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146 lines
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="a1Pe2_1"><a onclick="return mV('1Pe',2,'1-25');">1Pe 2:1-25</a>. EXHORTATIONS.
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<p>To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them may be constrained to glorify God in seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing.
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<p><b>1. laying aside</b>—once for all: so the <i>Greek</i> aorist expresses as a garment <i>put off.</i> The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (<a onclick="return mV('Eph',3,16);">Eph 3:16</a>) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that <i>inwardly,</i> in regard to the <i>nous</i> (mind), they must become changed, <i>meta-noeisthai</i> (<i>re-pent</i>) [STEIGER]. The "therefore" resumes the exhortation begun in <a onclick="return mV('1Pe',1,22);">1Pe 1:22</a>. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [THEOPHYLACT]. "Malice," etc., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (<a onclick="return mV('1Pe',1,22);">1Pe 1:22</a>). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a <i>genealogy</i> of the sins against love. Out of <i>malice</i> springs <i>guile;</i> out of <i>guile, hypocrises</i> (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of <i>hypocrisies, envies</i> of those to whom we think ourselves obliged to play the hypocrite; out of <i>envies, evil-speaking,</i> malicious, envious detraction of others. <i>Guile</i> is the permanent <i>disposition; hypocrisies</i> the <i>acts</i> flowing from it. The guileless knows no envy. Compare <a onclick="return mV('1Pe',2,2);">1Pe 2:2</a>, "sincere," <i>Greek,</i> "<i>guileless.</i>" "<i>Malice</i> delights in another's hurt; <i>envy</i> pines at another's good; <i>guile</i> imparts duplicity to the heart; <i>hypocrisy</i> (flattery) imparts duplicity to the tongue; <i>evil-speakings</i> wound the character of another" [AUGUSTINE].
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<p id="a1Pe2_2"><b>2. new-born babes</b>—altogether without "guile" (<a onclick="return mV('1Pe',2,1);">1Pe 2:1</a>). As long as we are here we are "babes," in a specially tender relation to God (<a onclick="return mV('Isa',40,11);">Isa 40:11</a>). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in <a onclick="return mV('1Cr',3,2);">1Cr 3:2</a>; <a onclick="return mV('Hbr',5,12,13);">Hbr 5:12-13</a>; but in contrast to "guile, hypocrisies," etc. (<a onclick="return mV('1Pe',2,1);">1Pe 2:1</a>); the simplicity of <i>Christian doctrine in general</i> to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of <i>building up.</i> "The mother of the child is also its natural nurse" [STEIGER]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (<a onclick="return mV('Mat',11,25);">Mat 11:25</a>).
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<br><br><b>desire</b>—<i>Greek,</i> "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God (<a onclick="return mV('Psa',119,'1-176');">Psa 119:1-176</a>). Compare TATIUS' language as to Achilles.
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<br><br><b>sincere</b>—<i>Greek,</i> "guileless." Compare <a onclick="return mV('1Pe',2,1);">1Pe 2:1</a>, "laying aside <i>guile.</i>" IRENAEUS says of heretics. They mix chalk with the milk. The article, "the," implies that besides <i>the well-known pure milk, the</i> Gospel, there is no other pure, unadulterated doctrine; it alone can make us <i>guileless</i> (<a onclick="return mV('1Pe',2,1);">1Pe 2:1</a>).
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<br><br><b>of the word</b>—Not as ALFORD, "spiritual," nor "reasonable," as <i>English Version</i> in <a onclick="return mV('Rom',12,1);">Rom 12:1</a>. The <i>Greek</i> "<i>logos</i>" in Scripture is not used of the <i>reason,</i> or <i>mind,</i> but of the WORD; the preceding context requires that "the word" should be meant here; the adjective "<i>logikos</i>" <i>follows</i> the meaning of the noun <i>logos,</i> "word." <a onclick="return mV('Jam',1,21);">Jam 1:21</a>, "<i>Lay apart</i> all filthiness ...and receive with meekness <i>the engrafted</i> WORD," is exactly parallel, and confirms <i>English Version</i> here.
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<br><br><b>grow</b>—The oldest manuscripts and versions read, "grow <i>unto salvation.</i>" Being BORN <i>again unto salvation,</i> we are also to <i>grow unto salvation.</i> The end to which growth leads is perfected <i>salvation.</i> "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in <i>salvation</i>" [ALFORD].
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<br><br><b>thereby</b>—<i>Greek,</i> "<i>in</i> it"; fed <i>on it; in its strength</i> (<a onclick="return mV('Act',11,14);">Act 11:14</a>). "The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [TERTULLIAN].
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<p id="a1Pe2_3"><b>3.</b> Peter alludes to <a onclick="return mV('Psa',34,8);">Psa 34:8</a>. The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [BENGEL].
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<br><br><b>gracious</b>—<i>Greek,</i> "good," benignant, kind; as God is revealed to us in Christ, "the Lord" (<a onclick="return mV('1Pe',2,4);">1Pe 2:4</a>), we who are born again ought so to be <i>good</i> and <i>kind</i> to the brethren (<a onclick="return mV('1Pe',1,22);">1Pe 1:22</a>). "Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent <i>for me</i> and is become <i>my own:</i> my miseries are His, and His <i>life</i> mine,' it tastes sweet" [LUTHER].
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<p id="a1Pe2_4"><b>4. coming</b>—<i>drawing near</i> (same <i>Greek</i> as here, <a onclick="return mV('Hbr',10,22);">Hbr 10:22</a>) by faith continually; present tense: not having come once for all at conversion.
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<br><br><b>stone</b>—<i>Peter</i> (that is, <i>a stone,</i> named so by Christ) desires that all similarly should be <i>living stones</i> BUILT ON CHRIST, THE TRUE FOUNDATION-STONE; compare his speech in <a onclick="return mV('Act',4,11);">Act 4:11</a>. An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of <a onclick="return mV('Mat',16,18);">Mat 16:18</a> (compare <a onclick="return mV('Mat',16,16);">Mat 16:16</a>, "Son of the LIVING God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the <i>as unto</i> of <i>English Version.</i> Christ is positively termed the "living stone"; <i>living,</i> as having life in Himself from the beginning, and as raised from the dead to live evermore (<a onclick="return mV('Rev',1,18);">Rev 1:18</a>) after His rejection by men, and so the source of life to us. Like no earthly <i>rock,</i> He lives and gives life. Compare <a onclick="return mV('1Cr',10,4);">1Cr 10:4</a>, and the type, <a onclick="return mV('Exd',17,6);">Exd 17:6</a>; <a onclick="return mV('Num',20,11);">Num 20:11</a>.
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<br><br><b>disallowed</b>—rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, <a onclick="return mV('Isa',8,14);">Isa 8:14</a>; <a onclick="return mV('Luk',2,34);">Luk 2:34</a>.
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<br><br><b>chosen of God</b>—literally, "<i>with</i> (or '<i>in the presence and judgment of</i>') God elect," or, "chosen out" (<a onclick="return mV('1Pe',2,6);">1Pe 2:6</a>). Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the <i>stone</i> of salvation honored by God, first so designated by Jacob in his deathbed prophecy.
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<p id="a1Pe2_5"><b>5. Ye also, as lively stones</b>—partaking of the name and life which is in "THE LIVING STONE" (<a onclick="return mV('1Pe',2,4);">1Pe 2:4</a>; <a onclick="return mV('1Cr',3,11);">1Cr 3:11</a>). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE SON," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [BENGEL].
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<br><br><b>are built up</b>—<i>Greek,</i> "are being built up," as in <a onclick="return mV('Eph',2,22);">Eph 2:22</a>. Not as ALFORD, "Be ye built up." Peter grounds his exhortations, <a onclick="return mV('1Pe',2,2,11);">1Pe 2:2, 11</a>, etc., on their conscious sense of their high privileges as <i>living stones in the course of being built up into a spiritual house</i> (that is, "the habitation of the Spirit").
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<br><br><b>priesthood</b>—Christians are both the spiritual <i>temple</i> and the <i>priests</i> of the temple. There are two <i>Greek</i> words for "temple"; <i>hieron</i> (<i>the sacred place</i>), the whole building, including the courts wherein the sacrifice <i>was killed;</i> and <i>naos</i> (<i>the dwelling,</i> namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the <i>blood</i> of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "<i>naos,</i>"<i>Greek,</i> not the <i>hieron</i>) and priests unto God (<a onclick="return mV('Rev',1,6);">Rev 1:6</a>). The minister is not, like the Jewish priest (<i>Greek,</i> "<i>hiercus</i>"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. <i>Priest</i> is the abbreviation of <i>presbyter</i> in the <i>Church of England Prayer Book,</i> not corresponding to the Aaronic <i>priest</i> (<i>hiereus,</i> who offered <i>literal</i> sacrifices). Christ is the only literal <i>hiereus-priest</i> in the New Testament through whom alone we may always draw near to God. Compare <a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>, "a royal priesthood," that is, <i>a body of priest-kings,</i> such as was Melchisedec. The Spirit never, in New Testament, gives the name <i>hiereus,</i> or <i>sacerdotal</i> priest, to ministers of the Gospel.
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<br><br><b>holy</b>—consecrated to God.
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<br><br><b>spiritual sacrifices</b>—not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare <a onclick="return mV('Isa',56,7);">Isa 56:7</a>, which compare with "<i>acceptable</i> to God" here; <a onclick="return mV('Psa',4,5);">Psa 4:5</a>; <a onclick="return mV('Psa',50,14);"> Psa 50:14</a>; <a onclick="return mV('Psa',51,17,19);">51:17, 19</a>; <a onclick="return mV('Hsa',14,2);">Hsa 14:2</a>; <a onclick="return mV('Phl',4,18);">Phl 4:18</a>. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (<a onclick="return mV('2Cr',8,5);">2Cr 8:5</a>) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [CALVIN]. Christian houses of worship are never called temples because the <i>temple</i> was a place for <i>sacrifice,</i> which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Jam/Jam002.html#Jas2_2">Jas 2:2</a>, <i>Greek,</i> "synagogue"; <a href="./Comm/jfb/Act/Act015.html#Ac15_21">Act 15:21</a>). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (<a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>, end).
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<br><br><b>by Jesus Christ</b>—as our mediating High Priest before God. Connect these words with "offer up." Christ is both <i>precious</i> Himself and makes us <i>accepted</i> [BENGEL]. As the temple, so also the priesthood, is built on Christ (<a onclick="return mV('1Pe',2,4,5);">1Pe 2:4-5</a>) [BEZA]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH CHRIST. After extolling the dignity of Christians he goes back to CHRIST as the sole source of it.
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<p id="a1Pe2_6"><b>6. Wherefore also</b>—The oldest manuscripts read, "Because that." The statement above is so "<i>because</i> it is contained in Scripture."
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<br><br><b>Behold</b>—calling attention to the glorious announcement of His eternal counsel.
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<br><br><b>elect</b>—so also believers (<a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>, "chosen," <i>Greek,</i> "<i>elect</i> generation").
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<br><br><b>precious</b>—in <i>Hebrew,</i> <a onclick="return mV('Isa',28,16);">Isa 28:16</a>, "a corner-stone of preciousness." See on JFB for <a href="./Comm/jfb/Isa/Isa028.html#Isa28_16">Isa 28:16</a>. So in <a onclick="return mV('1Pe',2,7);">1Pe 2:7</a>, Christ is said to be, to believers, "precious," <i>Greek,</i> "preciousness."
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<br><br><b>confounded</b>—same <i>Greek</i> as in <a onclick="return mV('Rom',9,33);">Rom 9:33</a> (Peter here as elsewhere confirming Paul's teaching. See JFB for <a href="./Comm/jfb/1Pe/1Pe000.html"><i>Introduction;</i></a> also <a onclick="return mV('Rom',10,11);">Rom 10:11</a>), "ashamed." In <a onclick="return mV('Isa',28,16);">Isa 28:16</a>, "make haste," that is, flee in sudden panic, covered with the <i>shame</i> of confounded hopes.
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<p id="a1Pe2_7"><b>7.</b> Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare <a onclick="return mV('Jhn',9,39);">Jhn 9:39</a>; <a onclick="return mV('2Cr',2,15,16);">2Cr 2:15-16</a>.
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<br><br><b>precious</b>—<i>Greek,</i> "THE preciousness" (<a onclick="return mV('1Pe',2,6);">1Pe 2:6</a>). To you believers belongs <i>the preciousness</i> of Christ just mentioned.
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<br><br><b>disobedient</b>—to the faith, and so disobedient in practice.
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<br><br><b>the stone which...head of...corner</b>—(<a onclick="return mV('Psa',118,22);">Psa 118:22</a>). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.
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<p id="a1Pe2_8"><b>8. stone of stumbling,</b> etc.—quoted from <a onclick="return mV('Isa',8,14);">Isa 8:14</a>. Not merely they <i>stumbled,</i> in that their prejudices were offended; but their stumbling implies the <i>judicial punishment</i> of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in <a onclick="return mV('Jer',13,16);">Jer 13:16</a>; <a onclick="return mV('Dan',11,19);">Dan 11:19</a>.
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<br><br><b>at the word</b>—rather, join "being disobedient to the word"; so <a onclick="return mV('1Pe',3,1);">1Pe 3:1</a>; <a onclick="return mV('1Pe',4,17);">1Pe 4:17</a>.
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<br><br><b>whereunto</b>—to penal <i>stumbling;</i> to the judicial punishment of their unbelief. See above.
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<br><br><b>also</b>—an additional thought; God's ordination; not that God ordains or <i>appoints</i> them to <i>sin,</i> but they are given up to "the fruit of <i>their own</i> ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be <i>given up unto</i> sin, and a <i>reprobate mind,</i> and its necessary penalty. "Were appointed," <i>Greek,</i> "set," answers to "<i>I</i> lay," <i>Greek,</i> "set," <a onclick="return mV('1Pe',2,6);">1Pe 2:6</a>. God, in the active, is said to <i>appoint</i> Christ and the elect (directly). Unbelievers, in the passive, are said to be <i>appointed</i> (God acting less directly in the appointment of the sinner's awful course) [BENGEL]. God ordains the wicked to punishment, not to crime [J. CAPPEL]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God <i>appointed unto wrath</i> as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace.
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<p id="a1Pe2_9"><b>9.</b> Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context.
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<br><br><b>chosen</b>—"elect" of God, even as Christ your Lord is.
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<br><br><b>generation</b>—implying the unity of spiritual origin and kindred of believers as a class distinct from the world.
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<br><br><b>royal</b>—kingly. Believers, like Christ, the antitypical Melchisedec, are at once <i>kings</i> and <i>priests.</i> Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future.
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<br><br><b>holy nation</b>—antitypical to Israel.
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<br><br><b>peculiar people</b>—literally, "a people <i>for an acquisition,</i>" that is, whom God chose to be <i>peculiarly His:</i> <a onclick="return mV('Act',20,28);">Act 20:28</a>, "purchased," literally, "acquired." God's "<i>peculiar treasure</i>" above others.
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<br><br><b>show forth</b>—<i>publish abroad.</i> Not <i>their own</i> praises but <i>His.</i> They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth <i>show forth</i> to others.
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<br><br><b>praises</b>—<i>Greek,</i> "virtues," "excellencies": His glory, <i>mercy</i> (<a onclick="return mV('1Pe',2,10);">1Pe 2:10</a>), <i>goodness</i> (<i>Greek,</i> <a onclick="return mV('1Pe',2,3);">1Pe 2:3</a>; <a onclick="return mV('Num',14,17-18);">Num 14:17-18</a>; <a onclick="return mV('Isa',63,7);">Isa 63:7</a>). The same term is applied to believers, <a onclick="return mV('2Pe',1,5);">2Pe 1:5</a>.
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<br><br><b>of him who hath called you</b>—(<a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>).
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<br><br><b>out of darkness</b>—of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness.
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<br><br><b>marvellous</b>—Peter still has in mind <a onclick="return mV('Psa',118,23);">Psa 118:23</a>.
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<br><br><b>light</b>—It is called "His," that is, God's. Only the (spiritual) <i>light</i> is created by God, not <i>darkness.</i> In <a onclick="return mV('Isa',45,7);">Isa 45:7</a>, it is physical darkness and evil, not moral, that God is said to <i>create,</i> the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as <i>darkness</i> what all the world calls <i>light;</i> reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [LUTHER].
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<p id="a1Pe2_10"><b>10.</b> Adapted from <a onclick="return mV('Hsa',1,9,10);">Hsa 1:9-10</a>; <a onclick="return mV('Hsa',2,23);">Hsa 2:23</a>. Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people.
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<br><br><b>not obtained mercy</b>—literally, "who were men not compassionated." Implying that it was God's pure <i>mercy,</i> not their merits, which made the blessed change in their state; a thought which ought to kindle their lively <i>gratitude,</i> to be shown with their life, as well as their lips.
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<p id="a1Pe2_11"><b>11.</b> 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.
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<br><br><b>Dearly beloved</b>—He gains their attention to his exhortation by assuring them of his love.
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<br><br><b>strangers and pilgrims</b>— (<a onclick="return mV('1Pe',1,17);">1Pe 1:17</a>). <i>Sojourners,</i> literally, settlers having a <i>house</i> in a city without being <i>citizens</i> in respect to the rights of citizenship; a picture of the Christian's position on earth; <i>and pilgrims,</i> staying for a time in a foreign land. FLACIUS thus analyzes the exhortation: (1) Purify your souls (a) as <i>strangers</i> 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.
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<br><br><b>fleshly lusts</b>—enumerated in <a onclick="return mV('Gal',5,19);">Gal 5:19</a>, etc. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.
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<br><br><b>which</b>—<i>Greek,</i> "<i>the</i> which," that is, inasmuch as being such as "war." etc. Not only do they impede, but they assail [BENGEL].
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<br><br><b>the soul</b>—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.
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<p id="a1Pe2_12"><b>12. conversation</b>—"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the <i>conversation</i> or conduct, as subjects (<a onclick="return mV('1Pe',2,13);">1Pe 2:13</a>), servants (<a onclick="return mV('1Pe',2,18);">1Pe 2:18</a>), wives (<a onclick="return mV('1Pe',3,1);">1Pe 3:1</a>), husbands (<a onclick="return mV('1Pe',3,7);">1Pe 3:7</a>), all persons under all circumstances (<a onclick="return mV('1Pe',2,8);">1Pe 2:8</a>); (2) <i>confession</i> of the faith (<a onclick="return mV('1Pe',3,15,16);">1Pe 3:15-16</a>). Each of the two is derived from <i>the will of God.</i> Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.
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<br><br><b>honest</b>—honorable, becoming, proper (<a onclick="return mV('1Pe',3,16);">1Pe 3:16</a>). Contrast "vain conversation," <a onclick="return mV('1Pe',1,18);">1Pe 1:18</a>. 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].
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<br><br><b>whereas they speak against you</b>—<i>now</i> (<a onclick="return mV('1Pe',2,15);">1Pe 2:15</a>), that they may, nevertheless, at some time or other <i>hereafter</i> glorify God. The <i>Greek</i> may be rendered, "<i>Wherein</i> they speak against you...that (<i>herein</i>) they may, by your good works, which <i>on a closer inspection they shall behold,</i> 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].
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<br><br><b>evildoers</b>—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 <i>submit to every ordinance of man</i> (not sinful in itself).
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<br><br><b>by</b>—owing to.
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<br><br><b>they shall behold</b>—<i>Greek,</i> "they shall be <i>eye-witnesses of</i>"; "shall behold <i>on close inspection</i>"; as opposed to their "ignorance" (<a onclick="return mV('1Pe',2,15);">1Pe 2:15</a>) of the true character of Christians and Christianity, by judging on mere hearsay. The same <i>Greek</i> verb occurs in a similar sense in <a onclick="return mV('1Pe',3,2);">1Pe 3:2</a>. "Other men <i>narrowly look at</i> (so the <i>Greek</i> 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.
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<br><br><b>glorify</b>—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 <i>our own</i> glory, but to the glory <i>of God.</i>
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<br><br><b>the day of visitation</b>—of God's grace; when God shall <i>visit</i> them <i>in mercy.</i>
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<p id="a1Pe2_13"><b>13. every ordinance of man</b>—"every human institution" [ALFORD], literally, "every human <i>creation.</i>" 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 <i>of men,</i> and <i>in relation to men.</i> 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 <i>submit themselves for the sake of Christ,</i> 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 <a onclick="return mV('Rom',13,5);">Rom 13:5</a>, "Be subject for conscience' sake."
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<br><br><b>king</b>—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 <i>right</i> 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 <i>de facto</i> governors have not been made by chance, but by the providence of God.
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<p id="a1Pe2_14"><b>14. governors</b>—subordinate to the emperor, "sent," or delegated by Caesar to preside over the provinces.
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<br><br><b>for the punishment</b>—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.
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<br><br><b>praise of them that do well</b>—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 (<a onclick="return mV('1Pe',3,13);">1Pe 3:13</a>).
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<p id="a1Pe2_15"><b>15.</b> Ground of his directing them to <i>submit themselves</i> (<a onclick="return mV('1Pe',2,13);">1Pe 2:13</a>).
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<br><br><b>put to silence</b>—literally, "to muzzle," "to stop the mouth."
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<br><br><b>ignorance</b>—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 <i>ignorance</i> should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare <a onclick="return mV('1Pe',2,12);">1Pe 2:12</a>). 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.
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<p id="a1Pe2_16"><b>16. As free</b>—as "the Lord's freemen," connected with <a onclick="return mV('1Pe',2,15);">1Pe 2:15</a>, <i>doing well as</i> being <i>free.</i> "Well-doing" (<a onclick="return mV('1Pe',2,15);">1Pe 2:15</a>) is the natural fruit of being <i>freemen</i> of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the <i>way</i> in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given <i>principles,</i> not <i>details.</i>
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<br><br><b>not using</b>—<i>Greek,</i> "not <i>as having</i> your liberty for a veil (cloak) of <i>badness,</i> but as the servants of God," and therefore bound to <i>submit to every ordinance of man</i> (<a onclick="return mV('1Pe',2,13);">1Pe 2:13</a>) which is of God's appointment.
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<p id="a1Pe2_17"><b>17. Honour all men</b>—<i>according to whatever honor is due in each case.</i> 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 <i>Greek</i> aorist imperative, implying, "<i>In every case render promptly</i> every man's due" [ALFORD]. The second is in the <i>present</i> tense, implying, <i>Habitually and continually</i> honor the king. Thus the first is the general precept; the three following are its three great divisions.
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<br><br><b>Love</b>—present: <i>Habitually love</i> with the special and congenial affection that you ought to feel to brethren, besides the general <i>love</i> to all men.
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<br><br><b>Fear God...the king</b>—The king is to be <i>honored;</i> but God alone, in the highest sense, <i>feared.</i>
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<p id="a1Pe2_18"><b>18. Servants</b>—<i>Greek,</i> "household servants": not here the <i>Greek</i> for "slaves." Probably including <i>freedmen</i> still remaining in their master's house. <i>Masters</i> were not commonly Christians: he therefore mentions only the duties of the <i>servants.</i> These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them <i>submission,</i> whatever the character of the masters might be. Paul not having this as his prominent design, includes <i>masters</i> in his monitions.
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<br><br><b>be subject</b>—<i>Greek,</i> "being subject": the participle expresses a particular instance of the general exhortation to good conduct, <a onclick="return mV('1Pe',2,11,12);">1Pe 2:11, 12</a>, of which the first particular precept is given <a onclick="return mV('1Pe',2,13);">1Pe 2:13</a>, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in <a onclick="return mV('1Pe',2,16);">1Pe 2:16</a>; and so the participle <a onclick="return mV('1Pe',2,18);">1Pe 2:18</a>, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."
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<br><br><b>with</b>—<i>Greek,</i> "<i>in.</i>"
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<br><br><b>all</b>—all possible: under all circumstances, such as are presently detailed.
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<br><br><b>fear</b>—the awe of one subject: God, however, is the ultimate object of the "fear": <i>fear</i> "for the Lord's sake" (<a onclick="return mV('1Pe',2,13);">1Pe 2:13</a>), not merely slavish fear of masters.
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<br><br><b>good</b>—kind.
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<br><br><b>gentle</b>—indulgent towards errors: considerate: yielding, not exacting all which justice might demand.
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<br><br><b>froward</b>—perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.
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<p id="a1Pe2_19"><b>19.</b> Reason for subjection even to froward masters.
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<br><br><b>thankworthy</b>— (<a onclick="return mV('Luk',6,33);">Luk 6:33</a>). A course out of the common, and especially <i>praiseworthy</i> in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare <a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>).
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<br><br><b>for conscience toward God</b>—literally, "consciousness of God": from a conscientious regard to God, more than to men.
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<br><br><b>endure</b>—<i>Greek,</i> "patiently bear up under": as a superimposed burden [ALFORD].
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<br><br><b>grief</b>—<i>Greek,</i> "griefs."
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<p id="a1Pe2_20"><b>20. what</b>—<i>Greek,</i> "what kind of."
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<br><br><b>glory</b>—what peculiar <i>merit.</i>
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<br><br><b>buffeted</b>—the punishment of slaves, and suddenly inflicted [BENGEL].
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<br><br><b>this is</b>—Some oldest manuscripts read, "for." Then the translation is, "But if when...ye take it patiently (it is a glory), <i>for</i> this is acceptable."
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<br><br><b>acceptable</b>—<i>Greek,</i> "thankworthy," as in <a onclick="return mV('1Pe',2,19);">1Pe 2:19</a>.
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<p id="a1Pe2_21"><b>21.</b> Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
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<br><br><b>hereunto</b>—to the patient endurance of unmerited suffering (<a onclick="return mV('1Pe',3,9);">1Pe 3:9</a>). Christ is an example to servants, even as He was once in "the form of a servant."
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<br><br><b>called</b>—with a heavenly calling, though slaves.
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<br><br><b>for us</b>—<i>His dying for us</i> is the highest exemplification of "doing well" (<a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but <i>for us</i>). The oldest manuscripts for "us...us," read, "you...for you." Christ's sufferings, while they are for an example, were also primarily sufferings "<i>for us,</i>" a consideration which imposes an everlasting obligation on us to please Him.
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<br><br><b>leaving</b>—<i>behind:</i> so the <i>Greek:</i> on His departure to the Father, to His glory.
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<br><br><b>an example</b>—<i>Greek,</i> "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the <i>transcript</i> of His life. Peter <i>graphically</i> sets before servants those features especially suited to their case.
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<br><br><b>follow</b>—<i>close upon:</i> so the <i>Greek.</i>
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<br><br><b>his steps</b>—<i>footsteps,</i> namely, of His <i>patience</i> combined with <i>innocence.</i>
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<p id="a1Pe2_22"><b>22.</b> Illustrating Christ's <i>well-doing</i> (<a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>) though suffering.
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<br><br><b>did</b>—<i>Greek</i> aorist. "Never in a single instance did" [ALFORD]. Quoted from <a onclick="return mV('Isa',53,9);">Isa 53:9</a>, end, <i>Septuagint.</i>
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<br><br><b>neither</b>—nor yet: not even [ALFORD]. Sinlessness as to the <i>mouth</i> is a mark of <i>perfection. Guile</i> 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 (<a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>). On Christ's sinlessness, compare <a onclick="return mV('2Cr',5,21);">2Cr 5:21</a>; <a onclick="return mV('Hbr',7,26);">Hbr 7:26</a>.
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<p id="a1Pe2_23"><b>23.</b> Servants are apt to "answer again" (<a onclick="return mV('Tts',2,9);">Tts 2:9</a>). <i>Threats</i> 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.
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<br><br><b>committed <i>himself</i></b>—or <i>His cause,</i> as man in His suffering. Compare the type, <a onclick="return mV('Jer',11,20);">Jer 11:20</a>. In this Peter seems to have before his mind <a onclick="return mV('Isa',53,8);">Isa 53:8</a> . Compare <a onclick="return mV('Rom',12,19);">Rom 12:19</a>, 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 <i>righteous judgment</i> gives tranquillity and consolation to the oppressed.
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<p id="a1Pe2_24"><b>24. his own self</b>—there being <i>none other</i> but <i>Himself</i> who could have done it. His <i>voluntary</i> undertaking of the work of redemption is implied. The <i>Greek</i> puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of <i>His substitution for us.</i> His "well-doing" in His sufferings is set forth here as an example to servants and to us all (<a onclick="return mV('1Pe',2,20);">1Pe 2:20</a>).
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<br><br><b>bare</b>—to sacrifice: <i>carried and offered up:</i> a sacrificial term. <a onclick="return mV('Isa',53,11,12);">Isa 53:11-12</a>, "He <i>bare</i> the sin of many": where the <i>idea of bearing on Himself</i> is the prominent one; here the <i>offering in sacrifice</i> is combined with that idea. So the same <i>Greek</i> means in <a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>.
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<br><br><b>our sins</b>—In <i>offering</i> or <i>presenting in sacrifice</i> (as the <i>Greek</i> for "bare" implies) His body, Christ offered in it the <i>guilt</i> 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 <a onclick="return mV('Isa',53,10);">Isa 53:10</a>, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the <i>Syriac</i> takes two words to express, <i>to bear</i> and <i>to offer:</i> (1) He hath <i>borne</i> our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He <i>offered</i> them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then <i>offered</i> thus laden [VITRINGA]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [GESENIUS].
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<br><br><b>on the tree</b>—the cross, the proper place for One on whom the <i>curse</i> 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.
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<br><br><b>that we being dead to sins</b>—the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely <i>delivered from</i> them, as a slave that is <i>dead</i> is delivered from service <i>to</i> his master. This is our spiritful <i>standing</i> through faith by virtue of Christ's death: our actual mortification of particular <i>sins</i> is in proportion to the degree of our effectually being made conformable to His death. "That we should <i>die to the sins</i> whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare <a onclick="return mV('Isa',53,11);">Isa 53:11</a>. 'My <i>righteous</i> servant shall <i>justify</i> many'), the gracious relation to God which He has brought in" [STEIGER].
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<br><br><b>by whose stripes</b>—<i>Greek,</i> "stripe."
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<br><br><b>ye were healed</b>—a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' <a onclick="return mV('1Pe',2,20, 24);">1Pe 2:20, 24</a>) often bear <i>the strife;</i> but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.
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<p id="a1Pe2_25"><b>25.</b> (<a onclick="return mV('Isa',53,6);">Isa 53:6</a>.)
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<br><br><b>For</b>—Assigning their natural need of <i>healing</i> (<a onclick="return mV('1Pe',2,24);">1Pe 2:24</a>).
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<br><br><b>now</b>—Now that the atonement for all has been made, the foundation is laid for <i>individual conversion:</i> so "<i>ye</i> are <i>returned,</i>" or "<i>have become converted</i> to," etc.
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<br><br><b>Shepherd and Bishop</b>—The designation of the <i>pastors</i> and <i>elders</i> of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the "<i>bishop</i>" <i>oversees</i> (as the <i>Greek</i> term means), so "the <i>eyes of the Lord are over</i> the righteous" (<a onclick="return mV('1Pe',3,12);">1Pe 3:12</a>). He gives us His spirit and feeds and guides us by His word. "Shepherd," <i>Hebrew,</i> "<i>Parnas,</i>" is often applied to <i>kings,</i> and enters into the composition of names, as "<i>Pharna</i>bazus."
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