1 Peter 2:11-25

Ver. 11.—Dearly beloved, I beseech you as strangers and pilgrims. St. Peter returns to practical topics: he begins his exhortation in the affectionate manner common in Holy Scripture. He calls his readers “strangers and pilgrims.” The word here rendered “strangers” (πάροικοι) is equivalent to the classical μέτοικοι, and means “foreign settlers, dwellers in a strange land.” The second word (παρεπίδημοι, translated “strangers”in ch. 1) means “visitors” who tarry for a time in a foreign country, not permanently settling in it. It does not contain the ideas associated with the modern use of “pilgrim;” though, that word, derived from the Latin peregrinus, originally meant no more than “sojourner”. St. Peter is plainly using the words metaphorically—his readers were citizens of the heavenly country; on earth they were sojourners. Both words occur in the Septuagint Version of Ps. 39:12 (38:13 in the Greek), with the same metaphorical meaning. Abstain from fleshly lusts, which war against the soul. Strangers and pilgrims should remember their distant home, and not follow the practices of the strange land in which they sojourn. The lusts of the flesh are all those desires which issue out of our corrupt nature (comp. Gal. 5:16–21). They “war against the soul.” “Non mode impediunt,” says Bengal, “sed oppuguant; grande verbum” (comp. Rom. 7:23). St. Peter uses the word “soul” here for the whole spiritual nature of man, as in ch. 1:9, 22.

Ver. 12.—Having your conversation honest among the Gentiles. If we read ἀπέχεσθαι in ver. 11 (some ancient manuscripts have ἀπέχεσθε), there is a slight irregularity in the construction, as the participle ἔχοντες is nominative; it gives more force and vividness to the sentence (comp. in the Greek, Eph. 4:2; Col. 3:16). The conversation (ἀναστροφή, mode of life or behaviour) of the unconverted is described as “vain” in ch. 1:18; the conversation of Christians must be seemly (καλή), exhibiting the beauty of holiness. The Churches to which St. Peter wrote were in Gentile countries; they must be careful, for the honour of their religion, to set a good example among the heathen—a warning, alas! too often neglected in modern as well as is ancient times. That, whereas they speak against you as evil-doers; literally, wherein, in the matter in which they speak, i.e. is reference to manner of life. Christians were commonly accused of “turning the world upside down;” of doing “contrary to the decrees of Cæsar,” as at Thessalonica (Acts 17:6, 7); of being atheists and blasphemers of the popular idolatry, as at Ephesus (Acts 19:37). Suetonius calls them a “genus hominum superstitionis novæ et maleficæ” (‘Vit. Neron.,’ ch. xvi.). Probably the grosser accusations of Thyestean banquets, etc., came later. They may by your good works, which they shall behold, glorify God in the day of visitation. The word rendered, “which they shall behold” (ἐποπτεύσαντες, or, according to some of the older manuscripts, ἐποπτεύοντες, beholding), occurs only here and in ch. 3:2. It implies close attention; the Gentiles watched the conduct of the Christians, narrowly scrutinizing it to discover faults and inconsistencies. The use of the corresponding substantive, ἐπόπτης, in 2 Pet. 1:16 is a coincidence to be noticed. It is not probable that there is any reference to the heathen use of the word in connection with the Eleusinian Mysteries. St. Peter hopes that this close observation of the lives of Christian people would lead the Gentiles to glorify God, he was thinking, perhaps, of our Lord’s words in the sermon on the mount: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Perhaps in the following clause also we may trace an echo of the Saviour’s words in Luke 19:44, “Because thou knewest not the time of thy visitation” (ἐπισκοπῆς, as here). St. Peter hopes that the holy lives of Christians may be made the means of saving many Gentile souls in the time of visitation; that is, when God should visit the heathen with his converting grace, seeking to draw them to himself, whether by gracious chastisement or by the preaching of his servants. This seems more natural than to understand the words of God’s visitation of the Christians in the persecutions which were impending; though it is true that many Gentiles were won to Christ by the calm and holy bearing of suffering Christians.

Ver. 13.—Submit yourselves to every ordinance of man. The aorist passive (ὑποτάγητε) is used, as often, in a middle sense. The word for “ordinance” is κτίσις, which in classical Greek means “foundation,” as of a city; but in the New Testament is used elsewhere only of the works of God, in the sense of “creation,” or “a creature” (see Mark 16:15; Col. 1:23, etc.). Hence some, as De Wette, translate the words, “to every human creature,” supporting their view by ch. 5:5. But on the whole this seems unlikely; ἀνθρωπίνη κτίσις is a strange and awkward periphrasis for ἄνθρωπος. It is better to understand it as meaning a human creation or foundation. Certainly “there is no power but of God” (Rom. 13:1); but the form which that power assumes is a human institution. St. Peter bids his readers to submit themselves to the de facto form of government. For the Lord’s sake. Not from human motives, as fear of punishment; but for the Lord’s sake, because “the powers that be are ordained of God,” and in obeying them we obey the ordinance of God. Christians were commonly accused of insubordination, of doing “contrary to the decrees of Cæsar” (Acts 17:7); they must show by their conduct that these accusations are false, that the progress of the gospel be not hindered. Whether it be to the king, as supreme. By “the king” is meant the Roman emperor, who was frequently so described in the Greek writers. Nero was emperor when St. Peter wrote. Christians were to obey even him, wicked tyrant as he was; for his power was given him from above, as the Lord himself had said of Pilate (John 19:11).

Ver. 14.—Or unto governors, as unto them that are sent by him; literally, through him. Some commentators, following Calvin, understand the pronoun of the Lord. Certainly, governors are sent through him; he “ordereth all things, both in heaven and earth.” But it seems more natural in this place to refer the pronoun to the nearer substantive, the king; it was through the Roman emperor that the various governors, legates, etc., were sent from time to time (as the Greek present participle implies) to administer the provinces. For the punishment of evil-doers, and for the praise of them that do well. Observe the close resemblance to Rom. 13:3, 4. St. Peter recognizes the Roman sense of justice which we see in men like Festus and Gallio. At first the Jews were the persecutors of the Christians; the Roman magistrates were their protectors. St. Peter wrote before the great outbreaks of Roman persecution; he was himself to suffer under that emperor whose authority he upheld.

Ver. 15.—For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. The Gentiles speak against the Christians as evil-doers; they are to put their accusers to silence by well-doing; this is to be their answer rather than indignant self-vindication. The Greek word rendered “put to silence” (φιμοῦν) means literally “to muzzle” (comp. Matt. 22:12; Mark 4:39; 1 Cor. 9:10). The word for “ignorance” (ἀγνωσία) occurs, besides this passage, only in 1 Cor. 15:34, where it evidently means “culpable, self-caused ignorance.” The word for “foolish” (ἄφρων) is a strong one—it means “senseless” (comp. 1 Cor. 15:36). Here it has the article, “the foolish men,” i.e. those “who speak against you as evil-doers.”

Ver. 16.—As free. This verse is not to be taken with what follows, for it does not well cohere with the contents of ver. 17; but either with ver. 14 (ver. 15 being regarded as parenthetical) or with ver. 15, notwithstanding the change of case in the original, which presents no real difficulty; the meaning being that Christian freedom must show itself, not in licence, but in willing obedience to constituted authorities: “Not only for wrath, but for conscience’ sake” (Rom. 13:5). Those whom the truth makes free are free indeed, but true freedom implies submission to legitimate authority. And not using your liberty for a cloke of maliciousness; literally, not having your liberty as a cloke. The word rendered “cloke” (ἐπικάλυμμα) is used in the Septuagint (Exod. 26:14) for the covering of the tabernacle. The pretence of Christian liberty must not be made a covering, a concealment, of wickedness. But as the servants of God. The truest liberty is that of the servants of God; his service is perfect freedom (comp. Rom. 6:16–23).

Ver. 17.—Honour all men. St. Peter illustrates the well-doing which he enjoins in ver. 15, drawing out his general exhortation into four rules of conduct. First, he bids us give honour to all men. The Christians of Asia Minor saw heathenism and vice all around them; they heard of the abominable life of Nero and his courtiers at Rome. They were conscious of a great and elevating change which had passed over themselves; St. Peter has just been enumerating the dignities and privileges of the Christian life. But they must not be lifted up; they must despise no one, but honour in all men the handiwork of God, created after God’s own image, though sadly marred and defaced by sin. Respect is due to all men, of course in varying degrees and to be shown in different ways; but in some sense it is due to all, to the humblest and even to the worst. The aorist imperative (τιμήσατε) seems to lay down this principle as a sharp, definite rule, to be accepted at once, and to be applied as need arises, according to the circumstances of each ease. The three following imperatives are present; the duties which they prescribe are viewed as continuous, recognized elements in well-doing. There was something new and strange in the command to honour all men; it is expressed forcibly, once for all, by the aorist imperative. Love the brotherhood. The word ἀδελφότης, brotherhood, is peculiar to St. Peter; it stands for the aggregate of Christian brethren regarded as one body in Christ. The Lord bids us “love our enemies.” St. Peter’s rule does not weaken the force of the Saviour’s precept. But love must vary in depth and degree according to the varying relations of life; and the love which true Christians feel for the like-minded must be one of its strongest forms. Fear God. Honour the king. The holy fear of God is the beginning of wisdom. The fear of God as the King of kings will lead us to give due honour to earthly princes, who rule by his controlling providence. It was especially necessary to urge the fear of God as a motive, when the king to be honoured was such as Nero.

Ver. 18.—Servants. The word is not δοῦλοι, slaves, but οἰκέται, household servants, domestics. St. Peter may have used it as a less harsh term, in Christian kindliness and courtesy; or he may have chosen it purposely to include the large class of freedmen and other dependents who were to be found in the houses of the great. The frequent mention of slaves in the Epistles shows that many of the first Christians must have been in a condition of servitude (comp. 1 Cor. 7:21–23; Eph. 6:5–8; Col. 3:22; 1 Tim. 6:1, 2, etc.). It was only natural that men should feel uneasy and irritable under the yoke of slavery as they came to learn the equality of all men in the sight of God, and to understand the blessed privileges and the high hopes of Christians. The apostles counselled submission and resignation to the will of God. Slavery was an unnatural institution; it must in time disappear under the softening influences of the gospel. But Christian slaves were to wait in faith and patience. The sacred writers use language of studied moderation, carefully avoiding any expressions which might be regarded as exciting to violence or revolutionary outbreaks. Be subject to your masters with all fear. The participle ὑποτασσόμενοι seems to look back to the imperative ὑποτάγητε in ver. 13; the relation of slaves to their lords being one of the ordinances of man alluded to there (comp. Eph. 6:5, where St. Paul bids slaves to be obedient to their masters “with fear and trembling, in singleness of your heart, as unto Christ”). The holy fear God, by whose providence they were set in that lowly station, would involve the fear of failing in their duty to their masters, All fear; not only! fear of punishment, but also fear of neglecting duty. Not only to the good and gentle, but also to the froward. Servants must not make the character of their masters an excuse for disobedience; if their masters are froward (σκολιοί, literally, “crooked, perverse”), still they must be submissive to the will of God.

Ver. 19.—For this is thankworthy; literally, this is grace (comp. Luke 6:32, Ποία ὑμῖν χάρις ἐστί; “What thank have ye?” where the parallel passage in St. Matthew is Τίνα μισθὸν ἔχετε; “What reward have ye?”). A comparison of these passages seems to show that χάρις and μισθός are used in a similar sense as expressive of God’s condescending love. In his gracious tenderness he speaks of reward, though we deserve only punishment; he even speaks of thanks, though we deserve only condemnation. Other possible explanations are, “This is the work of God’s grace;” or, “This is lovely;” or, “This is favour;”or “This implies” or “This causes favour with God.” If a man for conscience toward God; literally, for conscience of God; that is, consciousness of God’s presence, of his will, of our duties to him. This is better than to take the genitive as subjective, and to interpret, “because of the consciousness of God,” because he sees and knows all that we do and say and think (comp. 1 Cor. 8:7, where “conscience of the idol” seems to mean a belief or half belief in the real existence of the god supposed to be represented by the idol). Endure grief, suffering wrongfully; literally, griefs, λύπας (comp. λυπηθέντες, ch. 1:6). St. Peter echoes our Lord’s teaching in the sermon on the mount (Matt. 5:39).

Ver. 20.—For what glory is it? The word translated “glory” (κλέος), common in Greek poetry, occurs nowhere else in the New Testament. It means, first, “rumour, report;” then “fame, renown.” If, when ye buffeted for your faults, ye shall take it patiently; literally, if sinning and being buffeted. The word translated “buffeted” (κολαφιζόμενοι), used by St. Matthew and St. Mark in describing our Saviour’s sufferings, has a figurative meaning in 1 Cor. 4:11; 2 Cor. 12:7. It is probably used literally here; blows were a common occurrence in the life of slaves. To be patient when suffering deserved punishment is often difficult, but it is no more than a simple duty; it would not be for the glory of religion. Christian slaves ought to do their duty to their masters, and not deserve punishment. But if, when ye do well, and suffer for it, ye take it patiently; literally, but if doing well, and suffering. The words “for it” are not in the Greek. This is acceptable with God. If we read “for” (τοῦτο γὰρ), with some of the best manuscripts, we must supply “there is glory” after the last clause. “If, doing well and suffering, ye take it patiently, there is glory (κλέος), for this is thankworthy (χάρις) with God.” Such conduct will bring honour to Christianity, for it is thankworthy even in the sight of God. When Christian men and women took cruel sufferings patiently and joyfully, as the apostles did (Acts 5:41; 16:25), that was more than a mere recognized duty—that showed the power of Christian motives, that brought glory to Christianity, and was held to be thankworthy (such is God’s gracious condescension) even in the sight of God. The word for “acceptable” here is that translated “thankworthy” in ver. 19, where see note.

Ver. 21.—For even hereunto were ye called; that is, to do good and to suffer patiently (comp. 1 Thess. 3:3). Omit “even,” for which there is no authority. St. Peter is speaking of slaves, but what he says of slaves is true in some sense of all Christians (comp. Acts 14:22). Because Christ also suffered for us; rather, for you, with the oldest manuscripts. You do not suffer alone; Christ also suffered, and that for you slaves, on your behalf. “Christ himself,” says Bengel, “was treated as a slave; he deigns to exhibit his own conduct as an example to slaves.” Leaving us an example, that ye should follow his steps. The oldest manuscripts have the second person herein both places. Leaving (ὑπολιμπάνων), leaving behind; Bengel says, “in abitu ad patrem.” The Greek for “example” is ὑπογραμμός—a word which occurs nowhere else in the New Testament. It means a copy set by a writing or drawing master, which was to be exactly reproduced by his pupils (see 2 Macc. 2:28, in the Greek). The life of Christ is our model. In particular St. Peter urges us to imitate the Lord’s patience in suffering undeserved afflictions. In the last clause the figure is changed to that of a guide along a difficult route, so difficult that those who follow must put their feet in his footprints. We should follow his steps, one by one, closely following him, as the word ἐπακολουθήσητε means (comp. Mark 16:20; 1 Tim. 5:10, 24).

Ver. 22.—Who did no sin, neither was guile found in his mouth. St. Peter is quoting the Septuagint Version of Isa. 53:9, almost exactly, the word ἁμαρτίαν sin, being substituted for ἀνομίαν, lawlessness (“violence” in our version). We should notice that the Messiah, whose example is here set before Christian slaves, is called by the prophet “the Servant of Jehovah” (Isa. 52:13). Slaves were often tempted to deceit and guile; they must look to the Lord Jesus, and strive to copy his innocence and his truth. The verb εὑρίσκεσθαι, to be found, is sometimes said to be used, by a Hebraism, for the simple verb “to be.” Winer says, “Between these two verbs, however, there is always this distinction, that, whilst εἶναι indicates the quality of a thing in itself, εὑρίσκεσθαι indicates the quality in so far as it is discovered, detected, recognized, in the subject” (‘Greek Grammar,’ lxv. 8).

Ver. 23.—Who, when he was reviled, reviled not again; when he suffered, he threatened not (comp. Isa. 53:7). The Lord again and again denounced the hypocrisy and unbelief of the Pharisees; he bade Caiaphas remember the coming judgment. But that was the language of prophetic warning, the sternness of love. He sets before them the impending punishment, that they may take heed in time and escape from the wrath to come. In the midst of his strongest invective against the sins and hollow unreality of Pharisaism there is an outburst of the deepest love, the tenderest concern (Matt. 23:27). But committed himself to him that judgeth righteously. The verb “committed” παρεδίδου) is without an object in the original. Most commentators supply “himself,” or “his cause;” others, “his sufferings;” some, as Alford, “those who inflicted them.” Perhaps the last explanation is the best: he left them to God, to God’s mercy, if it might be; to his,judgment, if it must be. There may be a reference to his prayer, “Father, forgive them.” Compare by contrast the language of Jeremiah, speaking in the spirit of the Old Testament (11:20 and 20:12). There is a curious reading, entirely without the authority of existing Greek manuscripts, represented by the Vulgate, Tradebat judicanti se injuste, as if the words were understood of the Lord’s submitting himself “to one who judged unrighteously,” that is, to Pilate.

Ver. 24.—Who his own self bare our sins in his own body on the tree. St. Peter has thus far spoken of our Lord as our Example of patient endurance; but he seems to feel that, although this is the aspect of the Saviour’s sufferings most suitable to his present purpose, yet it is scarcely seemly to dwell upon that most momentous of all events, the death of Christ our Lord upon the cross, without mentioning its more solemn and awful import. A martyr may be an example of patient suffering; he cannot bear our sins. The apostle proceeds to unfold the contents of the ὑπὲρ ὑμῶν in ver. 21, The Lord died for us: but what is the meaning of the preposition? Was it that his example might stimulate us to imitate his patience and his holy courage? This is a true view, but, taken alone, it would be utterly inadequate. The death of the Son of God had a far deeper significance. The ὑπέρ used here and elsewhere is explained by the more precise ἀντί of Matt. 20:28; Mark 10:45; 1 Tim. 2:6, in which last passage both prepositions are combined. The Lord died, not only in our behalf, but in our stead. He gave “his life a ransom for many;” “he is the Propitiation for our sins.” St. Peter exhibits here, with all possible emphasis, this vicarious aspect of the Saviour’s death. “He bore our sins himself.” The pronoun is strongly emphatic; he bore them, though they were not his own. They were our sins, but he bore them—he alone; none other could bear that awful burden. He bare (ἀνήνεγκεν). The apostle is evidently quoting Isa. 53:12, where the Hebrew verb is נָשָׂא, and the Septuagint Version is αὐτὸς ἁμαρτίας πολλῶνἀνήνεγκε; comp. vers. 4 and 11 (in ver. 11 there is another Hebrew verb) of the same chapter. In the Old Testament “to bear sins” or “iniquity” means to suffer the punishment of sin, whether one’s own sin of the sin of others (see Lev. 5:1, 17, and many similar passages). In the description of the ceremonial of the Day of Atonement in Lev. 16. it is said (ver. 22) that the scape. goat “shall bear upon him [the Hebrew is נָשָׂא הַשָּׂעִיד עָלָיו; the Greek is λήψεται ὁ χίμαρος ἐφ᾽ ἑαυτῷ] all their iniquities unto a land not inhabited,” where the scapegoat is represented as bearing the sins of the people and taking them away. Compare also the great saying of the Baptist, “Behold the Lamb of God, which taketh away the sin of the world” where the Greek (ὁ αἴρων) may be rendered with equal exactness, “who beareth,” or “who taketh away.” The Lord took our sins away by taking them upon himself (comp. Matt. 8:17). As Aaron put the sins of the people upon the head of the scapegoat (Lev. 16:21), and the goat was to bear them upon him unto a land not inhabited, so the Lord laid on the blessed Saviour the iniquity of us all, and he bare our sins in his own body on to the tree, and, there dying in our stead, took them away. He bare them on himself, as the scapegoat bare upon him the iniquities of Israel. It was this burden of sin which made his sacred body sweat great drops of blood in his awful agony. He bare them on to the tree (ἐπὶ τὸ ξύλον); he carried them thither, and there he expiated them (comp. Heb. 9:28, “Christ was once offered to bear the sins of many,” where the same Greek word is used—ἀνενεγκεῖν). Another interpretation takes ἀναφέρειν in its sacrificial sense, as in Heb. 7:27, and regards the cross as the altar: “He bore our sins on to the altar of the cross.” The Lord is both Priest and Victim, and the verb is used in the sacred writings both of the priest who offers the sacrifice and of the sacrifice which bears or takes away sin. But the sacrifice which the Lord offered up was himself, not our sins; therefore it seems best to understand ἀναφέρειν here rather of victim than of priest, as in Heb. 9:28 and the Greek Version of Isa. 53:12. The thought of sacrifice was doubtless present to the apostle’s mind, as it certainly was to the prophet’s (see ver. 10 of Isa. 53.). The word ξύλον is used for the cross twice in St. Peter’s speeches in the Acts of the Apostles (5:30; 10:39). It is also so used by St. Paul (Gal. 3:13). That we, being dead to sins, should live unto righteousness. The Greek word ἀπογενόμενοι occurs nowhere else in the New Testament. Bengel understands it differently. He says that as γενέσθαι τινός, means “to become the slave of some one,” so ἀπογενέσθαι may mean to cease tobe a slave. But this would require the genitive, not the dative, ταῖς ἁμαρτίαις and the ordinary translation is more suitable to the following context. The word is several times used in Herodotus in the sense of “having died;” more literally, “having ceased to be.” The tense (aorist) seems to point to a definite time, as the time of baptism (comp. Rom. 6:2. 11; Gal. 2:19, 20,). Righteousness here is simply the opposite of sin—obedience, submission to the will of God. Bengel says, “Justitia tota una est; peccatum multiplex.” By whose stripes ye were healed. The apostle is quoting the Septuagint rendering of Isa. 53:5. The Greek μώλωψ means the mark or weal left on the flesh by a scourge (comp. Ecclus. 28:17, Πληγὴ μάστιγος ποιεῖ μώλωπας). The slaves, whom the apostle is addressing, might perhaps not unfrequently be subjected to the scourge; he bids them remember the more dreadful flagellation which the Lord endured They were to learn patience of him, and to remember to their comfort that those stripes which he, the holy Son of God, condescended to suffer are to them that believe healing and salvation. Faith in the crucified Saviour lifts the Christian out of the sickness of sin into the health of righteousness.

Ver. 25.—For ye were as sheep going astray; rather, with the best manuscripts, for ye were going astray like sheep. The apostle is probably still thinking of the great prophecy of Isaiah, and here almost reproduces the words of the sixth verse, “All we like sheep have gone astray.” He who had been thrice charged to feed the sheep and the lambs of Christ would think also of the parable of the lost sheep, and of the people of Israel who were “as sheep having no shepherd” (Matt. 9:36). But are now returned unto the Shepherd and Bishop of your souls; literally, but ye returned (the verb is aorist); that is, at the time of their conversion. The aorist passive, ἐπεστράφην, is so frequently used in a middle sense that the translation, “ye were converted,” cannot be insisted on (comp. Mark 5:30; Matt. 9:22; 10:13). Christ is the Shepherd of our souls. The quotation from Isaiah doubtless brought before St. Peter’s thoughts the sweet and holy allegory of the good Shepherd, which he had heard from the Saviour’s lips (comp. also Isa. 40:11; Ezek. 34:23; 37:24; also Ps. 22.). The word “bishop” (ἐπίσκοπος) is used in a similar connection in Acts 20:28, “Take heed … to all the flock over the which the Holy Ghost hath made you overseers (ἐπισκόπους);” comp. also Ezek. 34:11, “I will both search my sheep, and seek them out,” where the Greek word for “seek them out” is ἐπισκέψομαι. The Lord Jesus Christ is the chief Shepherd (ch. 5:4). He is also the chief Bishop or Overseer of those souls which he has bought to be his own with his most precious blood.