Act 17:7, "and these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus."Peter undoubtedly had particular reference to the Roman emperors, but he uses a general term, which would be applicable to all in whom the supreme power resided, and the injunction here would require submission to such authority, by whatever name it might be called. The meaning is, that we are to be subject to that authority whether exercised by the sovereign in person, or by those who are appointed by him.

As supreme - Not supreme in the sense of being superior to God, or not being subject to him, but in the sense of being over all subordinate officers.

Barnes: 1Pe 2:14

Or unto governors - Subordinate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended.

As unto them that are sent by him - By the king, or the Roman emperor. They represent the supreme power.

For the punishment of evil doers - One of the leading ends of government. "The Roman governors had the power of life and death in such conquered provinces as those mentioned in 1Pe 1:1"- Doddridge. Ulpian, the celebrated Roman lawyer, who flourished two hundred years after Christ, thus describes the power of the governors of the Roman provinces: "It is the duty of a good and vigilant president to see to it that his province be peaceable and quiet. And that he ought to make diligent search after sacrilegious persons, robbers, man-stealers, and thieves, and to punish everyone according to their guilt."Again, "They who govern whole provinces, have the power of sending to the mines."And again,"The presidents of provinces have the highest authority, next to the emperor."Peter has described the office of the Roman governors in language nearly resembling that of Ulpian. See Lardner’ s Credibility, (Works, i. 77, edit. 8vo., Lond. 1829)

And for the praise of them that do well - Praise here stands opposed to punishment, and means commendation, applause, reward. That is, it is a part of their business to reward in a suitable manner those who are upright and virtuous as citizens. This would be by protecting their persons and property; by defending their rights, and, perhaps, by admitting those to share the honors and emoluments of office who showed that they were worthy to be trusted. It is as important a part of the functions of magistracy to protect the innocent, as it is to punish the wicked.

Barnes: 1Pe 2:15

For so is the will of God - That is, it is in accordance with the divine will that in this way you should put them to silence.

That with well doing - By a life of uprightness and benevolence.

Ye may put to silence the ignorance of foolish men - See the notes at Tit 2:8. The reference here is to men who brought charges against Christians, by accusing them of being inimical to the government, or insubordinate, or guilty of crimes. Such charges, it is well known, were often brought against them by their enemies in the early ages of Christianity. Peter says they were brought by foolish men, perhaps using the word foolish in the sense of evil-disposed, or wicked, as it is often used in the Bible. Yet, though there might be malice at the bottom, the charges were really based on ignorance. They were not thoroughly acquainted with the principles of the Christian religion; and the way to meet those charges was to act in every way as became good citizens, and so as "to live them down."One of the best ways of meeting the accusations of our enemies is to lead a life of strict integrity. It is not easy for the wicked to reply to this argument.

Barnes: 1Pe 2:16

As free - That is, they were to consider themselves as freemen, as having a right to liberty. The Jews boasted much of their freedom, and regarded it as a birthright privilege that they were free, Joh 8:33. They never willingly acknowledged their subjection to any other power, but claimed it as an elementary idea of their civil constitution that God only was their Sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not Mat 22:17. Josephus has often referred to the fact that the Jews rebelled against the Romans under the plea that they were a free people, and that they were subject only to God. This idea of essential freedom the Jews had when they became Christians, and everything in Christianity tended to inspire them with the love of liberty.

They who were converted to the Christian faith, whether from among the Jews or the Gentiles, were made to feel that they were the children of God; that his law was the supreme rule of their lives; that in the ultimate resort they were subject to him alone; that they were redeemed, and that, therefore, the yoke of bondage could not be properly imposed on them; that God "had made of one blood all nations of men, for to dwell on all the face of the earth,"Act 17:26; and that, therefore, they were on a level before him. The meaning here is, that they were not to consider themselves as slaves, or to act as slaves. In their subjection to civil authority they were not to forget that they were freemen in the highest sense, and that liberty was an invaluable blessing. They had been made free by the Son of God, Joh 8:32, Joh 8:36. They were free from sin and condemnation. They acknowledged Christ as their supreme Head, and the whole spirit and tendency of his religion prompted to the exercise of freedom.

They were not to submit to the chains of slavery; not to allow their consciences to be bound, or their essential liberty to be interfered with; nor in their subjection to the civil magistrate were they ever to regard themselves otherwise than as freemen. As a matter of fact, Christianity has always been the friend and promoter of liberty. Its influence emancipated the slaves throughout the Roman Empire; and all the civil freedom which we enjoy, and which there is in the world, can be traced to the influence of the Christian religion. To spread the gospel in its purity everywhere would be to break every yoke of oppression and bondage, and to make people everywhere free. It is the essential right of every man who is a Christian to be a freeman - to be free to worship God; to read the Bible; to enjoy the avails of his own labor; to train up his children in the way in which he shall deem best; to form his own plans of life, and to pursue his own ends, provided only that he does not interfere with the equal rights of others - and every system which prevents this, whether it be that of civil government, of ecclesiastical law, or of domestic slavery, is contrary to the religion of the Saviour.

And not using your liberty for a cloke of maliciousness - Margin, as in Greek, "having."Not making your freedom a mere pretext under which to practice all kinds of evil. The word rendered "maliciousness"- κακία kakia - means more than our word maliciousness does; for it denotes evil of any kind, or all kinds. The word maliciousness refers rather to enmity of heart, ill-will, an intention to injure. The apostle has reference to an abuse of freedom, which has often occurred. The pretence of these who have acted in this manner has been, that the freedom of the gospel implied deliverance from all kinds of restraint; that they were under no yoke, and bound by no laws; that, being the children of God, they had a right to all kinds of enjoyment and indulgence; that even the moral law ceased to bind them, and that they had a right to make the most of liberty in all respects. Hence, they have given themselves up to all sorts of sensual indulgence, claiming exemption from the restraints of morality as well as of civil law, and sinking into the deepest abyss of vice. Not a few have done this who have professed to be Christians; and, occasionally, a fanatical sect now appears who make the freedom which they say Christianity confers, a pretext for indulgence in the most base and degrading vices. The apostles saw this tendency in human nature, and in nothing are they more careful than to guard against this abuse.

But as the servants of God - Not free from all restraint; not at liberty to indulge in all things, but bound to serve God in the faithful obedience of his laws. Thus bound to obey and serve him, they could not be at liberty to indulge in those things which would be in violation of his laws, and which would dishonor him. See this sentiment explained in the notes at 1Co 7:22; 1Co 9:21.

Barnes: 1Pe 2:17

Honor all men - That is, show them the respect which is due to them according to their personal worth, and to the rank and office which they sustain. See the notes at Rom 13:7.

Love the brotherhood - The whole fraternity of Christians, regarded as a band of brothers. The word used here occurs only in this place and in 1Pe 5:9, where it is rendered "brethren."The idea expressed here occurs often in the New Testament. See the notes at Joh 13:34-35.

Fear God - A duty everywhere enjoined in the Bible, as one of the first duties of religion. Compare Lev 25:17; Psa 24:7; Psa 25:14; Pro 1:7; Pro 3:13; Pro 9:10; Pro 23:17; See the Rom 3:18 note; 2Co 7:1 note. The word fear, when used to express our duty to God, means that we are to reverence and honor him. Religion, in one aspect, is described as the fear of God; in another, as the love of God; in another, as submission to his will, etc. A holy veneration or fear is always an elementary principle of religion. It is the fear, not so much of punishment as of his disapprobation; not so much the dread of suffering as the dread of doing wrong.

Honor the king - Referring here primarily to the Roman sovereign, but implying that we are always to respect those who have the rule over us. See the notes at Rom 13:1-7. The doctrine taught in these verses Rom 13:13-14 is, that we are faithfully to perform all the relative duties of life. There are duties which we owe to ourselves, which are of importance in their place, and which we are by no means at liberty to neglect. But we also owe duties to our fellow-men, to our Christian brethren, and to those who have the rule over us; and religion, while it is honored by our faithful performance of our duty to ourselves, is more openly honored by our performance of our duties to those to whom we sustain important relations in life. Many of the duties which we owe to ourselves are, from the nature of the case, hidden from public observation. All that pertains to the examination of the heart; to our private devotions; to the subjugation of our evil passions; to our individual communion with God, must be concealed from public view. Not so, however, with those duties which pertain to others. In respect to them, we are open to public view. The eye of the world is upon us. The judgment of the world in regard to us is made up from their observation of the manner in which we perform them. If religion fails there, they judge that it fails altogether; and however devout we may be in private, if it is not seen by the world that our religion leads to the faithful performance of the duties which we owe in the various relations of life, it will be regarded as of little value.

Barnes: 1Pe 2:18

Servants, be subject to your masters - On the duty here enjoined, see the notes at Eph 6:5-9. The Greek word used here ( οἰκέται oiketai ) is not the same which is employed in Ephesians, ( δοῦλοι douloi .) The word here means properly "domestics"- those employed about a house, or living in the same house - from οἶκος oikos , "house."These persons might have been slaves, or might not. The word would apply to them, whether they were hired, or whether they were owned as slaves. The word should not and cannot be employed to prove that slavery existed in the churches to which Peter wrote, and still less to prove that he approved of slavery, or regarded it as a good institution. The exhortation here would be, and still is, strictly applicable to any persons employed as domestics, though they had voluntarily hired themselves out to be such. It would be incumbent on them, while they remained in that condition, to perform with fidelity their duties as Christians, and to bear with Christian meekness all the wrongs which they might suffer from those in whose service they were.

Those who are hired, and who are under a necessity of "going out to service"for a living, are not always free from hard usage, for there are trials incident to that condition of life which cannot be always avoided. It might be better, in many cases, to bear much than to attempt a change of situation, even though they were entirely at liberty to do so. It must be admitted, however, that the exhortation here will have more force if it is supposed that the reference is to slaves, and there can be no doubt that many of this class were early converted to the Christian faith. The word here rendered "masters"( δεσπόταις despotais ) is not the same which is used in Eph 6:5, ( κυρίοις kuriois .) Neither of these words necessarily implies that those who were under them were slaves. The word used here is applicable to the head of a family, whatever may be the condition of those under him. It is frequently applied to God, and to Christ; and it cannot be maintained that those to whom God sustains the relation of δεσπότης despotēs , or "master,"are "slaves."See Luk 2:29; Act 4:24; 2Ti 2:21; 2Pe 2:1; Jud 1:4; Rev 6:10. The word, indeed, is one that might be applied to those who were owners of slaves. If that be the meaning here, it is not said, however, that those to whom it is applied were Christians. It is rather implied that they were pursuing such a course as was inconsistent with real piety. Those who were under them are represented as suffering grievous wrongs.

With all fear - That is, with all proper reverence and respect. See the notes at Eph 6:5.

Not only to the good and gentle, but also to the froward - The word rendered "froward"( σκολιοῖς skoliois ) means properly "crooked, bent;"then perverse, wicked, unjust, peevish. Anyone who is a servant or domestic is liable to be employed in the service of such a master; but while the relation continues, the servant should perform his duty with fidelity, whatever may be the character of the master. Slaves are certainly liable to this; and even those who voluntarily engage as servants to others, cannot always be sure that they will have kind employers. Though the terms used here do not necessarily imply that those to whom the apostle gave this direction were slaves, yet it may be presumed that they probably were, since slavery abounded throughout the Roman empire; but the directions will apply to all who are engaged in the service of others, and are therefore of permanent value. Slavery will, sooner or later, under the influence of the gospel, wholly cease in the world, and instructions addressed to masters and slaves will have no permanent value; but it will always be true that there will be those employed as domestics, and it is the duty of all who are thus engaged to evince true fidelity and a Christian spirit themselves, whatever may be the character of their employers.

Barnes: 1Pe 2:19

For this is thank-worthy - Margin, "thank."Greek, "This is grace,"( χάρις charis ). Doddridge renders the expression, "This is graceful indeed."Various interpretations of this expression have been proposed; but the meaning evidently is, that it is acceptable to God, (see 1Pe 2:20, "this is acceptable to God"- χάρις παρὰ Θεῷ charis para Theō ;) that is, this will be regarded by him with favor. It does not mean that it was worthy of thanks, or that God would thank them for doing it, (compare Luk 17:9-10;) but that such conduct would meet with his approbation.

If a man for conscience toward God - If, in the conscientious discharge of his duty, or if, in the endurance of this wrong, he regards himself as serving God. That is, if he feels that God, by his providence, has placed him in the circumstances in which he is, and that it is a duty which he owes to him to bear every trial incident to that condition with a submissive spirit. If he does this, he will evince the true nature of religion, and will be graciously accepted of God.

Endure grief - That is, endure that which is suited to produce grief, or that which is wrong.

Suffering wrongfully - Suffering injury, or where there is "injustice,"( πάσχων ἀδίκως paschōn adikō̄s .) This, though a general remark, has particular reference to servants, and to their duty in the relation which they sustain to their masters. In view of what is here said, we may remark:

\caps1 (1) t\caps0 hat if this has reference to slaves, as has been usually supposed, it proves that they are very liable to be abused; that they have little or no security against being wronged; and that it was a special and very desirable characteristic of those who were in that condition, to be able to bear wrong with a proper spirit. It is impossible so to modify slavery that this shall not be the case; for the whole system is one of oppression, and there can be nothing that shall effectually secure the slave from being ill-treated.

(2) It would follow from this passage, if this refers to slavery, that that is a very hard and undesirable condition of life; for that is a very undesirable condition where the principal virtue. which they who are in it are required to exercise, is "patience under wrongs."Such a condition cannot be in accordance with the gospel, and cannot be designed by God to be permanent. The relation of parent and child is never thus represented. It is never said or implied in the Scriptures that the principal virtue to which children are exhorted is patience under wrongs; nor, in addressing them, is it ever supposed that the most prominent thing in their condition is, that they would need the exercise of such patience.

\caps1 (3) i\caps0 t is acceptable to God, if we bear wrong with a proper spirit, from whatever quarter it may come. Our proper business in life is, to do the will of God; to evince the right spirit, however others may treat us; and to show, even under excessive wrong, the sustaining power and the excellence of true religion. Each one who is oppressed and wronged, therefore, has an eminent opportunity to show a spirit which will honor the gospel; and the slave and the martyr may do more to honor the gospel than if they were both permitted to enjoy liberty and life undisturbed.

Barnes: 1Pe 2:20

For what glory is it - What honor or credit would it be.

If, when ye be buffeted for your faults - That is, if you are punished when you deserve it. The word "buffet"( κολαφίζω kolaphizō ) - means, to strike with the fist; and then to strike in any way; to maltreat, Mat 26:67; Mar 14:65; 1Co 4:11; 2Co 12:7. Perhaps there may be a reference here to the manner in which servants were commonly treated, or the kind of pun ishment to which they were exposed. They would be likely to be struck in sudden anger, either by the hand, or by anything that was accessible. The word rendered "for your faults,"is sinning, ( ἁμαρτάνοντες hamartanontes .) That is, "if being guilty of an offence, or having done wrong."The idea is, that if they were justly punished, and should take it patiently, there would be no credit or honor in it.

Ye shall take it patiently - "If, even then, you evince an uncomplaining spirit, and bear it with the utmost calmness and patience, it would be regarded as comparatively no virtue, and as entitling you to no honor. The feeling of all who saw it would be that you deserved it, and there would be nothing to excite their sympathy or compassion. The patience evinced might indeed be as great as in the other case, but there would be the feeling that you deserved all that you received, and the spirit evinced in that case could not be regarded as entitled to any particular praise. If your masters are inflicting on you only what you deserve, it would be in the highest degree shameful for you to rise up against them, and resist them, for it would be only adding to the wrong which you had already done."The expression here is, doubtless, to be understood comparatively. The meaning is not that absolutely there would be no more credit due to one who should bear his punishment patiently when he had done wrong, than if he had met it with resistance and complaining; but that there is very little credit in that compared with the patience which an innocent person evinces, who, from regard to the will of God, and by control over all the natural feelings of resentment, meekly endures wrong.

This expresses the common feeling of our nature. We attribute no particular credit to one who submits to a just punishment even with a calm temper. We feel that it would be wrong in the highest degree for him to do otherwise. So it is when calamities are brought on a man on account of his sins. If it is seen to be the fruit of intemperance or crime, we do not feel that there is any great virtue exhibited if he bears it with a calm temper. But if he is overwhelmed with calamity when it seems to have no particular connection with his sins, or to be a punishment for any particular fault; if he suffers at the hand of man, where there is manifest injustice done him, and yet evinces a calm, submissive, and meek temper, we feel that in such cases there is eminent virtue.

This is acceptable with God - Margin, as in 1Pe 2:19, "thank."It is that which is agreeable to him, or with which he is pleased.

Barnes: 1Pe 2:21

For even hereunto were ye called - Such a spirit is required by the very nature of your Christian vocation; you were called into the church in order that you might evince it. See the notes at 1Th 3:3.

Because Christ also suffered for us - Margin, "some read, for you."The latest editions of the Greek Testament adopt the reading "for you."The sense, however, is not essentially varied. The object is, to hold up the example of Christ to those who were called to suffer, and to say to them that they should bear their trials in the same spirit that he evinced in his. See the notes at Phi 3:10.

Leaving us an example - The apostle does not say that this was the only object for which Christ suffered, but that it was an object, and an important one. The word rendered "example"( ὑπογραμμὸν hupogrammon ) occurs nowhere else in the New Testament. It means properly "a writing copy,"such as is set for children; or an outline or sketch for a painter to fill up; and then, in general, an example, a pattern for imitation.

That ye should follow his steps - That we should follow him, as if we trod exactly along behind him, and should place our feet precisely where his were. The meaning is, that there should be the closest imitation or resemblance. The things in which we are to imitate him are specified in the following verses.

Barnes: 1Pe 2:22

Who did no sin - Who was in all respects perfectly holy. There is an allusion here to Isa 53:9; and the sense is, that he was entirely innocent, and that he suffered without having committed any crime. In this connection the meaning is, that we are to be careful that, if we suffer, it should be without committing any crime. We should so live, as the Saviour did, as not to deserve to be punished, and thus only shall we entirely follow his example. It is as much our duty to live so as not to deserve the reproaches of others, as it is to bear them with patience when we are called to suffer them. The first thing in regard to hard treatment from others, is so to live that there shall be no just occasion for it; the next is, if reproaches come upon us when we have not deserved them, to bear them as the Saviour did. If he suffered unjustly, we should esteem it to be no strange thing that we should; if he bore the injuries done him with meekness, we should learn that it is possible for us to do it also; and should learn also that we have not the spirit of his religion unless we actually do it. On the expression used here, compare the Isa 53:9 note; Heb 7:26 note.

Neither was guile found in his mouth - There was no deceit, hypocrisy, or insincerity. He was in all respects what he professed to be, and he imposed on no one by any false and unfounded claim. All this has reference to the time when the Saviour was put to death; and the sense is, that though he was condemned as an impostor, yet that the charge was wholly unfounded. As in his whole life before he was perfectly sincere, so he was eminently on that solemn occasion.

Barnes: 1Pe 2:23

Who, when he was reviled, reviled not again - He did not use harsh and opprobrious words in return for those which he received:

(1) He was reviled. He was accused of being a seditious man; spoken of as a deceiver; charged with being in league with Beelzebub, the "prince of the devils"and condemned as a blasphemer against God. This was done:

\tx720 \tx1080 (a)\caps1     b\caps0 y the great and the influential of the land;

(b)\caps1     i\caps0 n the most public manner;

©\caps1     w\caps0 ith a design to alienate his friends from him;

(d)\caps1     w\caps0 ith most cutting and severe sarcasm and irony; and,

(e)\caps1     i\caps0 n reference to everything that would most affect a man of delicate and tender sensibility.

\caps1 (2) h\caps0 e did not revile those who had reproached him. He asked that justice might be done. He demanded that if he had spoken evil, they should bear witness of the evil; but beyond that he did not go. He used no harsh language. He showed no anger. He called for no revenge. He prayed that they might robe forgiven. He calmly stood and bore it all, for he came to endure all kinds of suffering in order that he might set us an example, and make an atonement for our sins.

When he suffered, he threatened not - That is, when he suffered injustice from others, in his trial and in his death, he did not threaten punishment. He did not call down the wrath of heaven. He did not even predict that they would be punished; he expressed no wish that they should be.

But committed himself to him that judgeth righteously - Margin, his cause. The sense is much the same. The meaning is, that he committed his cause, his name, his interests, the whole case, to God. The meaning of the phrase "that judgeth righteously"here is, that God would do him exact justice. Though wronged by people, he felt assured that he would do right. He would rescue his name from these reproaches; he would give him the honor in the world which he deserved; and he would bring upon those who had wronged him all that was necessary in order to show his disapprobation of what they had done, and all that would be necessary to give the highest support to the cause of virtue. Compare Luk 23:46. This is the example which is set before us when we are wronged. The whole example embraces these points:

(1) We should see to it that we ourselves are guiltless in the matter for which we are reproached or accused. Before we fancy that we are suffering as Christ did, we should be sure that our lives are such as not to deserve reproach. We cannot indeed hope to be as pure in all things as he was; but we may so live that if we are reproached and reviled we may be certain that it is not for any wrong that we have done to others, or that we do not deserve it from our fellow-men.

(2) When we are reproached and reviled, we should feel that we were called to this by our profession; that it was one of the things which we were taught to expect when we became Christians; that it is what the prophets and apostles endured, and what the Master himself suffered in an eminent degree; and that if we meet with the scorn of the great, the frivilous, the rich, the powerful, it is no more than the Saviour did, and no more than we have been taught to expect will be our portion. It may be well, too, to remember our unworthiness; and to reflect, that though we have done no wrong to the individual who reviles us yet that we are sinners, and that such reproaches may not be a useless admonisher of our being guilty before God. So David felt when reproached by Shimei: "So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?"2Sa 16:10.

\caps1 (3) w\caps0 hen this occurs, we should calmly and confidently commit our cause to God. Our name, our character, our influence, our reputation, while living and after we are dead, we should leave entirely with him. We should not seek nor desire revenge. We should not call down the wrath of God on our persecutors and slanderers. We should calmly feel that God will give us the measure of reputation which we ought to have in the world, and that he will suffer no ultimate injustice to be done us. "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass; and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day,"Psa 37:5-6. The Latin Vulgate has here, "But he committed himself to him who judged him unjustly,"judicanti se injuste; that is, to Pontius Pilate, meaning that he left himself in his hands, though he knew that the sentence was unjust. But there is no authority for this in the Greek, and this is one of the instances in which that version departs from the original.

Barnes: 1Pe 2:24

Who his own self - See the notes at Heb 1:3, on the phrase "when he had by himself purged our sins."The meaning is, that he did it in his own proper person; he did not make expiation by offering a bloody victim, but was himself the sacrifice.

Bare our sins - There is an allusion here undoubtedly to Isa 53:4, Isa 53:12. See the meaning of the phrase "to bear sins"fully considered in the notes at those places. As this cannot mean that Christ so took upon himself the sins of people as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the divine displeasure against sin, or would have been a proper punishment for sin. See the notes at 2Co 5:21. He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. They cannot be literally transferred to another; and all that can be meant is, that he should take the consequences on himself, and suffer as if he had committed the transgressions himself.

(See also the supplementary notes at 2Co 5:21; Rom. 4; 5; and Gal 3:13, in which the subject of imputation is discussed at large)

In his own body - This alludes undoubtedly to his sufferings. The sufferings which he endured on the cross were such as if he had been guilty; that is, he was treated as he would have been if he had been a sinner. He was treated as a criminal; crucified as those most guilty were; endured the same kind of physical pain that the guilty do who are punished for their own sins; and passed through mental sorrows strongly resembling - as much so as the case admitted of - what the guilty themselves experience when they are left to distressing anguish of mind, and are abandoned by God. The sufferings of the Saviour were in all respects made as nearly like the sufferings of the most guilty, as the sufferings of a perfectly innocent being could be.

On the tree - Margin, "to the tree"Greek, ἐπὶ τὸ ξύλον epi to xulon . The meaning is rather, as in the text, that while himself on the cross, he bore the sorrows which our sins deserved. It does not mean that he conveyed our sorrows there, but that while there he suffered under the intolerable burden, and was by that burden crushed in death. The phrase "on the tree,"literally "on the wood,"means the cross. The same Greek word is used in Act 5:30; Act 10:39; Act 13:29; Gal 3:13, as applicable to the cross, in all of which places it is rendered "tree."

That we, being dead to sins - In virtue of his having thus been suspended on a cross; that is, his being put to death as an atoning sacrifice was the means by which we become dead to sin, and live to God. The phrase "being dead to sins"is, in the original, ταῖς ἁμαρτίαις ἀπογενόμενοι tais hamartiais apogenomenoi - literally, "to be absent from sins."The Greek word was probably used (by an euphemism) to denote to die, that is, to be absent from the world. This is a milder and less repulsive word than to say to die. It is not elsewhere used in the New Testament. The meaning is, that we being effectually separated from sin - that is, being so that it no longer influences us - should live unto God. We are to be, in regard to sin, as if we were dead; and it is to have no more influence over us than if we were in our graves. See the notes at Rom 6:2-7. The means by which this is brought about is the death of Christ (See the notes at Rom 6:8) for as he died literally on the cross on account of our sins, the effect has been to lead us to see the evil of transgression, and to lead new, and holy lives.

Should live unto righteousness - Though dead in respect to sin, yet we have real life in another respect. We are made alive unto God to righteousness, to true holiness. See the Rom 6:11 note; Gal 2:20 note.

By whose stripes - This is taken from Isa 53:5. See it explained in the notes on that verse. The word rendered "stripes"( μώλωπι mōlōpi ) means, properly, the livid and swollen mark of a blow; the mark designated by us when we use the expression "black and blue."It is not properly a bloody wound, but that made by pinching, beating, scourging. The idea seems to be that the Saviour was scourged or whipped; and that the effect on us is the same in producing spiritual healing, or in recovering us from our faults, as if we had been scourged ourselves. By faith we see the bruises inflicted on him, the black and blue spots made by beating; we remember that they were on account of our sins, and not for his; and the effect in reclaiming us is the same as if they had been inflicted on us.

Ye were healed - Sin is often spoken of as a disease, and redemption from it as a restoration from a deadly malady. See this explained in the notes at Isa 53:5.

Barnes: 1Pe 2:25

For ye were as sheep going astray - Here also is an allusion to Isa 53:6, "All we like sheep have gone astray."See the notes at that verse. The figure is plain. We were like a flock without a shepherd. We had wandered far away from the true fold, and were following our own paths. We were without a protector, and were exposed to every kind of danger. This aptly and forcibly expresses the condition of the whole race before God recovers people by the plan of salvation. A flock thus wandering without a shepherd, conductor, or guide, is in a most pitiable condition; and so was man in his wanderings before he was sought out and brought back to the true fold by the Great Shepherd.

But are now returned unto the Shepherd and Bishop of your souls - To Christ, who thus came to seek and save those who were lost. He is often called a Shepherd. See the notes at John 10:1-16. The word rendered "bishop,"( ἐπίσκοπος episkopos ,) means "overseer."It may be applied to one who inspects or oversees anything, as public works, or the execution of treaties; to anyone who is an inspector of wares offered for sale; or, in general, to anyone who is a superintendent. It is applied in the New Testament to those who are appointed to watch over the interests of the church, and especially to the officers of the church. Here it is applied to the Lord Jesus as the great Guardian and Superintendent of his church; and the title of universal Bishop belongs to him alone!

Remarks On 1 Peter 2

In the conclusion of this chapter we may remark:

(1) That there is something very beautiful in the expression "Bishop of souls."It implies that the soul is the special care of the Saviour; that it is the object of his special interest; and that it is of great value - so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That too, in the proper way, is the object of his care; but that has no importance compared with the soul. Our care is principally employed in respect to the body; the care of the Redeemer has special reference to the soul.

\caps1 (2) i\caps0 t follows that the welfare of the soul may be committed to him with confidence. It is the object of his special guardianship, and he will not be unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Compare 2Ti 1:12.

\caps1 (3) a\caps0 s, therefore, he has shown his regard for us in seeking us when we were wandering and lost; as he came on the kind and benevolent errand to find us and bring us back to himself, let us show our gratitude to him by resolving to wander no more. As we regard our own safety and happiness, let us commit ourselves to him as our great Shepherd, to follow where he leads us, and to be ever under his pastoral inspection. We had all wandered away. We had gone where there was no happiness and no protector. We had no one to provide for us, to care for us, to pity us. We were exposed to certain ruin. In that state he pitied us, sought us out, brought us back. If we had remained where we were, or had gone further in our wanderings, we should have gone certainly to destruction. He has sought us out; be has led us back; he has taken us under his own protection and guidance; and we shall be safe as long as we follow where he leads, and no longer. To him then, a Shepherd who never forsakes his flock, let us at all times commit ourselves, following where he leads, feeling that under him our great interests are secure.

\caps1 (4) w\caps0 e may learn from this chapter, indeed, as we may from every other part of the New Testament, that in doing this we may be called to suffer. We may be reproached and reviled as the great Shepherd himself was. We may become the objects of public scorn on account of our devoted attachment to him. We may suffer in name, in feeling, in property, in our business, by our honest attachment to the principles of his gospel. Many who are his followers may be in circumstances of poverty or oppression. They may be held in bondage; they may be deprived of their rights; they may feel that their lot in life is a hard one, and that the world seems to have conspired against them to do them wrong; but let us in all these circumstances look to Him "who made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross,"Phi 2:7-8; and let us remember that it is "enough for the disciple that he be as his master, and the servant as his lord,"Mat 10:25. In view of the example of our Master, and of all the promises of support in the Bible, let us bear with patience all the trials of life, whether arising from poverty, an humble condition, or the reproaches of a wicked world. Our trials will soon be ended; and soon, under the direction of the "Shepherd and Bishop of souls,"we shall be brought to a world where trials and sorrows are unknown.

\caps1 (5) i\caps0 n our trials here, let it be our main object so to live that our sufferings shall not be on account of our own faults. See 1Pe 2:19-22. Our Saviour so lived. He was persecuted, reviled, mocked, condemned to die. But it was for no fault of his. In all his varied and prolonged sufferings, he had the ever-abiding consciousness that he was innocent; he had the firm conviction that it would yet be seen and confessed by all the world that he was "holy, harmless, undefiled,"1Pe 2:23. His were not the sufferings produced by a guilty conscience, or by the recollection that he had wronged anyone. So, if we must suffer, let our trials come upon us. Be it our first aim to have a conscience void of offence, to wrong no one, to give no occasion for reproaches and revilings, to do our duty faithfully to God and to people. Then, if trials come, we shall feel that we suffer as our Master did; and then we may, as he did, commit our cause "to him that judgeth righteously,"assured that in due time "he will bring forth our righteousness as the light, and our judgment as the noon-day,"Psa 37:6.

Poole: 1Pe 2:11

Strangers and pilgrims not only strangers in the several countries where ye inhabit, (being out of your own land), but strangers in the world, as all believers are, 1Ch 29:15 Psa 39:12 Psa 119:19 Heb 11:13,14 .

Abstain from fleshly lusts not only sensual desires, but all the works of the flesh, Gal 5:19-21 , the carnal mind itself being enmity against God, Rom 8:7 .

Which war as enemies, oppose and fight against, Rom 7:23 Jam 4:1 .

Against the soul the inner man, or regenerate part, or Spirit, which is opposed to fleshly lusts: see Gal 5:17 .

Poole: 1Pe 2:12

Having your conversation honest irreprehensible, fruitful, such as may gain men’ s love, and commend the religion you profess.

Among the Gentiles who, by reason of their differing from your religion, are the more likely to observe you. This proves this Epistle to be written to the Jews.

They may by your good works, which they shall behold, glorify God not only think more favourably of you, but of your religion; acknowledge the grace of God in you, and more readily subject themselves to him, (the best way of glorifying him), it being usual with God to make way for the conversion of sinners by the holy conversation of saints.

In the day of visitation viz. a gracious visitation, when God calls them by the gospel to the knowledge of Christ, Luk 1:68,78 7:16 Luk 19:44 .

Poole: 1Pe 2:13

Every ordinance of all kinds, whether supreme or subordinate.

Ordinance of man Greek, human creatures, which may be understood either, as Mar 16:15 , every human creature for every man, only restraining it to the present subject whereof he treats, viz. magistrates, and the sense is, to every magistrate: or rather, (though to the same effect), to every human ordinance; or, as we translate it,

ordinance of man the word creature being taken for an ordinance, or constitution, and creating for ordaining, or appointing: so CEcumenius will have the word to signify, Eph 2:15 , to make of twain one new man. But this creature, or ordinance, here is to be understood of the magistrate; (as appears by the following words), which is called human, not as if magistracy were not an ordinance of God, for, Rom 13:1 , the powers that are are said to be ordained of Godbut either because it is only among men, and proper to them; or because it is of man secondarily and instrumentally, though of God primarily and originally, God making use of the ministry of men in bringing them into the magistracy; as, though church offices are God’ s ordinance, yet he makes use of men to put them into office.

For the Lord’ s sake for God’ s sake, who commands this obedience; and gave them the authority, and is represented by them, and honoured by that obedience which is yielded to them in all things agreeable to his will. The phrase seems to be of the same import with that of being obedient in the Lord, Eph 6:1 .

To the king to Caesar, the then supreme magistrate, under whose jurisdiction the Jewish Christians were; and this being a general command extending to all Christians, it follows, that obedience is due from them to those chief magistrates whose subjects respectively they are.

As supreme not only above the people, but above other magistrates.

Poole: 1Pe 2:14

Or unto governors he seems immediately to intend the governors of provinces under the Roman emperors, such as Pilate, Felix, Festus were in Judea, Sergius Paulus in Cyprus, Act 13:7 ; and other places; see Luk 3:1 ; but so as to imply, under the name of governors, all inferior magistrates, as under the name of king he doth all supreme.

As unto them that are sent by him either:

1. By the king, or supreme magistrate, and then the next words show what should be his end in sending, or appointing officers, or subordinate rulers under him: or rather:

2. Sent by God, from whom all rulers, subordinate as well as supreme, have their authority, and which is the great motive on which they are to be obeyed; and then the following words show what is God’ s end in appointing them, and another reason for yielding obedience to them, viz. their being set up for the common good of the societies which they rule.

For the praise of them that do well: praise is a kind of reward, and is here to be taken by a synecdoche for all sorts of rewards given to those that do well, and are obedient to the laws: see Rom 13:3,4 .

Poole: 1Pe 2:15

For so is the will of God his command.

That with well-doing all manner of offices of humanity, whereof obedience to magistrates is a principal one.

Ye may put to silence Greek, muzzle, stop the mouths, Tit 1:11 ; viz. by taking away all occasion of evil-speaking.

The ignorance either their ignorance of the state and conversation of believers, which may be the occasion of their speaking evil of them; or their ignorance of God and his ways, to which Christ imputes the fury of persecutors, Joh 16:3 . They that know not God themselves, are most ready to reproach and slander those that do.

Of foolish men true wisdom consisting in the knowledge of God, they that are destitute of that knowledge, as unbelievers are, are called foolish.

Poole: 1Pe 2:16

As free he prevents an objection; they might pretend they were a free people, as Jews, and therefore were not to obey strangers, Deu 17:15 Joh 8:33 ; and made free by Christ. He answers: That they were free indeed, but it was from sin, and not from righteousness, not from obedience to God’ s law, which requires subjection to magistrates, for they were still the servants of God.

And not using your liberty for a cloak of maliciousness not using your liberty to cover or palliate your wickedness, excusing yourselves from obedience to your superiors by a pretence of Christian liberty, when, though ye be free from sin, yet ye are not from duty.

But as the servants of God and so still bound to obey him, and your rulers in him.

Poole: 1Pe 2:17

Honour all men viz. according as honour is due to them, according to their dignity, power, gifts, &c.: see Rom 12:10 Rom 13:7 Phi 2:3 .

Love the brotherhood though all may challenge suitable respects, yet there is a more special affection owing to believers, 1Pe 1:22 Gal 6:10 .

Fear God with a filial fear or reverence. This command is interposed, either to show what is the true spring and fountain from which all the duties we perform to men are to proceed, viz. the fear of God, because where that doth not prevail no duty to men can be rightly performed; (they love the brotherhood best, and honour the king most, that truly fear God); or to show the due bounds of all the offices we perform to men, that nothing is to be done for them which is inconsistent with the fear of God. Honour the king; with that honour which is peculiarly due to him above all others.

Poole: 1Pe 2:18

Servants the word is not the same which Paul useth, Col 3:22 , but may well comprehend the servants he speaks of, as implying not only slaves, but those that were made free, yet continued still in the family; and so signifies servants of whatsoever condition.

Be subject to your masters with all fear not only reverence of masters, and fear of offending them, is to be understood, but fear of God, as appears by the parallel place, Col 3:22 : see Eph 6:5-7 .

Not only to the good and gentle by good he means not gracious or holy, but, as the next word explains it, gentle, just, equal.

But also to the froward morose, crabbed, unjust, unmerciful.

Poole: 1Pe 2:19

For this is thank-worthy in the Greek the substantive is put for the adjective: the sense is either, this is acceptable to God, and will be graciously rewarded by him; or, this is praise-worthy, and will be your glory, as 1Pe 2:20 .

For conscience toward God out of respect to God, and a desire of pleasing him.

Poole: 1Pe 2:20

For what glory is it? What praise or glory do you get by it? Or, what great matter do you do? This interrogation hath the force of negation, but is to be understood comparatively; it is worthy of praise to suffer patiently, even when men suffer justly, but worthy of little in comparison of suffering patiently when unjustly.

This is acceptable with God: this shows what is meant by thank-worthy, 1Pe 2:19 ; and the apostle adds what kind of thanks or praise he intends, viz. not that which is of man, (which many times may fail, even when men patiently suffer injuries), but that which is of God, to which believers should especially have respect.

Poole: 1Pe 2:21

For even hereunto viz. to patient bearing of sufferings even for well-doing.

Were ye called viz. to Christ and the fellowship of his kingdom; q.d. Your very calling and profession, as Christians, requires this of you.

Also there is an emphasis in this particle, it is as much as if he had said: Even Christ our Lord and Head hath suffered for us, and therefore we that are but his servants and members must not think to escape sufferings.

For us or, as in the margin, for you, which agrees with the beginning and end of the verse, where the second person is used; but most read it as we do, in the first person, and the sense is still the same; only the apostle from a general proposition draws a particular exhortation: Christ suffered for us, (therein he comprehends the saints to whom he writes), and left an example for us all; do ye therefore to whom, as well as to others, he left this example, follow his steps, Joh 13:15 1Jo 2:6 .

Leaving us an example as of other graces, so especially of patience.

Poole: 1Pe 2:22

i.e. There was no guile in his mouth; it is a Hebraism; to be found is the same as to be, and not to be found the same as not to be, Gen 2:20 Isa 39:2 : see Rom 7:10 . This signifies Christ’ s absolute perfection, in that he did not offend so much as with his mouth, Jam 3:2 . The sense is, Christ was free from all manner of sin, and yet he suffered patiently; and therefore well may ye be content to suffer too, though wrongfully; seeing, though ye may be innocent in your sufferings, yet you come so far short of Christ’ s perfection.

Poole: 1Pe 2:23

By Christ’ s being reviled we are to understand all those injurious words, reproaches, slanders, blasphemies, which his persecutors cast out against him.

Reviled not again therefore when he told the Jews they were of their father the devil, Joh 8:44 , that was not a reviling them, but a just accusation of them, or reproof of their devilish behaviour.

When he suffered when he was affected not only with verbal but real injuries, buffeted, spit upon, crowned with thorns, crucified.

He threatened not he was so far from avenging himself, or recompensing evil for evil, that he did not so much as threaten what he would afterward do to them.

But committed himself or his cause; neither is in the Greek, but either may be well supplied, and to the same purpose: the sense is, Christ did not retaliate, nor act any thing out of private revenge, but so referred himself, and the judgment of his cause, to his Father’ s good pleasure, as rather to desire pardon for his persecutors, than vengeance on them, Luk 23:34 .

To him that judgeth righteously: the apostle adds this of God’ s judging righteously, for the comfort of servants to whom he speaks, as Eph 6:8,9 Col 3:24 4:1 , and for the terror of masters, that the former might learn patience, and the latter moderation.

Poole: 1Pe 2:24

Who his own self not by offering any other sacrifice, (as the Levitical priests did), but by that of himself.

Bare our sins or, took up, or lifted up, in allusion to the sacrifices of the Old Testament, the same word being used of them, Heb 7:27 Jam 2:21 . As the sins of the offerer were typically laid upon the sacrifice, which, being substituted in his place, was likewise slain in his stead; so Christ standing in our room, took upon him the guilt of our sins, and bare their punishment, Isa 53:4 , &c. The Lord laid on him our iniquities, and he willingly took them up; and by bearing their curse, took away our guilt. Or, it may have respect to the cross, on which Christ being lifted up, Joh 3:14,15 Joh 12:32took up our sins with him, and expiated their guilt by undergoing that death which was due to us for them.

In his own body this doth not exclude his soul but is rather to be understood, by a synecdoche, of his whole human nature, and we have the sufferings of his soul mentioned, Isa 53:10,12Jo 12:27 ; but mention is made of his body, because the sufferings of that were most visible.

On the tree on the cross.

That we, being dead to sins, should live unto righteousness another end of Christ’ s death, the mortification of sin, and our being freed from the dominion of it, Rom 6:2,6 , and being reformed to a life of holiness.

By whose stripes ye were healed viz. of the wound made in your souls by sin: this seems to relate to the blows that servants might receive of cruel masters, against which the apostle comforts them, and to the patient bearing of which he exhorts them, because Christ by bearing stripes, (a servile punishment), under which may be comprehended all the sufferings of his death, had healed them of much worse wounds, and spiritual diseases, the guilt of their consciences, and the defilement of their souls.

Poole: 1Pe 2:25

For ye were while ye continued in your Judaism, and had not yet received the gospel, as sheep going astray, from Christ the great Shepherd, and the church of believers his flock, and the way of righteousness in which he leads them. Ye were alienated from the life of God, bewildered and lost in the way of sin, Isa 53:6 .

But are now returned in your conversion to the faith,

to the Shepherd Christ the good Shepherd, Joh 10:11,14,16 , that takes care of souls, as a shepherd doth of his sheep.

And Bishop of your souls superintendent, inspector, or, as the Hebrews phrase it, visitor, i.e. he that with care looks to, inspects, and visits the flock. This he adds for the comfort (as of all believers, so) particularly of servants, that even they, as mean as they were, and as much exposed to injuries, yet were under the care and tuition of Christ.

PBC: 1Pe 2:11

We were not designed to live in the present condition forever. This is a very temporary mode of existence. The Bible believer knows that we are just traveling through this life to our permanent and glorious heavenly kingdom. This is very evident from several Scriptures. Speaking of Old Testament saints Heb 11:13 says "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." It also says of these saints in Heb 11:16 "But now they desire a better country, that is, an heavenly..." Peter admonishes the saints on this same basis in 1Pe 2:11 "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul..."

 444

I recently heard a tape of a sermon in which the speaker built his message around an interesting question. What chases you? What do you run from? He then developed a very instructive message from a number of passages. {1Co 6:18; 10:14; 1Ti 6:11; 2Ti 2:22} He might have added our study passage under the caption of fleshly lusts. Let’s build this chapter around the other side of the coin. What do you chase?

What is so important in your mind that you devote time, energy, and even money, to pursue?

After devoting a significant space in this letter to what we are in Christ, Peter now develops the application of these truths to our lives. He begins by clarifying what we are in relationship to this world. Although he focused wholly in the earlier lessons that we’ve studied on our relationship with God because of what God has done for us, and in us, he reinforces that truth with one more point. Our standing with God impacts our standing with this world. Many Western Christians try to maintain their standing with God, while equally working to maintain good standing with the world. They cannot succeed, for they ignore Peter’s inspired assessment. If you live according to what God has done for you, and in you, it will invariably alter your relationship with the world around you. Once you come to understand the profound change God has made in your life, you will realize that this world is a very brief part of a much longer scene for you. Rather than living for it as if you will live in it forever, you acknowledge that your true homeland is heaven, your true family is God’s, and your loyalties must follow your spiritual family and homeland.

"... as strangers and pilgrims".

Peter doesn’t tell us to become strangers and pilgrims; he tells us that we are strangers and pilgrims in this world. Notice the definitions of the Greek words translated by these two words.

1. Stranger. "... dwelling near, neighbouring. 2 in the NT, a stranger, a foreigner, one who lives in a place without the right of citizenship. 3 metaph. 3a without citizenship in God’s kingdom. 3b one who lives on earth as a stranger, a sojourner on the earth. 3c of Christians whose home is in heaven."

2. Pilgrim. "... one who comes from a foreign country into a city or land to reside there by the side of the natives. 2 a stranger. 3 sojourning in a strange place, a foreigner. 4 in the NT metaph. in reference to heaven as the native country, one who sojourns on earth."[i]

Do we live like citizens of this world culture and system or like strangers and pilgrims whose homeland is heaven? How might these two mindsets appear in attitudes and conduct? How can you distinguish a person who views this world as his native land from a person who holds his heavenly citizenship as primary in all of his activities? Conduct begins in the mind, in attitudes and thinking processes. Before we will adopt the conduct of a heavenly citizen living as a stranger and a pilgrim in this world, we must really start thinking of ourselves primarily as heavenly citizens.

"... fleshly lusts."

We tend to stereotype lust in terms of sexual desires, but Peter likely has far more in mind with this term. Any inordinate or inappropriate desire that originates in the flesh, or carnal, nature fits this description. I have seen Christian people who had limited financial resources go into the homes of more well off Christians and demonstrate envy toward their more wealthy brothers and sisters. In this case the desire for money clearly falls under the heading of a fleshly lust. Paul didn’t warn us against money, but the love of money, as the root of all evil. For one Christian to resent another believer over money is a despicable evil that divides brothers and sisters in the Lord’s family. In fact any sense of competition between believers grows out of this sense of fleshly lusts, and the desire to excel. Believers should compete with self to grow in godliness, compared with past conduct, but they should never compete with each other.

" ... which war against the soul."

Any lust that takes its roots in our carnal nature has a single purpose. It comes from Satan and has declared war on our spiritual standing in Christ. For us to foster such evil thoughts, much less act on them, is the spiritual equivalent of disloyalty in battle. We are selling out to the enemy. Simply to understand this fact helps us to clarify many issues of daily life that otherwise might create perpetual conflict in our thoughts. To act on it, particularly at the mental level, so as to declare in every attitude and action that we have pledged our undivided loyalty to our God, is to follow Peter’s exhortation.

445

[i] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

PBC: 1Pe 2:12

"Having your conversation honest among the Gentiles..."

Unless we fully grasp our standing as strangers and pilgrims in this world, we might adopt an arrogant and hostile attitude toward anyone who does not embrace our worldview and faith. If you live in a foreign land as a non-citizen, you must live graciously toward the local authority so as not to violate or offend its laws. Too many Christians live their faith with a " chip on the shoulder" attitude toward all who disagree with them. This smug attitude will alienate people to our faith, people whom we should be seeking to attract rather than repel. In contemporary Christians circles you will see this attitude in the occasional comment, "There is only one difference between you and me. My sins are forgiven; yours are not." Sometimes in our own culture this attitude might appear with a similar smugness, "I have the truth in every point of Biblical doctrine and every Biblical practice, so if you don’t agree with me, I’m right and you are wrong." Either of these two attitudes reveals excessive smugness that alienates, rather than winsomely attracting, those who do not agree with us or understand why we believe as we do.

Peter specifically notes that we should consider those outside our faith, or worldview, in our attitudes and conduct-among the Gentiles. As we contemplate what to do and how to go about it, we should give genuine consideration to how our conduct will be interpreted by those who do not share our faith. Paul emphasized this point to the Corinthian church. {1Co 14:23-25}

"... that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation."

It was said of Abraham Lincoln that he attempted to embrace and befriend the South after the Civil War on this premise, " The best way to destroy your enemy is to make him your friend." Lincoln’s attitude towards the South reflects the spirit of Peter’s exhortation. Christians frequently complain about the bad press and the low esteem in which we are viewed in our culture. Sadly, too often we give the world around us the very rocks that they throw back at us. Peter urges us to live toward unbelievers with such winsome grace that, should God ever touch their hearts with his loving power, they would remember us and seek us out for spiritual direction.

Rather than living a polarized life, the war-like "us versus them" mindset, Peter urges us to live as godly ambassadors for our homeland. On occasion we may well encounter people who demonstrate little or no regard for our faith, or for our Lord. We cannot change their hearts, but we can live toward them with the same grace as if they were believers. Who knows but that at some future time God may break their hearts and bring them to their knees before the Cross? If we live toward them now with resentment and warlike hostility, they will not respect us in the day of God’s visitation. If we live out God’s grace toward them now, in that day of blessing they will remember us and hopefully seek us out for spiritual direction.

I am persuaded that the ambassadorship of believers is the foundation of the priesthood of believers. Peter challenges us to live our faith toward the most hostile person in our life so as to be a constant reminder of God’s goodness. Are you up to the challenge?

446

PBC: 1Pe 2:13

We live in a fortunate country in terms of its history and form of government. A republican (consisting of elected representatives of the people) form of government will, for better or worse, reflect the desires of the people. Because we have not experienced outright persecution because of our faith, we find it difficult to identify with cultures in which Christians suffer. Peter’s letter directly confronts this problem and instructs Christians of all cultures to live with respect toward civil authority.

When you consider that Peter likely wrote this letter early in Nero’s fierce persecution of Christians, it is all the more incredible that he requires a consistent attitude of respectful submission to civil authority. The only time Scripture allows Christians to defy civil authority is when it imposes restrictions on the rules of Biblical worship. {Ac 5:29} Occasionally Christians in Western culture seem to think that they can selectively obey the laws they agree with and disregard the laws they dislike. This attitude flies in the face of Peter’s teaching, as well as Paul’s. {Ro 13:1-14} Both inspired writers taught from the underlying premise that civil government is a divine institution to be honored and obeyed.

Notice the intent of the Greek word translated "submit" in this verse; "A Greek military term meaning" to arrange [troop divisions] in a military fashion under the command of a leader"." In non-military use, it was "a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden."[i]  A soldier in the Roman army did not selectively obey the commands issued by his superior officer. Disobedience in the field was grounds for immediate execution.

"Every ordinance of man".

Again this phrase rejects selective obedience to favored laws and rejection of others. Peter has set the dominant tone of the faithful Christian as living in a foreign land. Citizens of one country who live in another must cautiously observe the local customs and laws of the land in order to avoid offending or breaking laws with which they are not familiar or with which they, and their native country, disagree. Consider this contemporary example. Occasionally a professing Christian has killed a physician who ran an abortion clinic. Based on Biblical teaching regarding the sanctity of life, and within the limits of civil law, Christians should oppose abortion because it violates the sanctity of life as set forth in the Bible. However, a Christian who professes to hold to God’s moral law does not have Biblical authority or right to kill another human being because he disagrees with that person’s conduct. One of God’s Ten Commandments requires that all men refrain from murder, killing another human being. This conduct has brought disgrace on the name of moral Christians in our culture. Consider the rhetoric of the political forces who seek aggressively to neutralize the Christian influence in our country. Any Christian who truly holds to the Bible as God’s inspired teaching is liable to be classified as a "radical, religious, right wing extremist."

"For the Lord’s sake".

Individual believers and their daily conduct represent God to the culture in which they live. How a believer reacts under pressure will bear lively testimony to a watching and unbelieving world. How credible is our testimony? If we adopt a selective attitude in our obedience to Scripture (Believe and obey the verses and teachings that you like, and ignore the ones you dislike.), we will likely display the same inconsistent disrespect toward civil government. Our conduct will likely not lead us to kill a physician who supports an abortion clinic, but our lack of consistent ethics will destroy our credibility in the eyes of unbelievers.

447

[i] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

PBC: 1Pe 2:15

"For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men."

The Wycliffe Bible Commentary makes an insightful observation on this verse. Commenting on the untrue accusations the Roman authorities hurled against ancient Christians, "The answer of a good life would be the best defense."[i]  The Didache, an early second century thesis written to describe the Christian way of life, powerfully displays this spirit of God-centric conduct. Despite fierce accusations, Christians lived their faith winsomely and convincingly in a hostile culture. We do well to follow their example. This exhortation requires believers to honor civil government with such exemplary obedience as to leave any accuser in silence by the consistent testimony and reputation of a good life.

[i] Pfeiffer, Charles F., and Everett Falconer Harrison. The Wycliffe Bible Commentary: New Testament, 1Pe 2:13. Chicago: Moody Press, 1962.

PBC: 1Pe 2:16

"As free, and not using your liberty for a cloke of maliciousness, but as the servants of God."

Ancient philosophers used freedom in two ways. Some of them defended freedom as a basis to justify self-indulgence. Others used the term to describe a well disciplined life free of slavery to excesses in any area of physical appetite or habit. "Here Peter modifies a common exhortation of ancient philosophers: for them, freedom from the world’s values meant not only authority to do as one pleased but also freedom to pursue virtue, freedom from desire and freedom to do without. Most philosophers (such as contemporary Stoics) regarded the wise man as the ideal ruler but still advocated obedience to the state. For Christians, freedom meant freedom to be God’s slaves rather than slaves of sin; it meant freedom from the tyranny of the state but also freedom to uphold the laws of the state as God’s servants."[i]  {1Pe 2:15}

Surprisingly, Christian freedom is the liberty to live as the servants of God, fulfilling his will. {1Pe 2:16} It is not, therefore, the license to please oneself, under the pretext of ‘permissiveness.’  Four brief commands sum up these practical requirements: everyone is to be shown respect, as those for whom Christ died and in whom the divine likeness can be restored; the brotherhood of believers is to be loved; God is to be approached with worship (i.e. reverent fear; see Heb 12:28-29); and the king is to be treated with respect.

The above citations from various commentators exemplify the broad historical interpretation of Christians toward these verses, as well as toward civil government. The occasional circumstances in which Christians carelessly defied civil authority have resulted in disgrace and defeat to the Christian testimony.

For the New Testament Christian, freedom does not communicate the idea of license to indulge one’s sinful appetites or to spurn any civil rule with which he disagrees. It means the noble blessing of submitting to the rule of Christ rather than self. "But if ye be led of the Spirit, ye are not under the law." {Ga 5:18} In this verse Paul establishes the true authority for every believer. God, leading and informing our moral and ethical values through the teaching and leadership of the Holy Spirit, not law, human or divine, should direct the course of our life.

Occasionally ill-informed Christians will quote Jg 17:6, "... every man did that which was right in his own eyes," as an example of Biblical liberty. However, a careful study of this passage reveals the problem in attitude and conduct that caused the disgraceful, self-centric collapse of godly conduct throughout the book of Judges. The verse identifies a negative example, not a positive one. It reveals the problem when personal opinion, not Scripture alone, is the final judge of conduct; more New Age philosophy than Biblical Christianity. Scripture consistently requires that we test our personal opinion against Scripture. When our personal view differs with Scripture, we should always submit to Scripture. Winsome Biblical Christian living, exhibiting sufficient grace to live graciously towards others, and consistent respect for civil authority, should be our constant goal.

449

[i] Keener, Craig S., and InterVarsity Press. The IVP Bible Background Commentary: New Testament, 1Pe 2:16. Downers Grove, Ill.: InterVarsity Press, 1993

PBC: 1Pe 2:19

"suffering"

Sometimes we suffer because of position—the servants in 1Pe 2:18 who had froward masters suffered because of position.

Sometimes we suffer because of disposition. Usually we think of disposition as being bad—a bad disposition. There is such a thing as a good disposition too.

If a man for conscience toward God endure grief— sometimes our disposition, our committment to our Lord and Savior Jesus Christ, our faith in Him will bring suffering in our life. We might suffer because of our disposition.

We also have to understand that suffering is a two-sided coin. {See Ge 22:1-2} —suffering can come from God to bring out the best in us—that’s it’s purpose. God will send suffering in our life oftentimes to bring a message. God came to Abraham and said to Abraham that I want you to take your only son Isaac and I want you to offer him upon an altar as a sacrifice. You might not think that is suffering but I don’t think you can imagine that in any other way but as a moment of trying time. This is Abraham’s only son by his wife Sarah and he is asked to give him up. Why did God make that request? He did it to bring out the best in Abraham. Abraham was completely obedient unto the call of God and he carried him to the place that God had told him and there he was willing, if that was God’s desire, to give up his own son to God. We are shown the story in the New Testament that Abraham was faithful. We are shown the best of Abraham as an example. God allowed that suffering in Abraham’s life to bring out the best in him. In Heb 11:17 we read "by faith Abraham when he was tried..." See, even Paul says that it was a time of suffering for Abraham. It says that Abraham when he was tried offered up Isaac and he that had received the promises offered up his only begotten son. It brought out the best in Abraham. God allows suffering in our lives at times to bring out the best in us.

But on the other side of that coin, don’t forget that satan often uses suffering in our lives to bring out the worst in us. Look at Jas 1:13-14 "Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth He any man but every man is tempted when he is drawn away of his own lust and enticed." See, satan will bring trials in our life to bring out the worst in us. Satan is certainly not trying to draw you toward temptation or trial to make you a stronger Christian. He’s doing it to make you a worse one. He wants to draw you away from your relationship with God. He wants to make you a more sinful individual. He wants to conform you more to the world so that your life doesn’t shine.

It doesn’t really matter where the trial comes from though. What matters is what our response is, whether the trial comes from God or from satan we need to let it work to bring out the best in us—no matter what, so that we can share that witness with those around us.

450

PBC: 1Pe 2:21

Peter just introduced the lesson regarding a believer’s response to an unjust and perverse (froward) master. We readily enjoy interacting with our favorite boss, but we shiver at the Biblical expectation to react graciously toward a supervisor who treats us unfairly. In isolation to the context of this lesson we would offer every reason imaginable to justify a different reaction. Peter cuts us no slack. Understanding our humanity through his human frailty, Peter arrived at this perspective through the crucible of personal trial. Can we forget that the writer is Peter, the man who fiercely stepped up to defend his Lord by cutting off a man’s ear with his sword? {Mt 26:51}

Peter immediately takes us from this surprising and challenging exhortation regarding respect for our masters, both good and bad, to the fundamental reason that we should practice it, our Lord’s personal example. Not only did Jesus exemplify godly conduct toward the ungodly, he calls us to follow His example. "... hereunto were ye called..."

"... leaving us an example."

This phrase cuts off all other alternatives. We have no other options. Jesus exemplified gracious conduct toward the ungraceful and directed us to follow His example. He didn’t sin so as to deserve the punishment that was heaped upon Him. To revile means to heap reproach upon someone. When evil men heaped reproach upon our Lord during his trial, he "opened not his mouth." He didn’t dare them to cross the line so that he would feel justified in reviling them with greater verbal fire than they hurled at him. He could have melted them with words; he repeatedly proved throughout his ministry that he had a flawless command of logic and language. Rather than responding in kind, he endured quietly.

451

PBC: 1Pe 2:23

"... when he suffered, he threatened not."

A few years ago I read a physician’s description of the impact on the human body from scourging and crucifixion. We cannot imagine the pain our Lord endured during those few hours. How did he respond to such intense suffering? Our human nature would readily lash out at anyone who imposed such intense pain on us. What did Jesus do? He didn’t consider a retaliatory threat. He quietly endured.

How could anyone, even Jesus in his humanity, endure such an ordeal without striking back? Most teaching in discipleship builds, at times subtly but distinctly, on human willpower and stubborn determination. "Grab your bootstraps; maintain a ‘stiff upper lip.’ You can do it." Well meaning Christians under this influence try to practice these traits and inevitably fail. They proceed to beat up on themselves, to muster up greater determination, only to fail again. And again! Why? What are they missing? If Jesus left us an example to suffer silently for our faith, why can’t we live up to His teachings? We must be soft, second-class citizens of heaven to wilt so consistently under pressure. "I can wear the cross around my neck, but I can’t manage to wear it on my heart and in my life. I must be the worst excuse of a Christian who ever lived."

All this self-inflated determination misses the point wholly. Keep reading. He " ... committed himself to him that judgeth righteously." Even Jesus didn’t rely on his humanity, sinless as it was, to empower his exemplary conduct. He endured it through thoughtful and intentional reliance on God. Rather than stepping into the heat of the trial and striking back, our Lord resigned his whole self to the Father. His role in the flesh was not to judge or to correct every inequity, whether imposed against others or even against himself. Up to the moment of atonement, Jesus lived a life intended to exemplify the model Christian life for each of us. The New Testament contains distinct rules, but the power that drives the effective Christian life in the midst of heated resistance does not come from rules or from self-determination. Rules and stubborn self-will actually increase our burden; they never enable obedience. Further, the believer who relies on rules and self-will to comply with Biblical ethics will heap guilt and self-condemnation upon himself for his constant failures. This legalistic, self-reliant process always defeats itself. Oh, at times you will meet a Christian who thinks that he must put on a good appearance of faithfulness through such self-driven means, but in the heat of life’s struggles the shallow façade will crumble, revealing the emptiness behind it. The believer who practices such futile tactics then must either build another façade or face the fact that he/she has followed the wrong strategy in their lives and begin to seek a better way to live.

Eventually you will meet someone in authority who creates problems for you. It may be a supervisor on the job where you work. It may be a person in a social organization where you work to serve the needs of the less fortunate. It may be in your child’s school. Rest assured, you will meet this overbearing person face to face. How will you respond? Jesus was Peter’s example to lift him above angry, self-serving responses. Shall he become our example? We could do worse. We couldn’t do better!

Recently an advertising campaign against large sports utility vehicles appeared on television, using the question "What would Jesus drive?" as their theme. The implication is that Jesus would drive a small, fuel-efficient vehicle, not a behemoth gas-guzzler. The ad obviously appeals to the Christian community to reject the larger vehicles. What would Jesus drive? Frankly, if anyone gave the thoughtful time to study the gospels, the answer wouldn’t help the advertisers who ran this ad. Except for a ceremonial ride into Jerusalem on a donkey, Jesus walked everywhere he went.

"What would Jesus do?" offers a valid challenge to our culture, and to believers in our time. The question focuses on the fact that we should view Jesus as our example in all things. How did Jesus deal with the incredibly unfair and painful torture inflicted upon him? Peter answers the question. He "committed himself to him that judgeth righteously." In this situation the Father did not judge Jesus. Rather He judged those who reviled and tortured him. Jesus committed his unfair treatment at the hands of cruel men to the Father for judgment. He took no interest in revenge or in striking back at them. When you face the unfairness that occasionally invades your life, trivial in comparison with what Jesus faced, do you look for a way to step back from retaliation and commit the matter to God for His judgment? What a powerful incentive!

452

PBC: 1Pe 2:24

"Who his own self bare our sins in his own body on the tree..."

Not only did Jesus set the perfect example for our conduct, he took the legal guilt of our sins, their deserved penalty, upon himself. He actually endured in his own life the penalty and suffering that our sins deserved. Jesus’ death was not a propositional offer from God. He did not die to open a pathway of possible salvation. He actually engaged in a legal process that removed the guilt of sins for those whom He represented in His sufferings. Augustus Toplady, the author of the rich hymn Rock of Ages, wrote these words in reflection on this profound Biblical truth:

Payment God cannot twice demand,

First at my bleeding Surety’s hand

And then again at mine.

Complete atonement Thou hast made,

And to the uttermost farthing paid

What e’re Thy people owed.

How then can wrath on me take place

If sheltered in Thy righteousness

And sprinkled with Thy blood?

Turn, then, my soul, unto thy rest,

The merits of thy Great High Priest

Speak peace and liberty.

Trust in His efficacious blood,

Nor fear thy banishment from God

Since Jesus died for thee.

"... that we, being dead to sins, should live unto righteousness: by

whose stripes ye were healed."

Not only did he heal us from the fatal disease of sin, he also freed

us to live to righteousness. Do you live today as if you are still a

slave to sin? Or have you realized your salvation and started to

enjoy the true freedom He gained for you and gave to you?

Salvation-all of God-empowers godliness.

453

PBC: 1Pe 2:25

" ... returned to the Shepherd and Bishop of your souls."

In the Greek New Testament the verb " returned" is in the passive voice. You didn’t return to Him, thereby gaining your salvation. He returned you to Himself by His suffering and death.

454

Haydock: 1Pe 2:11

I beseech you....to refrain, &c. from all unlawful and disorderly passions, that the Gentiles not yet converted may have nothing to blame in your lives and conversation, but may be edified and induced to praise God. (Witham)

Haydock: 1Pe 2:12

In the day of visitation. God is said to visit his people, sometimes by afflictions and punishments, and sometimes by graces and favours. Some think St. Peter here, by the day of visitation, means the approaching destruction of Jerusalem by the Romans, and that the sense is, that the heathen Romans seeing your peaceable dispositions and pious conversations, may have a favourable opinion of the Christian religion, and be converted. Others, that you and they to whom the gospel is preached, may glorify God when he visits them with graces and favours, whether exterior or interior. (Witham) ---

Be careful not to give occasion to scandal. Detraction is the life of the world, and piety is most exposed to its shafts, because it most condemns the maxims of its followers.

Haydock: 1Pe 2:13

To every human creature, [5] to every one whom the order of Providence has placed over you, whether it be to emperors or kings, who have the supreme power in kingdoms, or to governors of provinces; obey your temporal princes, though heathens and idolaters, (as the Roman emperors were at that time enemies to the Christian religion) in all that is not sinful and against the law of God: for this is the will of God, and all power is from God. See Romans xiii. In like manner (ver. 18) servants must be subject and obey their masters, though they be infidels. See 1 Corinthians vii. By this you will silence the ignorance and calumnies of foolish men, who pretended that the Christian religion taught them to be disobedient to princes, and to be subjects of Christ only, their supreme spiritual king. (Witham)

===============================

[BIBLIOGRAPHY]

Omni humanæ creaturæ, Greek: ktisei, which the Protestants here translate, to every ordinance; but they translated, creature, Mark xvi. 15.; Colossians i. 15.

Haydock: 1Pe 2:16

As free; to wit, from the slavery of sin, but take care not to make this Christian freedom and liberty a cloak for malice, as they do, who pretend that this makes subjects free from their obedience to temporal princes and magistrates; or servants free from the obedience due to their masters, even when they are froward, [6] ill-humoured, or cross to them. (Witham) ---

There were some heretics in the days of St. Peter, as there are at present, who under pretext of evangelical liberty seek to be free from all even lawful subjection, and thus set themselves above the ordinances of both civil and ecclesiastical power.

===============================

[BIBLIOGRAPHY]

Dyscolis, Greek: skoliois, pravis, curvis, &c.

Haydock: 1Pe 2:19

Take notice that this is praiseworthy, an effect of God's grace, a thing acceptable to God, when you suffer injuries patiently; whereas it is not glory, nothing that deserves commendation or reward, either before God or man, to suffer for doing ill, as a malefactor, who deserves punishments. But it is glorious and meritorious for you to suffer as Christians, and for the Christian faith: be not then ashamed to suffer in this manner. These sufferings are marks of God's favour towards you, and you have the example of Christ, which you must imitate. (Witham)

Haydock: 1Pe 2:23

Christ, who was incapable of sinning, did not revile [7] them that reviled him; he suffered all with patience; he willingly gave himself up to Pontius Pilate, that judged him, and condemned him unjustly [8] to the death of the cross: and remember that all he suffered was to satisfy for your sins, that he bore our sins in his own body on the tree of the cross. Remember always this great benefit of your redemption, and of your being called to believe in him, and to be eternally happy by following his doctrine; that all of you were as sheep going astray, lost in your ignorance and in your sins, but that by his grace and by his merits you are now called and converted to Jesus Christ, the great pastor and bishop of your souls. You are happy if you live under his care, inspection, and protection. (Witham)

===============================

[BIBLIOGRAPHY]

Cum malediceretur, non maledicebat, Greek: loidoroumenos, convitiis appetitus; improperly translated, cursed, by Mr. N.

===============================

[BIBLIOGRAPHY]

Judicanti se injuste. In the present Greek we read Greek: dikaios, juste, as also some Latin Fathers read. St. Augustine, (tract. 21. in Joan.) Commendabat autem judicanti juste; and so the sense is, that he commanded and committed his cause to God, the just judge of all.

====================

Gill: 1Pe 2:11

Dearly beloved, I beseech you,.... The apostle, from characters of the saints, and which express their blessings and privileges, with great beauty, propriety, and pertinency, passes to exhortations to duties; he addresses the saints under this affectionate appellation, "dearly beloved", to express his great love to them, and to show that what he was about to exhort them to sprung from sincere and hearty affection for them, and was with a view to their real good; nor does he in an authoritative way command, as he might have done, as an apostle, but, as a friend, he entreats and beseeches them:

as strangers and pilgrims; not in a literal sense, though they were in a foreign country, in a strange land, and sojourners there, but in a spiritual and mystical sense; they were "strangers", not to God and Christ, and to the Spirit, to themselves, to the saints, and to all that is good, as they had formerly been, but to the world, the men of it, and the things in it; and therefore it became them to separate from it, and not conform to it; to abstain from all appearance of evil, to have no fellowship with the unfruitful works of darkness, but to deny ungodliness and worldly lusts: and they were "pilgrims"; whose habit is Christ and his righteousness; whose food is Christ and his fulness; whose staff is Christ and the promises; whose guide is the blessed Spirit; the place for which they are bound is heaven, the better country, where is their Father's house, their friends, and their inheritance; this world not being their country, nor their resting place, it became them to have their conversation in heaven, and to

abstain from fleshly lusts; which spring from the flesh, and are concerned about fleshly things, and are exercised in and by the members of the flesh, or body; hence, in the Syriac version, they are called, "the lusts of the body": these are to be abstained from; not that the apostle thought that they could be without them; for while the saints are in the body, flesh, or corrupt nature will be in them, and the lusts thereof; but then these are not to be indulged, or provision to be made for them, to fulfil them; they are not to be obeyed and served, or lived unto, but to be denied and crucified, being unsuitable to the character of strangers and pilgrims, and also because of their hurtful and pernicious nature:

which war against the soul; see Rom 7:23, these are enemies to the spiritual peace, comfort, and welfare of the soul; and being of a man's household, and in his heart, are the worst enemies he has; and are to be treated as such, to be shunned and avoided, watched and guarded against; for though they cannot destroy the souls of true believers, they may bring much leanness upon them, and greatly distress them, and spoil them of their inward joy, and spiritual pleasure.

Gill: 1Pe 2:12

Having your conversation honest among the Gentiles,.... To have the conversation honest, is to provide things honest in the sight of men; to live and walk honestly before all; to do those things which are right and honest in the sight of God, and among men; to order the conversation aright, according to the law of God, which is a rule of walk and conversation, and as becomes the Gospel of Christ; and which was the more, and rather to be attended to, because these converted Jews were "among the Gentiles", that knew not God; idolaters, and unbelievers, profane sinners, who were watching for their halting, and that they might take an advantage against them, and the Gospel, and the religion they professed, from their conversations:

that whereas they speak against you as evildoers: charging them with the grossest immoralities, as the Heathens did the Christians in the first ages; which appears evidently from the apologies of Tertullian, Jnstin Martyr, and others; though it seems that the Jewish converts are here intended, who were accused by the Gentiles of seditious principles and practices, and of acting contrary to the laws of civil government, refusing to yield subjection to Gentile magistrates, and obedience to Heathen masters; and hence the apostle, in some following verses, enlarges on those duties, and which he exhorts them to attend unto, that they might put to silence the ignorance of such foolish accusers: and

that they may, by your good works which they shall behold, glorify God in the day of visitation; or "trial", or "examination", as the Syriac version renders it; which may be understood either of human or divine visitation; if of the former, then the sense is, let the saints attend to all the duties of civil life, that when Heathen magistrates come to visit their several districts, and inquire and examine into the conduct of men, and seeing and finding that the Christians behave well and orderly, instead of persecuting them, they will bless God that they are such good subjects; if of divine visitation, which seems most likely, this must either design a visitation by way of judgment, or of mercy; for as the Jews say ^d, there is פקידה, "a visitation", for good, and a visitation for evil: God sometimes visits in a way of punishment for sin, and sometimes in away of grace, for the good and welfare of men; and then the sense is, that when wicked men take notice of and observe the good works of the saints, their civil, honest, and orderly conversation, they shall glorify God on that account, who has enabled them to perform them; and acknowledge the goodness of them, and the wrong judgment they have passed upon them, and the ill measure they have measured out to them; and this will be, either when God visits them in a way of wrath, as at the day of judgment, or at the time of some temporal calamity before, or when he visits them in a way of mercy, calls them by his grace, and effectually works upon them by his Spirit: the same argument for the performance of good works is used by Christ, in Mat 5:16.

Gill: 1Pe 2:13

Submit yourselves to every ordinance of man,.... Or, "to every human creation", or "creature"; not to "all the sons of men", as the Syriac version renders it; or to all the individuals of mankind; for there are some that are in such stations and circumstances, that they are not to be submitted to, but to be ruled over, and governed: so kings are not to submit to their subjects, nor are parents to be subject to their children, nor husbands to their wives, nor masters to their servants, which would be preposterous; but submission is limited and restrained to persons in such a place and situation: "the human creature", or "creation", here designs the Gentiles, who are elsewhere called the creature, the whole creation, every creature, and every creature under heaven, Rom 8:19 and particularly Heathen magistrates, styled creation, or creature: not as men, for all men, as such, are creatures; but as magistrates, being created, constituted, and appointed such, and installed into, and invested with such an office: and "human"; not only because they were men, and were taken out from among men that bore the office of magistrates, and governed over men, and were for the good and advantage of mankind, but because they were created and placed in such a station by men; though government itself is of God, is a divine institution, yet this and that particular form of government is of man; and especially the forms of government among the Gentiles were human; and are here so called, in distinction from the form of government among the Jews, which was a theocracy, and was divine; wherefore the Jews, and so these converted ones, scrupled yielding obedience to Heathen magistrates; on which account they were spoken against, as evildoers; hence the apostle, in the first place, and as a principal part of their honest conversation among the Gentiles, exhorts them to submission to civil magistrates, though they were creatures of men; and to everyone of them, though a Gentile, an unbeliever, and a wicked man: and this he urges,

for the Lord's sake; for the sake of Christ Jesus the Lord, because of his command, who ordered to give to Caesar the things that are Caesar's; and in imitation of him, who paid tribute to whom tribute was due; and for the sake of his honour and glory, who was ill thought and spoken of by the Gentiles, because of the disregard of the converted Jews to their magistrates; and which served to prejudice them against Christ and his Gospel: the Vulgate Latin, Syriac, and Ethiopic versions, read, "for God's sake"; because civil government is of God; magistracy is of divine appointment; the powers that he are ordained of God, though this or the other form is of man's prescription: it is the command of God that magistrates should be obeyed; and it makes for his glory, as well as for the good of men, when they are submitted to in things that do not contradict the revealed will of God; for otherwise, not man, but God, is to be obeyed:

whether it be to the king; to Caesar, the Roman emperor; and the then reigning one seems to be Nero, who, though a wicked man, was to be submitted to in things civil and lawful; and it holds good of any other king that has the supreme government of a nation: the Syriac version reads it in the plural number, "to kings"; and though the name of king was odious to the Romans, from the times of Tarquin, nor did they call their chief governor, or governors, by this name, yet other nations did; see Joh 19:15 and subjection was to be yielded to him, "as supreme"; for the sake, and in consideration of his being in so high and exalted a station, having the supreme power and government of the people in his hands. The Syriac version renders it, "because of their power"; and the Arabic version, "because of his power"; and the Ethiopic version, "because all things are his"; the Roman emperors were absolute monarchs; see Rom 13:1.

Gill: 1Pe 2:14

Or unto governors,.... Inferior magistrates, such as were under the Roman emperor; as proconsuls, procurators, &c. such as Pontius Pilate, Felix, and Festus, who had under the emperor the government of particular nations, provinces, and cities:

as unto them that are sent by him; either by the king, the Roman emperor, by whom they were sent, from whom they received their commission, and derived their authority, under whom they acted, and to whom they were accountable; or by God, by whom they are ordained, and whose ministers they are, and for the ends hereafter mentioned; so that this contains an argument or reason why they should be submitted to:

for the punishment of evildoers; the breakers of the laws of God and men, on whom punishment is to be inflicted, by the civil magistrates, for the breach of them, by lines, scourgings, imprisonment, and death itself, according as the crimes are:

and for the praise of them that do well; who behave according to the laws of God and nations, and are obedient to magistrates, and subject to every ordinance; these have praise of men, of magistrates, and are rewarded by them; by protecting their persons, defending their properties, and preserving them in the peaceable enjoyment of their estates and possessions; see Rom 13:3.

Gill: 1Pe 2:15

For so is the will of God,.... Which refers not so much to what goes before; though it is a truth, that it is the will of God that men should be subject to magistrates, and that magistrates should encourage virtue, and discourage vice, reward the obedient, and punish delinquents; but to what follows:

that with well doing; by doing good works, and those well; by living soberly, righteously, and godly; by having the conversation honest among the Gentiles, agreeably to the law of God, and as becomes the Gospel of Christ; particularly, by living according to the laws of civil society, so far as is consistent with, and not contrary to the commands of God; and by being subject to every civil magistrate, and ordinance of man:

ye may put to silence the ignorance of foolish men: or, as the Syriac version renders it, "that ye may stop the mouths of those foolish men who know not God"; or, as the Ethiopic version has it, "who know not these things"; who are ignorant of God, of his righteousness, of his law, his Gospel, and ordinances. The Gentiles were very ignorant of these things, and very foolish in their imaginations about religious affairs; and from this their ignorance and folly arose calumnies, reflections, and censures upon the people of God; they neither knew God, nor them, nor true religion, and reproached what they understood not, and for want of knowing it: now the apostle signified, that it was the declared will of God that his people should so behave in civil life, that their enemies should be entirely confounded, and silenced, and have nothing to say against them; the word signifies to be muzzled, to have the mouth shut up, as with a bit or bridle; it is used in Mat 22:12.

Gill: 1Pe 2:16

As free,.... These converted Jews might value themselves on their freedom, partly as the descendants of Abraham, and so freeborn, and not to be brought into bondage to other people; and chiefly because of their liberty which they had in and by Christ Jews. The apostle allows that they were freemen, that they were Christ's freemen, were free from sin, its damning and domineering power, and from the curses and condemnation of the law, and had freedom of access to God, and a right to all the privileges and immunities of the house of God; but then they were not free to sin, and to live in the contempt of the laws of God and men, to despise government, speak evil of dignities, and break in upon the rules of civil society:

and not using your liberty as a cloak of maliciousness; under a pretence of Christian liberty, to hurt the persons, properties, and estates of men, without looking upon themselves accountable for their conduct to their superiors: some think the apostle alludes to the ancient custom of servants, who, when they were made free, walked with a cap, or covering on their heads, in token of it: it follows,

but as the servants of God; for they that are free are the servants of God and Christ, and show themselves to be so by submitting to and obeying those that are under them, and ordained by them; and which is no ways inconsistent with, and contrary to their Christian liberty, which never was designed to thwart and subvert the principles of natural religion, laws of a moral nature, or the rules of civil government; some instances of which are next mentioned.

Gill: 1Pe 2:17

Honour all men,.... To whom honour is due, according to the place, station, and circumstances in which they are, the gifts of providence and grace bestowed on them, and the usefulness they are of, whether they be Jews or Gentiles, rich or poor, believers or unbelievers: it is a saying of Ben Zoma ^e,

"who is to be honoured, or is worthy of honour מכבד את הבריות, "he that honoureth creatures";

meaning men in general, or the Gentiles particularly, who were sometimes so called by the Jews; See Gill on Mar 16:15, and may be meant by "all men" here:

love the brotherhood; or "your brethren", as the Syriac version renders it: the whole company of the brethren in Christ, who are born of God, are members of Christ, and of the same body, and have the same spirit, belong to the same family, and are of the household of faith, let them be of whatsoever nation, or in whatsoever circumstances of life. The Jews had not that good opinion of, nor that affection for the Gentiles, but were ready to treat them with indifference, neglect, and contempt; and not only those that knew not God, but even believing Gentiles themselves; and which is the reason of these exhortations, that they should despise no man, but honour all; and especially should express their love, both by words and deeds, to those that were in the same spiritual relation with them, and that without any difference, on account of their being of another nation:

fear God; not with a servile, but a filial fear, the new covenant grace of fear; which springs from the goodness of God, has that for its object, and is increased by the fresh instances and discoveries of it; and which shows itself in a reverential affection for God, a strict regard to his worship and ordinances, and a carefulness of offending him. This is placed between what goes before, and follows after, to show the influence it has on each of them; for where the fear of God is, there will be due respect shown to all men, more or less, and an hearty and affectionate love to all the saints, as brethren, and a proper regard to those that are set in high places of dignity and power:

honour the king; Caesar, the Roman emperor, though a wicked, persecuting Nero, and so any other king or governor; who, so far as he acts the part of a civil magistrate, preserves the peace, the property, and liberty of his subjects, is a terror to evil works, and an encourager of good ones, and rules according to the laws of God, and civil society, is deserving of great honour and esteem from men; and which is to be shown by speaking well of him; by a cheerful subjection to him; by an observance of the laws, and by payment of tribute, and doing everything to make him easy, and honourable in his government: advice much like this is given by Isocrates ^f,

"fear God, honour parents, revere friends, and obey the laws.

Gill: 1Pe 2:18

Servants, be subject to your masters,.... This was another notion of the Jews, that because they were the seed of Abraham, they ought not to be the servants of any; and particularly such as were believers in Christ thought they ought not to serve unbelieving masters, nor indeed believing ones, because they were equally brethren in Christ with them; hence the Apostle Peter, here, as the Apostle Paul frequently elsewhere, inculcates this duty of servants to their masters; see 1Co 7:20 2Ti 2:9 the manner in which they are to be subject to them is,

with all fear; with reverence to their persons, strict regard to their commands, faithfulness in any trust reposed in them, diligence in the discharge of their duty, and carefulness of offending them: and all this,

not only to the good and gentle; those that are good natured, kind, beneficent, and merciful; that do not use them with rigour and severity; are moderate in their demands of service; require no more to be done than what is reasonable; allow them sufficient diet, give them good wages, and pay them duly:

but also to the froward; the ill natured, morose, and rigorous; who exact more labour than is requisite; give hard words, and harder blows; withhold sufficiency of food from them, and keep back the hire of their labours.

Gill: 1Pe 2:19

For this is thankworthy,.... Or "grace"; this is a fruit and effect of grace, an instance of it, in which it shows itself: the Syriac version adds, "with God"; and so it is read in one of Beza's copies, and in the Alexandrian copy, and some others; that is, this is grateful to God, and acceptable with him; as in 1Pe 2:20,

if a man for conscience towards God; or, "for a good conscience", as the Syriac version reads it; for acting according to his conscience, in matters of religion, in the things of God; "for the knowledge of God", as the Arabic version renders it; for the knowledge of God in Christ; for the Gospel of Christ, and a profession of it: or, "for God", as the Ethiopic version; for the cause of God and truth, and for the sake of things appertaining to God, and that make for his glory:

endure grief; what occasions grief, as severe words, bitter reproaches, hard censures, and heavy blows; and that with patience, and without murmuring, and with resignation to the will of God:

suffering wrongfully; there being no just cause for an ill look, word, or blow, to be given.

Gill: 1Pe 2:20

For what glory is it, if, when ye be buffeted for your faults,.... Which ye have committed, and are guilty of, and are truly such:

ye shall take it patiently? to be silent, and not murmur when beaten, within measure, for real faults, is no great honour, nor does it deserve any praise; it is the least that can be done:

but if, when ye do well; either in their master's service, or rather in the business of religion, and the things of God; as when what they do is according to the will of God, and from love to him, and in faith, and in the name and strength of Christ, and to the glory of God; without all which there is no well doing:

and suffer for it; reproach and persecution, by words or blows, in person or property:

ye take it patiently; without grieving and repining, or answering again, and making any returns:

this is acceptable with God; is agreeably to his will, and grateful in his sight, what he is well pleased with, is reckoned grace with him; and though it is his own grace, and of his own bestowing, he will reward it with glory.

Gill: 1Pe 2:21

For even hereunto were ye called,.... Both to well doing, of which none but those who are called with an holy and effectual calling are capable; and which they are fitted for, and are under obligation to perform, and to suffer for so doing, which they must always expect, and to patience in suffering for it, which highly becomes them. This being then one end of the saints' effectual calling, is made use of as an argument to engage them to the exercise of the grace of patience in suffering for well doing; and another follows:

because Christ also suffered for us; in our room and stead, to fulfil the law, satisfy the justice of God, and make reconciliation for sin; and not only for our good, or merely as a martyr, to confirm the truth of his doctrine, or barely as an example to us, though this also is true: the Alexandrian copy, and some others, read, "for you"; for you servants, as well as others, and therefore should cheerfully and patiently suffer for the sake of Christ, and his Gospel; and the rather, because he suffered,

leaving us, or "you", as the same copies, and the Vulgate Latin version read,

an example that ye should follow his steps: Christ is an example to his people in the exercise of grace, as of faith, love, zeal, meekness, and humility; and in the discharge of duty, in his regard to the commands of the moral law, and positive institutions of religion; in his constancy in prayer; in frequent attendance on public worship; in his submission to the ordinance of baptism, and his celebration of the supper; and likewise in his sufferings; and in his meekness, patience, courage, and resignation to the will of God, which is what is here intended, and in which his people are to fellow and imitate him.

Gill: 1Pe 2:22

Who did no sin,.... He was in the likeness of sinful flesh; he looked like a sinful man, being born of a sinful woman, and keeping company with sinful men, being himself a man of sorrows, greatly afflicted, and at last put to death. He was traduced as a sinner by his enemies, and had all the sins of his people on him, which he bore, and made satisfaction for, and were the reason of his sufferings; but he had no sin in his nature, nor did he commit any in his life:

neither was guile found in his mouth; though it was diligently sought for, by the Scribes and Pharisees; there was no deceit in his lips, no falsehood in his doctrine, any more than there was immorality in his conversation; he was an Israelite indeed on all accounts, and in the fullest sense of that phrase; reference is had to Isa 53:9 and this is observed, partly to show that Christ suffered not for himself, or for any sins of his own, but for the sins of others, for which he was very fit, since he had none of his own; and partly as an argument for patience in suffering; for since Christ suffered, who had no sin, nor did any, nor could any be found in him, charged upon him, and proved against him; and which sufferings of his he bore with patience; then how much must it become sinful men to bear their sufferings patiently, though they may not be criminal with respect to the things for which they suffer, but yet are so in other things, whereas Christ was not criminal, nor blameworthy in anything?

Gill: 1Pe 2:23

Who when he was reviled, reviled not again,.... When he was reproached as a glutton, a winebibber, a friend of publicans and sinners, all the reply he made was, that Wisdom is justified of her children; and when he was charged with casting out devils by Beelzebub, the prince of devils, he defended himself, not with bad language, but with strong reasonings; and when he was said to be a Samaritan, and had a devil, his only answer was, that he had not, that he honoured his Father, and they dishonoured him; and when he was reviled on the cross, by those that passed by, by the chief priests, and Scribes, and the thieves that were crucified with him, he made no return, he opened not his mouth, and much less in a recriminating way,

When he suffered he threatened not; when he endured buffetings, and scourgings in his body, when the officers in the palace of the high priests spit in his face, buffeted him, and smote him with the palms of their hands, and bid him prophesy who smote him, all which were very provoking; yet he said not one word to them, much less threatened them with what he would do to them for such usage another day, when he would let them know, with vengeance, who it was that smote him; no, he took all patiently from them, and from Pilate, and the Roman soldiers, when scourged by them; he gave his back to the smiters, and his cheeks to them that plucked off the hair; and when he suffered crucifixion, and was put to such distressing pains and agonies, he did not threaten his crucifiers with a future judgment, when he would take vengeance, and execute his wrath upon them, but prays to his Father for the forgiveness of their sins: and, as it follows,

but committed himself to him that judgeth righteously; he commended his Spirit, or soul, to God his Father, and committed his cause to him, to vindicate it in what way he should think fit, who he knew was the Judge of all the earth, that would do right; and so the Syriac version supplies it with דיניה, "his judgment": which he left with God, the righteous Judge, to whom vengeance belongs; and which is an example, and an instruction to the saints to do so likewise; not to render railing for railing, or to seek revenge, but to leave their cause with their God, who will, in his own time, avenge the wrongs and injuries done them. The Vulgate Latin version reads, contrary to all the Greek copies, and other versions, "but delivered himself to him that judgeth unjustly"; the sense of which is, that Christ delivered himself into the hands of Pilate, who unjustly condemned him to death; but is neither the reading, nor sense of the text.

Gill: 1Pe 2:24

Who his own self bare our sins,.... As was typified by the high priest bearing the sins of the holy things of the people of Israel, when he went into the most holy place, and by the scape goat bearing the iniquities of all the people unto a land not inhabited, and as was foretold by the Prophet Isaiah. The apostle here explains the nature and end of Christ's sufferings, which were to make atonement for sins, and which was done by bearing them. What Christ bore were "sins", even all sorts of sin, original and actual, and every act of sin of his people; and all that is in sin, all that belongs to it, arises from it, and is the demerit of it, as both filth, guilt, and punishment; and a multitude of sins did he bear, even all the iniquities of all the elect; and a prodigious load and weight it was; and than which nothing could be more nauseous and disagreeable to him, who loves righteousness, and hates iniquity: and these sins he bore were not his own, nor the sins of angels, but of men; and not of all men, yet of many, even as many as were ordained to eternal life, for whom Christ gave his life a ransom, whom he justifies and brings to glory; our sins, not the sins of the Jews only, for Peter was a Jew, and so were those to whom he writes, but of the Gentiles also, even the sins of all his people, for them he saves from their sins, being stricken for them. His "bearing" them was in this manner: he becoming the surety and substitute of his people, their sins were laid upon him by his Father, that is, they were imputed to him, they were reckoned as his, and placed to his account; and Christ voluntarily took them upon himself; he took them to himself, as one may take the debt of another, and make himself answerable for it; or as a man takes up a burden, and lays it on his shoulders; so Christ took up our sins, and "carried" them "up", as the word here used signifies, alluding to the priests carrying up the sacrifice to the altar, and referring to the lifting up of Christ upon the cross; whither he carried the sins of his people, and bore them, and did not sink under the weight of them, being the mighty God, and the man of God's right hand, made strong for himself; and so made entire satisfaction for them, by enduring the wrath of God, the curse of the law, and all that punishment which was due unto them; and thereby bore them away, both from his people, and out of the sight of God, and his vindictive justice; and removed them as far as the east is from the west, and made a full end of them; and this he himself did, and not another, nor by another, or with the help of another; not by the means of a goat, as the high priest, but by himself; though he was assisted in bearing his cross, yet he had no help in bearing our sins; angels could not help him; his Father stood at a distance from him; there was none to help; his own arm brought salvation to him; but

his own self, who knew no sin, nor did any, he by himself purged away our sins, and made reconciliation for them, by bearing them: and which he did

in his own body, and not another's; in that body which his Father prepared for him, and which he took of the virgin, and was free from sin; though not to the exclusion of his soul, which also was made an offering for sin, and in which he endured great pains and sorrows for sin: and all this

on the tree; the accursed tree, the cross; which is expressive both of the shame and pain of his sufferings and death. The end of which was,

that we being dead to sin; "to our sins", as the Alexandrian copy, and the Ethiopic version read; as all the elect are, through bearing their sins, and suffering death for them, so as that sin shall not be imputed to them; it is as though it never was; it is dead to them, and they to that, as to its damning power and influence; so as that they are entirely discharged from it, and can never come into condemnation on account of it, and can never be hurt, so as to be destroyed by it; nor by death, either corporeal or eternal, since the sting of death, which is sin, is taken away, and the strength of sin, which is the law, is dead to them, and they to that: in short, through the death of Christ they are so dead to sin, that it is not only finished, made an end of, and put away, but the body of it is destroyed, that it should not be served; which is an end subordinate to the former, and expressed in the next clause:

should live unto righteousness; live, and not die the second death, and live by faith on the righteousness of Christ, for justification of life, and soberly, righteously, and godly in this present evil world; which the grace of God teaches, and the love of Christ in bearing sin constrains to, and the redemption by his precious blood lays under an obligation to do; for those whose sins Christ has bore are not their own, but being bought with the price of his blood, they are bound to live to him who has a property in them, and a right to claim all obedience from them:

by whose stripes ye were healed; the passage referred to is in Isa 53:5 which is a prophecy of the Messiah, as is acknowledged by the Jews ^g, who say ^h,

"this is the King Messiah, who was in the generation of the ungodly, as it is said, Isa 53:5 "and with his stripes we are healed"; and for this cause God saved him, that he might save Israel, and rejoice with them in the resurrection of the dead.

Sin is a disease, a natural and hereditary one, an epidemic distemper, that reaches to all men, and to all the powers and faculties of their souls, and members of their bodies; and which is nauseous and loathsome, and in itself mortal and incurable; nor can it be healed by any creature, or anything that a creature can do. Christ is the only physician, and his blood the balm and sovereign medicine; this cleanses from all sin; through it is the remission of sin, which is meant by healing; for healing of diseases, and forgiving iniquities, is one and the same thing; see Psa 103:3 on which latter text a learned Jew ⁱ has this note,

"this interpreters explain לשון סליחה, "as expressive of forgiveness";

and the Jews say, there is no healing of diseases but it signifies forgiveness ^k: it is an uncommon way of healing by the stripes of another. Some think the apostle alludes to the stripes which servants receive from their masters, to whom he was now speaking; and in order to encourage them to bear them patiently, observes, that Christ himself suffered stripes, and that they had healing for their diseases and wounds, by means of his stripes, or through his being wounded and bruised for them,

Gill: 1Pe 2:25

For ye were as sheep going astray,.... This is a proof of their being healed, namely, their conversion; in which an application of the blood of Christ, and pardon, and so healing by it, was made to their souls. The apostle has still in view the prophecy of Isa 53:6. God's elect are sheep before conversion; not that they have the agreeable properties of sheep, as to be meek, harmless, innocent, clean, and profitable, for they are the reverse of all this; nor can some things be said of them before conversion, as may be after, as that they hear Christ's voice, and follow him; nor are they so called, because unprejudiced against, and predisposed unto the Gospel, for the contrary is true of them; but they are so in electing grace, and were so considered in the Father's gift of them to Christ, and when made his care and charge, and hence they are called the sheep of his hand; and when Christ laid down his life, and rose again, which he did for the sheep, and as the great Shepherd of them; and when called by grace, for their being sheep, and Christ's own sheep by the Father's gift, and his own purpose, is the reason why he looks them up, calls them by name, and returns them: but then they are not yet of his fold; they are lost sheep, lost in Adam, and by his fall, and by their own actual transgressions; they are as sheep going astray from the shepherd, and from the flock, going out of the right way, and in their own ways; and are, like sheep, stupid and insensible of their danger; and as they never return of themselves, until they are sought for, and brought back: hence it follows,

but are now returned; not returned themselves, but were returned by powerful and efficacious grace: saints are passive, and not active in first conversion; they are turned, not by the power of their own free will, but by the power of God's free grace; they are returned under the illuminations and quickenings of the blessed Spirit, and through the efficacious drawings of the Father's love, unto Christ:

unto the Shepherd and Bishop of your souls; by whom Christ is meant, who bears the office of a Shepherd, and fully performs it by feeding his sheep, providing a good fold and pasture for them; by gathering the lambs in his arms, and gently leading those that are with young; by healing their diseases, and preserving them from beasts of prey; hence he is called the good, the great, and chief Shepherd: and he is the "Bishop" or "Overseer" of the souls of his people, though not to the exclusion of their bodies: he has took the oversight of them willingly, and looks well to his flock, inspects into their cases, and often visits them, and never forsakes them; nor will he leave them till they receive the end of their faith, the salvation of their souls; which he has undertook and effected by his obedience, sufferings and death. Philo the Jew ^l observes, that "to be a shepherd is so good a work, that it is not only a title given to kings and wise men, and souls perfectly purified, but to God the governor of all---who, as a Shepherd and King, leads according to justice and law, setting over them his right Logos, "the first begotten Son", who has taken the care of this holy flock, as does the deputy of a great king.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 2:12

¹ tn Grk “keeping your conduct good.”

² tn Grk “the Gentiles,” used here of those who are not God’s people.

³ tn Grk “in order that in what they malign you.”

⁴ tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).

NET Notes: 1Pe 2:13

¹ tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.

NET Notes: 1Pe 2:14

¹ tn Grk “those sent by him.”

² tn Grk “for the punishment…and the praise.”

NET Notes: 1Pe 2:15

¹ tn Grk “because thus it is God’s will.”

NET Notes: 1Pe 2:16

¹ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

NET Notes: 1Pe 2:17

¹ tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”

NET Notes: 1Pe 2:18

¹ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

² tn Grk “being subject,” but continuing the sense of command from vs. 13.

NET Notes: 1Pe 2:19

¹ tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.

² tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì⁷² [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א A^c B P 049 Ï lat co), and best explains the rise of the other readings.

tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.

NET Notes: 1Pe 2:20

¹ tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).

NET Notes: 1Pe 2:22

¹ tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² sn A quotation from Isa 53:9.

NET Notes: 1Pe 2:23

¹ tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “he did not threaten, but.”

³ sn An allusion to Isa 53:7.

⁴ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

NET Notes: 1Pe 2:24

¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² sn A quotation from Isa 53:4, 12.

³ tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁵ tn Grk the singular: “wound”; “injury.”

⁶ sn A quotation from Isa 53:5.

NET Notes: 1Pe 2:25

¹ sn A quotation from Isa 53:6.

Geneva Bible: 1Pe 2:11

^{( 9 )} Dearly beloved, ^{( 10 )} I beseech [you] as strangers and pilgrims, ^{( 11 )} abstain from fleshly lusts, ^{( 12 )} which war against the soul;

^{( 9 )} He returns to that general exhortation.

^{( 10 )} A reason why we ought to live holy, that is, because we are citizens of heaven, and therefore we ought to live not according to the laws of this world, which is most corrupt, but of the heavenly city, although we are strangers in the world.

^{( 11 )} Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the Spirit. Therefore fleshly actions should not rule us.

^{( 12 )} The third argument: for although those lusts gratify us, yet they do not cease to fight against our salvation.

Geneva Bible: 1Pe 2:12

^{( 13 )} Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they ^{( 14 )} may by [your] good works, which they shall behold, glorify God in the day of ^{( b )} visitation.

^{( 13 )} The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us.

^{( 14 )} The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him.

^{( b )} When God shall have mercy on them.

Geneva Bible: 1Pe 2:13

^{( 15 )} Submit yourselves to ^{( c )} every ordinance of man ^{( 16 )} for the Lord's sake: ^{( 17 )} whether it be to the king, as supreme;

^{( 15 )} That which he spoke generally, he now expounds in detail, describing individually every man's duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.

^{( c )} By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.

^{( 16 )} The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.

^{( 17 )} He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.

Geneva Bible: 1Pe 2:14

Or unto governors, as unto them that are sent by him ^{( 18 )} for the punishment of evildoers, and for the praise of them that do well.

^{( 18 )} The second argument taken from the end of this order, which is not only most profitable, but also very necessary: seeing that by that this means virtue is rewarded, and vice punished, in which the peacefulness and happiness if this life consists.

Geneva Bible: 1Pe 2:15

^{( 19 )} For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

^{( 19 )} He declares the first argument more amply, showing that Christian liberty does among all things least or not at all consist in this, that is, to cast off the bridle of laws (as at that time some altogether unskilful in the kingdom of God reported) but rather in this, that living holy lives according to the will of God, we should reveal to all men, that the gospel is not a cloak for sin and wickedness, seeing we are free of this sort, that yet we are still the servants of God, and not of sin.

Geneva Bible: 1Pe 2:17

^{( 20 ) ( d )} Honour all [men]. Love the ^{( e )} brotherhood. Fear God. Honour the king.

^{( 20 )} He divides the civil life of man, by occasion of those things of which he spoke, into two general parts: that is, into those duties which private men owe to private men, and especially the faithful to the faithful, and into that subjection by which inferiors are bound to their superiors, but so that kings are not made equal to God, seeing that fear is due to God, and honour to kings.

^{( d )} Be charitable and dutiful towards all men.

^{( e )} The assembly and fellowship of the brethren. (Zec 11:14)

Geneva Bible: 1Pe 2:18

^{( 21 )} Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.

^{( 21 )} He goes to the duty of servants towards their masters, which he describes with these bounds, that servants submit themselves willingly and not by force, not only to the good and courteous, but also to the perverse and severe matters.

Geneva Bible: 1Pe 2:19

^{( 22 )} For this [is] thankworthy, if a man for ^{( f )} conscience toward God endure grief, suffering wrongfully.

^{( 22 )} The taking away of an objection: indeed the condition of servants is hard, especially if they have perverse masters, but thus their subjection shall be so much more acceptable to God, if his will prevails more with servants, than the masters wrong treatment.

^{( f )} Because he makes a conscience of it, to offend God, by whose good will and appointment he knows this burden is laid upon him.

Geneva Bible: 1Pe 2:21

^{( 23 )} For even hereunto were ye called: because Christ also suffered for us, leaving us an ^{( g )} example, that ye should follow his steps:

^{( 23 )} He alleviates the grievousness of servanthood, while he shows plainly that Christ died also for servants, that they should bear so much more patiently this inequality between men who are of the same nature: moreover setting before them Christ the Lord of lords for an example, he signifies that they cannot but seem too subdued, who show themselves more grieved in the bearing of injuries, than Christ himself who was most just, and most severely of all afflicted, and yet was most patient.

^{( g )} A metaphor of speech taken from painters and schoolmasters.

Geneva Bible: 1Pe 2:23

Who, when he was reviled, reviled not again; when he suffered, he threatened not; but ^{( 24 )} committed [himself] to him ^{( 25 )} that judgeth righteously:

^{( 24 )} He shows them a remedy against injuries, that is, that they commend their cause to God, by the example of Christ.

^{( 25 )} He seems now to turn his speech to masters, who have also themselves a master and judge in heaven, who will justly avenge the injuries that are done to servants, without any respecting of people.

Geneva Bible: 1Pe 2:24

^{( 26 )} Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

^{( 26 )} He calls the servants back from considering the injuries which they are constrained to bear, to think instead on the greatness and the end of the benefit received from Christ.

Commentary -- Verse Range Notes

TSK Synopsis: 1Pe 2:1-25

1 He exhorts them from the breach of charity;

4 shewing that Christ is the foundation whereupon they are built.

11 He beseeches them also to abstain from fleshly lusts;

13 to be obedient to magistrates;

18 and teaches servants how to obey their masters;

20 patiently suffering for well doing, after the example of Christ.

MHCC: 1Pe 2:11-12

Even the best of men, the chosen generation, the people of God, need to be exhorted to keep from the worst sins. And fleshly lusts are most destructive to man's soul. It is a sore judgment to be given up to them. There is a day of visitation coming, wherein God may call to repentance by his word and his grace; then many will glorify God, and the holy lives of his people will have promoted the happy change.

MHCC: 1Pe 2:13-17

A Christian conversation must be honest; which it cannot be, if there is not a just and careful discharge of all relative duties: the apostle here treats of these distinctly. Regard to those duties is the will of God, consequently, the Christian's duty, and the way to silence the base slanders of ignorant and foolish men. Christians must endeavour, in all relations, to behave aright, that they do not make their liberty a cloak or covering for any wickedness, or for the neglect of duty; but they must remember that they are servants of God.

MHCC: 1Pe 2:18-25

Servants in those days generally were slaves, and had heathen masters, who often used them cruelly; yet the apostle directs them to be subject to the masters placed over them by Providence, with a fear to dishonour or offend God. And not only to those pleased with reasonable service, but to the severe, and those angry without cause. The sinful misconduct of one relation, does not justify sinful behaviour in the other; the servant is bound to do his duty, though the master may be sinfully froward and perverse. But masters should be meek and gentle to their servants and inferiors. What glory or distinction could it be, for professed Christians to be patient when corrected for their faults? But if when they behaved well they were ill treated by proud and passionate heathen masters, yet bore it without peevish complaints, or purposes of revenge, and persevered in their duty, this would be acceptable to God as a distinguishing effect of his grace, and would be rewarded by him. Christ's death was designed not only for an example of patience under sufferings, but he bore our sins; he bore the punishment of them, and thereby satisfied Divine justice. Hereby he takes them away from us. The fruits of Christ's sufferings are the death of sin, and a new holy life of righteousness; for both which we have an example, and powerful motives, and ability to perform also, from the death and resurrection of Christ. And our justification; Christ was bruised and crucified as a sacrifice for our sins, and by his stripes the diseases of our souls are cured. Here is man's sin; he goes astray; it is his own act. His misery; he goes astray from the pasture, from the Shepherd, and from the flock, and so exposes himself to dangers without number. Here is the recovery by conversion; they are now returned as the effect of Divine grace. This return is, from all their errors and wanderings, to Christ. Sinners, before their conversion, are always going astray; their life is a continued error.

Matthew Henry: 1Pe 2:4-12

I. The apostle here gives us a description of Jesus Christ as a living stone; and though to a capricious wit, or an infidel, this description may seem rough and harsh, yet to the Jews, who placed much of their religion in their magnificent temple, and who understood the prophetical style, which calls the Messiah a stone (Isa 8:14; Isa 28:16), it would appear very elegant and proper.

1. In this metaphorical description of Jesus Christ, he is called a stone, to denote his invincible strength and everlasting duration, and to teach his servants that he is their protection and security, the foundation on which they are built, and a rock of offence to all their enemies. He is the living stone, having eternal life in himself, and being the prince of life to all his people. The reputation and respect he has with God and man are very different. He is disallowed of men, reprobated or rejected by his own countrymen the Jews, and by the generality of mankind; but chosen of God, separated and fore-ordained to be the foundation of the church (as 1Pe 1:20), and precious, a most honourable, choice, worthy person in himself, in the esteem of God, and in the judgment of all who believe on him. To this person so described we are obliged to come: To whom coming, not by a local motion, for that is impossible since his exaltation, but by faith, whereby we are united to him at first, and draw nigh to him afterwards. Learn, (1.) Jesus Christ is the very foundation-stone of all our hopes and happiness. He communicates the true knowledge of God (Mat 11:27); by him we have access to the Father (Joh 14:6), and through him are made partakers of all spiritual blessings, Eph 1:3. (2.) Men in general disallow and reject Jesus Christ; they slight him, dislike him, oppose and refuse him, as scripture and experience declare, Isa 53:3. (3.) However Christ may be disallowed by an ungrateful world, yet he is chosen of God, and precious in his account. He is chosen and fixed upon to be the Lord of the universe, the head of the church, the Saviour of his people, and the Judge of the world. He is precious in the excellency of his nature, the dignity of his office, and the gloriousness of his services. (4.) Those who expect mercy from this gracious Redeemer must come to him, which is our act, though done by God's grace - an act of the soul, not of the body - a real endeavour, not a fruitless wish.

2. Having described Christ as the foundation, the apostle goes on to speak of the superstructure, the materials built upon him: You also, as living stones, are built up, 1Pe 2:6. The apostle is recommending the Christian church and constitution to these dispersed Jews. It was natural for them to object that the Christian church had no such glorious temple, nor such a numerous priesthood; but its dispensation was mean, the services and sacrifices of it having nothing of the pomp and grandeur which the Jewish dispensation had. To this the apostle answers that the Christian church is a much nobler fabric than the Jewish temple; it is a living temple, consisting not of dead materials, but of living parts. Christ, the foundation, is a living stone. Christians are lively stones, and these make a spiritual house, and they are a holy priesthood; and, though they have no bloody sacrifices of beasts to offer, yet they have much better and more acceptable, and they have an altar too on which to present their offerings; for they offer spiritual sacrifices, acceptable to God by Jesus Christ. Learn, (1.) All sincere Christians have in them a principle of spiritual life communicated to them from Christ their head: therefore, as he is called a living stone, so they are called lively, or living stones; not dead in trespasses and sins, but alive to God by regeneration and the working of the divine Spirit. (2.) The church of God is a spiritual house. The foundation is Christ, Eph 2:22. It is a house for its strength, beauty, variety of parts, and usefulness of the whole. It is spiritual foundation, Christ Jesus, - in the materials of it, spiritual persons, - in its furniture, the graces of the Spirit, - in its connection, being held together by the Spirit of God and by one common faith, - and in its use, which is spiritual work, to offer up spiritual sacrifices. This house is daily built up, every part of it improving, and the whole supplied in every age by the addition of new particular members. (3.) All good Christians are a holy priesthood. The apostle speaks here of the generality of Christians, and tells them they are a holy priesthood; they are all select persons, sacred to God, serviceable to others, well endowed with heavenly gifts and graces, and well employed. (4.) This holy priesthood must and will offer up spiritual sacrifices to God. The spiritual sacrifices which Christians are to offer are their bodies, souls, affections, prayers, praises, alms, and other duties. (5.) The most spiritual sacrifices of the best men are not acceptable to God, but through Jesus Christ; he is the only great high priest, through whom we and our services can be accepted; therefore bring all your oblations to him, and by him present them to God.

II. He confirms what he had asserted of Christ being a living stone, etc., from Isa 28:16. Observe the manner of the apostle's quoting scripture, not by book, chapter, and verse; for these distinctions were not then made, so no more was said than a reference to Moses, David, or the prophets, except once a particular psalm was named, Act 13:33. In their quotations they kept rather to the sense than the words of scripture, as appears from what is recited from the prophet in this place. He does not quote the scripture, neither the Hebrew nor Septuagint, word for word, yet makes a just and true quotation. The true sense of scripture may be justly and fully expressed in other than in scripture - words. It is contained. The verb is active, but our translators render it passively, to avoid the difficulty of finding a nominative case for it, which had puzzled so many interpreters before them. The matter of the quotation is this, Behold, I lay in Zion. Learn, 1. In the weighty matters of religion we must depend entirely upon scripture - proof; Christ and his apostles appealed to Moses, David, and the ancient prophets. The word of God is the only rule God hath given us. It is a perfect and sufficient rule. 2. The accounts that God hath given us in scripture concerning his Son Jesus Christ are what require our strictest attention. Behold, I lay, etc. John calls for the like attention, Joh 1:29. These demands of attention to Christ show us the excellency of the matter, the importance of it, and our stupidity and dulness. 3. The constituting of Christ Jesus head of the church is an eminent work of God: I lay in Zion. The setting up of the pope for the head of the church is a human contrivance and an arrogant presumption; Christ only is the foundation and head of the church of God. 4. Jesus Christ is the chief corner-stone that God hath laid in his spiritual building. The corner-stone stays inseparably with the building, supports it, unites it, and adorns it. So does Christ by his holy church, his spiritual house. 5. Jesus Christ is the corner-stone for the support and salvation of none but such as are his sincere people: none but Zion, and such as are of Zion; not for Babylon, not for his enemies. 6. True faith in Jesus Christ is the only way to prevent a man's utter confusion. Three things put a man into great confusion, and faith prevents them all - disappointment, sin, and judgment. Faith has a remedy for each.

III. He deduces an important inference, 1Pe 2:7. Jesus Christ is said to be the chief corner-stone. Hence the apostle infers with respect to good men, "To you therefore who believe he is precious, or he is an honour. Christ is the crown and honour of a Christian; you who believe will be so far from being ashamed of him that you will boast of him and glory in him for ever."As to wicked men, the disobedient will go on to disallow and reject Jesus Christ; but God is resolved that he shall be, in despite of all opposition, the head of the corner. Learn, 1. Whatever is by just and necessary consequence deduced from scripture may be depended upon with as much certainty as if it were contained in express words of scripture. The apostle draws an inference from the prophet's testimony. The prophet did not expressly say so, but yet he said that from which the consequence was unavoidable. Our Saviour bids them search the scriptures, because they testified of him; and yet no place in those scriptures to which he there refers them said that Jesus of Nazareth was the Messiah. Yet those scriptures do say that he who should be born of a virgin, before the sceptre departed from Judah, during the second temple, and after Daniel's seventy weeks, was the Messiah; but such was Jesus Christ: to collect this conclusion one must make use of reason, history, eye-sight, experience, and yet it is an infallible scripture - conclusion notwithstanding. 2. The business of a faithful minister is to apply general truths to the particular condition and state of his hearers. The apostle quotes a passage (1Pe 2:6) out of the prophet, and applies it severally to good and bad. This requires wisdom, courage, and fidelity; but it is very profitable to the hearers. 3. Jesus Christ is exceedingly precious to all the faithful. The majesty and grandeur of his person, the dignity of his office, his near relation, his wonderful works, his immense love - every thing engages the faithful to the highest esteem and respect for Jesus Christ. 4. Disobedient people have no true faith. By disobedient people understand those that are unpersuadable, incredulous, and impenitent. These may have some right notions, but no solid faith. 5. Those that ought to be builders of the church of Christ are often the worst enemies that Christ has in the world. In the Old Testament the false prophets did the most mischief; and in the New Testament the greatest opposition and cruelty that Christ met with were from the scribes, pharisees, chief priests, and those who pretended to build and take care of the church. Still the hierarchy of Rome is the worst enemy in the world to Jesus Christ and his interest. 6. God will carry on his own work, and support the interest of Jesus Christ in the world, notwithstanding the falseness of pretended friends and the opposition of his worst enemies.

IV. The apostle adds a further description, still preserving the metaphor of a stone, 1Pe 2:8. The words are taken from Isa 8:13, Isa 8:14, Sanctify the Lord of hosts himself - and he shall be for a stone of stumbling, and for a rock of offence, whence it is plain that Jesus Christ is the Lord of hosts, and consequently the most high God. Observe,

1. The builders, the chief-priests, refused him, and the people followed their leaders; and so Christ became to them a stone of stumbling, and a rock of offence, at which they stumbled and hurt themselves; and in return he fell upon them as a mighty stone or rock, and punished them with destruction. Mat 12:44, Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall it will grind him to powder. Learn, (1.) All those that are disobedient take offense at the word of God: They stumble at the word, being disobedient. They are offended with Christ himself, with his doctrine and the purity of his precepts; but the Jewish doctors more especially stumbled at the meanness of his appearance and the proposal of trusting only to him for their justification before God. They could not be brought to seek justification by faith, but as it were by the works of the law; for they stumbled at that stumbling-stone, Rom 9:32. (2.) The same blessed Jesus who is the author of salvation to some is to others the occasion of their sin and destruction. He is set for the rising and fall of many in Israel. He is not the author of their sin, but only the occasion of it; their own disobedience makes them stumble at him and reject him, which he punishes, as a judge, with destruction. Those who reject him as a Saviour will split upon him as a Rock. (3.) God himself hath appointed everlasting destruction to all those who stumble at the word, being disobedient. All those who go on resolutely in their infidelity and contempt of the gospel are appointed to eternal destruction; and God from eternity knows who they are. (4.) To see the Jews generally rejecting Christ, and multitudes in all ages slighting him, ought not to discourage us in our love and duty to him; for this had been foretold by the prophets long ago, and is a confirmation of our faith both in the scriptures and in the Messiah.

2. Those who received him were highly privileged, 1Pe 2:9. The Jews were exceedingly tender of their ancient privileges, of being the only people of God, taken into a special covenant with him, and separated from the rest of the world. "Now,"say they, "if we submit to the gospel - constitution, we shall lose all this, and stand upon the same level with the Gentiles."

(1.) To this objection the apostle answers, that if they did not submit they were ruined (1Pe 2:7, 1Pe 2:8), but that if they did submit they should lose no real advantage, but continue still what they desired to be, a chosen generation, a royal priesthood, etc. Learn, [1.] All true Christians are a chosen generation; they all make one family, a sort and species of people distinct from the common world, of another spirit, principle, and practice, which they could never be if they were not chosen in Christ to be such, and sanctified by his Spirit. [2.] All the true servants of Christ are a royal priesthood. They are royal in their relation to God and Christ, in their power with God, and over themselves and all their spiritual enemies; they are princely in the improvements and the excellency of their own spirits, and in their hopes and expectations; they are a royal priesthood, separated from sin and sinners, consecrated to God, and offering to God spiritual services and oblations, acceptable to God through Jesus Christ. [3.] All Christians, wheresoever they be, compose one holy nation. They are one nation, collected under one head, agreeing in the same manners and customs, and governed by the same laws; and they are a holy nation, because consecrated and devoted to God, renewed and sanctified by his Holy Spirit. [4.] It is the honour of the servants of Christ that they are God's peculiar people. They are the people of his acquisition, choice, care, and delight. These four dignities of all genuine Christians are not natural to them; for their first state is a state of horrid darkness, but they are effectually called out of darkness into a state of marvellous light, joy, pleasure, and prosperity, with this intent and view, that they should show forth, by words and actions, the virtues and praises of him who hath called them.

(2.) To make this people content, and thankful for the great mercies and dignities brought unto them by the gospel, the apostle advises them to compare their former and their present state. Time was when they were not a people, nor had they obtained mercy, but they were solemnly disclaimed and divorced (Jer 3:8; Hos 1:6, Hos 1:9); but now they are taken in again to be the people of God, and have obtained mercy. Learn, [1.] The best people ought frequently to look back upon what they were in time past. [2.] The people of God are the most valuable people in the world; all the rest are not a people, good for little. [3.] To be brought into the number of the people of God is a very great mercy, and it may be obtained.

V. He warns them to beware of fleshly lusts, 1Pe 2:11. Even the best of men, the chosen generation, the people of God, need an exhortation to abstain from the worst sins, which the apostle here proceeds most earnestly and affectionately to warn them against. Knowing the difficulty, and yet the importance of the duty, he uses his utmost interest in them: Dearly beloved, I beseech you. The duty is to abstain fRom. and to suppress, the first inclination or rise of fleshly lusts. Many of them proceed from the corruption of nature, and in their exercise depend upon the body, gratifying some sensual appetite or inordinate inclination of the flesh. These Christians ought to avoid, considering, 1. The respect they have with God and good men: They are dearly beloved. 2. Their condition in the world: They are strangers and pilgrims, and should not impede their passage by giving into the wickedness and lusts of the country through which they pass. 3. The mischief and danger these sins do: " They war against the soul; and therefore your souls ought to war against them."Learn, (1.) The grand mischief that sin does to man is this, it wars against the soul; it destroys the moral liberty of the soul; it weakens and debilitates the soul by impairing its faculties; it robs the soul of its comfort and peace; it debases and destroys the dignity of the soul, hinders its present prosperity, and plunges it into everlasting misery. (2.) Of all sorts of sin, none are more injurious to the soul than fleshly lusts. Carnal appetites, lewdness, and sensuality, are most odious to God, and destructive to man's soul. It is a sore judgment to be given up to them.

VI. He exhorts them further to adorn their profession by an honest conversation. Their conversation in every turn, every instance, and every action of their lives, ought to be honest; that is, good, lovely, decent, amiable, and without blame: and that because they lived among the Gentiles, people of another religion, and who were inveterate enemies to them, who did already slander them and constantly spoke evil of them as of evil-doers. "A clean, just, good conversation may not only stop their mouths, but may possibly be a means to bring them to glorify God, and turn to you, when they shall see you excel all others in good works. They now call you evil-doers; vindicate yourselves by good works, this is the way to convince them. There is a day of visitation coming, wherein God may call them by his word and his grace to repentance; and then they will glorify God, and applaud you, for your excellent conversation, Luk 1:68. When the gospel shall come among them, and take effect, a good conversation will encourage them in their conversion, but an evil one will obstruct it."Note, 1. A Christian profession should be attended with an honest conversation, Phi 4:8. 2. It is the common lot of the best Christians to be evil spoken of by wicked men. 3. Those that are under God's gracious visitation immediately change their opinion of good people, glorifying God and commending those whom before they railed at as evil-doers.

Matthew Henry: 1Pe 2:13-25

The general rule of a Christian conversation is this, it must be honest, which it cannot be if there be not a conscientious discharge of all relative duties. The apostle here particularly treats of these distinctly.

I. The case of subjects. Christians were not only reputed innovators in religion, but disturbers of the state; it was highly necessary, therefore, that the apostle should settle the rules and measures of obedience to the civil magistrate, which he does here, where,

1. The duty required is submission, which comprises loyalty and reverence to their persons, obedience to their just laws and commands, and subjection to legal penalties.

2. The persons or objects to whom this submission is due are described, (1.) More generally: Every ordinance of man. Magistracy is certainly of divine right; but the particular form of government, the power of the magistrate, and the persons who are to execute this power, are of human institution, and are governed by the laws and constitutions of each particular country; and this is a general rule, binding in all nations, let the established form of be what it will. (2.) Particularly: To the king, as supreme, first in dignity and most eminent in degree; the king is a legal person, not a tyrant: or unto governors, deputies, proconsuls, rulers of provinces, who are sent by him, that is, commissioned by him to govern.

3. The reasons to enforce this duty are,

(1.) For the Lord's sake, who had ordained magistracy for the good of mankind, who has required obedience and submission (Rom 13:1-14), and whose honour is concerned in the dutiful behavior of subjects to their sovereigns.

(2.) From the end and use of the magistrate's office, which are, to punish evil-doers, and to praise and encourage all those that do well. They were appointed for the good of societies; and, where this end is not pursued, the fault is not in their institution but their practice. [1.] True religion is the best support of civil government; it requires submission for the Lord's sake, and for conscience' sake. [2.] All the punishments, and all the magistrates in the world, cannot hinder but there will be evil-doers in it. [3.] The best way the magistrate can take to discharge his own duty, and to amend the world, is to punish well and reward well.

(3.) Another reason why Christians should submit to the evil magistrate is because it is the will of God, and consequently their duty; and because it is the way to put to silence the malicious slanders of ignorant and foolish men, 1Pe 2:15. Learn, [1.] The will of God is, to a good man, the strongest reason for any duty. [2.] Obedience to magistrates is a considerable branch of a Christian's duty: So is the will of God. [3.] A Christian must endeavour, in all relations, to behave himself so as to put to silence the unreasonable reproaches of the most ignorant and foolish men. [4.] Those who speak against religion and religious people are ignorant and foolish.

(4.) He reminds them of the spiritual nature of Christian liberty. The Jews, from Deu 17:15, concluded that they were bound to obey no sovereign but one taken from their own brethren; and the converted Jews thought they were free from subjection by their relation to Christ. To prevent their mistakes, the apostle tells the Christians that they were free, but from what? Not from duty or obedience to God's law, which requires subjection to the civil magistrate. They were free spiritually from the bondage of sin and Satan, and the ceremonial law; but they must not make their Christian liberty a cloak or covering for any wickedness, or for the neglect of any duty towards God or towards their superiors, but must still remember they were the servants of God. Learn, [1.] All the servants of Christ are free men (Joh 8:36); they are free from Satans' dominion, the law's condemnation, the wrath of God, the uneasiness of duty, and the terrors of death. [2.] The servants of Jesus Christ ought to be very careful not to abuse their Christian liberty; they must not make it a cover or cloak for any wickedness against God or disobedience to superiors.

4. The apostle concludes his discourse concerning the duty of subjects with four admirable precepts: - (1.) Honour all men. A due respect is to be given to all men; the poor are not to be despised (Pro 17:5); the wicked must be honoured, not for their wickedness, but for any other qualities, such as wit, prudence, courage, eminency of employment, or the hoary head. Abraham, Jacob, Samuel, the prophets, and the apostles, never scrupled to give due honour to bad men. (2.) Love the brotherhood. All Christians are a fraternity, united to Christ the head, alike disposed and qualified, nearly related in the same interest, having communion one with another, and going to the same home; they should therefore love one another with an especial affection. (3.) Fear God with the highest reverence, duty, and submission; if this be wanting, none of the other three duties can be performed as they ought. (4.) Honour the king with that highest honour that is peculiarly due to him above other men.

II. The case of servants wanted an apostolical determination as well as that of subjects, for they imagined that their Christian liberty set them free from their unbelieving and cruel masters; to this the apostle answers, Servants, be subject, 1Pe 2:18. By servants he means those who were strictly such, whether hired, or bought with money, or taken in the wars, or born in the house, or those who served by contract for a limited time, as apprentices. Observe,

1. He orders them to be subject, to do their business faithfully and honestly, to conduct themselves, as inferiors ought, with reverence and affection, and to submit patiently to hardships and inconveniences. This subjection they owe to their masters, who have a right to their service; and that not only to the good and gentle, such as use them well and abate somewhat of their right, but even to the crooked and perverse, who are scarcely to be pleased at all. Learn, (1.) Servants ought to behave themselves to their masters with submission, and fear of displeasing them. (2.) The sinful misconduct of one relation does not justify the sinful behaviour of the other; the servant is bound to do his duty, though the master be sinfully froward and perverse. (3.) Good people are meek and gentle to their servants and inferiors. Our holy apostle shows his love and concern for the souls of poor servants, as well as for higher people. Herein he ought to be imitated by all inferior ministers, who should distinctly apply their counsels to the lower, the meaner, the younger, and the poorer sort of their hearers, as well as others.

2. Having charged them to be subject, he condescends to reason with them about it.

(1.) If they were patient under their hardships, while they suffered unjustly, and continued doing their duty to their unbelieving and untoward masters, this would e acceptable to God, and he would reward all that they suffered for conscience towards him; but to be patient when they were justly chastised would deserve no commendation at all; it is only doing well, and suffering patiently for that, which is acceptable with God, 1Pe 2:19, 1Pe 2:20. Learn, [1.] There is no condition so mean but a man may live conscientiously in it, and glorify God in it; the meanest servant may do so. [2.] The most conscientious persons are very often the greatest sufferers. For conscience towards God, they suffer wrongfully; they do well, and suffer for it; but sufferers of this sort are praiseworthy, they do honour to God and to religion, and they are accepted of him; and this is their highest support and satisfaction. [3.] Deserved sufferings must be endured with patience: If you are buffeted for your faults, you must take it patiently. Sufferings in this world are not always pledges of our future happiness; if children or servants be rude and undutiful, and suffer for it, this will neither be acceptable with God nor procure the praise of men.

(2.) More reasons are given to encourage Christian servants to patience under unjust sufferings, 1Pe 2:21. [1.] From their Christian calling and profession: Hereunto were you called. [2.] From the example of Christ, who suffered for us, and so became our example, that we should follow his steps, whence learn, First, Good Christians are a sort of people called to be sufferers, and therefore they must expect it; by the terms of Christianity they are bound to deny themselves, and take up the cross; they are called by the commands of Christ, by the dispensations of Providence, and by the preparations of divine grace; and, by the practice of Jesus Christ, they are bound to suffer when thus called to it. Secondly, Jesus Christ suffered for you, or for us; it was not the Father that suffered, but he whom the Father sanctified, and sent into the world, for that end; it was both the body and soul of Christ that suffered, and he suffered for us, in our stead and for our good, 1Pe 2:24. Thirdly, The sufferings of Christ should quiet us under the most unjust and cruel sufferings we meet with in the world. He suffered voluntarily, not for himself, but for us, with the utmost readiness, with perfect patience, from all quarters, and all this though he was God - man; shall not we sinners, who deserve the worst, submit to the light afflictions of this life, which work for us unspeakable advantages afterwards?

3. The example of Christ's subjection and patience is here explained and amplified: Christ suffered, (1.) Wrongfully, and without cause; for he did no sin, 1Pe 2:22. He had done no violence, no injustice or wrong to any one - he wrought no iniquity of any sort whatever; neither was guile found in his mouth (Isa 53:9), his words, as well as his actions, were all sincere, just, and right. (2.) Patiently: When he was reviled, he reviled not again (1Pe 2:23); when they blasphemed him, mocked him, called him foul names, he was dumb, and opened not his mouth; when they went further, to real injuries, beating, buffeting, and crowning him with thorns, he threatened not; but committed both himself and his cause to God that judgeth righteously, who would in time clear his innocency, and avenge him on his enemies. Learn, [1.] Our Blessed Redeemer was perfectly holy, and so free from sin that no temptation, no provocation whatsoever, could extort from him so much as the least sinful or indecent word. [2.] Provocations to sin can never justify the commission of it. The rudeness, cruelty, and injustice of enemies, will not justify Christians in reviling and revenge; the reasons for sin can never be so great, but we have always stronger reasons to avoid it. [3.] The judgment of God will determine justly upon every man and every cause; and thither we ought, with patience and resignation, to refer ourselves.

4. Lest any should think, from what is said, 1Pe 2:21-23, that Christ's death was designed merely for an example of patience under sufferings, the apostle here adds a more glorious design and effect of it: Who his own self, etc., where note, (1.) The person suffering - Jesus Christ: His own self - in his own body. The expression his own self is emphatic, and necessary to show that he verified all the ancient prophecies, to distinguish him from the Levitical priests (who offered the blood of others, but he by himself purged our sins, Heb 1:3), and to exclude all others from participation with him in the work of man's redemption: it is added, in his body; not but that he suffered in his soul (Mat 26:38), but the sufferings of the soul were inward and concealed, when those of the body were visible and more obvious to the consideration of these suffering servants, for whose sake this example is produced. (2.) The sufferings he underwent were stripes, wounds, and death, the death of the cross - servile and ignominious punishments! (3.) The reason of his sufferings: He bore our sins, which teaches, [1.] That Christ, in his sufferings, stood charged with our sins, as one who had undertaken to put them away by the sacrifice of himself, Isa 53:6. [2.] That he bore the punishment of them, and thereby satisfied divine justice. [3.] That hereby he takes away our sins, and removes them away from us; as the scape-goat did typically bear the sins of the people on his head, and then carried them quite away, (Lev 16:21, Lev 16:22), so the Lamb of God does first bear our sins in his own body, and thereby take away the sins of the world, Joh 1:29. (4.) The fruits of Christ's sufferings are, [1.] Our sanctification, consisting of the death, the mortification of sin, and a new holy life of righteousness, for both which we have an example, and powerful motives and abilities also, from the death and resurrection of Christ. [2.] Our justification. Christ was bruised and crucified as an expiatory sacrifice, and by his stripes we are healed. Learn, First, Jesus Christ bore the sins of all his people, and expiated them by his death upon the cross. Secondly, No man can depend safely upon Christ, as having borne his sin and expiated his guilt, till he dies unto sin and lives unto righteousness.

5. The apostle concludes his advice to Christian servants, by putting them in mind of the difference between their former and present condition, 1Pe 2:25. They were as sheep going astray, which represents, (1.) Man's sin: he goes astray; it is his own act, he is not driven, but does voluntary go astray. (2.) His misery: he goes astray from the pasture, from the shepherd, and from the flock, and so exposes himself to innumerable dangers. (3.) Here is the recovery of these by conversion: But are now returned. The word is passive, and shows that the return of a sinner is the effect of divine grace. This return is from all their errors and wanderings, to Christ, who is the true careful shepherd, that loves his sheep, and laid down his life for them, who is the most vigilant pastor, and bishop, or overseer of souls. Learn, [1.] Sinners, before their conversion, are always going astray; their life is a continued error. [2.] Jesus Christ is the supreme shepherd and bishop of souls, who is always resident with his flock, and watchful over them. [3.] Those that expect the love and care of this universal pastor must return to him, must die unto sin, and live unto righteousness.

Barclay: 1Pe 2:11-12

The basic commandment in this passage is that the Christian should abstain from fleshly desires. It is of the greatest importance that we should see what Peter means by this. The phrases sins of the flesh and, fleshly, desires have become much narrowed in meaning in modern usage. For us they usually mean sexual sin; but in the New Testament they are much wider than that. Paul's list of the sins of the flesh in Gal 5:19-21, includes "immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like." There are far more than bodily sins here.

In the New Testament, flesh stands for far more than the physical nature of man. It stands for human nature apart from God; it means unredeemed human nature; it means life lived without the standards, the help, the grace and the influence of Christ. Fleshly desires and sins of the flesh, therefore, include not only the grosser sins but all that is characteristic of fallen human nature. From these sins and desires the Christian must abstain. As Peter sees it, there are two reasons for this abstinence.

(i) The Christian must abstain from these sins because he is a stranger and a pilgrim. The words are paroikos (3941) and parepidemos (3927). They are quite common Greek words and they describe someone who is only temporarily resident in a place and whose home is somewhere else. They are used to describe the patriarchs in their wanderings, and especially Abraham who went out not knowing where he was to go and whose search was for the city whose maker and builder is God (Heb 11:9, Heb 11:13). They are used to describe the children of Israel when they were slaves and strangers in the land of Egypt before they entered into the Promised Land (Act 7:6).

These words give us two great truths about the Christian. (a) There is a real sense in which he is a stranger in the world; and because of that he cannot accept the world's laws and ways and standards. Others may accept them; but the Christian is a citizen of the Kingdom of God and it is by the laws of that Kingdom that he must direct his life. He must take his full share of responsibility for living upon earth, but his citizenship is in heaven and the laws of heaven are paramount for him. (b) The Christian is not a permanent resident upon earth; he is on the way to the country which is beyond. He must therefore, do nothing which would keep him from reaching his ultimate goal. He must never become so entangled in the world that he cannot escape from its grip; he must never so soil himself as to be unfit to enter the presence of the holy God to whom he is going.

Barclay: 1Pe 2:11-12

(ii) But there was for Peter another and even more practical reason why the Christian must abstain from fleshly desires. The early church was under fire. Slanderous charges were continually being made against the Christians; and the only effective way to refute them was to live lives so lovely that they would be seen to be obviously untrue.

To modern ears the King James Version can be a little misleading. It speaks about "having your conversation honest among the Gentiles." That sounds to us as if it meant that the Christian must always speak the truth, but the word translated conversation is anastrophe (391), which means a man's whole conduct, not simply his talk. That is, in fact, what conversation did mean in the seventeenth century. The word translated honest is kalos (2570). In Greek there are two words for good There is agathos (18), which simply means good in quality; and there is kalos (2570), which means not only good but also lovely, fine, attractive, winsome. That is what honestus means in Latin. So, what Peter is saying is that the Christian must make his whole way of life so lovely and so good to look upon that the slanders of his heathen enemies may be demonstrated to be false.

Here is timeless truth. Whether we like it or not, every Christian is an advertisement for Christianity; by his life he either commends it to others or makes them think less of it. The strongest missionary force in the world is a Christian life.

In the early church this demonstration of the loveliness of the Christian life was supremely necessary, because of the slanders the heathen deliberately cast on the Christian Church. Let us see what some of these slanders were.

(i) In the beginning Christianity was closely connected with the Jews. By race Jesus was a Jew; Paul was a Jew; Christianity was cradled in Judaism; and inevitably many of its early converts were Jews. For a time Christianity was regarded merely as a sect of Judaism. Antisemitism is no new thing. Friedlander gives a selection of the slanders which were repeated against the Jews in his Roman Life and Manners under the Early Empire. "According to Tacitus they (the Jews) taught their proselytes above all to despise the gods, to renounce their fatherland, to disregard parents, children, brothers and sisters. According to Juvenal, Moses taught the Jews not to show anyone the way, nor to guide the thirsty traveller to the spring, except he were a Jew. Apion declares that, in the reign of Antiochus Epiphanes, the Jews every year fattened a Greek, and having solemnly offered him up as a sacrifice on a fixed day in a certain forest, ate his entrails and swore eternal hostility to the Greeks." These were the things which the heathen had persuaded themselves were true about the Jews, and inevitably the Christians shared in this odium.

(ii) Apart from these slanders attached to the Jews, there were slanders directed particularly against the Christians themselves. They were accused of cannibalism. This accusation took its rise from a perversion of the words of the Last Supper, "This is my body. This cup is the new covenant in my blood." The Christians were accused of killing and eating a child at their feasts.

They were also accused of immorality and even of incest. This accusation took its rise from the fact that they called their meeting the Agape (26), the Love Feast. The heathen perverted that name to mean that the Christian feasts were sensual orgies at which shameless deeds were done.

The Christians were accused of damaging trade. Such was the charge of the silversmiths of Ephesus (Act 19:21-41).

They were accused of "tampering with family relationships" because often homes were, in fact, broken up when some members of the family became Christians and others did not.

They were accused of turning slaves against their masters, and Christianity indeed did give to every man a new sense of worth and dignity.

They were accused of "hatred of mankind" and indeed the Christian did speak as if the world and the Church were entirely opposed to each other.

Above all they were accused of disloyalty to Caesar, for no Christian would worship the Emperor's godhead and burn his pinch of incense and declare that Caesar was Lord, for to him Jesus Christ and no other was Lord.

Such were the charges which were directed against the Christians. To Peter there was only one way to refute them and that was so to live that their Christian life demonstrated that they were unfounded. When Plato was told that a certain man had been making certain slanderous charges against him, his answer was: "I will live in such a way that no one will believe what he says." That was Peter's solution.

Jesus himself had said--and doubtless the saying was in Peter's mind: "Let your light so shine before men that they may see your good works and give glory to your Father who is in heaven" (Mat 5:16). This was a line of thought which the Jews knew well. In one of the books written between the Old and the New Testaments it says: "If ye work that which is good, my children, both men and angels shall bless you; and God shall be glorified among the Gentiles through you, and the devil shall flee from you" (The Testament of Naphtali 8: 4).

The striking fact of history is that by their lives the Christians actually did defeat the slanders of the heathen. In the early part of the third century Celsus made the most famous and the most systematic attack of all upon the Christians in which he accused them of ignorance and foolishness and superstition and all kinds of things--but never of immorality. In the first half of the fourth century, Eusebius, the great Church historian, could write: "But the splendour of the catholic and only true Church, which is always the same, grew in magnitude and power, and reflected its piety and simplicity and freedom, and the modesty and purity of its inspired life and philosophy to every nation both of Greeks and barbarians. At the same time the slanderous accusations which had been brought against the whole Church also vanished, and there remained our teaching alone, which has prevailed over all, and which is acknowledged to be superior to all in dignity and temperance, and in divine and philosophical doctrines. So that none of them now ventures to affix a base calumny upon our faith, or any such slander as our ancient enemies formerly delighted to utter" (Eusebius: The Ecclesiastical History, 4.7.15). It is true that the terrors of persecution were not even then ended, for the Christians would never admit that Caesar was Lord; but the excellence of their lives had silenced the calumnies against the Church.

Here is our challenge and our inspiration. It is by the loveliness of our daily life and conduct that we must commend Christianity to those who do not believe.

Barclay: 1Pe 2:13-15

Peter looks at the duty of the Christian within the different spheres of his life; and he begins with his duty as a citizen of the country in which he happens to live.

Nothing is further from the thought of the New Testament than any kind of anarchy. Jesus had said, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's" (Mat 22:21). Paul was certain that those who governed the nation were sent by God and held their responsibility from him, and were, therefore, no terror to the man who lived an honourable life (Rom 13:17). In the Pastoral Epistles the Christian is instructed to pray for kings and all in authority (1Ti 2:2). The instruction of the New Testament is that the Christian must be a good and useful citizen of the country in which his life is set.

It has been said that fear built the cities and that men huddled behind a wall in order to be safe. Men join themselves together and agree to live under certain laws, so that the good man may have peace to do his work and go about his business and the evil man may be restrained and kept from his evil-doing. According to the New Testament life is meant by God to be an ordered business and the state is divinely appointed to provide and to maintain that order.

The New Testament view is perfectly logical and just. It holds that a man cannot accept the privileges which the state provides without also accepting the responsibilities and the duties which it demands. He cannot in honour and decency take everything and give nothing.

How are we to translate this into modern terms? C. E. B. Cranfield has well pointed out that there is a fundamental difference between the state in New Testament times and the state as we in Britain know it. In New Testament times the state was authoritarian. The ruler was an absolute ruler; and the sole duty of the citizen was to render absolute obedience and to pay taxes (Rom 13:6-7). Under these conditions the keynote was bound to be subjection to the state. But we live in a democracy; and in a democracy something far more than unquestioning subjection becomes necessary. Government is not only government of the people; it is also for the people and by the people. The demand of the New Testament is that the Christian should fulfil his responsibility to the state. In the authoritarian state that consisted solely in submission. But what is that obligation in the very different circumstances of a democracy?

In any state there must be a certain subjection. As C. E. B. Cranfield puts it, there must be "a voluntary subordination of oneself to others, putting the interest and welfare of others above one's own, preferring to give rather than to get, to serve rather than to be served." But in a democratic state the keynote must be not subjection but cooperation, for the duty of the citizen is not only to submit to be ruled but to take a necessary share in ruling. Hence, if the Christian is to fulfil his duty to the state, he must take his part in its government. He must also take his part in local government and in the life of the trade union or association connected with his trade, craft, or profession. It is tragic that so few Christians really fulfil their obligation to the state and the society in which they live.

It remains to say that the Christian has a higher obligation than even his obligation to the state. While he must render to Caesar the things which are Caesar's, he must also render to God the things which are God's. He must on occasion make it quite clear that he must listen to God rather than to men (Act 4:19; Act 5:29). There may be times, therefore, when the Christian will fulfil his highest duty to the state by refusing to obey it and by insisting on obeying God. By so doing, at least he will witness to the truth, and at best he may lead the state to take the Christian way.

Barclay: 1Pe 2:16

Any great Christian doctrine can be perverted into an excuse for evil. The doctrine of grace can be perverted into an excuse for sinning to one's heart's content. The doctrine of the love of God can be sentimentalized into an excuse for breaking his law. The doctrine of the life to come can be perverted into an excuse for neglecting life in this world. And there is no doctrine so easy to pervert as that of Christian freedom.

There are hints in the New Testament that it was frequently so perverted. Paul tells the Galatians that they have been called to liberty but they must not use that liberty as an occasion for the flesh to do as it wills (Gal 5:13). In Second Peter we read of those who promise others liberty and are themselves the slaves of corruption (2Pe 2:19). Even the great pagan thinkers saw quite clearly that perfect freedom is, in fact, the product of perfect obedience. Seneca said, "No one is free who is the slave of his body," and, "Liberty consists in obeying God." Cicero said, "We are the servants of the laws that we may be able to be free." Plutarch insisted that every bad man is a slave; and Epictetus declared that no bad man can ever be free.

We may put it this way. Christian freedom is always conditioned by Christian responsibility. Christian responsibility is always conditioned by Christian love. Christian love is the reflection of God's love. And, therefore, Christian liberty can rightly be summed up in Augustine's memorable phrase: "Love God, and do what you like."

The Christian is free because he is the slave of God. Christian freedom does not mean being free to do as we like; it means being free to do as we ought.

In this matter we have to return to the great central truth which we have already seen. Christianity is community. The Christian is not an isolated unit; he is a member of a community and within that community his freedom operates. Christian freedom therefore is the freedom to serve. Only in Christ is a man so freed from self and sin that he can become as good as he ought to be. Freedom comes when a man receives Christ as king of his heart and Lord of his life.

Barclay: 1Pe 2:17

Here is what we might call a four-point summary of Christian duty.

(i) Honour all men. To us this may seem hardly needing to be said; but when Peter wrote this letter it was something quite new. There were 60,000,000 slaves in the Roman Empire, everyone of whom was considered in law to be, not a person, but a thing, with no rights whatever. In effect, Peter is saying, "Remember the rights of human personality and the dignity of every man." It is still possible to treat people as things. An employer may treat his employees as so many human machines for producing so much work. Even in a welfare state, where the aim is to do so much for their physical welfare, there is a very real danger that people may be regarded as numbers on a form or as cards in a filing system.

John Lawrence in his book, Hard Facts, A Christian Looks at the World, says that one of the greatest needs in the welfare state is "to see through the files and forms in triplicate to God's creatures who are at the other end of the chain of organization." The danger is that we fail to see men and women as persons. This matter comes nearer home. When we regard anyone as existing solely to minister to our comfort or to further our plans, we are in effect regarding them, not as persons, but as things. The most tragic danger of all is that we may come to regard those who are nearest and dearest to us as existing for our convenience--and that is to treat them as things.

(ii) Love the brotherhood. Within the Christian community this respect for every man turns to something warmer and closer; it turns to love. The dominant atmosphere of the Church must always be love. One of the truest definitions of the Church is that it is "the extension of the family." The Church is the larger family of God and its bond must be love. As the Psalmist had it (Psa 133:1):

Behold, how good a thing it is,

And how becoming well,

Together such as brethren are

In unity to dwell!

(iii) Fear God. The writer of the proverbs has it: "The fear of the Lord is the beginning of knowledge" (Pro 1:7). It may well be that the translation should be, not that the fear of the Lord is the beginning of knowledge but that the fear of the Lord is the principal part, the very foundation of knowledge. Fear here does not mean terror; it means awe and reverence. It is the simple fact of life that we will never reverence men until we reverence God. It is only when God is given his proper place in the centre that all other things take their proper place.

(iv) Honour the king. Of the four injunctions of this verse this is the most amazing, for, if it was really Peter who wrote this letter, the king in question is none other than Nero. It is the teaching of the New Testament that the ruler is sent by God to preserve order among men and that he must be respected, even when he is a Nero.

Barclay: 1Pe 2:18-25

Here is the passage which would be relevant to by far the greatest number of the readers of this letter, for Peter writes to servants and slaves, and they formed by far the greatest part of the early church. The word Peter uses for servants is not douloi (1401), which is the commonest word for slaves, but oiketai (3610), the word for the household and domestic slaves.

To understand the real meaning of what Peter is saying we must understand something of the nature of slavery in the time of the early church. In the Roman Empire there were as many as 60,000,000 slaves, Slavery began with Roman conquests, slaves being originally mainly prisoners taken in war, and in very early times Rome had few slaves but by New Testament times slaves were counted by the million.

It was by no means only menial tasks which were performed by slaves. Doctors, teachers, musicians, actors, secretaries, stewards were slaves. In fact, all the work of Rome was done by slaves. Roman attitude was that there was no point in being master of the world and doing one's own work. Let the slaves do that and let the citizens live in pampered idleness. The supply of slaves would never run out.

Slaves were not allowed to marry; but they cohabited; and the children born of such a partnership were the property of the master, not of the parents, just as the lambs born to the sheep belonged to the owner of the flock, and not to the sheep.

It would be wrong to think that the lot of slaves was always wretched and unhappy, and that they were always treated with cruelty. Many slaves were loved and trusted members of the family; but one great inescapable fact dominated the whole situation. In Roman law a slave was not a person but a thing; and he had absolutely no legal rights whatsoever. For that reason there could be no such thing as justice where a slave was concerned. Aristotle writes, "There can be no friendship nor justice towards inanimate things; indeed, not even towards a horse or an ox, nor yet towards a slave as a slave. For master and slave have nothing in common; a slave is a living tool, just as a tool is an inanimate slave." Varro divides the instruments of agriculture into three classes--the articulate, the inarticulate and the mute, "the articulate comprising the slaves, the inarticulate comprising the cattle, and the mute comprising the vehicles." The only difference between a slave and a beast or a farmyard cart was that a slave happened to be able to speak. Peter Chrysologus sums the matter up: "Whatever a master does to a slave, undeservedly, in anger, willingly, unwillingly, in forgetfulness, after careful thought, knowingly, unknowingly, is judgment, justice and law." In regard to a slave, his master's will, and even his master's caprice, was the only law.

The dominant fact in the life of a slave was that, even if he was well treated, he remained a thing. He did not possess even the elementary rights of a person and for him justice did not even exist.

Barclay: 1Pe 2:18-25

Into this situation came Christianity with its message that every man was precious in the sight of God. The result was that within the Church the social barriers were broken down. Callistus, one of the earliest bishops of Rome, was a slave; and Perpetua, the aristocrat, and Felicitas, the slave-girl, met martyrdom hand in hand. The great majority of the early Christians were humble folk and many of them were slaves. It was quite possible in the early days that the slave should be the president of the congregation and the master a member of it. This was a new and revolutionary situation. It had its glory and it had its dangers. In this passage Peter is urging the slave to be a good slave and a faithful workman; for he sees two dangers.

(i) Suppose both master and servant became Christians; there arose the danger that the slave might presume upon the new relationship and make an excuse for shirking his work, assuming that since he and his master were both Christians, he could get away with anything. That situation is by no means at an end. There are still people who trade on the goodwill of a Christian master and think that the fact that both they and their employers are Christians gives them a right to dispense with discipline and punishment. But Peter is quite clear. The relationship between Christian and Christian does not abolish the relationship between man and man. The Christian must, indeed, be a better workman than anyone else. His Christianity is not a reason for claiming exemption from discipline; it should bring him under self-discipline and make him more conscientious than anyone else.

(ii) There was the danger that the new dignity which Christianity brought him would make the slave rebel and seek to abolish slavery altogether. Some students are puzzled that no New Testament writer ever pleads for the abolition of slavery or even says in so many words that it is wrong. The reason was simple. To have encouraged the slaves to rise against their masters would have been the way to speedy disaster. There had been such revolts before and they had always been quickly and savagely crushed. In any event, such teaching would merely have gained for Christianity the reputation of being a subversionary religion. There are some things which cannot happen quickly; there are some situations in which the leaven has to work and in which haste is the surest way to delay the desired end. The leaven of Christianity had to work in the world for many generations before the abolition of slavery became a practical possibility. Peter was concerned that Christian slaves should demonstrate to the world that their Christianity did not make them disgruntled rebels but rather workmen who had found a new inspiration towards doing an honest day's work. It will still often happen that, when some situation cannot at the time be changed, the Christian duty is to be Christian within that situation and to accept what cannot be changed until the leaven has worked.

Barclay: 1Pe 2:18-25

But Christianity did not leave the matter in that merely negative form. It introduced three great new principles into a man's attitude as a servant and a workman.

(i) Christianity introduced a new relationship between master and man. When Paul sent the runaway slave Onesimus back to Philemon, he did not for a moment suggest that Philemon should set Onesimus free. He did not suggest that Philemon should cease to be the master and that Onesimus should cease to be the slave. What he did say was that Philemon must receive Onesimus not now as a servant, but as a brother beloved (Phm 1:16). Christianity did not abolish social differences; but it introduced a new relationship of brotherhood in which these other differences were overpassed and transformed. Where there is real brotherhood, it does not matter if you call one man master and the other servant. There is between them a bond which transforms the necessary differences which the circumstances of life make necessary. The solution of the world's problems lies in the new relationship between man and man.

(ii) Christianity introduced a new attitude to work. It is the conviction of the New Testament that all work must be done for Jesus Christ. Paul writes: "Whatever you do in word or deed, do everything in the name of the Lord Jesus" (Col 3:17). "Whether you eat or drink, or whatever you do, do all to the glory of God" (1Co 10:31). In the Christian ideal work is not done for an earthly master or for personal prestige or to make so much money; it is done for God. It is, of course, true that a man must work in order to earn a wage and he must work to satisfy a master; but beyond that there is for the Christian the conviction that his work must be done well enough to be able to show it to God without shame.

(iii) But when these great ideals were set against the situation in the early church--and the situation does not entirely change--one great question arose. Suppose a man has the Christian attitude to men and to work and is treated with injustice, insult and injury--what then? Peter's great answer is that this is exactly what happened to Jesus. He was none other than the Suffering Servant. 1Pe 2:21-25are full of reminiscences and quotations of Isa 53 , the supreme picture of the Suffering Servant of God, which came to life in Jesus. He was without sin and yet he was insulted and he suffered; but he accepted the insults and the suffering with serene love and bore them for the sins of mankind.

In so doing he left us an example that we should follow in his steps (1Pe 2:21). The word Peter uses for example is very vivid. It is hupogrammos (5261), a word which comes from the way in which children were taught to write in the ancient world. Hupogrammos (5261) can mean two things--an outline sketch which the learner had to fill in or the copyhead of copperplate handwriting in a writing exercise book which the child had to copy out on the lines below. Jesus gave us the pattern which we have to follow. If we have to suffer insult and injustice and injury, we have only to go through what he has already gone through. It may be that at the back of Peter's mind there was a glimpse of a tremendous truth. That suffering of Jesus was for the sake of man's sin; he suffered in order to bring men back to God. And it may be that, when the Christian suffers insult and injury with uncomplaining steadfastness and unfailing love, he shows such a life to others as will lead them to God.

Barclay: 1Pe 2:18-25

(1) The Shepherd Of The Souls Of Men

In the last verse of this chapter we come upon two of the great names for God--the Shepherd and Bishop of our souls--as the King James Version has it.

(i) God is the Shepherd of the souls of men. The Greek is poimen (4166) and shepherd is one of the oldest descriptions of God. The Psalmist has it in the best-loved of all the Psalms: "The Lord is my shepherd" (Psa 23:1). Isaiah has it: "He will feed his flock like a shepherd: he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young" (Isa 40:11).

The great king whom God was going to send to Israel would be the shepherd of his people. Ezekiel hears the promise of God: "And I will set up over them one shepherd, my servant David, and he shall feed them; he shall feed them, and be their shepherd" (Eze 34:23; Eze 37:24).

This was the title which Jesus took to himself when he called himself the Good Shepherd and when he said that the Good Shepherd lays down his life for the sheep (Joh 10:1-18). To Jesus the men and women who did not know God and who were waiting for what he could give them were like sheep without a shepherd (Mar 6:34). The great privilege given to the servant and the minister of Christ is to shepherd the flock of God (Joh 21:16; 1Pe 5:2).

It may be difficult for those of us who live in an industrial civilization to grasp the greatness of this picture; but in the East the picture would be very vivid, particularly in Judaea, where there was a narrow central plateau which held danger on either side. It was on this narrow tableland that the sheep grazed. Grass was sparse; there were no protecting walls; and the sheep wandered. The shepherd, therefore, had to be ceaselessly and sleeplessly on the watch lest harm should come to his flock.

In The Historical Geography of the Holy Land Sir George Adam Smith describes the shepherd of Judaea. "With us, sheep are often left to themselves; but I do not remember ever to have seen in the East a flock of sheep without a shepherd. In such a landscape as Judaea, where a day's pasture is thinly scattered over an unfenced track of country, covered with delusive paths, still frequented by wild beasts, and rolling off into the desert, the man and his character are indispensable. On some high moor, across which at night the hyenas howl, when you meet him, sleepless, far-sighted, weather-beaten, armed, leaning upon his staff, and looking out over his scattered sheep, everyone of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to their king, and made him the symbol of providence; why Christ took him as the type of self-sacrifice."

This word shepherd tells us most vividly of the ceaseless vigilance and the self-sacrificing love of God for us who are his flock. "We are his people and the sheep of his pasture" (Psa 100:3).

(2) The Guardian Of Our Souls

(ii) The King James Version speaks of God as the Shepherd and Bishop of our souls; but nowadays Bishop is an inadequate and misleading translation of the Greek (episkopos, 1985).

Episkopos (1985) is a word with a great history. In Homer's Iliad, Hector, the great champion of the Trojans, is called the episkopos (1985) who, during his lifetime, guarded the city of Troy and kept safe its noble wives and infants. Episkopos (1985) is used of the gods who are the guardians of the treaties which men make and of the agreements to which men come, and who are the protectors of house and home. Justice, for instance, is the episkopos (1985), who sees to it that a man shall pay the price for the wrong that he has done.

In Plato's Laws the Guardians of the state are those whose duty it is to oversee the games, the feeding and the education of the children that "they may be sound of hand and foot, and may in no wise, if possible, get their natures warped by their habits." The people whom Plato calls market-stewards are the episkopoi (1985) who "supervise personal conduct, keeping an eye on temperate and outrageous behaviour, so as to punish him who needs punishment."

In Athenian law and administration the episkopoi (1985) were governors and administrators and inspectors sent out to subject states to see that law and order and loyalty were observed. In Rhodes the main magistrates were five episkopoi (1985) who presided over the good government and the law and order of the state.

Episkopos (1985) is, therefore, a many-sided but always a noble word. It means the protector of public safety; the guardian of honour and honesty; the overseer of right education and of public morals; the administrator of public law and order.

So, then, to call God the episkopos (1985) of our souls is to call him our Guardian, our Protector, our Guide, and our Director.

God is the Shepherd and the Guardian of our souls. In his love he cares for us; in his power he protects us; and in his wisdom he guides us in the right way.

Constable: 1Pe 1:3--2:11

II. The Identity of Christians 1:3--2:10

The recurrence of the direct address, "Beloved," in 2:11 and 4:12 divides this letter into three main parts.

"The theme of the first part is the identity of the people of God established on the basis of the great salvation Christ has accomplished (and is accomplishing) on their behalf. Their identity as a chosen' people is affirmed programmatically in the address (1:1-2) and confirmed in the concluding pronouncements of 2:9-10 so as to form an inclusio. More broadly, there is an inclusion between the emphasis on the identity of Christians in the first section (1:1-12) and last section (2:1-10) of part one. In the first section, they are chosen' as heirs of divine salvation, while in the last their election is confirmed by the metaphor of priesthood."²⁵

Peter began the body of this epistle by reminding his readers of their identity as Christians. He did this to enable them to rejoice in the midst of present suffering. They could do this since they would ultimately experience glorification. The tone of this entire epistle is warm, pastoral, and full of encouragement.

Constable: 1Pe 2:11--4:12

III. The responsibilities of the christian individually 2:11--4:11

Since Christians have a particular vocation in the world certain conduct was essential for Peter's readers.

"The address, Dear friends, I appeal to you,' in 2:11 marks a shift from the identity of God's people to their consequent responsibility in a hostile world. If 1:3-2:10 expanded on their identity as chosen people' (cf. 1:2), the reference to them as aliens and strangers' in 2:11 serves as a reminder that they are at the same time living as strangers' (again cf. 1:2) in contemporary society."⁸²

Constable: 1Pe 2:11-12

A. Our Mission in the World 2:11-12

Peter explained what Christian conduct should be negatively (v. 11) and positively (v. 12). Then he expounded more specifically what it should be positively in 2:13-4:11.

2:11 "Beloved, I [or we] urge you" frequently marks off a new section of an epistle, as it does here (Rom. 12:1; 1 Cor. 15:30; 16:17; 1 Cor. 1:10; 1 Thess. 4:1, 10b; 5:14; Heb. 13:22; cf. 4:12; 5:1). "I urge you" typically introduces exhortations. Again Peter reminded his audience of their identity so they would respond naturally and appropriately (cf. 1:1-2, 17). Aliens have no rights in the land where they live. Strangers are only temporary residents (cf. 1:17; Gen. 23:4; Ps. 39:12; Eph. 2:19; Heb. 13:14). Peter reminded his readers that, "This world is not my home, I'm just a passin' through." Note the dual hendiadys that form an inclusio for 2:11-25: "aliens and strangers" (v. 11) and " Shepherd and Guardian" (v. 25).⁸³

"Peter's purpose is not to define his readers' actual legal or social status in the Roman Empire . . . but simply to further his standing analogy between them and the Jewish people (cf. Heb. 11:13; . . .)."⁸⁴

In view of our status we should refuse the appeal of our desire to indulge in things that are contrary to God's will for us. "Fleshly lusts" are selfish natural appetites that appeal to our sinful nature (cf. 1 John 2:16). We experience temptation to satisfy bodily desires in ways contrary to God's will.

"The knowledge that they do not belong does not lead to withdrawal, but to their taking their standards of behavior, not from the culture in which they live, but from their home' culture of heaven, so that their life always fits the place they are headed to, rather than their temporary lodging in this world."⁸⁵

Peter spoke of the soul as the whole person (cf. 1:9; 2:25; James 1:21; et al.). When we yield to the desires of the flesh that God's Word condemns, we become double-minded, somewhat schizophrenic. This Peter aptly described as war in the soul. The antagonists are the lusts or will of the flesh and the will of God.

2:12 Peace in the inner man is necessary for excellent behavior before others. Part of the suffering Peter's original readers were experiencing was due evidently to slander from unbelieving Gentile pagans. They appear to have been accusing them unjustly of doing evil. This has led some commentators to conclude that Peter wrote this epistle after A.D. 64 when Nero began an official persecution of Christians allegedly for burning Rome. I think this conclusion is reasonable.

Peter urged his readers to give their critics no cause for justifiable slander. If they obeyed, their accusers would have to glorify God by giving a good testimony concerning the lives of the believers when they stood before God. The "day of visitation" is probably a reference to the day God will visit unbelievers and judge them (i.e., the great white throne judgment). This seems more likely than that it is the day when God will visit His people (i.e., the Rapture). The writers of Scripture do not refer to Christians' departure from this world as an occasion when unbelievers will glorify God. However when unbelievers bow before God they will glorify Him (e.g., Phil. 2:10-11). For the original readers this may have been a reference to the destruction of Jerusalem in A.D. 70.⁸⁶

"This brief section sketches Peter's battle plan' for the inevitable confrontation between Christians and Roman society. . . .

"The conflict in society is won not by aggressive behavior but by good conduct' or good works' yet to be defined. Peter's vision is that the exemplary behavior of Christians will change the minds of their accusers and in effect overcome evil with good,' . . ."⁸⁷

Constable: 1Pe 2:13--3:13

B. Respect for Others 2:13-3:12

This section of the letter clarifies what it means to function obediently as God's people in a hostile world. It contains one of the tables of household duties in the New Testament (2:13-3:7; cf. Eph. 5:21-6:9; Col. 3:18-4:1). Luther referred to these sections as Haustafeln, and some scholars still use this technical term when referring to these lists. However this one begins with instructions regarding the Christian's relationship to the state, which is similar to Romans 13:1-7. It is particularly our duties in view of suffering for our faith that concerned Peter, as is clear from his choice of material.

Constable: 1Pe 2:13-17

1. Respect for everyone 2:13-17

Peter continued to give directions concerning how the Christian should conduct himself or herself when dealing with the state since his readers faced suffering from this source.

2:13-14 The Christian's relationship to the state and to state officials is quite clear (cf. Rom. 13:1-7; 1 Tim. 2:1-2; Titus 3:1-2). We are to submit to the authority of government rulers by obeying them. We should do this not because these individuals are personally worthy of our submission necessarily, but because by submitting to them we honor God by obeying His Word. Peter reminded his readers that government has a valid and necessary God-appointed purpose. The presence of political corruption should not blind us to the legitimate role of government that God has ordained.⁸⁸

Peter believed that there was a proper place for civil disobedience, however (cf. Acts 4:20). It is when the laws of human government make it illegal to obey God. In such a case we should obey God rather than man. However we should also realize that in disobeying the law we will probably have to bear the consequences of disobeying. The consequences may involve a fine, imprisonment, or even death.⁸⁹

"Ever since Christianity was first preached the Christian citizen has been a puzzle both to himself and to his rulers. By the elementary necessities of his creed he has been a man living in two worlds. In one he has been a member of a national community, in the other of a community taken out of the nations.' In one he has been bound to obey and enforce the laws of his State, in the other to measure his conduct by standards not recognized by those laws and often inconsistent with them. This dualism has been made tolerable only by the prospect of a reconciliation. That prospect is, again, an elementary necessity of the Christian creed. Somehow, somewhere, the conflict of loyalties will end. The kingdom of this world will pass; the Kingdom of God will be established."⁹⁰

Some Christians have taken the position that believers are free to disobey their governments if the government permits conduct that is contrary to God's will.⁹¹ Consequently some Christians feel justified in bombing abortion clinics, for example. However cases of apostolic civil disobedience recorded in Scripture involved situations in which believers had to disobey God's will. Christians should practice civil disobedience only when the government requires its citizens to disobey God, not when it only permits them to disobey Him. Currently the United States government permits abortion, for example, but it does not require it.

". . . the principle of the redeemed Christian life must not be self-assertion or mutual exploitation, but the voluntary subordination of oneself to others (cf. Rom. xii. 10; Eph. v. 21; Phil. ii. 3 f.)."⁹²

2:15 In the context Peter meant that by obeying the law we can obviate unnecessary and illegitimate criticism. Jesus did this by faithfully paying his taxes (Matt. 17:24-27; 22:21). Note that Jesus also told His disciples to pay their taxes even though Rome used their tax money for purposes contrary to God's will. Paul taught that Christians should pay their taxes, too (Rom. 13:6-7). Peter had learned that physical retaliation was not best since he had tried to defend Jesus by attacking the high priest's servant in the garden of Gethsemane (Matt. 26:50-54; Mark 14:47; Luke 22:50-51; John 18:10-11).

2:16 Christians are free in the sense of being under no obligations to God to gain His acceptance. He has accepted us because of what Jesus Christ did for us. Also we are free from the tyranny of Satan. We are no longer his slaves. We should not use this freedom to sin but to refrain from sinning.

"Liberty misused is like a mighty river flooding its banks and bringing terrible destruction upon all in its path. Liberty used as service is like a mighty river flowing within its banks bringing life and refreshment to all who drink of its waters."⁹³

2:17 These four injunctions summarize our social obligations. The first two and the last two are pairs. We should respect everyone, but we should love fellow believers. God deserves fear whereas the emperor is worthy of respect. These two pairs connect with Jesus' teachings that we should love our enemies (Matt. 5:44; Luke 6:27, 35) and render to Caesar what is his and to God what is His (Matt. 22:21; Mark 12:17; Luke 20:25).⁹⁴

All people are worthy of honor if for no other reason than because they reflect the image of God. Our primary responsibility to other Christians is to show them love (cf. 1:22; John 13:35). Our primary responsibility to God is to show Him fear (reverence, cf. 1:17). Peter added a final word about the king. He probably did so because his readers found it especially difficult to honor the Roman emperor who was evidently Nero when Peter wrote this epistle (cf. 1 Tim. 2:1-2).

"Peter called believers to a different spirit, a spirit of deference--even while experiencing undeserved persecution. The word deference' conveys the idea of thoughtful consideration of another individual's desires or feelings or the courteous, respectful, or ingratiating regard for another's wishes. . . .

"Deference' refers to a proper attitude that results in behavior characterized by respect."⁹⁵

Respect is not the same as honor. We may not respect someone, but we can and should still honor him or her. For example, I have a friend whose father was an alcoholic. My friend did not respect his father who was frequently drunk, often humiliated his wife and children, and failed to provide for his family adequately. Nevertheless my friend honored his father because he was his father. He demonstrated honor by taking him home when his father could not get home by himself. He sometimes had to defend him from people who would have taken advantage of him when he was drunk. Similarly we may not be able to respect certain government officials because of their personal behavior or beliefs. Still we can and should honor them because they occupy an office that places them in a position of authority over us. We honor them because they occupy the office; we do not just honor the office. Peter commanded us to honor the king and all who are in authority over us, not just the offices that they occupy. We may not respect someone, but we can and should honor them by treating them with respect. Respecting someone and treating them with respect are two different things. Feeling respect for someone is different than showing respect for someone. Honoring others is our responsibility; earning our respect is theirs.

Constable: 1Pe 2:18-25

2. Slaves' respect for their masters 2:18-25

Peter proceeded to address the situation of Christians working under the authority of others.

"The unusual fact, unnoticed by most Bible readers, is that he [Peter], along with Paul (1 Cor. 7:21; Eph. 6:5-8; Col. 3:22-25; 1 Tim. 6:1-2; Tit. 2:9-10) and later Christian writers (Did. 4:11; Barn. 19:7), addresses slaves at all, for Jewish and Stoic duty codes (which in many respects this code in 1 Peter, as well as those in Ephesians and Colossians, resembles) put no such moral demands on slaves, only on masters.

"The reason for this difference between 1 Peter and other moral codes of his time is simple. For society at large slaves were not full persons and thus did not have moral responsibility. For the church slaves were full and equal persons, and thus quite appropriately addressed as such. The church never addressed the institution of slavery in society, for it was outside its province--society in that day did not claim to be representative, and certainly not representative of Christians, concepts that arrived with the Enlightenment--but it did address the situation in the church, where no social distinctions were to be allowed, for all were brothers and sisters (Gal. 3:28; 1 Cor. 12:13; Col. 3:11; Phile. 16), however shocking that was to society at large."⁹⁶

Peter evidently addressed servants but not masters because he addressed a social situation in which some of his readers were household servants but few, if any, were masters.⁹⁷

2:18 In Peter's culture the servant was the person who faced the most difficulty in relating to the person over him or her in authority. Masters traditionally enjoyed great power over their slaves. The Greek word translated "servants" (oikelai) means domestic servants, but in that society those people were slaves in that they had some limitations on their personal freedom. In our culture Peter's directions apply to how we behave in relation to those directly over us in society (employers, bosses, administrators, teachers, et al.).

Again Peter commanded an attitude of respectful submission (cf. v. 13). The master's personal character or conduct is not the reason for this behavior. We are to respond this way regardless of his or her actions (cf. Eph. 6:5-8).

2:19 The reason we should behave this way is that this behavior is God's will (cf. vv. 13, 17). The fact that this is how God wants us to behave is sufficient reason for compliance. Our conscious commitment to God should move us to do what is right resulting in a clear conscience. Probably many of Peter's readers were suffering because of the persecution of their masters (1:6-7). The translators of the word "favor" in this verse and the next in the NASB (Gr. charis) usually rendered it "grace." In this context it means what counts with God, what pleases Him, rather than what He gives.⁹⁸

2:20 However, Peter hastened to distinguish between justifiable and unjustifiable suffering. He did not want his readers to rest comfortably if they were suffering for their own mistakes. Nevertheless if they were suffering for their testimony, or without having provoked antagonism by improper behavior, they could rest confidently because God approved their conduct even if other people did not. Note that what God rewards is endurance in His will (cf. James 1:4).

"Although v 20 has domestic servants particularly in mind, neither it nor anything that follows is limited to them. Their experience, whether actual or hypothetical, becomes a paradigm for the experience of all Christians everywhere in the empire. The position of a household slave was tenuous, subject to the character and moods of the owner. Despite the justice of the state, the position of Christians in the empire was also tenuous, subject to differing local conditions and sudden changes in the public mood."⁹⁹

2:21 Part of the Christian's calling (1:1; 2:9) includes suffering (cf. 2 Tim. 3:12). Jesus Christ suffered for His righteous conduct at the hands of sinners (cf. Matt. 26:67; Mark 14:65). We too can expect that our righteous behavior will draw the same response from the ungodly of our day (Matt. 11:29; 16:24; Luke 14:27; Acts 14:22). Whereas Jesus' atonement set an example for us, it accomplished much more than that. Peter cited only His example here in view of his purpose, which was to encourage his readers to endure suffering with the proper spirit. They also needed to remember that their experience duplicated that of Jesus. They were like children who place foot after foot in the prints of their elder brother who walks before them in the snow (cf. Rom. 4:12; 2 Cor. 12:18). The Greek word translated "example" (hypogrammon) refers to a writing or drawing that someone placed under another sheet of paper so he or she could trace on the upper sheet.¹⁰⁰ In the next few verses Peter expounded on Jesus' example at length.

"These verses [21-25] contain the fullest elaboration of the example of Jesus Christ for believers in the New Testament."¹⁰¹

"Nothing seems more unworthy and therefore less tolerable, than undeservedly to suffer; but when we turn our eyes to the Son of God, this bitterness is mitigated; for who would refuse to follow him going before us?"¹⁰²

2:22 Peter applied this prophecy to Jesus Christ (Isa. 53:9).

"The OT statement is applied to Christ to indicate that in his total conduct, especially in his words, he followed God's will."¹⁰³

This is quite a statement. Peter had lived with Jesus for more than three years and had observed Him closely, yet he could say that Jesus never sinned.

The absence of deceitful speech would have been ". . . particularly applicable to slaves in the empire, where glib, deceitful speech was one of their notorious characteristics, adroit evasions and excuses being often their sole means of self-protection."¹⁰⁴

2:23 Peter referred specifically to Jesus' sufferings when He was on trial and during His crucifixion. Certainly Peter's readers could find a strong example to follow there. "Revile" means to heap abuse on someone. Often our threats are empty; we cannot follow through with them. However, Jesus could have followed through. Instead He trusted God to deal with His persecutors justly, as we should.

"Peter's picture of what Jesus did not do seems clearly molded by his memory of the messianic picture in Isaiah 53:6-7. Yet rather than quoting this passage, he gives his own confirmatory witness, thereby underlining the veracity of the prophetic portrayal."¹⁰⁵

2:24 Jesus' sufferings reached their climax on the cross. Peter taught that Jesus paid the penalty for our sins and laid down His life as payment for those sins (i.e., penal substitution; cf. Deut. 21:23).

We could translate the second part of this verse as follows: ". . . that, having broken with our sins, we might live for righteousness." Jesus Christ's death separated our sins from us. Consequently we can now live unto righteousness rather than unto sin.

"The idea is that, Christ having died for sins, and to sin, as our proxy or substitute, our consequent standing before God is that of those who have no more connection with our old sins, or with the life of sinning."¹⁰⁶

Some writers have cited the third part of this verse to support the non-biblical doctrine that Jesus by His death made healing from any physical ailment something that every Christian can claim in this life. This is the belief that there is "healing in the atonement." The context of Isaiah 53 as well as the past tense "were healed" here implies spiritual healing from the fatal effects of sin rather than healing from present physical afflictions. Peter used healing as a metaphor for spiritual conversion, as Isaiah did (cf. Mark 2:17; Luke 4:23).¹⁰⁷ "Wounds" refers to the bruising and swelling left by a blow that a fist or whip delivered.

"The expression is highly paradoxical because stripes, which make bloody welts and lay even the flesh bare, are said to have wrought healing."¹⁰⁸

Undoubtedly some of Peter's original readers had received wounds in a similar fashion or were in danger of receiving them.

2:25 Peter concluded his citation of Jesus' example (vv. 21-24). He reminded his readers that they too, as the sheep Isaiah referred to in the passage he just cited, had once wandered from God. Nevertheless now they had returned to the Good Shepherd, Jesus Christ, who would fulfill the function of a shepherd by guarding their souls from hostile adversaries. Their enemies might assail their bodies, but the Lord would preserve their souls (whole persons) safe (cf. 1:3-5).

College: 1Pe 2:1-25

1 PETER 2

F. CRAVE PURE SPIRITUAL MILK (2:1-3)

¹ Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. ² Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, ³ now that you have tasted that the Lord is good.

This paragraph, a single sentence in the Greek text, continues the emphasis on love and the appeal to the new birth that were begun in the previous paragraph. The exhortation to "love one another deeply" is continued by an exhortation to get rid of those attitudes that destroy loving relationships. The new birth analogy is carried further with a metaphorical use of babies' cravings for milk.

2:1 Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind.

The conjunction "therefore" appeals to these Christians' experience of having been born again through the living and enduring word of God (1:23). Because they have been born again through the preaching of the gospel, they need to lay aside whatever is contrary to sincere (cf. 1:22) love for one another. The word used for the first vice (kakiva, kakia ), is sometimes used broadly of wickedness or vice in general, but in this context presumably has the narrower connotation "malice, ill-will." The third vice, hypocrisy (uJpovkrisi", hypokrisis ), is the opposite of the word "sincere" (ajnupovkrito", anypokritos ) in 1:22. Sincere love is diametrically opposed to malice, deceit, hypocrisy, envy, and slander. The use of the Greek word for "all" (or "every") divides the list into three groups as seen in the NRSV: "all malice, and all guile, insincerity, envy, and all slander." Although Christians should of course avoid these vices in contact with those of the world as well, the context indicates Peter is addressing this group about their relationships with each other (cf. 1:22).

2:2 Like newborn babies, crave pure spiritual milk,

Peter resumes the new birth metaphor of 1:23 (cf. 1:3) and extends it to urge his audience to center their lives on the gospel. As a newborn baby cries out for the nourishment of its mother's milk, so Christians should yearn for the nourishment of the word of God. The use of this metaphor does not presume that all the addressees are recent converts, but simply that all Christians may be compared to newborn infants in their need for spiritual milk. It is important not to confuse Peter's use of the metaphors of milk and infancy with the use of these metaphors in Hebrews 5:12-14 (cf. 1 Cor 3:1-3), where milk is contrasted with solid food and infancy is contrasted with maturity. Peter makes no reference to such contrasts. In his metaphor all Christians are like infants and all of God's word is spiritual milk. His point is that every Christian should long for the word of God like a newborn longs for milk.

Peter does not explicitly define what he symbolizes as milk. The usual understanding is that he means the word of God. This is supported contextually by the references to the word of God (= the gospel) in 1:23-25. It may also be supported by the metaphorical use of milk for the word of God elsewhere, for example 1 Corinthians 3:1-3 and Hebrews 5:12-14, although I have already noted that the metaphor is used differently in these cases in which milk only stands for certain elementary aspects of God's word. The idea that the word of God is the means by which one grows into salvation (see the next clause in 2:2) would be parallel to James 1:21: "the implanted word that has the power to save your souls" (NRSV). It is probable that milk in 1 Peter 2:2 refers to the word of God, but it is uncertain. Michaels may be correct in suggesting that "the medium by which the milk is received is the proclaimed message of the gospel, but the milk itself is more appropriately interpreted as the sustaining life of God given in mercy to his children." The difference involved in his view is not great.

This milk is described as "pure" and "spiritual." In the Greek text the first adjective (a[dolo", adolos , "pure" or "without deceit") clearly contrasts with the second attitude verse 1 says Christians should get rid of (dovlo", dolos , "deceit"). The word (logikov", logikos ) translated "spiritual" is problematic. Achtemeier supports the KJV rendering "milk of the word," which would of course clarify what Peter means by milk (see the previous paragraph). Most recent translations and interpreters support the translation "spiritual." Peter may intend the connotation "metaphorical milk" as opposed to "literal milk."

so that by it you may grow up in your salvation,

Just as an infant longs for milk as nourishment to grow to adulthood, so the Christian longs for the word of God, the gospel, in order to grow "into salvation" (the more literal translation of the NRSV). Presumably by "salvation" Peter has in mind the same referent as in 1:5, "the salvation that is ready to be revealed in the last time," and 1:9, "the goal of your faith, the salvation of your souls." By drinking the pure spiritual milk of the gospel, Christians grow spiritually and maintain their hope of salvation.

2:3 now that you have tasted that the Lord is good.

The Christians of Asia Minor should long for the gospel like a baby longs for milk because they have already tasted how good the Lord is. How could anyone who has taken even a sip from the kindness of the Lord resist drinking more? The language alludes to Psalm 34:8. The psalmist exhorts others to "taste and see that the LORD is good." Peter assumes these Christians have already tasted that goodness.

In this verse "the Lord" means Christ: "the Lord" is clearly the antecedent of the "living Stone - rejected by men but chosen by God" in verse 4.

G. GOD'S CHOSEN PEOPLE THROUGH JESUS (2:4-10)

⁴ As you come to him, the living Stone - rejected by men but chosen by God and precious to him - ⁵ you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. ⁶ For in Scripture it says:

"See, I lay a stone in Zion,

a chosen and precious cornerstone,

and the one who trusts in him

will never be put to shame." ^a

⁷ Now to you who believe, this stone is precious. But to those who do not believe,

"The stone the builders rejected

has become the capstone, ^b" ^c

⁸ and

"A stone that causes men to stumble

and a rock that makes them fall." ^d

They stumble because they disobey the message - which is also what they were destined for.

⁹ But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. ¹⁰ 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.

^a 6 Isaiah 28:16 ^b 7 Or cornerstone ^c 7 Psalm 118:22 ^d 8 Isaiah 8:14

Each of the previous four paragraphs has focused on exhortations built upon imperatives: "be holy in all you do," "live in reverent fear," "love one another," and "crave pure spiritual milk." Immediately after the section at hand (2:4-10), 2:11-12 begins another series of exhortations.

The NRSV translators and a number of interpreters believe that 2:4-5 should also be understood imperativally: "Come to him, . . . let yourselves be built into a spiritual house." However, the NIV translators and other interpreters believe 2:4-5 are a declarative statement: "As you come to him, . . . you . . . are being built into a spiritual house." The decision is not an easy one. The key item in the discussion is that the verb oijkodomei'sqe ( oikodomeisthe ) translated "let yourselves be built" or "you are being built" has a form that may be either imperative (the NRSV translation) or indicative (the NIV). I am hesitantly inclined to agree with the NIV and the majority of recent commentators and treat 2:4-5 as a declarative statement.

If this is correct, then 2:4-10 and 1:1-12 are the only sections of the book that are not built around imperatives or exhortations. They are foundation pieces for the exhortations found throughout the remainder of the book. It should not be overlooked that throughout the paragraphs that center on imperatives there are frequent statements about the grounds for Peter's exhortations. But the greeting (1:1-2), the opening blessing (1:3-12), and the present section (2:4-10) have a special significance in this regard. The earlier section, 1:3-12, focused on the hope of salvation that Christians may look forward to. This present passage, 2:4-10, focuses on the fact that Christians are God's chosen people. Both of these focal points are foundational for Peter's appeals. Modern Christians can also gain great motivation by focusing on our eternal hope and on our identity as God's own people.

2:4 As you come to him, the living Stone - rejected by men but chosen by God and precious to him -

Peter builds 2:4-10 around stone and building imagery. Jesus began the use of this metaphor by his appropriation of Psalm 118:22 ("The stone the builders rejected has become the capstone" - cited by Jesus in Matthew 21:42 and parallels). According to Acts 4:11 Peter used this same reference when he and John were brought to trial before the Sanhedrin. In Romans 9:32-33 Paul referred to stone imagery taken from Isaiah 8:14 and 28:16. In 2:4-10 Peter uses all three Old Testament texts and carries the imagery further.

He enhances the metaphor by describing Jesus as a "living" stone. In verse 5 he will describe his audience as "living" stones. Their participation in the spiritual house of God is through Jesus ("As you come to him").

The first clause describing Jesus, "rejected by men," reflects Psalm 118:22, which Peter will cite in verse 7. The second clause, "but chosen by God and precious to him," reflects Isaiah 28:16, which Peter will cite in verse 6. Like their Lord, the Christians in Asia Minor were also rejected by men, but chosen and precious to God. Peter described them as elect or chosen in the greeting of the letter and he will describe them again with that term in verse 9 ("a chosen people").

2:5 you also, like living stones, are being built into a spiritual house

Here Peter extends the stone metaphor to his audience. Like Jesus they are living stones. God is building them into a spiritual house. Ancient readers, whether Jewish or pagan in background, would recognize this as a reference to a temple, especially in the context of priests and sacrifices (see the rest of the verse). Peter is not the only New Testament author to describe the church as a temple. It is a common idea found also in 1 Corinthians 3:16-17; 2 Corinthians 6:16; 1 Timothy 3:15; Hebrews 3:6; 10:21; and especially Ephesians 2:19-22. The adjective "spiritual" may refer both to the fact that the house Peter has in mind is not a literal one and to the fact that God's Spirit dwells in it.

to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.

Peter shifts metaphors. He first described Christians as the living stones being built into a spiritual temple. Now he immediately shifts to describe Christians as the priests who offer sacrifices in the temple.

This is the classic text for the Protestant doctrine of the priesthood of all believers: that all Christians, rather than just select Christians, are priests. The doctrine is true, but it is not Peter's point. He is not dealing with Christians' equality with each other, but with the fact that Christians are God's chosen servants, set apart ("holy" - see 1:16) by God to offer spiritual sacrifices to him.

Just as a major purpose of the Old Testament priesthood was to offer sacrifices, so the purpose of Christians as priests is to offer sacrifices. The idea of "spiritual" sacrifices has roots in the Old Testament (e.g., Ps 51:16-17; Micah 6:6-8) and appears elsewhere in the New Testament (e.g., Rom 12:1; Heb 13:15-16). Peter does not specify particular acts that he has in mind as spiritual sacrifices. Verse 9 ("you are . . . a royal priesthood . . . that you may declare the praises of him who called you") suggests one possibility. The book of 1 Peter is full of possibilities. Virtually everything he exhorts his readers to do could be considered a spiritual sacrifice.

It is through Christ that Christians can offer up spiritual sacrifices that are acceptable to God. The idea of acceptable vs. unacceptable sacrifices is found in the Old and New Testament texts cited above as parallels to the notion of spiritual sacrifices.

2:6 For in Scripture it says: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame."

Verses 6-8 provide the Scriptures behind verse 4 and Peter's use of the stone imagery for Christ. Peter reverses the order of texts alluded to in verse 4. The last clause of verse 4 stated that the living Stone was "chosen by God and precious to him": verse 6 cites the text Peter had in mind. That text is Isaiah 28:16, also cited in Romans 9:33.

The NIV translates the type of stone as a "cornerstone." The Greek word ajkrogwniai'o" (akrogôniaios, "extreme corner") so translated is unknown outside of Isaiah 28:16 and Christian writings. In verse 7 the NIV's "capstone" translates a two word phrase, kefalhÉn gwniva" (kephalçn gônias, "head of the corner"), the meaning of which is also disputed. As the NIV translation of verse 7 indicates, some believe one or both of these references refer to a capstone at the top of a building or a keystone at the top of an arch. However, according to verse 8 unbelievers stumble over it. Apparently it sits on the ground, which suggests a cornerstone.

The last clause in verse 6 and the first clause in verse 7 highlight the value of the living Stone for those who believe in him. Verses 7b-8 focus on the living Stone as a threat to those who do not believe.

2:7 Now to you who believe, this stone is precious.

The living Stone is precious not only to God, but also to those who believe in him. The last part of the previous verse indicates why: "the one who trusts in him will never be put to shame."

But to those who do not believe, "The stone the builders rejected has become the capstone,"

Verses 7b-8 take up the meaning of the living Stone for those who do not believe. Peter cites Psalm 118:22, a text which Jesus himself had cited (Matt 21:42 and parallels) and which Peter had cited before the Sanhedrin (Acts 4:11). In those earlier contexts the builders were the Jewish leadership in Palestine. In 1 Peter they are the non-Christians in Asia Minor. Despite their rejection of Jesus, he has become the cornerstone of God's house.

2:8 and, "A stone that causes men to stumble and a rock that makes them fall." They stumble because they disobey the message, which is also what they were destined for.

To describe the import of Jesus for those who reject him, Peter cites or alludes to Isaiah 8:14. The Stone the builders rejected will cause them to fall. They will stumble and fall because they disobey the word.

The last clause raises the question of predestination. A key issue is the antecedent of the relative pronoun "which." Perhaps Peter's point is that those who disobey the message are predestined to stumble. He does not necessarily mean that they were predestined to disobey. Perhaps he also means that in a corporate - not individual - sense God predestined that some would disobey. In any case it seems clear that Peter holds those who disobey responsible for their actions.

2:9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God,

In contrast to those who disobey and stumble, Peter's addressees have believed and obeyed and thus become God's chosen people. Verses 9-10 provide the culmination of verses 4-10.

The four descriptions Peter uses are rooted in Exodus 19:6a and Isaiah 43:20-21. The first phrase is preferably translated "chosen race" (as in the NRSV). This phrase comes from Isaiah 43:20 where it describes Israel. Peter uses it to describe God's new people.

The second phrase, "a royal priesthood," is drawn from Exodus 19:6a and contains some ambiguity. The Hebrew text of Exodus 19:6a literally means "a kingdom of priests." The Septuagint translators did not translate it literally. Peter follows the Septuagint. What did he mean by the phrase in his context? A few believe that Peter intended two separate descriptions: "a king's house, a priesthood." However, in view of the structure of the three accompanying phrases, it appears likely that he meant the first word as an adjective, thus "a royal priesthood." By royal priesthood he meant a group of priests in special service of the king, that is, God.

The third phrase, "a holy nation," also comes from Exodus 19:6a. Like the old people of God, the nation of Israel, the new people of God are a nation of people set apart for the service of God.

The fourth phrase, "a people belonging to God," expresses a similar idea. It is rooted in the Septuagint of Isaiah 43:21, which speaks of "my people whom I have acquired."

These four phrases take language first applied to Israel and apply it to the Christians in Asia Minor. Verse 10 will highlight the main point: once they were no people, but now they are God's people.

that you may declare the praises of him who called you out of darkness into his wonderful light.

Peter continues to follow Isaiah 43:20-21, from which he has taken the descriptions, "a chosen race" and "a people belonging to God." God says in Isaiah that he acquired Israel as his people "that they may proclaim my praise." The purpose of God's people is to declare his praises. The word ajretav" ( aretas ) translated "praises" should perhaps be translated, as in the NRSV, "mighty acts."

2:10 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.

This ultimate climax of 2:4-10 is rooted in Hosea 2:23: "I will show my love to the one I called 'Not my loved one.' I will say to those called 'Not my people,' 'You are my people.'" In the Septuagint text the word the NIV translates "love" is the same Greek word that in our verse is translated "received mercy." Peter does not quote Hosea, but he uses Hosea's language and concepts to describe how his readers have been called out of darkness and into light. By God's mercy they are now God's people. The wonder of this transformation should help them face the struggles they are having.

III. INSTRUCTIONS FOR EXEMPLARY LIVING IN SOCIETY'S STRUCTURES (2:11-3:12)

A. LIVE GOOD LIVES AMONG THE PAGANS (2:11-12)

¹¹ Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. ¹² Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

The NIV places a subheading after these verses, linking them more strongly to the preceding section. They do contain concepts brought up as early as 1:1 (where Peter first describes his readers as "strangers"), and they express the exhortation for which Peter has laid the foundation by describing his readers as God's people who are to declare his praises (2:4-10).

However, most interpreters correctly argue that these verses function primarily as an introduction to the following paragraphs in which Peter takes up how Christians should relate to the (non-Christian) state, how Christian slaves should relate to their masters (especially non-Christian ones), and how Christian wives and husbands should relate to their spouses (especially Christian wives to non-Christian husbands). In addition to the clear contextual connection of 2:11-12 with what follows, Peter's interjection of "Dear friends" (here and in 4:12) is perhaps an indication of the beginning of a new section.

2:11 Dear friends, I urge you, as aliens and strangers in the world,

"Dear friends" translates ajgaphtoiv (agapçtoi), literally "beloved." This is a common term in the New Testament, used first of Jesus as God's "beloved" Son and then of Christians. It presumably expresses primarily Peter's relationship to his readers (cf. 1 Thess 2:8, "you had become so dear [beloved] to us"), but may also connote the fact that they are loved by God.

As Peter exhorts his readers, he describes them as "aliens and strangers in the world." See 1:1 for Peter's previous use of the word translated "strangers in the world." There he associated that concept with a metaphorical use of the Jewish Diaspora. Here he uses the accompanying term "aliens." The two words have a similar meaning, although "aliens" often referred to "resident aliens," while "strangers" often referred to temporary sojourners. The combination of the two words reflects the language of the Septuagint of Genesis 23:4 (where Abraham describes himself as an alien and a stranger among the Hittites) and Psalm 39:12 (Septuagint Ps 338:13, in which the psalmist describes himself as an alien and stranger). Peter's idea is a powerful one: Christians are exiles on the earth. Their true citizenship is in heaven.

to abstain from sinful desires, which war against your soul.

Christians are to purposefully maintain their status as aliens and refuse to adopt the culture of their neighbors. That culture is characterized by "the desires of the flesh." Galatians 5:16-21 provides a description of the desires of the flesh: for example, sexual immorality, impurity, idolatry, hatred, jealousy, drunkenness, orgies, etc. Peter has already indicated (1:14,18) that his readers participated in these activities in the past. He will be more specific about this in 4:3: "You have spent enough time in the past doing what pagans choose to do - living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry."

These things "war against your soul." The use of the metaphor of spiritual warfare is found in several places in the New Testament, most notably Ephesians 6:10-17. Here as elsewhere, Peter uses the word "soul" for the whole human person and not to identify a certain spiritual part of the whole (see the comments at 1:9 and 22).

2:12 Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

The word here translated "pagan" (e[qno", ethnos ) is often translated "Gentile." In many occurrences it means "non-Jew" (e.g., Acts 14:2). Because of the immoral behavior of most non-Jews, the Jews also used it to connote immorality. Peter uses it here and in 4:3 in a way that differentiates between his readers, most of whom were non-Jews, and the immoral people they lived among. "Pagan" is a good translation. His readers had once been pagans, but they had ceased that lifestyle.

Examples of how pagans might accuse Christians of wrongdoing are provided in the following paragraphs of 1 Peter. They might be accused of undermining governing authorities (2:13-17). Christian slaves might be accused of failing to submit to their masters (2:18-25). Christian wives might be accused of being rebellious against pagan husbands (3:1-6). Beyond 1 Peter there are numerous examples of ancient pagan criticisms of Christians. In the New Testament see, for example, Acts 16:20-21; 19:23-29. See also the pagan references cited in the "Introduction to 1 Peter." Those who live their lives in opposition to the prevailing culture pay a price.

The statement "they may see your good deeds and glorify God" is similar to Jesus' Sermon on the Mount: "that they may see your good deeds and praise your Father in heaven" (Matt 5:16). The section 2:13-3:7 provides examples of the good works Peter encourages.

"On the day he visits us" is a difficult phrase. In other biblical texts the day or time of God's visitation may be used either in a good sense (e.g., Luke 19:44) or to refer to a time of judgment (e.g., Isa 10:3; Jer 6:15). Michaels and others believe Peter is referring to the day of judgment. As Michaels explains it, the idea is that the slandering pagans will be led to conversion and therefore when the day of judgment comes they will glorify God for the good works that led them to salvation. Selwyn and others believe the day of visitation is a time during human history, a day of conversion in the lives of some pagans. Both of these views coincide in seeing a missionary purpose for Christians' good works. Others, for example Achtemeier, agree with Michaels that the day is the day of judgment, but do not believe Peter is talking about pagans who have been converted glorifying God. Rather, in his view Peter means that the pagans who slandered Christians while on earth will see the truth and glorify God on the day of judgment. For the notion that even the condemned will glorify God at judgment, he refers to Philippians 2:10-11. But 1 Peter 3:1-2 seems to support a missionary view.

B. SUBMIT TO THE GOVERNING AUTHORITIES

(2:13-17)

¹³ Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, ¹⁴ or to governors, who are sent by him to punish those who do wrong and to commend those who do right. ¹⁵ For it is God's will that by doing good you should silence the ignorant talk of foolish men. ¹⁶ Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. ¹⁷ Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.

In 2:13-3:7 Peter provides specifics of what it means to live good lives among the pagans. He addresses three societal structures: the individual and the government, slaves and masters, and husbands and wives.

First Peter 2:13-17 is similar to Romans 13:1-7. Both take a relatively positive view of governmental authorities. Peter was, of course, not ignorant of occasions when governing authorities sought to compel Christians to violate God's will and needed to be resisted (cf. Acts 4:19). But he does write at a time different from that of the book of Revelation, when it appears an emperor (Domitian?) was imposing emperor worship on the Christians in Asia Minor. Peter's views should be understood as general truths: on the whole governing authorities are a good thing, and Christians should submit to them. He does not deal with the exceptions. (The same could be said of Paul in Romans 13.)

2:13 Submit yourselves for the Lord's sake to every authority instituted among men:

Peter's exhortation to Christians in relationship to government, slaves in relationship to masters, and wives in relationship to husbands is the same: submit. This, of course, does not mean that Peter did not have differing conceptions of the nature of the submission involved in each case. Just as Peter would certainly see a difference between the nature of the honor involved in 2:17 when he says "honor everyone" and "honor the king," he would also see a difference between the submission that citizens owe to their rulers and the submission that slaves owe to masters. Nevertheless, all three relationships that he describes involve authority and submission.

The three Greek words translated "every authority instituted among men" (pavsh/ ajnqrwpivnh/ ktivsei, pasç anthrôpinç ktisei) are not clear. The NIV translation reflects the common view that the context calls for a reference to institutions of government, but it is hard to demonstrate that these Greek words can mean that. The primary alternative, one clearly supported for these words, is "every human creature" - but that is more difficult to fit into the context. It is possible, however, that Peter means "submit to every human creature" and then identifies the particular persons he has in mind as rulers. There is a parallel to this flow of thought in 2:17: "Honor everyone. . . . Honor the emperor" (NRSV translation). If Peter means "human creature," he may have chosen this odd-seeming phrase in deliberate contrast to those who would view the emperor as more than human. However this difficult phrase is translated, the focus of the paragraph is on the submission due to rulers.

Christians are to submit to rulers "for the Lord's sake." Verse 15 expands on why the Lord is interested in such behavior: "it is God's will that by doing good you should silence the ignorant talk of foolish men."

whether to the king as the supreme authority,

The earlier phrase "for the Lord's sake" implies who Peter believes the ultimate supreme authority is. It also implicitly qualifies the obedience due to the earthly supreme authority. The king Peter has in mind is the emperor of Rome.

2:14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right.

Between the provinces of Asia Minor and the emperor himself were the governors of the provinces, who were sent by the emperor to oversee the day-to-day matters of government. Even secular sources would agree that one of their chief purposes was to punish those who do wrong and commend those who do right. As noted above in the comments introducing this section, Peter was not naively ignorant of exceptions to this goal. He speaks in generalities.

The letter of 1 Peter has a strong emphasis on doing right vs. doing wrong: see 2:15,20; 3:6,10-12,13-14,17; 4:18-19.

2:15 For it is God's will that by doing good you should silence the ignorant talk of foolish men.

Peter introduced this section by exhorting his readers to live lives that will prove their accusers wrong. His hope, of course, is not only that their opponents will "be put to shame" (3:16), but also that some among them might "be won over" (3:1).

2:16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God.

In the Greek text 2:13-16 is all a single sentence and the main verb is "submit." It would be better in breaking the sentence to resume the main verb ("submit") rather than interject one that is not there ("live"). Achtemeier provides a useful translation: "(be subordinate) as free men and women, and not as those who use their freedom as a cover for evil deeds, but as God's slaves." The notion of Christian freedom is restricted both by submission to governing authorities and by slavery to God. Several texts in the New Testament highlight the fact that Christians are "called to be free" (Gal 5:13; cf. John 8:32; Rom 6:17-18; 1 Cor 7:22; 9:19). But like 1 Peter, these same texts often go on to emphasize restrictions on that freedom and the fact that although we are free from sin, law, etc., we are slaves to God (e.g., Gal 5:13; Rom 6:18; 1 Cor 7:22). The Christians of Asia Minor have been set free from human rulers by acceptance of another Ruler. But that Ruler wants them to submit to human rulers insofar as they do not demand disobedience to his will. They must not use their Christian freedom as a "cover-up," literally a "veil" (ejpikavlumma, epikalymma ), for doing evil.

2:17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.

As the NRSV indicates, the first and last verb are the same: "Honor everyone. . . . Honor the emperor." Their one difference is in tense, with respect to which the first verb in verse 17 differs from the other three. The NIV translation suggests that one way this tense difference might be reflected is to see the first clause as an umbrella clause introducing the other three.

In the New Testament only Peter uses the term "brotherhood," although it is commonplace to find Christians identified as "brothers." Both terms are used generically to include men and women (a usage common to many languages until recently).

See the commentary on 1:17 concerning Peter's instructions to "fear God."

C. SLAVES, SUBMIT TO YOUR MASTERS (2:18-25)

1. Submit Even to Harsh Masters (2:18-20)

¹⁸ Slaves, submit yourselves to your masters with all respect, not only to those who are good and considerate, but also to those who are harsh. ¹⁹ For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. ²⁰ But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God.

In Paul's letters there are two sections, Ephesians 5:22-6:9 and Colossians 3:18-4:1 (cf. Titus 2:1-10), in which he gives instructions to three pairs of relationships: wives and husbands, children and fathers, and slaves and masters. These relationships were the building blocks of ancient households and thus Paul's instructions concerning them are commonly labeled "household codes." There is an extensive literature on this subject and on possible precedents for the structure and content of these "codes." First Peter 2:18-3:7 is similar to Paul's "household codes," although Peter does not use the same order and does not address masters or the father-child relationship. Peter is primarily concerned with his theme of "living good lives among the pagans" (2:12). Therefore he primarily addresses slaves who need encouragement to submit even to harsh masters and wives who need encouragement to submit to unbelieving husbands. (There is but one concluding sentence for husbands.) Paul's household codes are more comprehensive and also address relationships between household members in cases where they are all Christians.

2:18 Slaves, submit yourselves to your masters with all respect,

Peter addresses slaves as exemplifying those who had to make great sacrifices to "live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God" (2:12). Peter's word for slave (oijkevth", oiketçs, "household slave") is not the usual New Testament term. It may refer specifically to slaves who worked in the house as opposed to those who worked outside the house, but it was also used for slaves in general and there is little reason to presume Peter wants to identify a certain kind of slave.

On the word "submit" see the comments on verse 13. There is a grammatical problem concerning the use of this verb here in verse 18 and again in 3:1. The NIV translation ("submit yourselves") accepts the common view that in these two cases a participle functions as an imperative.

The NIV translation "with all respect" suggests that this prepositional phrase applies to masters. Most recent commentators argue, I think rightly, that it applies to God and should be translated something like "with all reverent fear." The phrase is identical to the phrase the NIV translates "in reverent fear" in 1:17, with the addition of the word "all." Peter has just commanded his readers to "fear God" (2:17) and in the next verse (2:19) he will commend suffering because one is "conscious of God." On the fear of God as a motivation in 1 Peter see the comments on 1:17. Peter is not encouraging slaves to submit to their masters out of fear of their masters but out of the fear of God.

not only to those who are good and considerate, but also to those who are harsh.

No doubt this was extraordinarily difficult advice. Peter needed strong arguments and support if he expected slaves to willingly suffer even when they had done no wrong. This is perhaps the most difficult advice in 1 Peter and in verses 21-25 he brings up the ultimate support - the example of Christ.

2:19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 2:20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God.

A Christian slave's commitment to submitting to his or her master is truly tested when the master treats him or her harshly and unfairly. Notice the extent of the harsh treatment: not just harsh words, but a beating. This is the only specific reference to physical persecution in 1 Peter.

The phrase translated "because he is conscious of God" is difficult. Some argue it means something like "because of his conscience before God." The NIV reflects the more common view that the key word means something like "consciousness" rather than "conscience." In either case this phrase indicates that the person patiently endures the beating because of commitment to God and not simply because he or she has no recourse. It may also suggest that the reason for the beating is something he has done out of duty to God. The NIV translation of the last sentence of verse 20 is probably correct in indicating that Peter has in mind not only suffering while doing good, but suffering "for" doing good. Presumably the slave has chosen to do what is right before God against what the master has commanded or would allow.

Achtemeier rightly points out that although this section is directed to slaves, "they and their fate stand as exemplary both of the Christian's situation in the Roman Empire and of the Christlike reaction they must adopt to it." All Christians should learn from Peter's advice to slaves.

2. Follow the Example of Christ (2:21-25)

²¹ To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps.

²²"He committed no sin,

and no deceit was found in his mouth." ^a

²³ When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. ²⁴ He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. ²⁵ For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.

^a 22 Isaiah 53:9

This is actually not a new paragraph, but the completion of the paragraph encouraging slaves to submit to their masters and to endure patiently unjust suffering. Nevertheless, it has a critical importance not just to the slaves Peter directly addresses, but to all of Peter's readers and to every Christian of all generations. Therefore, it seems appropriate to single out these verses as if they constituted a separate paragraph.

As noted above, Peter needs strong support to encourage slaves to endure patiently even unjust beatings and to remain submissive. He therefore turns to the example of Christ and in the process provides one of the most compelling paragraphs of the New Testament.

2:21 To this you were called

Peter is still speaking to slaves, but every Christian reader recognizes that "you" includes all of us, just as (see the next clause) Christ suffered for us all. Peter opened the letter with a reference to the Christian's calling (the Greek word there translated "elect" is a cognate of the verb here translated "you were called"). In 1:15 he identified the One who did the calling as God and the goal of the calling as holiness. Here in verse 21 the antecedent of the word "this" is patient endurance of unjust suffering. This is an important aspect of fulfilling the call to be holy. It is an important part of the effort to "live such good lives among the pagans that . . . they may see your good deeds and glorify God . . ." (v. 12).

because Christ suffered for you,

The NIV translation omits the word "also" (NRSV: "because Christ also suffered for you"). Probably Peter used "also" because he has just used the same verb "suffer" with respect to what the slaves must endure (v. 20b).

This clause has been interpreted in two ways. Some believe that the prepositional phrase "for you" reflects the common New Testament statement that "Christ died for us" and is therefore a reference to the atoning value of Christ's suffering and death - so that your sins may be forgiven. They see verse 21 as anticipating verse 24: "he himself bore our sins in his body on the tree."

Others, probably correctly, note that in verse 21 Peter does not say "Christ also died for you" but "Christ also suffered for you." They suggest that Peter is not using "for you" in the sense of "for your sins," but rather that "for you" is explained by the next part of the verse. "Christ suffered for you" means Christ suffered in order to provide you with an example to follow.

leaving you an example, that you should follow in his steps.

The word uJpogrammovn ( hypogrammon ) translated "example" was used literally of a pattern of letters of the Greek alphabet for children to copy and thus learn to write. It was also used figuratively, as here, for a pattern for behavior. Christ's suffering is a pattern for Christian slaves to follow. Jesus himself had summoned his disciples to follow him in contexts in which he discussed his coming suffering (e.g., Mark 8:31,34). Peter's wonderful addition of the phrase "in his steps" was the inspiration for the title of Charles Sheldon's famous book In His Steps . Christians are called to imitate Christ's willingness to suffer for doing good. He did it for us. We do it for him.

2:22 "He committed no sin, and no deceit was found in his mouth."

This citation of Isaiah 53:9 highlights the fact that Christ is a pattern for the type of suffering Peter endorses for Christian slaves. He did not "receive a beating for doing wrong," but rather he was one of those who "suffer for doing good" (see v. 20). Peter calls upon slaves to endure unjust suffering as innocent victims by pointing to Christ as the ultimate example of innocence.

Isaiah 53 was an important Old Testament passage in early Christian understanding of the suffering and the death of Christ (cf. the citations in Luke 22:37 and Acts 8:32-33).

2:23 When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats.

The pattern of Christ shows how one should endure unjust suffering for doing good. Having urged Christian slaves to submit willingly even to harsh masters and to endure patiently unjust suffering, Peter uses Jesus' behavior at his arrest, trials, and crucifixion as the example they are called to follow. He did not return insult for insult, nor did he threaten his enemies. It was surely difficult for Christian slaves to follow this example - more difficult than for the rest of us, to whom it also applies.

Peter does not use specific language reflecting Isaiah 53 in this verse. However, the clear citation of Isaiah 53 in verse 22 and the allusions in verse 24 suggest the possibility that he here alludes to Isaiah 53:7 ("He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth.").

Instead, he entrusted himself to him who judges justly.

This last clause of verse 23 expands on the pattern provided by Christ's suffering. His nonretaliation reflected his trust in God. The Greek text does not specify what Jesus entrusted or delivered over to God. Some suggest he delivered over "his enemies"; others, "his cause." The NIV and NRSV suggest "himself." It is a difficult decision, but the last suggestion is perhaps best in the light of 1 Peter 4:19 where Peter encourages his readers to "commit themselves to their faithful creator."

2:24 He himself bore our sins in his body on the tree,

If Peter was not including the death of Jesus and its atoning significance in verse 21 ("Christ suffered for you"), he clearly does now. He refers to Christ's dying for sins in order to continue to encourage his readers to "live for righteousness."

Peter's comment that "He himself bore our sins" reflects Isaiah 53:4 ("this one bears our sins"), 11 ("their sins he himself will bear"), and 12 ("he himself bore the sins of many"). Moving beyond Isaiah he adds that he bore those sins "in his body on the tree," clearly referring to the crucifixion. The word xuvlon ( xylon ), translated "tree," refers to wood or anything made of it. In the New Testament it is used several times for the cross (Acts 5:30; 10:39; 13:29; Gal 3:13).

so that we might die to sins and live for righteousness;

In saying we have "parted with" sins, Peter does not use the usual verb for "die to," although "die to sins" is a legitimate translation and captures the basic idea of ajpogivnomai ( apoginomai ). The thought of the clause is similar to Romans 6:11: "count yourselves dead to sin but alive to God." Peter uses the atoning significance of Jesus' death to urge us on to do what is right.

by his wounds you have been healed.

This clause is similar in meaning to the first part of verse 24, and is likewise rooted in Isaiah 53. The last clause of Isaiah 53:5 is "and by his wounds we are healed." Peter again points to the vicarious nature of what Jesus accomplished when he suffered and died for us. He was wounded so that we could be healed. We should therefore live righteously, which includes enduring unjust suffering for doing right.

2:25 For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.

Peter reminds his readers of their past (cf. 1 Pet 1:14,18; 2:10; 4:3) in order to encourage them to stay on their new path. Sheep herding was common in the Mediterranean world and sheep/shepherd imagery is common in Scripture. In this case Peter is still following Isaiah 53. Having referred to Isaiah 53:5, he now moves on to verse 6: "We all, like sheep, have gone astray."

Peter's readers were once like lost sheep, but now they are under the care and guidance of the great Shepherd. It is doubtful that the verb "returned" implies that Peter's readers had at an earlier time been part of the great Shepherd's flock. Other statements in the book (see the verses cited in the previous paragraph) indicate that their past was in paganism.

Although in the Old Testament God is often described as the shepherd of Israel, in 1 Peter 5:4 Peter uses "chief Shepherd" with reference to Christ. He probably means Christ in this instance as well. Christ is further described as our Overseer, using the word ejpivskopo" ( episkopos ) often rendered in other translations as "bishop" when it refers to human overseers of the church. Peter wants his readers to follow the example of their Shepherd and Overseer.

On the word "souls" see the comments on 1:9. Peter probably does not intend a part of the person separable from the body, but rather a more holistic reference to the person. Achtemeier legitimately translates "shepherd and guardian of your lives."

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: 1Pe 2:15

Good works are a legitimate form of evangelism. Since the way to a man’s heart is often through his taste buds, buying him a hamburger may reach him more effectively than an argument.

“Kindness has converted more sinners than zeal, eloquence, or learning.” Frederick W. Faber

QUESTIONS & OBJECTIONS

“How should I witness to my coworkers?”

When we interact with people on a daily basis, we have many opportunities for sharing our faith.

First, be sure you are respectful to your employer and set a good example in your work ethic by working “as to the Lord” ( Col 3:23). When others around you grumble and complain, if you have a calm, forgiving, steadfast spirit, it will make an impression. As you respond in a Christlike way to angry coworkers and stressful circumstances, people will see a difference in your life.

Always be friendly and courteous, and show genuine interest in your coworkers’ lives. Invite them out to lunch to get better acquainted. Share their joys and sorrows by congratulating them in their good times and offering to pray for them in their bad times. Be sure you do pray for them, then follow up by asking them about the situation you prayed for. They will be moved by your concern.

If coworkers are discussing what they did during the previous weekend, you can share your excitement about attending church services or a special church event. Ask others if they have any plans for celebrating Christmas or Easter; be nonjudgmental of their answer, but be ready (if asked) to explain why you celebrate as you do. Displaying a favorite Scripture or a devotional calendar, or reading your Bible during lunchtime, may prompt others to inquire about your faith.

Bringing home-baked goods or leaving a small gift with a note on a coworker’s desk can sometimes have a greater impact than a thousand eloquent sermons. We can show our faith by our works. Others may not like a tree of righteousness, but they cannot help but like its fruit. Pray for opportunities to share the gospel, being careful not to infringe on your boss’s time.

Evidence: 1Pe 2:24

Messianic prophecy fulfilled: “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” ( Isa 53:5). See Mat 13:34-35 footnote.

Introduction / Outline

Robertson: 1 Peter (Book Introduction)

THE FIRST EPISTLE GENERAL OF PETER

ABOUT a.d. 65

By Way of Introduction

The Author

The Epistle is not anonymous, but claims to be written by " Peter, an apostle of Jesus Christ" (1Pe_1:1), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter’s name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. " There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius ( H.E . iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Rom_16:22). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Pe_5:12), the obvious meaning of the language ( dia , through). He may also have been the bearer of the Epistle. It happens that we know more of Peter’s life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the Student’s Chronological New Testament I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Act_12:3.) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Act_15:6-14; Gal_2:1-10). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Gal_2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Gal_2:9) with his wife (1Co_9:5), and went to Asia Minor (1Pe_1:1) and as far as Babylon or Rome (1Pe_5:13). Besides Silvanus he had John Mark with him also (1Pe_5:13), who was said by the early Christian writers to have been Peter’s " interpreter" in his preaching, since Peter was not expert in the Greek (Act_4:13), and who also wrote his Gospel under the inspiration of Peter’s preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in a.d. 67 or 68, but some think that he was executed in Rome in a.d. 64.

The Date

This question is tied up with that of the genuineness of the Epistle, the time of Peter’s death, the use of Paul’s Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about a.d. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about a.d. 65.

The Use of Paul’s Epistles

There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul’s denunciation of Peter’s cowardice in Antioch (Gal_2:11-21) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter’s Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Gal_1:18), but was independent of his ecclesiastical authority (Gal_2:1-10) and Peter championed Paul’s cause in the Jerusalem Conference (Act_15:7-13). Peter was certainly not a Judaizer (Acts 11:1-18), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in 2Pe_3:15. There is no reason for doubting that Peter was familiar with some of Paul’s Epistles as there indicated. There is some indication of Peter’s use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.

The Persecution Pictured in the Epistle

Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written a.d. 65, there was time enough for the persecution of Nero in Rome in a.d. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul’s life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from a.d. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Pe_4:16) can be true of this period. So we locate the persecution at this time as an echo from Rome.

The Place of Writing

Peter states that he is in Babylon (1Pe_5:13), apparently with his wife (1Co_9:5). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero’s persecution of the Christians after the burning of Rome. The Christians were called " evil-doers" (1Pe_2:12) in the time of Nero (Tacitus, Ann . XV. 44). So we can think of Rome as the place of writing and that Peter uses " Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul (Col_4:10). " At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the tunica ardens , or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).

The Readers

Peter writes " to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Pe_1:1). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Gal_2:7.), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul’s idea that Christianity is the true Judaism of God’s promise (1Pe_2:4-10).

The Purpose

Evidently Peter’s object is to cheer and strengthen the Christians in these five provinces who are undergoing fiery trials (1Pe_1:7.). There is every reason why Peter, as the leading apostle to the circumcision, should write to these believers in the provinces, especially since Paul’s long imprisonment in Caesarea and Rome had removed him from his accustomed activities and travel.

The Style and Vocabulary

Like Peter’s discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the lxx and the Greek is decent Koiné with little of the uncouth Aramaic of the Galilean (Mat_26:73), or of the vernacular Koiné as seen in the papyri or in 2 Peter (Act_4:13). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in 2 Peter. " One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man’s view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.

JFB: 1 Peter (Book Introduction)

ITS GENUINENESS is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History, 4.14]), who, in writing to the Philippians, quotes many passages: in the second chapter he quotes 1Pe 1:13, 1Pe 1:21; 1Pe 3:9; in the fifth chapter, 1Pe 2:11. EUSEBIUS says of PAPIAS [Ecclesiastical History, 3.39] that he, too, quotes Peter's First Epistle. IRENÆUS [Against Heresies, 4.9.2] expressly mentions it; and in [4.16.5], 1Pe 2:16. CLEMENT OF ALEXANDRIA [Miscellanies, 1.3, p. 544], quotes 1Pe 2:11-12, 1Pe 2:15-16; and [p. 562], 1Pe 1:21-22; and [4, p. 584], 1Pe 3:14-17; and [p. 585], 1Pe 4:12-14. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions this Epistle; in [Homily 7, on Joshua, vol. 2, p. 63], he mentions both Epistles; and [Commentary on Psalm 3 and on John], he mentions 1Pe 3:18-21. TERTULLIAN [Antidote to the Scorpion's Sting, 12], quotes expressly 1Pe 2:20-21; and [Antidote to the Scorpion's Sting, 14], 1Pe 2:13, 1Pe 2:17. EUSEBIUS states it as the opinion of those before him that this was among the universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called MURATORI'S omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, 1Pe 1:1, and "a witness of Christ's sufferings," and an "elder," 1Pe 5:1. The energy of the style harmonizes with the warmth of Peter's character; and, as ERASMUS says, this Epistle is full of apostolic dignity and authority and is worthy of the leader among the apostles.

PETER'S PERSONAL HISTORY.--Simon, Or Simeon, was a native of Bethsaida on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. CLEMENT OF ALEXANDRIA says that she suffered martyrdom, her husband encouraging her to be faithful unto death, "Remember, dear, our Lord." His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been a disciple of John the Baptist, but was pointed to the Saviour as "the Lamb of God" by his master (Joh 1:29). Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, "Peter" (Greek) or "Cephas" (Aramaic), a stone (Mat 4:18). He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting (Mat 14:30); his bold and clear acknowledgment of the divine person and office of Jesus (Mat 16:16; Mar 8:29; Joh 11:27), notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock (Mat 16:18); but his rebuke of his Lord when announcing what was so unpalatable to carnal prejudices, Christ's coming passion and death (Mat 16:22); his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet (Joh 13:8-9); his self-confident assertion that he would never forsake his Lord, whatever others might do (Mat 26:33), followed by his base denial of Christ thrice with curses (Mat 26:75); his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of "love" as often repeated as his previous denial (Joh 21:15-17). These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously steadfast. Prompt in action and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardor became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, while his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim for preaching Christ, he boldly avowed his determination to continue to do so. He is well called "the mouth of the apostles." His faithfulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.

After the ascension he took the lead in the Church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of "the keys" of Christ's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the "devout" (that is, Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words, "Upon this rock I will build my Church" (Mat 16:18), namely, on the preaching of Christ, the true "Rock," by connection with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, "the chief corner-stone" (Eph 2:20). A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter "the rock," not that he is so, save by connection with Jesus, the only true Rock (Isa 28:16; 1Co 3:11). As subsequently he identified himself with "Satan," and is therefore called so (Mat 16:23), in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called (Mat 16:18). It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the deacon; again at the council of Jerusalem, not he, but James the president, or leading bishop in the Church of that city, pronounced the authoritative decision: Act 15:19, "My sentence is," &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called "first" in enumerating the apostles. Hence, too, arise the phrases, "Peter and the Eleven," "Peter and the rest of the apostles"; and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular.

Once only he again betrayed the same spirit of vacillation through fear of man's reproach which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to be, indeed, as Paul calls him, "a pillar" (Gal 2:9). Subsequently we find him in "Babylon," whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.

JEROME [On Illustrious Men, 1] states that "Peter, after having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, &c. [plainly inferred from 1Pe 1:1], in the second year of Claudius went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, that is, the fourteenth, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way." EUSEBIUS [Chronicles, Anno 3], also asserts his episcopate at Antioch; his assertion that Peter founded that Church contradicts Act 11:19-22. His journey to Rome to oppose Simon Magus arose from JUSTIN'S story of the statue found at Rome (really the statue of the Sabine god, Semo Sanctus, or Hercules, mistaken as if Simon Magus were worshipped by that name, "Simoni Deo Sancto"; found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account in Acts 8:9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, Joh 21:18-19. DIONYSIUS OF CORINTH (in EUSEBIUS [Ecclesiastical History, 2.25]) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So TERTULLIAN [Against Marcion, 4.5, and The Prescription Against Heretics, 36, 38]. Also Caius, the presbyter of Rome, in EUSEBIUS [Ecclesiastical History, 2.25] asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So EUSEBIUS [Ecclesiastical History, 2.25, and Demonstration of the Gospel, 3.116]. So LACTANTIUS [Of the Manner in Which the Persecutors Died, 2]. Many of the details are palpably false; whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest [ALFORD]. What is certain is, that Peter was not there before the writing of the Epistle to the Romans (A.D. 58), otherwise he would have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the center of the famous basilica of St. Peter. AMBROSE [Epistles, 33 (Edition Paris, 1586), p. 1022] relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow Christians to save himself, was fleeing from Rome when he was met by our Lord, and on asking, "Lord, whither goest Thou?" received the answer, "I go to be crucified afresh." On this he returned and joyfully went to martyrdom. The church called "Domine quo vadis" on the Appian Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, "the apostle of the uncircumcision," wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, "the apostle of the circumcision," addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also, secondarily.

TO WHOM HE ADDRESSES THIS EPISTLE.--The heading, 1Pe 1:1, "to the elect strangers (spiritually pilgrims) of the dispersion" (Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel. 1Pe 1:14; 1Pe 2:9-10; 1Pe 3:6; 1Pe 4:3 clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from northeast to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. Men of Cappadocia, as well as of "Pontus" and "Asia," were among the hearers of Peter's effective sermon on the Pentecost whereon the Spirit decended on the Church; these probably brought home to their native land the first tidings of the Gospel. Proconsular "Asia" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lyaconia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birthplace of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached both times when visiting Galatia in its neighborhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last Church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian Church, favorably noticed in Rev 3:7, &c.; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labors of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labor of Paul again, and subsequently censured for falling from its first love in Rev 2:4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life (Act 20:6-10), and of his subsequently staying for a time with Carpus (2Ti 4:13). Of "Bithynia," no Church is expressly named in Scripture elsewhere. When Paul at an earlier period "assayed to go into Bithynia" (Act 16:7), the Spirit suffered him not. But afterwards, we infer from 1Pe 1:1, the Spirit did impart the Gospel to that country, possibly by Peter's ministry, In government, these several churches, it appears from this Epistle (1Pe 5:1-2, "Feed," &c.), were much in the same states as when Paul addressed the Ephesian "elders" at Miletus (Act 20:17, Act 20:28, "feed") in very similar language; elders or presbyter-bishops ruled, while the apostles exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbors in riotous living, into which, however, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (1Pe 5:2-3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.

HIS OBJECT seems to be, by the prospect of their heavenly portion and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in "the true grace of God wherein they stand" (1Pe 5:12). However, see on 1Pe 5:12, on the oldest reading. ALFORD rightly argues that "exhorting and testifying" there, refer to Peter's exhortations throughout the Epistle grounded on testimony which he bears to the Gospel truth, already well known to his readers by the teaching of Paul in those churches. They were already introduced "into" (so the Greek, 1Pe 5:12) this grace of God as their safe standing-ground. Compare 1Co 15:1, "I declare unto you the Gospel wherein ye stand." Therefore he does not, in this Epistle, set forth a complete statement of this Gospel doctrine of grace, but falls back on it as already known. Compare 1Pe 1:8, 1Pe 1:18, "ye know"; 1Pe 3:15; 2Pe 3:1. Not that Peter servilely copies the style and mode of teaching of Paul, but as an independent witness in his own style attests the same truths. We may divide the Epistle into: (I) The inscription (1Pe 1:1-2). (II) The stirring-up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (1Pe 1:3-12); bringing forth the fruit of faith, considering the costly price paid for our redemption from sin (1Pe 1:14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (1Pe 1:22; 1Pe 2:10); after Christ's example in suffering, maintaining a good conversation in every relation (1Pe 2:10; 1Pe 3:14), and a good profession of faith as having in view Christ's once-offered sacrifice, and His future coming to judgment (1Pe 3:15; 1Pe 4:11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1) in general as Christians, 1Pe 4:12-19; (2) each in his own sphere, 1Pe 5:1-11. "The title "Beloved" marks the separation of the second part from the first, 1Pe 2:11; and of the third part from the second, 1Pe 4:12" [BENGEL]. (III). The conclusion.

TIME AND PLACE OF WRITING.--It was plainly before the open and systematic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter in this Epistle shows he has with them. Compare 1Pe 2:13 with 1Ti 2:2-4; 1Pe 2:18 with Eph 6:5; 1Pe 1:2 with Eph 1:4-7; 1Pe 1:3 with Eph 1:3; 1Pe 1:14 with Rom 12:2; 1Pe 2:6-10 with Rom 9:32-33; 1Pe 2:13 with Rom 13:1-4; 1Pe 2:16 with Gal 5:13; 1Pe 2:18 with Eph 6:5; 1Pe 3:1 with Eph 5:22; 1Pe 3:9 with Rom 12:17; 1Pe 4:9 with Phi 2:14; Rom 12:13 and Heb 13:2; 1Pe 4:10 with Rom 12:6-8; 1Pe 5:1 with Rom 8:18; 1Pe 5:5 with Eph 5:21; Phi 2:3, Phi 2:5-8; 1Pe 5:8 with 1Th 5:6; 1Pe 5:14 with 1Co 16:20. Moreover, in 1Pe 5:13, Mark is mentioned as with Peter in Babylon. This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in 2Ti 4:11 (A.D. 67 or 68), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, namely, after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entrenched on Paul's field of labor, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircumcision, and the consequent need of someone to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gentile churches stood towards the apostles at Jerusalem favors this view. Even the Gentile Christians would naturally look to the spiritual fathers of the Church at Jerusalem, the center whence the Gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Paul's guidance. BIRKS [Horæ Evangelicæ] suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's. BIRKS prefers dating the Epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A.D. 62); perhaps when Paul was detained at Cæsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. ORIGEN'S and EUSEBIUS' statement that Peter visited the churches of Asia in person seems very probable.

The PLACE OF WRITING was doubtless Babylon on the Euphrates (1Pe 5:13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, "Babylon" for Rome) should be used. JOSEPHUS [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that "the apostle of the circumcision" (Gal 2:7-8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, COSMAS INDICOPLEUSTES, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle.

STYLE.--Fervor and practical truth, rather than logical reasoning, are the characteristics, of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having "communicated the Gospel which he preached among the Gentiles" (as revealed specially to him) to Peter among others "of reputation" (Gal 2:2). Individualities occur, such as baptism, "the answer of a good conscience toward God" (1Pe 3:21); "consciousness of God" (Greek), 1Pe 2:19, as a motive for enduring sufferings; "living hope" (1Pe 1:3); "an inheritance incorruptible, undefiled, and that fadeth not away" (1Pe 1:4); "kiss of charity" (1Pe 5:14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (1Pe 1:8), so much so that WEISS entitles him "the apostle of hope." The realization of future bliss as near causes him to regard believers as but "strangers" and "sojourners" here. Chastened fervor, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. "Being converted," he truly does "strengthen his brethren." His fervor shows itself in often repeating the same thought in similar words.

In some passages he shows familiarity with the Epistle of James, the apostle of special weight with the Jewish legalizing party, whose inspiration he thus confirms (compare 1Pe 1:6-7 with Jam 1:2-3; 1Pe 1:24 with Jam 1:10; 1Pe 2:1 with Jam 1:21; 1Pe 4:8 with Jam 5:20, both quoting Pro 10:12; Pro 5:5 with Jam 4:6, both quoting Pro 3:34). In most of these cases Old Testament quotations are the common ground of both. "Strong susceptibility to outward impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresh the thoughts of others" [STEIGER].

The diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (compare 1Pe 2:7 with Act 4:11; 1Pe 1:12 with Act 5:32; 1Pe 2:24 with Act 5:30; Act 10:39; 1Pe 5:1 with Act 2:32; Act 3:15; 1Pe 1:10 with Act 3:18; Act 10:43; 1Pe 1:21 with Act 3:15; Act 10:40; 1Pe 4:5 with Act 10:42; 1Pe 2:24 with Act 3:19, Act 3:26).

There is, too, a recurrence to the language of the Lord at the last interview after His resurrection, recorded in Joh 21:15-23. Compare "the Shepherd . . . of . . . souls," 1Pe 2:25; "Feed the flock of God," "the chief Shepherd," 1Pe 5:2, 1Pe 5:4, with Joh 21:15-17; "Feed My lambs . . . sheep"; also "Whom . . . ye love," 1Pe 1:8; 1Pe 2:7, with Joh 21:15-17; "lovest thou Me?" and 2Pe 1:14, with Joh 21:18-19. WIESINGER well says, "He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of His return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ; as a rock of the Church he grounds his readers against the storm of present tribulation on the true Rock of ages."

JFB: 1 Peter (Outline)

• ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN OBJECT OF DEEPEST INTEREST TO PROPHETS AND TO ANGELS: ITS COSTLY PRICE A MOTIVE TO HOLINESS AND LOVE, AS WE ARE BORN AGAIN OF THE EVER-ABIDING WORD OF GOD. (1Pe. 1:1-25)
• EXHORTATIONS. (1Pe. 2:1-25)
• RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22)
• LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19)
• EXHORTATIONS TO ELDERS, JUNIORS, AND ALL IN GENERAL. PARTING PRAYER. CONCLUSION. (1Pe 5:1-14)

TSK: 1 Peter (Book Introduction)

As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of its design. Ostervald says of the first Epistle of Peter, " it is one of the finest books in the New Testament." Erasmus pronounces it to be " worthy of the prince of the Apostles, and full of apostolical dignity and authority;" and adds, " it is sparing in words, but full of sense - verbis pauca, sententiis differta ." " As the true church of Christ," says Dr. Clarke, " has generally been in a state of suffering, the Epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers especially should study it well, that they may know how to comfort their flocks when in persecution and adversity. He never speaks to good in any spiritual case who is not furnished out of the Divine treasury. God’s words invite, solicit, and command assent. on them a man may confidently rely. The words of man may be true, but they are not infallible; this is the character of God’s word alone." To these valuable remarks on the varied excellences and uses of this inimitable Epistle, it may be only necessary to add, that it is not only important in these respects, but is a rich treasury of Christian doctrines and duties from which the mind may be enriched and the heart improved, with the most ennobling sentiments.

TSK: 1 Peter 2 (Chapter Introduction)

Overview

1Pe 2:1, He exhorts them from the breach of charity; 1Pe 2:4, shewing that Christ is the foundation whereupon they are built; 1Pe 2:11, He beseeches them also to abstain from fleshly lusts; 1Pe 2:13, to be obedient to magistrates; 1Pe 2:18, and teaches servants how to obey their masters; 1Pe 2:20, patiently suffering for well doing, after the example of Christ.

Poole: 1 Peter 2 (Chapter Introduction)

PETER CHAPTER 2

MHCC: 1 Peter (Book Introduction)

The same great doctrines, as in St. Paul's epistles, are here applied to same practical purposes. And this epistle is remarkable for the sweetness, gentleness, and humble love, with which it is written. It gives a short, and yet a very clear summary, both of the consolations and the instructions needful for the encouragement and direction of a Christian in his journey to heaven, raising his thoughts and desires to that happiness, and strengthening him against all opposition in the way, both from corruption within, and temptations and afflictions without.

MHCC: 1 Peter 2 (Chapter Introduction)

(1Pe 2:1-10) A temper suitable to the Christian character as born again, is recommended.

(1Pe 2:11, 1Pe 2:12) Holy conversation among the Gentiles directed.

(1Pe 2:13-17) Subjects exhorted to pay all proper obedience to their civil governors.

(1Pe 2:18-25) Also servants to their masters, and all to be patient, according to the example of the suffering Saviour.

Matthew Henry: 1 Peter (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle General of Peter

Two epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles - that he was more than their equal - that he was their prince, monarch, and sovereign - and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth - that he was for above twenty years bishop of Rome - that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth - and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2Co 11:5 and 2Co 12:11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal 2:11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, 1Pe 5:1. See Dr. Barrow on the pope's supremacy.

The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.

Matthew Henry: 1 Peter 2 (Chapter Introduction)

The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned (1Pe 2:1-12). Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ (1Pe 2:13 to the end).

Barclay: 1 Peter (Book Introduction)

INTRODUCTION TO THE FIRST LETTER OF PETER

The Catholic Or General Epistles

First Peter belongs to that group of New Testament letters which are known as the Catholic or General Epistles. Two explanations of that title have been offered.

(i) It is suggested that these letters were so called because they were addressed to the Church at large, in contradistinction to the Pauline letters which were addressed to individual churches. But that is not so. James is addressed to a definite, though widely scattered, community. It is written to the twelve tribes who are scattered abroad (Jam_1:1 ). It needs no argument that Second and Third John are addressed to definite communities; and, although First John has no specific address, it is clearly written with the needs and perils of a particular community in mind. First Peter itself is written to the strangers scattered abroad through Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ). It is true that these General Epistles have a wider range than the letters of Paul; at the same time, they all have a definite community in mind.

(ii) So we must turn to the second explanation--that these letters were called Catholic or General because they were accepted as Scripture by the whole Church in contradistinction to that large number of letters which enjoyed a local and temporary authority but never universally ranked as Scripture. At the time when these letters were being written there was an outbreak of letter-writing in the Church. We still possess many of the letters which were then written--the letter of Clement of Rome to Corinth, the letter of Barnabas, the letters of Ignatius and the letters of Polycarp. All were regarded as very precious in the Churches to which they were written but were never regarded as having authority throughout the Church; on the other hand the Catholic or General Epistles gradually won a place in Scripture and were accepted by the whole Church. Here is the true explanation of their title.

The Lovely Letter

Of all the General Epistles it is probably true that First Peter is the best known and loved, and the most read. No one has ever been in any doubt about its charm. Moffatt writes of it: "The beautiful spirit of the pastoral shines through any translation of the Greek text. ¯fectionate, loving, lowly, humble, re lzaak Waltonquaternion of adjectives for the Epistles of James, John and Peter, but it is First Peter which deserves them preeminently." It is written out of the love of a pastorheart to help people who were going through it and on whom worse things were still to come. "The key-note," says Moffatt, "is steady encouragement to endurance in conduct and innocence in character." It has been said that its distinctive characteristic is warmth. E. J. Goodspeed wrote: "First Peter is one of the most moving pieces of persecution literature." To this day it is one of the easiest letters in the New Testament to read, for it has never lost its winsome appeal to the human heart.

The Modern Doubt

Until a comparatively short time ago few would have raised any doubts about the authenticity of First Peter. Renan, who was by no means a conservative critic, wrote of it: "The First Epistle is one of the writings of the New Testament which are most anciently and most unanimously cited as genuine." But in recent times the Petrine authorship of the letter has been widely questioned. The commentary by F. W. Beare, published in 1947, goes the length of saying, "There can be no possible doubt that ters a pseudonym." That is to say, Beare has no doubt that someone else wrote this letter under the name of Peter. We shall go on in fairness to investigate that view; but first we shall set out the traditional view--which we ourselves unhesitatingly accept--of the date and authorship of this letter. This is that First Peter was written from Rome by Peter himself, about the year A.D. 67, in the days immediately following the first persecution of the Christians by Nero, to the Christians in those parts of Asia Minor named in the address. What is the evidence for this early date and, therefore, for the Petrine authorship?

The Second Coming

When we go to the letter we find that expectation of the second coming of Christ is in the very forefront of its thought. Christians are being kept for the salvation which is to be revealed at the last time (1Pe_1:5 ). Those who keep the faith will be saved from the coming judgment (1Pe_1:7 ). Christians are to hope for the grace which will come at the revelation of Jesus Christ (1Pe_1:13 ). The day of visitation is expected (1Pe_2:12 ). The end of all things is at hand (1Pe_4:7 ). Those who suffer with Christ will also rejoice with Christ when his glory is revealed (1Pe_4:13 ). Judgment is to begin at the house of God (1Pe_4:17 ). The writer himself is sure that he will be a sharer in the glory to come (1Pe_5:1 ). When the Chief Shepherd shall appear the faithful Christian will receive a crown of glory (1Pe_5:4 ).

From beginning to end of the letter the second coming is in the forefront of the writermind. It is the motive for steadfastness in the faith, for the loyal living of the Christian life and for gallant endurance amidst the sufferings which have come and will come upon them.

It would be untrue to say that the second coming ever dropped out of Christian belief, but it did recede from the forefront of Christian belief as the years passed on and Christ did not return. It is, for instance, significant that in Ephesians, one of Paullatest letters, there is no mention of it. On this ground it is reasonable to suppose that First Peter is early and comes from the days when the Christians vividly expected the return of their Lord at any moment.

Simplicity Of Organization

It is clear that First Peter comes from a time when the organization of the Church is very simple. There is no mention of deacons; nor of the episkopos (G1985), the bishop, who begins to emerge in the Pastoral Epistles and becomes prominent in Ignatiusetters in the first half of the second century. The only Church officials mentioned are the elders. "I exhort the elders among you as a fellow-elder" (1Pe_5:1 ). On this ground, also, it is reasonable to suppose that First Peter comes from an early date.

The Theology Of The Early Church

What is most significant of all is that the theology of First Peter is the theology of the very early church. E. G. Selwyn has made a detailed study of this; and he has proved beyond all question that the theological ideas of First Peter are exactly the same as those we meet in the recorded sermons of Peter in the early chapters of Acts.

The preaching of the early church was based on five main ideas. One of the greatest contributions of C. H. Dodd to New Testament scholarship was his formulation of these. They form the framework of all the sermons of the early church, as recorded in Acts; and they are the foundation of the thought of all the New Testament writers. The summary of these basic ideas has been given the name Kerugma (G2782), which means the announcement or the proclamation of a herald.

These are the fundamental ideas which the Church in its first days heralded forth. We shall take them one by one and shall set down after each, first, the references in the early chapters of Acts and, second, the references in First Peter; and we will make the significant discovery that the basic ideas of the sermons of the early church and the theology of First Peter are precisely the same. We are not claiming, of course, that the sermons in Acts are verbatim reports of what was actually preached, but we believe that they give correctly the substance of the message of the first preachers.

(i) The age of fulfilment has dawned; the Messianic age has begun. This is Godlast word. A new order is being inaugurated and the elect are summoned to join the new community. Act_2:14-16 ; Act_3:12-26 ; Act_4:8-12 ; Act_10:34-43 ; 1Pe_1:3 ; 1Pe_1:10-12 ; 1Pe_4:7 .

(ii) This new age has come through the life, death and resurrection of Jesus Christ, all of which are in direct fulfilment of the prophecies of the Old Testament and are, therefore, the result of the definite plan and foreknowledge of God. Act_2:20-31 ; Act_3:13-14 ; Act_10:43 ; 1Pe_1:20-21 .

(iii) By virtue of the resurrection Jesus has been exalted to the right hand of God and is the Messianic head of the new Israel. Act_2:22-26 ; Act_3:13 ; Act_4:11 ; Act_5:30-31 ; Act_10:39-42 ; 1Pe_1:21 ; 1Pe_2:7 ; 1Pe_2:24 ; 1Pe_3:22 .

(iv) These Messianic events will shortly reach their consummation in the return of Christ in glory and the judgment of the living and the dead. Act_3:19-23 ; Act_10:42 ; 1Pe_1:5 , 1Pe_1:7 , 1Pe_1:13 ; 1Pe_4:5 , 1Pe_4:13 ; 1Pet 17-18; 1Pe_5:1 , 1Pe_5:4 .

(v) These facts are made the grounds for an appeal for repentance, and the offer of forgiveness and of the Holy Spirit, and the promise of eternal life. Act_2:38-39 ; Act_3:19 ; Act_5:31 ; Act_10:43 ; 1Pe_1:13-25 ; 1Pe_2:1-3 ; 1Pe_4:1-5 .

These declarations are the five main planks in the edifice of early Christian preaching, as recorded for us in the sermons of Peter in the early chapters of Acts. They are also the dominant ideas in First Peter. The correspondence is so close and so consistent that we almost certainly with entire probability see the same hand and mind in both.

Quotations From The Fathers

We may add another point to our evidence that First Peter is early; very early the fathers and preachers of the Church begin to quote it. The first person to quote First Peter by name is Irenaeus, who lived from A.D. 130 until well into the next century. He twice quotes 1Pe_1:8 : "Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." And he once quotes 1Pe_2:16 , with its command not to use liberty as a cloak for maliciousness. But even before this the fathers of the Church are quoting Peter without mentioning his name. Clement of Rome, writing about A.D. 95, speaks of "the precious blood of Christ," an unusual phrase which may well come from Peterstatement that we are redeemed by the precious blood of Christ (1Pe_1:19 ). Polycarp, who was martyred in A.D. 155, continuously quotes Peter without using his name. We may select three passages to show how closely he gives Peterwords.

Wherefore, girding up your loins, serve God in fear ... believing on him who raised up our Lord Jesus Christ from the dead, and gave him glory (Polycarp, To the Philippians chapter 2: 1).

Therefore, gird up your minds...through him you have confidence in God, who raised him from the dead and gave him glory (1Pe_1:13 , 1Pe_1:21 ).

Christ Jesus who bare our sins in his own body on the tree, who did no sin, neither was guile found in his mouth (Polycarp 8: 1).

He committed no sin; no guile was found on his life... He himself bore our sins in his body on the tree (1Pe_2:22 , 1Pe_2:24 ).

Having your conversation blameless among the Gentiles (Polycarp 10: 2).

Maintain good conduct among the Gentiles (1Pe_2:12 ).

There can be no doubt that Polycarp is quoting Peter, although he does not name him. It takes some time for a book to acquire such an authority and familiarity that it can be quoted almost unconsciously, its language woven into the language of the Church. Once again we see that First Peter must be a very early book.

The Excellence Of The Greek

If, however, we are defending the Petrine authorship of this letter, there is one problem we must face--and that is the excellence of the Greek. It seems impossible that it should be the work of a Galilaean fisherman. New Testament scholars are at one in praising the Greek of this letter. F. W. Beare writes: "The epistle is quite obviously the work of a man of letters, skilled in all the devices of rhetoric, and able to draw on an extensive, and even learned, vocabulary. He is a stylist of no ordinary capacity, and he writes some of the best Greek in the whole New Testament, far smoother and more literary than that of the highly-trained Paul." Moffatt speaks of this letter"plastic language and love of metaphor." Mayor says that First Peter has no equal in the New Testament for "sustained stateliness of rhythm." Bigg has likened certain of First Peter.s phrases to the writing of Thucydides. Selwyn has spoken of First Peter"Euripidean tenderness" and of its ability to coin compound words as Aeschylus might have done. The Greek of First Peter is not entirely unworthy to be set beside that of the masters of the language. It is difficult, if not impossible, to imagine Peter using the Greek language like that.

The letter itself supplies the solution to this problem. In the concluding short section Peter himself says, "By Silvanus...I have written briefly" (1Pe_5:12 ). By Silvanus--dia (G1223) Silouanou (G4610)--is an unusual phrase. The Greek means that Silvanus was Peteragent in the writing of the letter; it means that he was more than merely Peterstenographer.

Let us approach this from two angles. First, let us enquire what we know about Silvanus. (The evidence is set out more fully in our study section on 1Pe_5:12 ). In all probability he is the same person as the Silvanus of Paulletters and the Silas of Acts, Silas being a shortened and more familiar form of Silvanus. When we examine these passages, we find that Silas or Silvanus was no ordinary person but a leading figure in the life and counsels of the early church.

He was a prophet (Act_15:32 ); he was one of the "chief among the brethren" at the council of Jerusalem and one of the two chosen to deliver the decisions of the council to the Church at Antioch (Act_15:22 , Act_15:27 ). He was Paulchosen companion in the second missionary journey, and was with Paul both in Philippi and in Corinth (Act_15:37-40 ; Act_16:19 , Act_16:25 , Act_16:29 ; Act_18:5 ; 2Co_1:19 ). He was associated with Paul in the initial greetings of 1 and 2 Thessalonians (1Th_1:1 ; 2Th_1:1 ). He was a Roman citizen (Act_16:37 ).

Silvanus, then, was a notable man in the early church; he was not so much the assistant as the colleague of Paul; and, since he was a Roman citizen, there is at least a possibility that he was a man of an education and culture such as Peter could never have enjoyed.

Now let us add our second line of thought. In a missionary situation, when a missionary can speak a language well enough but cannot write it very well, it is quite common for him to do one of two things in order to send a message to his people. He either writes it out in as good a style as he can, and then gets a native speaker of the language to correct his mistakes and to polish his style; or, if he has a native colleague whom he can fully trust, he tells him what he wishes said, leaves him to put the message into written form and then vets the result.

We can well imagine that this was the part Silvanus played in the writing of First Peter. Either he corrected and polished Peternecessarily inadequate Greek; or he wrote in his own words what Peter wanted said, with Peter setting the final product and adding the last personal paragraph to it.

The thought is that of Peter; but the style is that of Silvanus. And so, although the Greek is so excellent, there is no necessity to deny that the letter comes from Peter himself.

The Recipients Of The Letter

The recipients of the letter are the exiles (a Christian is always a sojourner on the earth) scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.

Almost all of these words had a double significance. They stood for ancient kingdoms and they stood for Roman provinces to which the ancient names had been given; and the ancient kingdoms and the new provinces did not always cover the same territory. Pontus was never a province. It had originally been the kingdom of Mithradates and part of it was incorporated in Bithynia and part of it in Galatia. Galatia had originally been the kingdom of the Gauls in the area of the three cities Ancyra, Pessinus, and Tavium, but the Romans had expanded it into a much larger unit of administration, including sections of Phrygia, Pisidia, Lycaonia, and Isauria. The kingdom of Cappadocia had become a Roman province in A.D. 17 in practically its original form. Asia was not the continent of Asia as we use the term. It had been an independent kingdom, whose last king, Attalus the Third, had bequeathed it as a gift to Rome in 133 B.C. It embraced the centre of Asia minor and was bounded on the north by Bithynia, on the south by Lycia, and on the east by Phrygia and Galatia. In popular language it was that part of Asia Minor which lay along the shores of the Aegean Sea.

We do not know why these particular districts were picked out; but this much is certain--they embraced a large area with a very large population; and the fact that they are all mentioned is one of the greatest proofs of the immense missionary activity of the early church, apart altogether from the missionary activities of Paul.

All these districts lie in the north-east corner of Asia Minor. Why they are named as a group and why they are named in this particular order, we do not know. But a glance at the map will show that, if the bearer of this letter--who may well have been Silvanus--sailed from Italy and landed at Sinope in north-east Asia Minor, a journey through these provinces would be a circular tour which would take him back to Sinope. From Sinope in Bithynia he would go south to Galatia, further south to Cappadocia, west to Asia, north again to Bithynia, and then east to arrive back in Sinope.

It is clear from the letter itself that its recipients were mainly Gentiles. There is no mention of any question of the law, a question which always arose when there was a Jewish background. Their previous condition had been one of fleshly passion (1Pe_1:14 ; 1Pe_4:3-4 ) which fits gentiles far better than Jews. Previously they had been no people--Gentiles outside the covenant--but now they are the people of God (1Pe_2:9-10 ).

The form of his name which Peter uses also shows that this letter was intended for Gentiles for Peter is a Greek name. Paul calls him Cephas (1Co_1:12 ; 1Co_3:22 ; 1Co_9:5 ; 1Co_15:5 ; Gal_1:18 ; Gal_2:9 , Gal_2:11 , Gal_2:14 ); among his fellow Jews, he was known as Simeon (Act_15:14 ), which is the name by which he is called in Second Peter (2Pe_1:1 ). Since he uses his Greek name here, it is likely that he was writing to Greek people.

The Circumstances Behind The Letter

That this letter was written in a time when persecution threatened, is abundantly clear. They are in the midst of various trials (1Pe_1:6 ). They are likely to be falsely accused as evil-doers (1Pe_3:16 ). A fiery ordeal is going to try them (1Pe_4:12 ). When they suffer, they are to commit themselves to God (1Pe_4:19 ). They may well have to suffer for righteousnessake (1Pe_3:14 ). They are sharing in the afflictions which the Christian brotherhood throughout the world is called upon to endure (1Pe_5:9 ). At the back of this letter there are fiery trial, a campaign of slander and suffering for the sake of Christ. Can we identify this situation?

There was a time when the Christians had little to fear from the Roman government. In Acts it is repeatedly the Roman magistrates and the Roman soldiers and officials who save Paul from the fury of Jews and pagans alike. As Gibbon had it, the tribunal of the pagan magistrate proved the most assured refuge against the fury of the synagogue. The reason was that in the early days the Roman government was not able to distinguish between Jews and Christians. Within the empire Judaism was what was called a religio licita, a permitted religion, and Jews had full liberty to worship in their own way. It was not that the Jews did not try to enlighten the Romans to the true facts of the situation; they did so in Corinth, for example (Act_18:12-17 ). But for some time the Romans simply regarded the Christians as a Jewish sect and, therefore, did not molest them.

The change came in the days of Nero and we can trace almost every detail of the story. On 19th July, A.D. 64, the great fire of Rome broke out. Rome, a city of narrow streets and high wooden tenements, was in real danger of being wiped out. The fire burned for three days and three nights, was checked, and then broke out again with redoubled violence. The Roman populace had no doubt who was responsible and put the blame on the Emperor. Nero had a passion for building; and they believed so that he had deliberately taken steps to obliterate Rome that he might build it again. Neroresponsibility must remain for ever in doubt; but it is certain that he watched the raging inferno from the tower of Maecenas and expressed himself as charmed with the flower and loveliness of the flames. It was freely said that those who tried to extinguish the fire were deliberately hindered and that men were seen to rekindle it again, when it was likely to subside. The people were overwhelmed. The ancient landmarks and the ancestral shrines had vanished; the Temple of Luna, the Ara Maxima, the great altar, the Temple of Jupiter Stator, the shrine of Vesta, their very household gods were gone. They were homeless and, in Farrarphrase, there was "a hopeless brotherhood of wretchedness."

The resentment of the people was bitter. Nero had to divert suspicion from himself; a scapegoat had to be found. The Christians were made the scapegoat. Tacitus, the Roman historian, tells the story (Annals 15.44):

Neither human assistance in the shape of imperial gifts, nor

attempts to appease the gods, could remove the sinister report

that the fire was due to Neroown orders. And, so, in the hope

of dissipating the rumour, he falsely diverted the charge on to a

set of people to whom the vulgar gave the name of Chrestians, and

who were detested for the abominations they perpetrated. The

founder of the sect, one Christus by name, had been executed

by Pontius Pilate in the reign of Tiberius; and the dangerous

superstition, though put down for the moment, broke out again, not

only in Judaea, the original home of the pest, but even in Rome,

where everything shameful and horrible collects and is practised.

Clearly Tacitus had no doubt that the Christians were not to blame for the fire and that Nero was simply choosing them to be the scapegoats for his own crime.

Why did Nero pick on the Christians and how was it possible even to suggest that they were responsible for the fire of Rome? There are two possible answers.

(i) The Christians were already the victims of certain slanders.

(a) They were in the popular mind connected with the Jews. Antisemitism is no new thing and it was easy for the Roman mob to attach any crime to the Jews and, therefore, to the Christians.

(b) The LordSupper was secret, at least in a sense. It was open only to the members of the Church. And certain phrases connected with it were fruitful sources of pagan slanders, phrases about eating someonebody and drinking someoneblood. That was enough to produce a rumour that the Christians were cannibals. In time the rumour grew until it became a story that the Christians killed and ate a Gentile, or a newly born child. At the LordTable the Christians gave each other the kiss of peace (1Pe_5:14 ). Their meeting was called the Agape (G26), the Love Feast. That was enough for stories to spread that the Christian meetings were orgies of vice.

(c) It was always a charge against the Christians that they "tampered with family relationships." There was this much truth in such a charge that Christianity did indeed become a sword to split families, when some members of a family became Christian and some did not. A religion which split homes was bound to be unpopular.

(d) It was the case that the Christians spoke of a coming day when the world would dissolve in flames. Many a Christian preacher must have been heard preaching of the second coming and the fiery dissolution of all things (Act_2:19-20 ). It would not be difficult to put the blame for the fire on to people who spoke like that.

There was abundant material which could be perverted into false charges against the Christians by anyone maliciously disposed to victimise them.

(ii) The Jewish faith had always appealed especially to women because of its moral standards in a world where chastity did not exist. There were, therefore, many well-born women who had embraced the Jewish faith. The Jews did not hesitate to work upon these women to influence their husbands against the Christians. We get a definite example of that in what happened to Paul and his company in Antioch of Pisidia. There it was through such women that the Jews stirred up action against Paul (Act_13:50 ). Two of Nerocourt favourites were Jewish proselytes. There was Aliturus, his favourite actor; and there was Poppaea, his mistress. It is very likely that the Jews through them influenced Nero to take action against the Christians.

In any event, the blame for the fire was attached to the Christians and a savage outbreak of persecution occurred. Nor was it simply persecution by legal means. What Tacitus called an ingens multitudo, a huge multitude, of Christians perished in the most sadistic ways. Nero rolled the Christians in pitch, set light to them and used them as living torches to light his gardens. He sewed them up in the skins of wild animals and set his hunting-dogs upon them, to tear them limb from limb while they still lived.

Tacitus writes:

Mockery of every sort was added to their deaths. Covered with the

skins of beasts, they were torn by dogs and perished, or were

nailed to crosses, or were doomed to the flames and burned, to

serve as a nightly illumination, when daylight had expired. Nero

offered his gardens for the spectacle and was exhibiting a show

in the circus, while he mingled with the people in the dress of a

charioteer or stood aloft on a car. Hence, even for criminals who

deserve extreme and exemplary punishment, there arose a feeling of

compassion; for, it was not, as it seemed, for the public good,

but to glut one mancruelty that they were being destroyed

(Tacitus, Annals 15: 44).

The same terrible story is told by the later Christian historian, Sulipicius Severus, in his Chronicle:

In the meantime, the number of Christians being now very large,

it happened that Rome was destroyed by fire, while Nero was

stationed at Antium. But the opinion of all cast the odium of

causing the fire upon the emperor, and he was believed in this way

to have sought for the glory of building a new city. And, in fact,

Nero could not, by any means he tried, escape from the charge that

the fire had been caused by his orders. He, therefore, turned the

accusation against the Christians and the most cruel tortures were

accordingly inflicted upon the innocent. Nay, even new kinds of

death were invented so that, being covered in the skins of wild

beasts, they perished by being devoured by dogs, while many were

crucified, or slain by fire, and not a few were set apart for this

purpose, that, when the day came to a close, they should be

consumed to serve for light during the night. In this way, cruelty

first began to be manifested against the Christians. Afterwards,

too, their religion was prohibited by laws which were enacted; and

by edicts openly set forth it was proclaimed unlawful to be a

Christian.

It is true that this persecution was confined originally to Rome; but the gateway to persecution had been opened and in every place they were ready victims for the mob.

Moffatt writes:

After the Neronic wave had passed over the capital, the wash of it

was felt on the far shores of the provinces; the dramatic publicity

of the punishment must have spread the name of Christian urbi et

orbi, far and wide, over the entire empire; the provincials would

soon hear of it, and when they desired a similar outburst at the

expense of the loyal Christians, all that they needed was a

proconsul to gratify their wishes and some outstanding disciple to

serve as a victim.

For ever after the Christians were to live under threat. The mobs of the Roman cities knew what had happened in Rome and there were always these slanderous stories against the Christians. There were times when the mob loved blood and there were many governors ready to pander to their blood-lust. It was not Roman law but lynch law which threatened the Christians.

From now on the Christian was in peril of his life. For years nothing might happen; then some spark might set off the explosion; and the terror would break out. That is the situation at the back of First Peter; and it is in face of it that Peter calls his people to hope and to courage and to that lovely Christian living which alone can give the lie to the slanders with which they are attacked and which are the grounds for taking measures against them. First Peter was written to meet no theological heresy; it was written to strengthen men and women in jeopardy of their lives.

The Doubts

We have set out in full the arguments which go to prove that Peter is really the author of the first letter which bears his name. But, as we have said, not a few first-class scholars have felt that it cannot have been his work. We ourselves accept the view that Peter is the author of the letter; but in fairness we set out the other side, largely as it is presented in the chapter on First Peter in The Primitive Church by B. H. Streeter

Strange Silences

Bigg writes in his introduction: "There is no book in the New Testament which has earlier, better, or stronger attestation (than First Peter). It is true that Eusebius, the great fourth century scholar and historian of the Church, classes First Peter among the books universally accepted in the early church as part of scripture" (Eusebius: Ecclesiastical History 3.25.2). But certain things are to be noted.

(a) Eusebius adduces certain quotations from earlier writers to prove his contention that First Peter was universally accepted. This he never does in connection with the gospels or the letters of Paul; and the very fact that he feels called upon to produce his evidence in the case of First Peter might be held to indicate that in it he felt some necessity to prove his point, a necessity which did not exist in connection with the other books. Was there a doubt in Eusebiuswn mind? Or, were there people who had to be convinced? Was the universal acceptance of First Peter not so unanimous after all?

(b) In his book, The Canon of the New Testament, Westcott noted that, although no one in the early church questions the right of First Peter to be part of the New Testament, surprisingly few of the early fathers quote it and, still more surprising, very few of the early fathers in the west and in Rome quote it. Tertullian is an immense quoter of scripture. In his writings there are 7,258 quotations from the New Testament, but only 2 of them are from First Peter. If Peter wrote this letter and wrote it in Rome, we would expect it to be well known and largely used in the Church of the west.

(c) The earliest known official list of New Testament books is the Muratorian Canon, so called after Cardinal Muratori who discovered it. It is the official list of New Testament books as accepted in the Church at Rome about the year A.D. 170. It is an extraordinary fact that First Peter does not appear at all. It can be fairly argued that the Muratorian Canon, as we possess it, is defective and that it may originally have contained a reference to First Peter. But that argument is seriously weakened by the next consideration.

(d) It is a fact that First Peter was still not in the New Testament of the Syrian Church as late as A.D. 373. It did not get in until the Syriac version of the New Testament known as the Peshitto was made about A.D. 400. We know that it was Tatian who brought the New Testament books to the Syriac-speaking Church; and he brought them to Syria from Rome when he went to Edessa and founded the Church there in A.D. 172. It could, therefore, be argued that the Muratorian Canon is correct as we possess it and that First Peter was not part of the Roman ChurchNew Testament as late as A.D. 170. This would be a very surprising fact if Peter wrote it--and actually wrote it at Rome.

When all these facts are put together, it does seem that there are some strange silences in regard to First Peter and that its attestation may not be as strong as is usually assumed.

First Peter And Ephesians

Further, there is definitely some connection between First Peter and Ephesians. There are many close parallels of thought and expression between the two and we select the following specimens of this similarity.

Blessed be the God and Father of our Lord Jesus Christ. By his

great mercy we have been born anew to a living hope through the

resurrection of Jesus Christ from the dead (1Pe_1:3 ).

Blessed be the God and Father of our Lord Jesus Christ, who

has blessed us in Christ with every spiritual blessing in the

heavenly places (Eph_1:3 ).

Therefore, gird up your minds, be sober, set your hope fully upon

the grace that is coming to you at the revelation of Jesus Christ

(1Pe_1:13 ).

Stand, therefore, having girded your loins with truth (Eph_6:14 ).

Jesus Christ, was destined before the foundation of the world, but

was made manifest at the end of the times for your sake

(1Pe_1:20 ).

Even as he chose us in him, before the foundation of the world

(Eph_1:4 ).

Jesus Christ, who has gone into heaven, and is at the right hand

of God, with angels and authorities and powers subject to him

(1Pe_3:22 ).

God made him sit at his right hand in the heavenly places, far

above all rule and authority, and power and dominion (Eph_1:20-21 ).

In addition, the injunctions to slaves, husbands and wives in First Peter and Ephesians are very similar.

The argument is put forward that First Peter is quoting Ephesians. Although Ephesians must have been written somewhere about A.D. 64, Paulletters were not collected and edited until about A.D. 90. If, then, Peter was also writing in A.D. 64, how could he know Ephesians?

This is an argument to which there is more than one reply. (a) The injunctions to slaves, husbands and wives are part of the standardized ethical teaching given to all converts in all churches. Peter was not borrowing from Paul; both were using common stock. (b) All the similarities quoted can well be explained from the fact that certain phrases and lines of thought were universal in the early church. For instance, "Blessed be the God and Father of our Lord Jesus Christ," was part of the universal devotional language of the early church, which both Peter and Paul would know and use without any borrowing from each other. (c) Even if there was mutual borrowing, it is by no means certain that First Peter borrowed from Ephesians; the borrowing might well have been the other way round and probably was, for First Peter is much simpler than Ephesians. (d) Lastly, even if First Peter borrowed from Ephesians, if Peter and Paul were in Rome at the same time, it is perfectly possible that Peter could have seen a copy of Ephesians before it was sent to Asia Minor, and he might well have discussed its ideas with Paul.

The argument that First Peter must be late because it quotes from Ephesians seems to us very uncertain and insecure, and probably mistaken.

Your Fellow-elder

It is objected that Peter could not well have written the sentence: "The elders among you I exhort, as a fellow-elder" (1Pe_5:1 ). It is maintained that Peter could not have called himself an elder. He was an apostle whose function was quite different from that of an elder. The apostle was characteristically a man whose work and authority were not confined to any one congregation, but whose writ ran throughout the Church at large; whereas the elder was the governing official of the local congregation.

That is perfectly true. But it must be remembered that amongst the Jews there was no office more universally honoured than that of elder. The elder had the respect of the whole community and to him the community looked for guidance in its problems and justice in its disputes. Peter, as a Jew, would feel nothing out of place in calling himself an elder; and in so doing he would avoid the conscious claim of authority that the title of apostle might have implied, and graciously and courteously identify himself with the people to whom he spoke.

A Witness Of The Sufferings Of Christ

It is objected that Peter could not honestly have called himself a witness of Christsufferings, for after the arrest in the garden all the disciples forsook Jesus and fled (Mat_26:56 ) and, apart from the beloved disciple, none was a witness of the Cross (Joh_19:26-27 ). A witness of the resurrection Peter could call himself, and indeed to be such was the function of an apostle (Act_1:22 ), but a witness of the Cross he was not. In a sense that is undeniable. And yet Peter is not here claiming to be a witness of the crucifixion, but to be a witness of the sufferings of Christ. He did see Christ suffer, in his continual rejection by men, in the poignant moments of the Last Supper, in the agony in the garden and in that moment when, after he had denied him, Jesus turned and looked on him (Luk_22:61 ). It is an insensitive and pedestrian criticism which denies to Peter the right to say that he had been a witness of the sufferings of Christ.

Persecution For The Name

The main argument for a late date for First Peter is drawn from its references to persecution. It is argued that First Peter implies that it was already a crime to be a Christian and that Christians were brought before the courts, not for any crime but for the bare fact of their faith. First Peter speaks about being reproached for the name of Christ (1Pe_4:14 ); it speaks of suffering as a Christian (1Pe_4:16 ). It is argued that this stage of persecution was not reached until after A.D. 100, and that prior to that date their persecution was on the score of alleged evil-doing, as in the time of Nero.

There is no doubt that this was the law by A.D. 112. At that time Pliny was governor of Bithynia. He was a personal friend of the Emperor Trajan and he had a way of referring all his difficulties to Trajan for solution. He wrote to the Emperor to tell how he dealt with the Christians. Pliny was well aware that they were law-abiding citizens to whose practices no crimes were attached. They told him that "they had been accustomed to assemble on a fixed day before daylight, and sing by turns a hymn to Christ as God; that they had bound themselves with an oath, not for any crime, but to commit neither theft, nor robbery, nor adultery, nor to break their word, and not to deny a deposit when demanded." Pliny accepted all this; but, when they were brought before him, he asked only one question. "I have asked them whether they were Christians. Those who confessed I asked a second and a third time, threatening punishment. Those who persisted I ordered to be led away to execution." Their sole crime was that of being a Christian.

Trajan replied that this was the correct proceeding and that anyone who denied being a Christian and proved it by sacrificing to the gods was immediately to be set free. From the letters it is clear that there was a good deal of information being laid against the Christians; and Trajan laid it down that no anonymous letters of information were to be accepted or acted upon (Pliny: Letters 96 and 97).

It is argued that this stage of persecution did not emerge until the time of Trajan; and that First Peter, therefore, implies a situation which must be as late as Trojantime.

The only way in which we can settle this is to sketch the progress of persecution and the reason for it in the Roman Empire. We may do so by setting out one basic fact and three developments from it.

(i) Under the Roman system, religions were divided into two kinds. There were those which were religiones licitae, permitted religions; these were recognized by the state and it was open to any man to practise them. There were religiones illicitae; these were forbidden by the state and it was illegal for any man to practise them on pain of automatic prosecution as a criminal. It is to be noted that Roman toleration was very wide; and that any religion which did not affect public morality and civil order was certain to be permitted.

(ii) Judaism was a religio licita; and in the very early days the Romans, not unnaturally, did not know the difference between Judaism and Christianity. Christianity, as far as they were concerned, was merely a sect of Judaism and any tension and hostility between the two was a private quarrel which was no concern of the Roman government. Because of that in the very early days Christianity was under no danger of persecution. It enjoyed the same freedom of worship as Judaism enjoyed because it was assumed to be a religio licita.

(iii) The action of Nero changed the situation. However it came about, and most likely it was by the deliberate action of the Jews, the Roman government discovered that Judaism and Christianity were different. It is true that Nero first persecuted the Christians, not for being Christians, but for burning Rome. But the fact remains that Christianity had been discovered by the government to be a separate religion.

(iv) The consequence was immediate and inevitable. Christianity was at once a prohibited religion and immediately, ipso facto, every Christian became an outlaw. In the Roman historian, Suetonius, we have direct evidence that this was precisely what happened. He gives a kind of list of the legislative reforms initiated by Nero:

During his reign many abuses were severely punished and put

down, and not a few new laws were made; a limit was set to

expenditures; the public banquets were confined to a distribution

of food; the sale of any kind of cooked viands in the taverns was

forbidden, with the exception of pulse and vegetables, whereas,

before, every kind of dainty was exposed for sale. Punishment was

inflicted on the Christians, a class of men given to a new and

mischievous superstition. He put an end to the diversions of the

chariot-drivers, who from immunity of long standing claimed the

right of ranging at large and amusing themselves by cheating

and robbing the people. The pantomimic actors and their

partisans were banished from the city.

We have quoted that passage in full because it is proof that by the time of Nero the punishment of Christians had become an ordinary police affair. It is abundantly clear that we do not need to wait until the time of Trajan for the mere fact of being a Christian to be a crime. Any time after Nero a Christian was liable to punishment and death simply for the name he bore,

This does not mean that persecution was constant and consistent; but it does mean that any Christian was liable to execution at any time, purely as a police matter. In one area a Christian might live a whole lifetime at peace; in another there might be outbreaks of persecution every few months. It depended very largely on two things. It depended on the governor himself who might either leave the Christians unmolested or equally set the processes of the law in action against them. It depended on informers. The governor might not wish to act against the Christians, but if information was laid against a Christian he had to; and there were times when the mob were out for blood, information was laid and Christians were butchered to make a Roman holiday.

To compare small things with great, the legal position of the Christians and the attitude of the Roman law can be parallelled in Britain today. There are certain actions which are illegal--to take a very small example, parking a car partly on the pavement--but which for long enough may be permitted. But if the police authorities decide to institute a drive against such an action, or if it develops into too blatant a breaking of the law, or if someone lays a complaint and information, the law will go into action and due penalty and punishment will be exacted. That was the position of the Christians in the empire all of whom were technically outlaws. In actual fact no action might be taken against them; but a kind of sword of Damocles was for ever suspended over them. None knew when information would be laid against him; none knew when a governor would take action; none knew when he might have to die. And that situation obtained consistently after the action of Nero. Up to that time the Roman authorities had not realized that Christianity was a new religion; but from then on the Christian was automatically an outlaw.

Let us, then, look at the situation as depicted in First Peter. Peterpeople are undergoing various trials (1Pe_1:6 ). Their faith is liable to be tried as metal is tested with fire (1Pe_1:7 ). Clearly they are undergoing a campaign of slander in which ignorant and baseless charges are being maliciously directed against them (1Pe_2:12 ; 1Pe_2:15 ; 1Pe_3:16 ; 1Pe_4:4 ). At this very moment they are in the midst of an outbreak of persecution because they are Christians (1Pe_4:12 , 1Pe_4:14 , 1Pe_4:16 ; 1Pe_5:9 ). Such suffering is only to be expected and they must not be surprised at it (1Pe_4:12 ). In any event it gives them the happiness of suffering for righteousnessake (1Pe_3:14 , 1Pe_3:17 ), and of being sharers in the sufferings of Christ (1Pe_4:13 ). There is no need to come down to the time of Trajan for this situation. It is one in which Christians daily found themselves in every part of the empire at any time after their true status had been disclosed by the action of Nero. The persecution situation in First Peter does not in any way compel us to date it after the lifetime of Peter.

Honour The King

But we must proceed with the arguments of those who cannot hold the Petrine authorship. It is argued that in the situation which obtained in the time of Nero, Peter could never have written: "Be subject for the Lordsake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do wrong and to praise those who do right.... Fear God. Honour the emperor." (1Pe_2:13-17 ). The fact is, however, that this is precisely the point of view expressed in Rom_13:1-7 . The whole teaching of the New Testament, except only in the Revelation in which Rome is damned, is that the Christian must be a loyal citizen and must demonstrate the falsity of the charges made against him by the excellence of his behaviour as such. (1Pe_2:15 ). Even in times of persecution the Christian fully acknowledged his obligation to be a good citizen; and his only defence against persecution was to show by the excellence of his citizenship that he did not deserve such treatment. It is by no means impossible that Peter should have written like that.

A Sermon And A Pastoral

What is the view of those who cannot believe that First Peter is the work of Peter himself?

First of all, it is suggested that the initial address (1Pe_1:1-2 ), and the closing greetings and salutations (1Pe_5:12-14 ) are later additions and no part of the original letter.

It is then suggested that First Peter as it stands is composed of two separate and quite different works. In 1Pe_4:11 we find a doxology. The natural place for a doxology is at the end; and it is suggested that 1Pe_1:3-25 ; 1Pet 2-3; 1Pe_4:1-11 is the first of the two works of which the letter is composed. It is further suggested that this part of First Peter was originally a baptismal sermon. There is indeed in it a reference to the baptism which saves us (1Pe_3:21 ); and the advice to slaves, wives and husbands (1Pe_2:18-25 ; 1Pe_3:1-7 ) would be entirely relevant to those who were entering the Christian Church from paganism and setting out on the newness of the Christian life.

It is suggested that the second part of the letter, 1Pe_4:12-19 ; 1Pe_5:1-11 , contains the substance of a pastoral letter, written to strengthen and comfort during a time of persecution (1Pe_4:12-19 ). At such a time the elders were very important; on them the resistance power of the Church depended. The writer of this pastoral fears that greed and arrogance are creeping in (1Pe_5:1-3 ), and he urges them faithfully to perform their high task (1Pe_5:4 ).

On this view First Peter is composed of two separate works--a baptismal sermon, and a pastoral letter written in time of persecution and neither has anything to do with Peter.

Asia Minor, Not Rome

If First Peter is a baptismal sermon and a pastoral letter in time of persecution, where is its place of origin? If the letter is not Peter there is no necessity to connect it with Rome; and, in any event, it appears that the Roman Church did not know or use First Peter. Let us put together certain facts.

(a) Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ) are all in Asia Minor and all centred in Sinope.

(b) The first extensive quoter of First Peter is Polycarp bishop of Smyrna, and Smyrna is in Asia Minor.

(c) Certain phrases in First Peter immediately turn our thoughts to parallel phrases in other parts of the New Testament. In 1Pe_5:13 the Church is called "she that is elect," and in 2Jo_1:13 the Church is also described as an "elect sister." 1Pe_1:8 speaks of Jesus Christ, "without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." This turns our thoughts very naturally to Jesusaying to Thomas in the Fourth Gospel: "Blessed are those who have not seen, and believe" (Joh_20:29 ). First Peter urges the elders to tend, that is, to shepherd, the flock of God (1Pe_5:2 ). That turns our thoughts to Jesusnjunction to Peter to feed his lambs and his sheep (Joh_21:15-17 ), and to Paulfarewell injunction to the elders of Ephesus to take heed to the flock over which the Holy Spirit has made them guardians (Act_20:28 ). All this is to say that the memories First Peter awakens are of the Fourth Gospel, the Letters of John and of Paul at Ephesus. The Fourth Gospel and the Letters of John were most probably written at Ephesus, and Ephesus is in Asia Minor.

It seems that in the case of First Peter all roads lead to Asia Minor.

The Occasion Of The Publication Of First Peter

Assuming that First Peter has its origin in Asia Minor, can we suggest an occasion for its writing? It was written at a time of persecution. We know from Plinyletters that in Bithynia about A.D. 112 there was a serious persecution of the Christians and Bithynia is one of the provinces named in the address. We may well conjecture that it was to give courage to the Christians then that First Peter was issued. It may be that at that time someone in a church in Asia Minor came upon these two documents and sent them out under the name of Peter. This would not be looked upon as forgery. Both in Jewish and in Greek practice it was the regular custom to attach books to the name of the great writers of the past.

The Author Of First Peter

If Peter did not write First Peter, is it possible to guess at the author? Let us reconstruct some of his essential qualifications. On our previous assumption, he must come from Asia Minor. On the basis of First Peter itself, he must be an elder and an eye-witness of the sufferings of Christ (1Pe_5:1 ). Is there anyone who fits these requirements? Papias, Bishop of Hierapolis about A.D. 170, who spent his life collecting all the information he could about the early days of the Church, tells of his methods and his sources: "Nor shall I hesitate, along with my own interpretations, to set down for thee whatsoever I learned with care and remembered with care from the elders, guaranteeing its truth.... Furthermore, if anyone chanced to arrive who had been really a follower of the elders, I would enquire as to the sayings of the elders--as to what Andrew or Peter said, or Philip, or Thomas or James, or John or Matthew, or any other of the Lorddisciples, also as to what Aristion or the Presbyter John, the Lorddisciples say. For I supposed that things out of books would not be of such use to me as the utterances of a living voice which was still with us." Here we have an elder called Aristion who was a disciple of the Lord and, therefore, a witness of his sufferings. Is there anything to connect him with First Peter?

Aristion Of Smyrna

When we turn to the Apostolic Constitutions we find that one of the first bishops of Smyrna was called Ariston--which is the same name as Aristion. Now who is the great quoter of First Peter? None other than Polycarp, a later Bishop of Smyrna. What more natural than that Polycarp should quote what might well have been the devotional classic of his own Church?

Let us turn to the letters to the Seven Churches in the Revelation and read the letter to Smyrna: "Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life" (Rev_2:10 ). Can this be the very same persecution as that which originally lay behind First Peter? And was it for this persecution that Aristion, the Bishop of Smyrna, first wrote the pastoral letter which was afterwards to become a part of First Peter?

Such is the suggestion of B. H. Streeter. He thinks that First Peter is composed of a baptismal sermon and a pastoral letter written by Aristion, Bishop of Smyrna. Originally the pastoral letter was written to comfort and strengthen the people of Smyrna in A.D. 90 when the persecution mentioned in the Revelation threatened the Church. These writings of Aristion became the devotional classics and the cherished possessions of the Church at Smyrna. Rather more than twenty years later a much wider and more far-reaching persecution broke out in Bithynia and spread throughout northern Asia Minor. Someone remembered the letter and the sermon of Aristion, felt that they were the very thing the Church needed in her time of trial, and sent them out under the name of Peter, the great apostle.

An ApostleLetter

We have stated in full both views of the origin, date and authorship of First Peter. There is no doubt of the ingenuity of the theory which B. H. Streeter has produced nor that those who favour a later date have produced arguments which have to be considered. For our own part, however, we see no reason to doubt that the letter is the work of Peter himself, and that it was written not long after the great fire of Rome and the first persecution of the Christians with the object of encouraging the Christians of Asia Minor to stand fast when the onrushing tide of persecution sought to engulf them and take their faith away.

FURTHER READING

1 Peter

F. W. Beare, The First Epistle of Peter (G)

E. Best, 1 Peter (NCB; E)

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

E. G. Selwyn, The First Epistle of St. Peter (MmC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 1 Peter 2 (Chapter Introduction)

What To Lose And What To Yearn For (1Pe_2:1-3)

That On Which To Set The Heart (1Pe_2:1-3 Continued)

The Nature And Function Of The Church (1Pe_2:4-10)

Reasons For Right Living (1Pe_2:11-12)

The Greatest Answer And Defence (1Pe_2:11-12 Continued)

The Duty Of The Christian-As A Citizen (1Pe_2:13-15)

The Duty Of The Christian-In Society (1Pe_2:16)

A Summary Of Christian Duty (1Pe_2:17)

The Duty Of The Christian As A Servant (1Pe_2:18-25)

The Peril Of The New Situation (1Pe_2:18-25 Continued)

The New Attitude To Work (1Pe_2:18-25 Continued)

Two Precious Names For God (1Pe_2:18-25 Continued)

Constable: 1 Peter (Book Introduction)

Introduction

Historical background

This epistle claims that the Apostle Peter wrote it (1:1). Since there is only one Peter who was an apostle we may be confident of the identity of the writer. There is only one Peter that the entire New Testament mentioned. Scholars did not question Peter's authorship until the nineteenth century when destructive biblical criticism became popular.

"The epistle has been well known and consistently acknowledged as Petrine from the second century well into modern times. . . .

"Aside from the four Gospels and the letters of Paul, the external attestation for 1 Peter is as strong, or stronger, than that for any NT book. There is no evidence anywhere of controversy over its authorship or authority"¹

Peter first sent this letter to believers living in the northern regions of Asia Minor (1:1). The locations of these Christians as well as allusions in the epistle indicate that they were mainly Gentiles but also Jews (e.g., 1:14; 2:10).

Peter stated his reason for writing, namely, to encourage his readers who were facing persecution for their faith to stand firm (5:12). Evidently this persecution was widespread among his readers. Local enemies of the gospel were not the only people responsible for it. When Paul travelled around the Roman Empire preaching the gospel, some churches he planted experienced persecution from the unsaved in their communities, but others did not. However 1 Peter reflects persecution of the Christians throughout northern Asia Minor. This condition prevailed after Nero blamed the Christians for burning Rome in A.D. 64. While persecution seems to have been widespread, it may not have been official yet.

Peter died in the mid 60s and spent the last decade of his life in Rome according to reliable tradition.² Many interpreters have regarded his reference to Babylon (5:13) as a reference to Rome that Peter described as Babylon to highlight its paganism. In view of all this information it seems likely that Peter wrote this epistle from Rome about A.D. 64.³

Theologically this epistle is apocalyptic (dealing with the end times). Along with its eschatological focus there is much emphasis on holiness (personal, social, and communal), hope, salvation, community, relationship to the world, the Trinity, and especially suffering.⁴

". . . much of the material in 1 Peter is the stuff of basic Christian teaching rather than advanced instruction that assumes the mastery (and perhaps the perversion) of the basics, as in the Pauline letters."⁵

"In many . . . respects, 1 Peter and James form a matched pair within the NT canon. They are Christian diaspora letters roughly similar in length, one directed (probably from Jerusalem) to scattered messianic Jews (i.e., Christians) who are real Jews, and the other directed from Babylon' to scattered Jews' who are in fact Gentile Christians."⁶

Message⁷

One writer has identified five major motifs in 1 Peter. These are the believer's behavior, the believer's unfair circumstances, the believer's deference, the believer's motivation by Christ's example, and the believer's anticipation of future glory. These are certainly important emphases in this epistle.

Putting these together he has stated the message of 1 Peter as follows. "The behavior of believers when they encounter unfair circumstances reflects a spirit of deference in all relationships as they follow Christ's example and anticipate future glory."⁸

This is a very fine statement of what the Holy Spirit has said to us through Peter in this epistle. However, I would add one more important motif. It is the believer's resource of God's grace. This is not an incidental motif but one that underlies all of what Peter called on his readers to do. We must understand and apply what he wrote about God's grace as our resource to follow his exhortations.

It seems to me that Peter stated the message of this epistle clearly: stand firm in the true grace of God (5:12).

The subject of the letter therefore is the true grace of God. Grace is the key word in the argument of this epistle. In each case the word "grace" occurs in the practical rather than in the doctrinal part of each section of the letter. Throughout 1 Peter the fact of God's grace was in Peter's mind as crucial to the believer's practice. How does one explain God's grace? Grace means both undeserved favor and divine enablement.

The main purpose of this epistle was to strengthen the readers so they would persevere through their persecution with the right attitude. Peter did this by showing that God's grace provided all they needed for strength. In a larger sense, the purpose is to help Christians know how to live as aliens in the world.

This epistle reveals above all else that God's grace is sufficient for all our needs. We could write over this whole book: 2 Corinthians 12:9. Notice five things Peter reminds us about God's grace. Let's trace the references to grace though 1 Peter.

1. Grace proceeds from God. God in His grace has chosen us (1:1). Now we need to realize God's grace in its fullest measure in our experience (1:2).

2. Grace produces confidence. The prophets foretold God's grace (1:10). The advents of Jesus Christ supplied God's grace (1:13). It came into the world at His first advent through His sufferings and death. It will come into the world again at His second advent through His glorification. This pattern gives us confidence. God has united us with Christ. As He suffered once, we suffer now. As certainly as He will receive glory in the future, we too will experience glorification in the future. We need to remember our hope.

3. What proclaims God's grace is our conduct (2:19-20). The Christian's conduct in trying and difficult circumstances manifests God's grace in a human life. The submissive conduct of servants whose masters are persecuting them manifests God's grace. The submissive conduct of wives whose antagonistic husbands are persecuting them manifests grace. The submissive conduct of husbands whom unbelievers are persecuting manifests grace. The husband demonstrates his submission to God by treating his wife as a fellow heir of God's grace (3:7). Our patient endurance of trials displays our submission to God's will. Thus our conduct manifests God's grace. Sometimes we marvel at the ability God gives his persecuted saints to endure. We say, "How can he (or she) do it?"

4. Grace perfects character. Grace is the source of service (4:10). Grace is also the source of humility (5:5). An attitude of humility manifests itself in service of others. God's grace is the secret of both the attitude and the activity. Jesus established "the order of the towel" by washing the disciples' feet (John 13).

5. Grace promotes courage (5:10). We need courage to resist the devil (5:8-9). God's grace gives us strength to defend ourselves against his attacks.

The epistle exhorts us to stand firm in this grace. This is Peter's appeal to us.

When God tries our faith, we need to remember that we have an adequate source of strength in God's grace.

When our faith is trembling, we need to remember that we have an adequate source of confidence in God's grace.

When our circumstances are difficult we need to remember that we have an adequate source of conduct in God's grace.

When we suffer for conscience's sake we need to remember that we have an adequate source of character in God's grace.

When assaulted by the adversary we need to remember that we have an adequate source of courage in God's grace.

We stand firm in the true grace of God when we respond to suffering for Christ's sake as Peter directed us. God's grace is what we need to rely on as we commit ourselves to continue to walk in the will of God. Trust and obey!

Constable: 1 Peter (Outline)

Outline

I. Introduction 1:1-2

II. The identity of Christians 1:3-2:10

A. Our great salvation 1:3-12

1. The hope of our salvation 1:3-5

2. The joy of our salvation 1:6-9

3. The witnesses of our salvation 1:10-12

B. Our new way of life 1:13-25

1. A life of holiness 1:13-16

2. A life of reverence 1:17-21

3. A life of love 1:22-25

C. Our priestly calling 2:1-10

1. Listening to God 2:1-3

2. Growing in God 2:4-5

3. Building on Christ 2:6-8

4. Summary affirmation of our identity 2:9-10

III. The responsibilities of Christians individually 2:11-4:11

A. Our mission in the world 2:11-12

B. Respect for others 2:13-3:12

1. Respect for everyone 2:13-17

2. Slaves' respect for their masters 2:18-25

3. Wives' respect for their husbands 3:1-6

4. Husbands' respect for their wives 3:7

5. The importance of loving enemies 3:8-12

C. Eventual vindication 3:13-4:6

1. Suffering for doing good 3:13-17

2. The vindication of Christ 3:18-22

3. Living with the promise in view 4:1-6

D. The importance of mutual love in end-times living 4:7-11

IV. The responsibilities of Christians corporately 4:12-5:11

A. The fiery trial 4:12-19

1. Suffering and glory 4:12-14

2. Suffering as Christians 4:15-19

B. The church under trial 5:1-11

1. The responsibilities of the elders 5:1-4

2. The responsibilities of the others 5:5

3. The importance of humility and trust in God 5:6-7

4. The importance of resisting the devil 5:8-11

VII. Conclusion 5:12-14

Note the essentially chiastic structure of thought in the letter, excluding the introduction and conclusion.

Constable: 1 Peter

1 Peter

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_____. "Living in the Light of Christ's Return: An Exposition of 1 Peter 4:7-11." Bibliotheca Sacra 139:555 (July-September 1982):243-54.

_____. "The Suffering and Triumphant Christ: An Exposition of 1 Peter 3:18-22." Bibliotheca Sacra 139:554 (April-June 1982):146-58.

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_____. "The Cross of Christ in Peter's Theology." Bibliotheca Sacra 157:626 (April-June 2000):190-99.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Peter (Book Introduction)

THE

FIRST EPISTLE OF ST. PETER,

THE APOSTLE.

INTRODUCTION.

This first Epistle of St. Peter, though brief, contains much doctrine concerning faith, hope, and charity, with divers instructions to all persons of every state and condition. The apostle commands submission to rulers and superiors, and exhorts all to the practice of a virtuous life, in imitation of Christ. This epistle was written with such apostolical dignity, as to manifest the supreme authority with which its writer, the prince of the apostles, had been invested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's ascension. (Challoner) --- St. Peter, otherwise called Simon, son of John or Jonas, was from Bethsaida, a city of Galilee. He was married, and lived at Capharnaum, and was employed with his brother Andrew, as fishermen, when our Lord called them. St. Peter on every occasion testified a more than usual zeal for his Master, and hence our Lord shewed him a very particular and very marked attention. He would have Peter present at his transfiguration; (Luke ix. 28.) and at another time declared that he [Peter] was a rock, upon which he [Jesus Christ] would build his Church, against which the gates of hell should never prevail. (Matthew xvi. 18.) Although St. Peter had the misfortune or weakness to deny Jesus Christ in his passion, our Lord, after his resurrection, gave him fresh proofs of his regard. (Matthew xvi. 7.) He continued him in his primacy over all, and appointed him in the most explicit manner visible head of his Church, when thrice asking Peter: "lovest thou me more than these?" and St. Peter as often answering, Christ said to him: "feed my lambs, feed my sheep." (John xxi. 15.) --- This epistle was always received in the Church as canonical, and as written by St. Peter, prince of the apostles. It is commonly agreed that it was written from Rome, which St. Peter calls Babylon, (Chap. v. 13.) and directed to those in the provinces of Pontus, Galatia, &c. (ver. 1.) who were before Jews or Gentiles, and had been converted to the Christian faith. It is certain this letter was not written till after the true believers had the name of Christians. (Chap. iv. 16.) Many think it was written before the year 49; but this is not certain. Others judge not till after the year 60, and some not till a short time before he wrote his second epistle. See Tillemont, t. i. Art. 31. on S. Pet. and tom. ii. on S. Mark, p. 89.) The main design is to confirm the new converts in the faith of Christ, with divers instructions to a virtuous life. (Witham) --- Grotius, Erasmus, and Estius, discover in this epistle, a strength and majesty worthy the prince of the apostles. Est autem epistola profecto digna Apostolorum Principe, plena authoritatis et majestatis Apostolicæ: verbis parca, sententiis referta.

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Gill: 1 Peter (Book Introduction)

INTRODUCTION TO 1 PETER

That Simon, called Peter, an apostle of Jesus Christ, was the writer of this epistle, is not questioned by any; nor was the genuineness and authenticity of it ever made a doubt of. Eusebius says ^a, that it had been confessed by all, and received without controversy; and that the ancients, without any scruple, had made use of it in their writings. It is called his "general", or catholic epistle, because it was not written to any particular person, or to any particular church, but in general, to a number of Christians dispersed in several places. The time when this epistle was written is not certain; some place it in the year of Christ 44 or 45, and so make it to be the most ancient of all the epistles, and which is the more commonly received opinion; but Dr. Lightfoot ^b places it in the year 65, because in it the apostle speaks of the end of all things being at hand, and of the fiery trial just coming on them, and of judgment beginning at the house of God, 1Pe 4:7 all which he applies to the destruction of Jerusalem; though others fix it to 61, in the seventh year of Nero ^c. The place from whence it seems to be written was Babylon, 1Pe 5:13 which is to be understood not figuratively, either of Rome or Jerusalem, but properly of Babylon, the metropolis of Chaldea, or Assyria. The persons to whom it is written were Jews, at least chiefly; for there might be some Gentiles among them, who may be taken notice of in some parts of the epistle; but the principal part were Jews, as appears from their being called the strangers of the dispersion, or, as James calls them, "the twelve tribes scattered abroad"; from the mention of the tradition of their fathers; from their having their conversation honest among the Gentiles, and their past life among them; from urging subjection to the civil magistrates among the Heathens, and the right use of their Christian liberty as to the ceremonies of the law; and from the near destruction of Jerusalem, which could only affect them; and from the use made of the writings of the Old Testament, and the authority of the prophets; see 1Pe 1:1 as well as from the second epistle, which was written to the same; see 2Pe 1:19 in which he seems to refer to the epistle to the Hebrews, written by Paul, as to these. And besides, Peter was the minister of the circumcision, or of the circumcised Jews, as Paul was of the Gentiles; and even those passages in this epistle, which seem most likely to concern the Gentiles, may be understood of the Jews, as which speak of their ignorance, idolatry, and having not been a people, 1Pe 1:14 which were true of them before conversion, and as living among Gentiles. The occasion of writing it was this; Peter meeting with Sylvanus, a faithful brother, and who had been a companion of the Apostle Paul, he takes this opportunity of sending a letter by him to the converted Jews, dispersed among the Gentile countries, where he, with Paul, and others, travelled: the design of which is to testify of the true doctrine of grace, in which they were agreed; see 1Pe 5:12. And accordingly in it he does treat of the doctrine of electing grace, of redeeming grace, of regenerating and sanctifying grace, and of persevering grace; and exhorts believers to the exercise of grace, of faith, hope, and love, and to the discharge of such duties becoming their several stations, whereby they might evidence to others the truth of grace in themselves, and adorn the doctrine of the grace of God, and recommend it to others: and particularly he exhorts them patiently to bear all afflictions and persecutions they should meet with, for their profession of the true grace of God, in which he encourages them to stand steadfast: and this is the general scope and design of the epistle.

Gill: 1 Peter 2 (Chapter Introduction)

INTRODUCTION TO 1 PETER 2

This chapter consists of exhortations, in general, to a holy life; and, in particular, to obedience to superiors. It begins with an exhortation to lay aside various vices, which were unbecoming regenerate persons, 1Pe 2:1 and, agreeably to their character, as new born babes, to express a desire after the Gospel, which is commended from its nature, being comparable to milk; and from its quality, being reasonable, sincere, and unmixed; and from the end and usefulness of it, a spiritual growth; and the argument engaging to such a desire is the experience they had of the grace of Christ in it, 1Pe 2:2 whose excellency is declared, under the metaphor of a stone, said to be living, to be chosen of God, and precious to him, though rejected by men; to whom the saints are encouraged to come, as lively stones built up, a spiritual house, for the exercise of the holy office of the priesthood, by offering up spiritual sacrifices acceptable to God through Christ, 1Pe 2:4 and that Christ is such a precious stone, is proved from Isa 28:16 and not only to God, but to all them that believe; though to them that believe not, he is the stone of rejection, stumbling, and offence; to stumble at which, and the doctrine of it, through disobedience, they were of old appointed by God, 1Pe 2:6 but the character of the persons the apostle writes to was very different, quite the reverse, being chosen and called, and manifestly the people of God, and sharing in his grace and mercy, 1Pe 2:9 and these he exhorts, suitable to their state and condition, to abstain from sin, as an enemy to their souls, and to live an honest life and conversation among the Gentiles, that they, instead of speaking evil of them, might, by beholding their good works, glorify God, 1Pe 2:11. And particularly he exhorts them to obedience to civil magistrates, both superior and inferior; partly from the author of them, they being of the Lord; and partly from the usefulness of them to punish wicked men, and to encourage good men; and also from its being the will of God, by such obedience, to silence the cavils of foolish men, 1Pe 2:13. And whereas it might be objected, that they were made free by Christ, and therefore should not be the servants of men; it is granted, that they were free; but then it is denied, that they should use their liberty for a cloak of maliciousness: and besides, it should be observed, that they were the servants of God, and therefore ought to do what he enjoined them; and, among other things, yield obedience to civil magistrates, 1Pe 2:16. And to this purpose are various exhortations in 1Pe 2:17, and another particular one is added, which is to servants, to be subject to their masters, and fear them, whether they be good or bad, 1Pe 2:18 and then he comforts such that had bad masters, and encourages them to bear the injuries they received from them patiently; because so to do was grateful to God, and acceptable in his sight; and because they were called unto it by him; and because of the example Christ had left them in suffering for them, 1Pe 2:19. And this is further urged from the character of Christ, who was without sin, and yet suffered, and from his conduct, who, when reviled, made no return, but left his cause with God, 1Pe 2:22 which leads on the apostle take notice of the nature of Christ's sufferings in his body on the cross, and the ends of them, which were expiation of sin, healing diseases, and holiness of life, as a consequent thereof, 1Pe 2:24 previous to which conversion, which is illustrated by the former state and condition men are in, being as sheep going astray; and by their present one, being returned to Christ, the Shepherd and Bishop of souls, 1Pe 2:25.

College: 1 Peter (Book Introduction)

INTRODUCTION

This commentary is written for the general reader with a serious interest in Scripture. Its purpose is to provide a historical interpretation of 1 Peter; that is, an interpretation of what Peter meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Peter's message to his ancient contemporaries. Because I believe God worked through Peter and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Peter wrote it. It is this latter task that is the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Peter meant to say to his original readers. I hope and pray that my readers will recognize the contemporary relevance of Peter's letter, even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

I have been especially influenced by the commentaries by Paul Achtemeier and Ramsey Michaels. I have also frequently consulted the commentaries by Leonard Goppelt and Peter Davids. I often refer the reader to these works for further information, and even where I do not, the reader would be well advised to consult them for a scholar's depth of treatment.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, usually from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies' Greek New Testament .

AUTHOR

Peter identifies himself in the opening words of the letter: "Peter, an apostle of Jesus Christ." The book clearly claims to have been written by the well-known apostle, a leading figure in the Gospels and in the first half of the book of Acts.

This claim is well supported by second century evidence. Some even argue that 1 Clement, written near the end of the first century, reflects use of 1 Peter. It is certainly true that Polycarp of Smyrna knew and used 1 Peter. This is repeatedly reflected in his letter to the Philippians, written in the first half of the second century. It is all the more significant since Smyrna was in one of the regions Peter addressed.

This is also true of Hierapolis, the home of Papias, who also wrote in the first half of the second century. According to Eusebius, Papias used quotations from the first epistle of Peter.

In the latter part of the second century Irenaeus cited 1 Peter and explicitly mentioned Peter as the author. All subsequent ancient Christian authors agree.

The only evidence that some believe might indicate another opinion is that the Muratorian Canon (late second century) does not list 1 Peter. Others believe that 1 Peter was originally listed and is omitted because of the corrupt state of our copy of this list. In any case it would be a questionable argument from silence to use the omission as evidence that the author of the Canon knew 1 Peter and considered it to be falsely ascribed. He was quite capable of identifying works which he considered to be falsely ascribed.

Until modern times Peter's authorship of 1 Peter was universally accepted among Christians. However, many modern scholars, including Goppelt and Achtemeier, consider the book pseudepigraphical. Their arguments are not compelling.

One argument against Petrine authorship is the good quality of the Greek in 1 Peter. However, in recent decades there has been a growing awareness that Greek was widely used as a second language in Palestine. It is not improbable that, even without a special gift from the Spirit, Peter would have known Greek. Furthermore, 1 Peter 5:12 may indicate that Silvanus assisted Peter as his secretary. This is a debated point which is discussed in the comments on that verse. But if Silvanus did secretarial work for Peter, then he may have influenced the Greek style.

A second argument used against Peter having written 1 Peter is the similarity of the content of parts of 1 Peter to the letters of Paul. However, such similarities are not surprising. The incident Paul recounts in Galatians 2 does not indicate that he and Peter remained at odds with each other or that they did not share many common emphases.

A third argument is that the references to persecution indicate a late date, perhaps during the reign of Domitian (A.D. 81-96) or Trajan (A.D. 98-117) - after the death of Peter during the reign of Nero (A.D. 54-68). However, there are no clear indications of state-ordered persecution in 1 Peter. Fortunately, this argument has lost much of its force because most contemporary scholars agree that the persecution reflected in 1 Peter does not presuppose a government-sponsored persecution.

In the light of the weakness of arguments to the contrary and the strength of the second century support for Peter as the author, the claim made in 1 Peter 1:1 should be accepted. The author is Peter the apostle.

PLACE OF COMPOSITION

First Peter 5:13 says "She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark." Peter was in "Babylon." There are three possible referents: Mesopotamian Babylon, a Roman military settlement named Babylon (located near modern Cairo, Egypt), and the city of Rome. The most likely choice is Rome. Rome is symbolically designated "Babylon" in the book of Revelation and several Jewish works (including 4 Ezra and 2 Baruch). One weakness of this approach is that 1 Peter appears to be the earliest such reference.

But there is reasonably good evidence that Peter went to Rome. Clement of Rome, writing in the mid-90s, implies that Peter and Paul were martyred in Rome during the Neronian persecution brought on by the fire in Rome in July of A.D. 64. In the early second century Ignatius's letter to the Romans seems to assume that Peter had been in Rome. Beginning in the second half of the second century there is a steady stream of references to Peter in Rome (although many of them are mixed in with dubious assertions about Peter founding the Roman church).

In addition to Peter, 1 Peter 5:13 places Mark in "Babylon" as well. If Colossians and Philemon were written from Rome, they place Mark there with Paul (Col 4:10; Phlm 24).

DATE

The previous paragraph points out that 1 Clement 5-6 suggests that Peter died in the Neronian persecution. As in the case of Peter's presence in Rome, sources from the late second century and beyond provide a steady stream of references to Peter's martyrdom under Nero (mixed with various dubious claims). The vast majority of scholars accept the idea that Peter was martyred by order of Nero between A.D. 64 and 68. Since Peter is the author, 1 Peter must have been written no later than A.D. 68.

Few, if any, would suggest a date earlier than the 60s. Earlier dates might not allow adequate time for Peter to come to Rome or for Christianity to spread through most of Asia Minor.

RECIPIENTS

Concerning the five provinces listed in 1 Peter 1:1 see the commentary for details. They encompass most of Asia Minor (modern Turkey). Peter addressed Christians who were scattered throughout these areas.

The fact that Peter addressed his readers with the term "Diaspora" or "Dispersion" (1:1) misled many in the past to maintain that his readers were primarily Jewish Christians. The term "Diaspora," meaning "scattered," was used frequently by the Jews to refer to those who had been scattered throughout the world, away from their Palestinian homeland. However, there is a consensus among modern interpreters that Peter used it metaphorically to include Gentile Christians. All Christians live away from their homeland with God.

Besides the likelihood that many Gentiles had become Christians in these predominantly Gentile regions, several verses in 1 Peter indicate that many of the readers came out of a pagan past. See, for example, 1:14, "do not conform to the evil desires you had when you lived in ignorance"; 1:18, "you were redeemed from the evil way of life handed down to you from your forefathers"; and 4:3, "you have spent enough time in the past doing what pagans choose to do."

ENCOURAGING THE PERSECUTED

First Peter 5:12 sums up Peter's purpose: "I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it." Peter's letter was a word of encouragement to Christians who were facing persecution and needed encouragement to stand firm in their faith.

Earlier interpreters often thought of these persecutions as state-sponsored persecutions leading to imprisonment and death. More recent interpreters have noticed that the nature and extent of the persecutions is not very specific. The only specific reference to physical persecution is the reference in 2:20 to Christian slaves being beaten. There is no reference to state-sponsored persecution.

But that the persecutions were severe is clear from such references as 1:6, "You may have had to suffer grief in all kinds of trials" and 4:12, "do not be surprised at the painful trial you are suffering."

We are familiar with the antagonistic environment the early Christians lived in from reading Acts and Paul's letters. In the early second century several pagan writers provide further evidence of how Christians were perceived by others. In writing about Nero's persecution of Christians Tacitus describes them as "a class hated for their abominations" and calls Christianity "a deadly superstition . . . hideous and shameful." In describing the same event Suetonius describes Christians as "a class of men given to a new and wicked superstition." During roughly the same period of time Pliny, the Roman governor of Bithynia (one of the five regions Peter addressed), wrote to the emperor Trajan and described Christianity as "a perverse and extravagant superstition." These are the kinds of criticisms Peter presumably had in mind when he made comments like "they accuse you of doing wrong" (2:12) and they "speak maliciously against your good behavior in Christ" (3:16).

Peter wrote to remind these readers of what God had done for them in Christ (e.g., 1:1-12; 2:4-10) and to encourage them to stand firm (e.g., 1:13-25; 2:11-25). We can benefit from overhearing what he said.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Achtemeier, Paul J. 1 Peter . Hermeneia. Minneapolis: Fortress Press, 1996.

Aland, Barbara, Kurt Aland, et al., eds. The Greek New Testament . 4th Rev. Ed. United Bible Societies, 1993.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2d Ed. Rev. William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Bigg, Charles. Epistles of St. Peter and St. Jude . International Critical Commentary. Edinburgh: T & T Clark, 1901.

Bruce, F.F. The Canon of Scripture. Downers Grove, IL: InterVarsity, 1988.

Carson, D.A., D.J. Moo, and L. Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.

Dalton, W.J. Christ's Proclamation to the Spirits: A Study of 1 Peter 3:18-4:6. 2nd Ed. Analecta Biblica 23. Rome: Pontifical Biblical Institute, 1989.

Davids, Peter H. The First Epistle of Peter. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1990.

Elliott, J.H. The Elect and the Holy: An Exegetical Examination of 1 Peter 2:4-10 and the Phrase basivleion iJeravteuma. Novum Testamentum. Supplement 12. Leiden: Brill, 1966.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd Ed. Grand Rapids: Eerdmans, 1993.

Finegan, Jack. Handbook of Biblical Chronology . Rev. ed. Peabody, MA: Hendrickson, 1998.

France, R.T. "Exegesis in Practice: Two Samples." In New Testament Exegesis. Ed. I. Howard Marshall. Grand Rapids: Eerdmans, 1977.

Goppelt, Leonard. A Commentary on 1 Peter . Ed. Ferdinand Hahn. Trans. and Aug. John E. Alsup. Grand Rapids: Eerdmans, 1993.

Grudem, Wayne. The First Epistle of Peter. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1988.

Hemer, Colin. "The Address of 1 Peter." Expository Times 89 (1977-78): 239-243.

Hort, F.J.A. The First Epistle of St. Peter 1:1-2:17. London: Macmillan, 1898.

Jones, R.B. "Christian Behavior under Fire (First Epistle of Peter)." Review and Expositor 46 (1949): 56-66.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude. Harper New Testament Commentary. New York: Harper and Row, 1969.

Marshall, I. Howard. 1 Peter . IVP New Testament Commentary Series. Downers Grove, IL: InterVarsity, 1991.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . 2nd Ed. United Bible Societies, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary. Vol. 49. Waco, TX: Word, 1988.

Moffatt, James. The General Epistles. The Moffatt New Testament Commentary. New York: Harper and Brothers, 1940.

O'Brien, P.T. "Letters, Letter Forms." In Dictionary of Paul and His Letters . Eds. G.F. Hawthorne, R.P. Martin, and D.G. Reid. 550-553. Downers Grove, IL: InterVarsity, 1993.

Osburn, Carroll D., ed. Essays on Women in Earliest Christianity . 2 Vols. Joplin, MO: College Press, 1993, 1995.

Piper, John and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Wheaton, IL: Crossway, 1991.

Selwyn, E.G. The First Epistle of St. Peter. London: Macmillan, 1946.

Wallace, Daniel B. Greek Grammar beyond the Basics. Grand Rapids: Zondervan, 1996.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

KJV King James Version

NASB New American Standard Bible

NIV New International Version

NRSV New Revised Standard Version

UBS ⁴ United Bible Society Greek New Testament, 4th Edition

-College Press New Testament Commentary: with the NIV

College: 1 Peter (Outline)

OUTLINE

I. THE GREETING - 1:1-2

II. A CALL TO BE HOLY - 1:3-2:10

A. The Hope of Salvation - 1:3-9

B. The Glory of This Salvation - 1:10-12

C. Be Holy in All You Do - 1:13-16

D. Live in Reverent Fear as Those Redeemed by Christ's Blood - 1:17-21

E. Love One Another as Those Born Again through the Word of God - 1:22-25

F. Crave Pure Spiritual Milk - 2:1-3

G. God's Chosen People through Jesus - 2:4-10

III. INSTRUCTIONS FOR EXEMPLARY LIVING IN SOCIETY'S STRUCTURES - 2:11-3:12

A. Live Good Lives among the Pagans - 2:11-12

B. Submit to the Governing Authorities - 2:13-17

C. Slaves, Submit to Your Masters - 2:18-25

1. Submit Even to Harsh Masters - 2:18-20

2. Follow the Example of Christ - 2:21-25

D. Wives, Submit to Your Husbands - 3:1-6

E. Husbands, Be Considerate - 3:7

F. General Instructions for All - 3:8-12

IV. ENCOURAGEMENT TO THOSE WHO SUFFER FOR DOING GOOD - 3:13-4:11

A. Do Not Be Frightened - 3:13-17

B. Christ Also Suffered - And Was Exalted - 3:18-22

C. Live for the Will of God - 4:1-6

D. Love and Serve Each Other - 4:7-11

V. MORE EXHORTATIONS TO BE STEADFAST IN THE FACE OF SUFFERING - 4:12-5:11

A. Rejoice When You Suffer for Christ - 4:12-19

B. Show Humility in Your Relationships, Especially You Who Shepherd - 5:1-5

C. A Summarizing Call to Suffer for Christ - 5:6-11

VI. CONCLUDING REMARKS - 5:12-14

-College Press New Testament Commentary: with the NIV