---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Peter 2"
description: "CHAPTER 2   :-. EXHORTATIONS. To guileless feeding on the word
by the sense of their privileges as new-born babes, living stones in
the spiritual temple b"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-peter/2"
---

CHAPTER 2

. EXHORTATIONS.
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.

**1. laying aside**—once for all:
so the *Greek* aorist expresses as a garment *put off.* The
exhortation applies to Christians alone, for in none else is the new
nature existing which, as "the inward man" () 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 *inwardly,* in regard to the *nous*
(mind), they must become changed, *meta-noeisthai* (*re-pent*)
[STEIGER]. The "therefore"
resumes the exhortation begun in . 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,"
c., are utterly inconsistent with the "love of the brethren,"
unto which ye have "purified your souls" (). 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 *genealogy* of the sins against love.
Out of *malice* springs *guile* out of *guile, hypocrises*
(pretending to be what we are not, and not showing what we really
are; the opposite of "love unfeigned," and "without
dissimulation"); out of *hypocrisies, envies* of those to
whom we think ourselves obliged to play the hypocrite; out of *envies,
evil-speaking,* malicious, envious detraction of others. *Guile*
is the permanent *disposition; hypocrisies* the *acts*
flowing from it. The guileless knows no envy. Compare , "sincere," *Greek,* "*guileless.*"
"*Malice* delights in another's hurt; *envy* pines at
another's good; *guile* imparts duplicity to the heart;
*hypocrisy* (flattery) imparts duplicity to the tongue;
*evil-speakings* wound the character of another"
[AUGUSTINE].

**2. new-born babes**—altogether
without "guile" ([1 Peter 2:1](../../../kjv/1-peter/2/1)).
As long as we are here we are "babes," in a specially
tender relation to God ([1 Peter 2:1](../../../kjv/1-peter/2/1)). 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 [1 Corinthians 3:2](../../../kjv/1-corinthians/3/2);
[Hebrews 5:12](../../../kjv/hebrews/5/12); [Hebrews 5:13](../../../kjv/hebrews/5/13);
but in contrast to "guile, hypocrisies," c. ([Hebrews 5:13](../../../kjv/hebrews/5/13)) the simplicity of *Christian doctrine in general* to
the childlike spirit. The same "word of grace" which is the
instrument in regeneration, is the instrument also of *building up.*
"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 ([Hebrews 5:13](../../../kjv/hebrews/5/13)).
**desire**—*Greek,*
"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 ([Hebrews 5:13](../../../kjv/hebrews/5/13)). Compare TATIUS'
language as to Achilles.
**sincere**—*Greek,*
"guileless." Compare [Hebrews 5:13](../../../kjv/hebrews/5/13), "laying aside *guile.*" IRENÆUS
says of heretics. They mix chalk with the milk. The article, "the,"
implies that besides *the well-known pure milk, the* Gospel,
there is no other pure, unadulterated doctrine; it alone can make us
*guileless* ([1 Peter 2:1](../../../kjv/1-peter/2/1)).
**of the word**—Not as
ALFORD, "spiritual,"
nor "reasonable," as *English Version* in [1 Peter 2:1](../../../kjv/1-peter/2/1). The *Greek* "*logos*" in Scripture is
not used of the *reason,* or *mind,* but of the WORD; the
preceding context requires that "the word" should be meant
here; the adjective "*logikos*" *follows* the
meaning of the noun *logos,* "word." [1 Peter 2:1](../../../kjv/1-peter/2/1), "*Lay apart* all filthiness . . . and receive
with meekness *the engrafted* WORD,"
is exactly parallel, and confirms *English Version* here.
**grow**—The oldest
manuscripts and versions read, "grow *unto salvation.*"
Being BORN *again unto
salvation,* we are also to *grow unto salvation.* The end to
which growth leads is perfected *salvation.* "Growth is the
measure of the fulness of that, not only rescue from destruction, but
positive blessedness, which is implied in *salvation*"
[ALFORD].
**thereby**—*Greek,*
"*in* it"; fed *on it; in its strength* ([1 Peter 2:1](../../../kjv/1-peter/2/1)). "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].

**3.** Peter alludes to . The first "tastes" of God's goodness are
afterwards followed by fuller and happier experiences. A taste whets
the appetite [BENGEL].
**gracious**—*Greek,*
"good," benignant, kind; as God is revealed to us in
Christ, "the Lord" (), we who are born again ought so to be *good* and *kind*
to the brethren ([1 Peter 1:22](../../../kjv/1-peter/1/22)).
"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 *for me* and is become
*my own:* my miseries are His, and His *life* mine,' it
tastes sweet" [LUTHER].

**4. coming**—*drawing near*
(same *Greek* as here, ) by faith continually; present tense: not having come once
for all at conversion.
**stone**—*Peter*
(that is, *a stone,* named so by Christ) desires that all
similarly should be *living stones* BUILT
ON CHRIST, THE TRUE
FOUNDATION-STONE; compare his speech in . An undesigned coincidence and mark of genuineness. The
Spirit foreseeing the Romanist perversion of (compare [Matthew 16:16](../../../kjv/matthew/16/16),
"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 *as unto* of *English
Version.* Christ is positively termed the "living stone";
*living,* as having life in Himself from the beginning, and as
raised from the dead to live evermore ([Matthew 16:16](../../../kjv/matthew/16/16)) after His rejection by men, and so the source of life to
us. Like no earthly *rock,* He lives and gives life. Compare [Matthew 16:16](../../../kjv/matthew/16/16), and the type, [Exodus 17:6](../../../kjv/exodus/17/6);
[Numbers 20:11](../../../kjv/numbers/20/11).
**disallowed**—rejected,
reprobated; referred to also by Christ Himself: also by Paul; compare
the kindred prophecies, [Isaiah 8:14](../../../kjv/isaiah/8/14);
[Luke 2:34](../../../kjv/luke/2/34).
**chosen of God**—literally,
"*with* (or '*in the presence and judgment of*') God
elect," or, "chosen out" ([Luke 2:34](../../../kjv/luke/2/34)). 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
*stone* of salvation honored by God, first so designated by
Jacob in his deathbed prophecy.

**5. Ye also, as lively
stones**—partaking of the name and life which is in "THE
LIVING STONE"
([1 Peter 2:4](../../../kjv/1-peter/2/4); [1 Corinthians 3:11](../../../kjv/1-corinthians/3/11)).
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].
**are built up**—*Greek,*
"are being built up," as in [1 Corinthians 3:11](../../../kjv/1-corinthians/3/11). Not as ALFORD,
"Be ye built up." Peter grounds his exhortations, [1 Peter 2:2](../../../kjv/1-peter/2/2);
[1 Peter 2:11](../../../kjv/1-peter/2/11), c., on their conscious
sense of their high privileges as *living stones in the course of
being built up into a spiritual house* (that is, "the
habitation of the Spirit").
**priesthood**—Christians
are both the spiritual *temple* and the *priests* of the
temple. There are two *Greek* words for "temple"
*hieron* (*the sacred place*), the whole building,
including the courts wherein the sacrifice *was killed;* and
*naos* (*the dwelling,* namely, of God), the inner shrine
wherein God peculiarly manifested Himself, and where, in the holiest
place, the *blood* 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 "*naos,*" *Greek,*
not the *hieron*) and priests unto God ([1 Peter 2:11](../../../kjv/1-peter/2/11)). The minister is not, like the Jewish priest (*Greek,*
"*hiercus*"), admitted nearer to God than the people,
but merely for order's sake leads the spiritual services of the
people. *Priest* is the abbreviation of *presbyter* in the
*Church of England Prayer Book,* not corresponding to the
Aaronic *priest* (*hiereus,* who offered *literal*
sacrifices). Christ is the only literal *hiereus-priest* in the
New Testament through whom alone we may always draw near to God.
Compare [1 Peter 2:9](../../../kjv/1-peter/2/9), "a royal
priesthood," that is, *a body of priest-kings,* such as was
Melchisedec. The Spirit never, in New Testament, gives the name
*hiereus,* or *sacerdotal* priest, to ministers of the
Gospel.
**holy**—consecrated to
God.
**spiritual sacrifices**—not
the literal one of the mass, as the Romish self-styled disciples of
Peter teach. Compare [Isaiah 56:7](../../../kjv/isaiah/56/7),
which compare with "*acceptable* to God" here; [Psalms 4:5](../../../kjv/psalms/4/5);
[Psalms 50:14](../../../kjv/psalms/50/14); [Psalms 51:17](../../../kjv/psalms/51/17);
[Psalms 51:19](../../../kjv/psalms/51/19); [Hosea 14:2](../../../kjv/hosea/14/2);
[Philippians 4:18](../../../kjv/philippians/4/18). "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 ([2 Corinthians 8:5](../../../kjv/2-corinthians/8/5)) 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
*temple* was a place for *sacrifice,* 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 *Note,* see on [2 Corinthians 8:5](../../../kjv/2-corinthians/8/5), *Greek,* "synagogue"; [2 Corinthians 8:5](../../../kjv/2-corinthians/8/5)). Our sacrifices are those of prayer, praise, and
self-denying services in the cause of Christ ([2 Corinthians 8:5](../../../kjv/2-corinthians/8/5), end).
**by Jesus Christ**—as our
mediating High Priest before God. Connect these words with "offer
up." Christ is both *precious* Himself and makes us
*accepted* [BENGEL].
As the temple, so also the priesthood, is built on Christ ([1 Peter 2:4](../../../kjv/1-peter/2/4);
[1 Peter 2:5](../../../kjv/1-peter/2/5)) [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.

**6. Wherefore also**—The oldest
manuscripts read, "Because that." The statement above is so
"*because* it is contained in Scripture."
**Behold**—calling
attention to the glorious announcement of His eternal counsel.
**elect**—so also believers
([1 Peter 2:9](../../../kjv/1-peter/2/9), "chosen,"
*Greek,* "*elect* generation").
**precious**—in *Hebrew,*
[Isaiah 28:16](../../../kjv/isaiah/28/16), "a
corner-stone of preciousness." See on [Isaiah 28:16](../../../kjv/isaiah/28/16). So in [1 Peter 2:7](../../../kjv/1-peter/2/7), Christ
is said to be, to believers, "precious," *Greek,*
"preciousness."
**confounded**—same *Greek*
as in [Romans 9:33](../../../kjv/romans/9/33) (Peter here as
elsewhere confirming Paul's teaching. See [Romans 9:33](../../../kjv/romans/9/33)
also [Romans 10:11](../../../kjv/romans/10/11)), "ashamed."
In [Isaiah 28:16](../../../kjv/isaiah/28/16), "make
haste," that is, flee in sudden panic, covered with the *shame*
of confounded hopes.

**7.** 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
[John 9:39](../../../kjv/john/9/39); [2 Corinthians 2:15](../../../kjv/2-corinthians/2/15);
[2 Corinthians 2:16](../../../kjv/2-corinthians/2/16).
**precious**—*Greek,*
"THE preciousness"
([1 Peter 2:6](../../../kjv/1-peter/2/6)). To you believers
belongs *the preciousness* of Christ just mentioned.
**disobedient**—to the
faith, and so disobedient in practice.
**the stone which . . . head of
. . . corner**— ([Psalms 118:22](../../../kjv/psalms/118/22)).
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.

**8. stone of stumbling,** c.—quoted
from [Isaiah 8:14](../../../kjv/isaiah/8/14). Not merely they
*stumbled,* in that their prejudices were offended but their
stumbling implies the *judicial punishment* of their reception
of Messiah; they hurt themselves in stumbling over the corner-stone,
as "stumble" means in [Jeremiah 13:16](../../../kjv/jeremiah/13/16);
[Daniel 11:19](../../../kjv/daniel/11/19).
**at the word**—rather,
join "being disobedient to the word"; so [1 Peter 3:1](../../../kjv/1-peter/3/1);
[1 Peter 4:17](../../../kjv/1-peter/4/17).
**whereunto**—to penal
*stumbling;* to the judicial punishment of their unbelief. See
above.
**also**—an additional
thought; God's ordination; not that God ordains or *appoints*
them to *sin,* but they are given up to "the fruit of *their
own* ways" according to the eternal counsel of God. The moral
ordering of the world is altogether of God. God appoints the ungodly
to be *given up unto* sin, and a *reprobate mind,* and its
necessary penalty. "Were appointed," *Greek,* "set,"
answers to "*I* lay," *Greek,* "set,"
[1 Peter 2:6](../../../kjv/1-peter/2/6). God, in the active, is
said to *appoint* Christ and the elect (directly). Unbelievers,
in the passive, are said to be *appointed* (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 *appointed
unto wrath* 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.

**9.** Contrast in the privileges
and destinies of believers. Compare the similar contrast with the
preceding context.
**chosen**—"elect"
of God, even as Christ your Lord is.
**generation**—implying the
unity of spiritual origin and kindred of believers as a class
distinct from the world.
**royal**—kingly.
Believers, like Christ, the antitypical Melchisedec, are at once
*kings* and *priests.* 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.
**holy nation**—antitypical
to Israel.
**peculiar people**—literally,
"a people *for an acquisition,*" that is, whom God
chose to be *peculiarly His:* , "purchased," literally, "acquired."
God's "*peculiar treasure*" above others.
**show forth**—*publish
abroad.* Not *their own* praises but *His.* 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 *show forth* to others.
**praises**—*Greek,*
"virtues," "excellencies": His glory, *mercy*
([1 Peter 2:10](../../../kjv/1-peter/2/10)), *goodness*
(*Greek,* [1 Peter 2:3](../../../kjv/1-peter/2/3); [Numbers 14:17](../../../kjv/numbers/14/17);
[Numbers 14:18](../../../kjv/numbers/14/18); [Isaiah 63:7](../../../kjv/isaiah/63/7)).
The same term is applied to believers, [Isaiah 63:7](../../../kjv/isaiah/63/7).
**of him who hath called you**—
([2 Peter 1:3](../../../kjv/2-peter/1/3)).
**out of darkness**—of
heathen and even Jewish ignorance, sin, and misery, and so out of the
dominion of the prince of darkness.
**marvellous**—Peter still
has in mind [Psalms 118:23](../../../kjv/psalms/118/23).
**light**—It is called
"His," that is, God's. Only the (spiritual) *light* is
created by God, not *darkness.* In [Psalms 118:23](../../../kjv/psalms/118/23), it is physical darkness and evil, not moral, that God is
said to *create,* the punishment of sin, not sin itself. Peter,
with characteristic boldness, brands as *darkness* what all the
world calls *light;* 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].

**10.** Adapted from [Hosea 1:9](../../../kjv/hosea/1/9);
[Hosea 1:10](../../../kjv/hosea/1/10); [Hosea 2:23](../../../kjv/hosea/2/23).
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.
**not obtained mercy**—literally,
"who were men not compassionated." Implying that it was
God's pure *mercy,* not their merits, which made the blessed
change in their state; a thought which ought to kindle their lively
*gratitude,* to be shown with their life, as well as their lips.

**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.
**Dearly beloved**—He gains
their attention to his exhortation by assuring them of his love.
**strangers and pilgrims**—
([1 Peter 1:17](../../../kjv/1-peter/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.
**fleshly lusts**—enumerated
in [Galatians 5:19](../../../kjv/galatians/5/19), c. Not only the
gross appetites which we have in common with the brutes, but all the
thoughts of the unrenewed mind.
**which**—*Greek,*
"*the* which," that is, inasmuch as being such as
"war." &c. Not only do they impede, but they assail
[BENGEL].
**the soul**—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.

**12. conversation**—"behavior";
"conduct." There are two things in which "strangers
and pilgrims" ought to bear themselves well: (1) the
*conversation* or conduct, as subjects (), servants ([1 Peter 2:18](../../../kjv/1-peter/2/18)),
wives ([1 Peter 3:1](../../../kjv/1-peter/3/1)), husbands ([1 Peter 3:1](../../../kjv/1-peter/3/1)), all persons under all circumstances ([1 Peter 3:1](../../../kjv/1-peter/3/1)); (2) *confession* of the faith ([1 Peter 3:15](../../../kjv/1-peter/3/15);
[1 Peter 3:16](../../../kjv/1-peter/3/16)). 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.
**honest**—honorable,
becoming, proper ([1 Peter 3:16](../../../kjv/1-peter/3/16)).
Contrast "vain conversation," [1 Peter 3:16](../../../kjv/1-peter/3/16). 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].
**whereas they speak against
you**—*now* ([1 Peter 2:15](../../../kjv/1-peter/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].
**evildoers**—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).
**by**—owing to.
**they shall behold**—*Greek,*
"they shall be *eye-witnesses of*"; "shall behold
*on close inspection*"; as opposed to their "ignorance"
([1 Peter 2:15](../../../kjv/1-peter/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 [1 Peter 2:15](../../../kjv/1-peter/2/15). "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.
**glorify**—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.*
**the day of visitation**—of
God's grace; when God shall *visit* them *in mercy.*

**13. every ordinance of man**—"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 , "Be subject for conscience' sake."
**king**—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.

**14. governors**—subordinate to
the emperor, "sent," or delegated by Cæsar to preside over
the provinces.
**for the punishment**—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.
**praise of them that do
well**—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 ().

**15.** Ground of his directing them
to *submit themselves* ().
**put to silence**—literally,
"to muzzle," "to stop the mouth."
**ignorance**—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 ). 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.

**16. As free**—as "the
Lord's freemen," connected with , *doing well as* being *free.* "Well-doing"
([1 Peter 2:15](../../../kjv/1-peter/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.*
**not using**—*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* ([1 Peter 2:15](../../../kjv/1-peter/2/15)) which is of God's appointment.

**17. Honour all men**—*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.
**Love**—present:
*Habitually love* with the special and congenial affection that
you ought to feel to brethren, besides the general *love* to all
men.
**Fear God . . . the king**—The
king is to be *honored;* but God alone, in the highest sense,
*feared.*

**18. Servants**—*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.
**be subject**—*Greek,*
"being subject": the participle expresses a particular
instance of the general exhortation to good conduct, [1 Peter 2:11](../../../kjv/1-peter/2/11);
[1 Peter 2:12](../../../kjv/1-peter/2/12), of which the first
particular precept is given [1 Peter 2:12](../../../kjv/1-peter/2/12), "Submit yourselves to every ordinance of man for the
Lord's sake." The general exhortation is taken up again in [1 Peter 2:12](../../../kjv/1-peter/2/12); and so the participle [1 Peter 2:12](../../../kjv/1-peter/2/12), "being subject," is joined to the hortatory
imperatives going before, namely, "abstain," "submit
yourselves." "honor all men."
**with**—*Greek,*
"*in.*"
**all**—all possible: under
all circumstances, such as are presently detailed.
**fear**—the awe of one
subject: God, however, is the ultimate object of the "fear":
*fear* "for the Lord's sake" ([1 Peter 2:12](../../../kjv/1-peter/2/12)), not merely slavish fear of masters.
**good**—kind.
**gentle**—indulgent
towards errors: considerate: yielding, not exacting all which justice
might demand.
**froward**—perverse:
harsh. Those bound to obey must not make the disposition and behavior
of the superior the measure of the fulfilment of their obligations.

**19.** Reason for subjection even
to froward masters.
**thankworthy**— (). 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 ).
**for conscience toward
God**—literally, "consciousness of God": from a
conscientious regard to God, more than to men.
**endure**—*Greek,*
"patiently bear up under": as a superimposed burden
[ALFORD].
**grief**—*Greek,*
"griefs."

**20. what**—*Greek,* "what
kind of."
**glory**—what peculiar
*merit.*
**buffeted**—the punishment
of slaves, and suddenly inflicted [BENGEL].
**this is**—Some oldest
manuscripts read, "for." Then the translation is, "But
if when . . . ye take it patiently (it is a glory), *for* this
is acceptable."
**acceptable**—*Greek,*
"thankworthy," as in .

**21.** Christ's example a proof
that patient endurance under undeserved sufferings is acceptable with
God.
**hereunto**—to the patient
endurance of unmerited suffering (). Christ is an example to servants, even as He was once in
"the form of a servant."
**called**—with a heavenly
calling, though slaves.
**for us**—*His dying for
us* is the highest exemplification of "doing well" (). 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.
**leaving**—*behind:*
so the *Greek:* on His departure to the Father, to His glory.
**an example**—*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.
**follow**—*close upon:*
so the *Greek.*
**his steps**—*footsteps,*
namely, of His *patience* combined with *innocence.*

**22.** Illustrating Christ's
*well-doing* ([1 Peter 2:20](../../../kjv/1-peter/2/20))
though suffering.
**did**—*Greek*
aorist. "Never in a single instance did" [ALFORD].
Quoted from [Isaiah 53:9](../../../kjv/isaiah/53/9), end,
*Septuagint.*
**neither**—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 ([Isaiah 53:9](../../../kjv/isaiah/53/9)). On Christ's sinlessness, compare [2 Corinthians 5:21](../../../kjv/2-corinthians/5/21);
[Hebrews 7:26](../../../kjv/hebrews/7/26).

**23.** Servants are apt to "answer
again" ([Titus 2:9](../../../kjv/titus/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.
**committed*****himself*******—or *His cause,* as man in His suffering. Compare the
type, [Jeremiah 11:20](../../../kjv/jeremiah/11/20). In this Peter
seems to have before his mind [Jeremiah 11:20](../../../kjv/jeremiah/11/20). Compare [Romans 12:19](../../../kjv/romans/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.

**24. his own self**—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 ([1 Peter 2:20](../../../kjv/1-peter/2/20)).
**bare**—to sacrifice:
*carried and offered up:* a sacrificial term. [Isaiah 53:11](../../../kjv/isaiah/53/11);
[Isaiah 53:12](../../../kjv/isaiah/53/12), "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 [Isaiah 53:12](../../../kjv/isaiah/53/12).
**our sins**—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 [Isaiah 53:12](../../../kjv/isaiah/53/12), "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].
**on the tree**—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.
**that we being dead to
sins**—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 [Isaiah 53:12](../../../kjv/isaiah/53/12). 'My *righteous* servant shall *justify* many'),
the gracious relation to God which He has brought in" [STEIGER].
**by whose stripes**—*Greek,*
"stripe."
**ye were healed**—a
paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,'
[1 Peter 2:20](../../../kjv/1-peter/2/20); [1 Peter 2:24](../../../kjv/1-peter/2/24))
often bear *the strife;* but it is not more than your Lord
Himself bore; learn from Him patience in wrongful sufferings.

**25.** (.)
**For**—Assigning their
natural need of *healing* ().
**now**—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.
**Shepherd and Bishop**—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" (). 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 "*Pharna*bazus."

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