King James Version
1 Peter 2
25 verses with commentary
Living Stones and a Chosen People
Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
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Peter transitions from indicative (born again by God's word) to imperative (live accordingly). The command: "laying aside" (<em>apothemenoi</em>) uses aorist participle indicating decisive action—strip off completely like removing filthy garments. Five vices to discard: "all malice" (<em>pasan kakian</em>)—general wickedness, ill-will; "all guile" (<em>panta dolon</em>)—deceit, treachery; "hypocri...
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(1) **Wherefore**.—That is, Because the Pauline teaching is correct which brings the Gentiles up to the same level with the Jews. It may be observed that this newly enunciated principle is called by St. Peter in the previous verse of the last chapter, a “gospel,” or piece of *good* news, for all parties.
**Laying aside**.—This implies that before they had been *wrapped up* in these sins. There had...
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32. As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So Re 2:3, 4.
**call to remembrance--**habitually: so the present tense means.
**illuminated--**"enlightened": come to "the knowledge of the truth" (He 10:26) in connection with baptism (see on He 6:4). In spiritual bapt...
Read full commentary →As newborn babes, desire the sincere milk of the word, that ye may grow thereby :
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Peter employs the metaphor of spiritual infancy to describe believers' relationship to God's Word. "As newborn babes" (<em>hōs artigennēta brephē</em>, ὡς ἀρτιγέννητα βρέφη) likens Christians to recently born infants, emphasizing both innocence and urgent need. The phrase "desire the sincere milk of the word" uses <em>epipothēsate</em> (ἐπιποθήσατε), an imperative meaning to long for intensely, cr...
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(2) **As newborn babes.**—The word “newborn” is, of course, newly, lately born, not born anew, although the birth meant is the new birth of 1Peter 1:23. They are said to be still but newborn because they are still so far from maturity in Christ, as these sins testified. The metaphor is said to be not uncommon in Rabbinical writers to denote proselytes. St. Peter would, therefore, be describing Jew...
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33. The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians.
**gazing-stock--**as in a theater (so the Greek): often used as the place of punishment in the presence of the assembled multitudes. Ac ...
Read full commentary →If so be ye have tasted that the Lord is gracious.
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Peter assumes believers have experienced God's goodness. "If so be ye have tasted that the Lord is gracious" (<em>ei egeusasthe hoti chrēstos ho kyrios</em>) uses conditional "if" meaning "since" or "assuming that"—Peter doesn't doubt but assumes this experience. "Tasted" (<em>egeusasthe</em>) means experiential knowledge, not merely intellectual assent—believers have personally encountered God's ...
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(3) **If so be ye have tasted**.—The “if so be,” as elsewhere (2Thessalonians 1:6, Note), constitutes a strong appeal to the readers to say whether it were not so. St. Peter confidently reckons that it is so. It should rather be *ye tasted, *looking back to a quite past time, probably that of the first conversion, when the taste of spiritual things is the most delicious. How sad to be past the rel...
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**34. ye had compassion on me in my bonds--**The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of He 10:33; compare He 13:3, 23; 6:10), and accepted (so the Greek is translated in He 11:35) with joy (Jas 1:2; joy in tribulations, as exercising faith and other graces, Ro 5:3; and the pledge of the coming glory, Mt 5:12) t...
Read full commentary →To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
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Peter introduces Christ as living stone, foundation of spiritual house. "To whom coming" (<em>pros hon prosechomenoi</em>)—present participle indicating continuous action: believers keep coming to Christ. He is "a living stone" (<em>lithon zōnta</em>)—paradoxical imagery, as stones are typically dead/inert. Christ lives eternally, the cornerstone of God's building (the church). He is "disallowed i...
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(4) **To whom coming.**—The word used is that which gives rise to the name of a “proselyte.” (Comp. Note on 1Peter 2:2.) It is also strangely used in something of the same sense in 1Timothy 6:3. “Joining Him therefore as proselytes.” Not that St. Peter has any notion of a mere external accession. The Apostolic writers do not contemplate the possibility of a difference between the visible and invis...
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35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.
**Cast not away--**implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare He 3:14).
**which--**Greek, "the which": inasmuch as being such as.
**hath--**present tense: it is as certain as if you had it in your hand (He 10:37). It hath in...
Read full commentary →Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. are: or, be ye
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Building on the "living stones" metaphor (v.4), Peter presents the church's corporate identity and priestly function. "Ye also, as lively stones" (<em>kai autoi hōs lithoi zōntes</em>, καὶ αὐτοὶ ὡς λίθοι ζῶντες) identifies believers as living stones joined to Christ the cornerstone (v.6), collectively forming God's temple. The passive verb "are built up" (<em>oikodomeisthe</em>, οἰκοδομεῖσθε) indi...
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(5) **Ye also, as lively stones, are built up**.—This is true enough: they *were* in process of building up; but it suits the hortatory character of the whole Epistle better to take it (the one is as grammatical as the other) in the *imperative* sense: *Be ye also as living stones built up.* The rendering “lively,” instead of “living,” as in 1Peter 2:4, is arbitrary, the Greek being precisely the ...
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35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.
**Cast not away--**implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare He 3:14).
**which--**Greek, "the which": inasmuch as being such as.
**hath--**present tense: it is as certain as if you had it in your hand (He 10:37). It hath in...
Read full commentary →Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
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Peter quotes Isaiah 28:16, introducing Scripture's testimony to Christ. "Wherefore also it is contained in the scripture" (<em>dioti periechei en graphē</em>) appeals to written word's authority. The quotation: "Behold, I lay in Sion a chief corner stone, elect, precious" (<em>idou tithēmi en Siōn lithon akrogōniaion eklekton entimon</em>). God lays the stone (divine initiative), in Zion (covenant...
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(6) **Wherefore also.**—The mention of Jesus Christ brings the writer back again to his theme, viz., that the whole system to which his readers belong has undergone a radical change, and is based on Jesus and His fulfilment of the sufferings and glories of the Messiah. The right reading here is not “wherefore also,” but *because*—*i.e., *the quotations are introduced in the same way as in 1Peter 1...
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35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.
**Cast not away--**implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare He 3:14).
**which--**Greek, "the which": inasmuch as being such as.
**hath--**present tense: it is as certain as if you had it in your hand (He 10:37). It hath in...
Read full commentary →Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, precious: or, an honour
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Peter addresses believers directly: "Unto you therefore which believe he is precious" (<em>hymin oun hē timē tois pisteuousin</em>)—literally "to you who believe is the honor/value." Christ's preciousness belongs to believers who recognize His worth. The contrast follows: "but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner" (<em>ape...
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(7) **He is precious.**—Rather, *Unto you therefore, the believers, belongs the honour.* So said in reference to His being called “a stone elect, *honoured*,” taken in conjunction with “shall not be ashamed.” Both the Hebrew and the Greek word rendered “precious” may with equal propriety be translated “honoured,” and this contrasts better with the “shame” just spoken of. Thus Dr. Lightfoot takes i...
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35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.
**Cast not away--**implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare He 3:14).
**which--**Greek, "the which": inasmuch as being such as.
**hath--**present tense: it is as certain as if you had it in your hand (He 10:37). It hath in...
Read full commentary →And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
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Peter identifies the second stone prophecy: "And a stone of stumbling, and a rock of offence" (<em>kai lithos proskommatos kai petra skandalou</em>), quoting Isaiah 8:14. Christ becomes obstacle causing unbelievers to trip and fall. The explanation: "even to them which stumble at the word, being disobedient" (<em>hoi proskouptousin tō logō apeithountes</em>)—they stumble because they disobey the g...
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(8) **And a stone of stumbling and a rock of offence.**—Another quotation, no doubt suggested by the word “a stone,” but conveying a totally different metaphor. Here there is no thought whatever of the stone as a material for building; the thought is that of a mass of rock on the road, on which the terror-stricken fugitives stumble and fall. The words are taken from Isaiah 8:14, and are translated...
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39. A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers (Ro 8:12).
**saving of the soul--**literally, "acquisition (or obtaining) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood (Ac 20:28). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshe...
Read full commentary →But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: peculiar: or, purchased praises: or, virtues
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Peter applies four Old Testament titles for Israel directly to the church, demonstrating the New Covenant community as God's true people. The Greek <em>genos eklekton</em> (chosen race/generation) echoes Isaiah 43:20-21, while <em>basileion hierateuma</em> (royal priesthood) quotes Exodus 19:6, affirming believers' privileged access to God without human mediators—a revolutionary claim abolishing t...
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(9) **But ye**.—Like St. Paul in 2Thessalonians 2:13, St. Peter turns with an outburst of triumph to the happier and more practical and attractive theme. All the most splendid titles of the old Israel belong in a fuller sense to these Hebrews who have joined the new Israel. In 1Peter 2:5 they are bidden to aim at being what here they are said to be. (Comp. Colossians 3:3; Colossians 3:5.)
**A chos...
Read full commentary →Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
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Peter applies Hosea's prophecy to church. "Which in time past were not a people, but are now the people of God" (<em>hoi pote ou laos, nyn de laos theou</em>) quotes Hosea 2:23. Gentiles, formerly excluded from covenant, now constitute God's people through Christ. "Which had not obtained mercy, but now have obtained mercy" (<em>hoi ouk ēlēmenoi, nyn de eleēthentes</em>) emphasizes transformation f...
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(10) **Which in time past were not a people.**—Here at last, say some, we have a distinct proof that the Epistle was written to the Gentiles only, or, at least, to churches which contained a very small proportion of Jews. Such, however, is by no means the case; in fact, the opposite. We have here an emphasised adaptation of Hosea 2:23, “And I will have mercy upon Lo-ruhamah, and I will say to Lo-a...
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CHAPTER 11 He 11:1-40. Definition of the Faith Just Spoken of (He 10:39):
Examples from the Old Covenant for Our Perseverance in Faith.
1. Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of...
Read full commentary →Living as Strangers in the World
Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
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Peter issues urgent appeal based on believers' identity. "Dearly beloved" (<em>agapētoi</em>) expresses pastoral affection. "I beseech you as strangers and pilgrims" (<em>parakalō hōs paroikous kai parepidēmous</em>) recalls their status (1:1)—temporary residents journeying to permanent home. The command: "abstain from fleshly lusts, which war against the soul" (<em>apechesthai tōn sarkikōn epithy...
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PRUDENTIAL RULES OF CONDUCT IN VIEW OF THE HOSTILE ATTITUDE OF THE HEATHEN.—As slanders against the Christian name are rife, and bringing practical persecution on the Church, they are exhorted to extreme care about their conduct, especially in regard (1) to purity, and (2) to due subordination, whether as subjects to the officers of state, or as slaves to their masters, or as wives to their husban...
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**2. For--**So high a description of faith is not undeserved; for ... [Alford].
**by it--**Greek, "in it": in respect to ... in the matter of," it, "or, as Greek more emphatically, "this."
**the elders--**as though still living and giving their powerful testimony to the reasonableness and excellence of faith (He 12:1). Not merely the ancients, as though they were people solely of the past; nay...
Read full commentary →Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. whereas: or, wherein
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Peter commands exemplary conduct among pagans. "Having your conversation honest among the Gentiles" (<em>tēn anastrophēn hymōn en tois ethnesin echontes kalēn</em>)—maintain excellent behavior among unbelievers. The purpose: "that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation" (<em>hina en hō katalalousia hy...
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(12) **Conversation.**—A favourite word with St. Peter, occurring (substantive and verb) seven times in this Epistle, and thrice in the second—*i.e., *as often as in all the other New Testament writings put together. It means the visible conduct of the daily walk in life. This, as among Gentiles—*i.e., *heathen (the words are synonymous, though St. Paul generally says “those without” when he means...
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**3. we understand--**We perceive with our spiritual intelligence the fact of the world's creation by God, though we see neither Him nor the act of creation as described in Ge 1:1-31. The natural world could not, without revelation, teach us this truth, though it confirms the truth when apprehended by faith (Ro 1:20). Adam is passed over in silence here as to his faith, perhaps as being the first ...
Read full commentary →Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;
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Peter commands submission to governing authorities. "Submit yourselves to every ordinance of man for the Lord's sake" (<em>hypotagēte pasē anthrōpinē ktisei dia ton kyrion</em>)—voluntarily place yourself under human institutions/authorities for Christ's sake. This isn't absolute (Acts 5:29—obey God rather than men when they conflict) but general principle. The examples: "whether it be to the king...
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(13) **To every ordinance of man.**—Second prudential rule, subordination. Literally, *to every human creation, i.e., *to every office or authority which men have established. It is not only to ordinances of directly Divine institution that we are to submit. Mind that he does not say we are to submit to every *law* that men may pass. This passage is most directly modelled on Romans 13:1, *et seq.,...
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**4. more excellent sacrifice--**because offered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head (Ge 3:15), the one coming sacrifice: this command is implie...
Read full commentary →Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
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Peter explains governors' divinely ordained role. They are sent "for the punishment of evildoers, and for the praise of them that do well" (<em>eis ekdikēsin kakopoiōn epainon de agathopoiōn</em>). Government maintains order by punishing criminals and commending virtue. This demonstrates God's common grace—using even pagan rulers to restrain evil and promote good. Believers should respect this div...
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(14) **Governors, as unto them that are sent by him.**—This word will include *legati, *proconsuls, propraetors, procurators, all officers entrusted with the administration of provinces. Of course the person “by” whom they are here said to be (from time to time) “sent” is Cæsar, not “the Lord.” The persons to whom the letter is addressed would have very little to do with Cæsar himself directly, th...
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5. Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation.
**translated--**(Ge 5:22, 24). Implying a sudden removal (the same Greek as in Ga 1:6) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming (1Co 15:51, 52).
**had this testimony--**namely of Scripture; the Greek perfect implies that this te...
Read full commentary →For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
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Peter reveals God's will for Christian conduct: "For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men" (<em>hoti houtōs estin to thelēma tou theou, agathopoiountas phimoun tēn tōn aponōn anthrōpōn agnosia</em>). Good works are God's ordained means to silence false accusations. "Foolish men" (<em>aponōn anthrōpōn</em>) refers to those lacking spiritual ...
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(15) **For so is the will of God.**—This refers to the command contained in the last two verses, which then is further explained by the clause which follows, “that with well-doing.” See a very similar construction in 1Thessalonians 4:3. The “well-doing” of this and the last verse bears the most general sense of good conduct, not the special sense noticed on the “fair works” and “fair life” of 1Pet...
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**6. without--**Greek, "apart from faith": if one be destitute of faith (compare Ro 14:23).
**to please--**Translate, as Alford does, the Greek aorist, "It is impossible to please God at all" (Ro 8:8). Natural amiabilities and "works done before the grace of Christ are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; yea, rather, for that they are not done as God hath ...
Read full commentary →As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. using: Gr. having
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Peter addresses potential abuse of Christian liberty. "As free" (<em>hōs eleutheroi</em>) acknowledges believers' freedom in Christ—liberated from sin's bondage, ceremonial law, condemnation. But negatively: "and not using your liberty for a cloak of maliciousness" (<em>kai mē hōs epikalymma echontes tēs kakias tēn eleutherian</em>)—don't use freedom as cover/pretext for evil. Freedom isn't licens...
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(16) **As free**.—This points at once to what was the gist of the accusation. The Christian took up a position of complete independence within, and professed himself in a certain sense to be above the laws, by virtue of being a member of Christ’s kingdom. This position of independence the heathen state resented, and looked upon the Christian Church as a dangerous organisation. Here, therefore, St....
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**7. warned of God--**The same Greek, He 8:5, "admonished of God."
**moved with fear--**not mere slavish fear, but as in He 5:7; see on He 5:7; Greek, "reverential fear": opposed to the world's sneering disbelief of the revelation, and self-deceiving security. Join "by faith" with "prepared an ark" (1Pe 3:20).
**by the which--**faith.
**condemned the world--**For since he believed and was sa...
Read full commentary →Honour all men. Love the brotherhood. Fear God. Honour the king. Honour all: or, Esteem all
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Peter gives four rapid-fire imperatives governing Christian relationships. "Honour all men" (<em>pantas timēsate</em>)—respect every person as God's image-bearer, regardless of status. "Love the brotherhood" (<em>tēn adelphotēta agapate</em>)—special affection for fellow believers, the church family. "Fear God" (<em>ton theon phobeisthe</em>)—reverential awe for the Almighty, not servile terror. "...
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(17) **Honour all men.**—“These words have very briefly, and yet not obscured by briefness, but withal very plainly, the sum of our duty towards God and men; to men, both in general, *honour all men, *and in special relations, in their Christian or religious relations, *love the brotherhood;* and in a chief civil relation, *honour the king.* And our whole duty to God, comprised under the name of H...
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8. From the antediluvian saints he passes to the patriarchs of Israel, to whom "the promises" belonged.
**called--**by God (Ge 12:1). The oldest manuscripts and Vulgate read, "He that was called Abraham," his name being changed from Abram to Abraham, on the occasion of God's making with him and his seed a covenant sealed by circumcision, many years after his call out of Ur. "By faith, he who was...
Read full commentary →Submission of Servants
Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
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Peter addresses Christian slaves directly: "Servants, be subject to your masters with all fear" (<em>hoi oiketai hypotassomenoi en panti phobō tois despotais</em>). "Servants" (<em>oiketai</em>) were household slaves. "Subject" (<em>hypotassomenoi</em>) means voluntary submission. "With all fear" (<em>en panti phobō</em>) indicates reverent respect. Peter qualifies: "not only to the good and gentl...
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(18) **Servants**—Second division of the second prudential rule: subordination social. This word is not the same as is used by St. Paul—*e.g., *Ephesians 6:5; Colossians 3:22—but is used only besides in Luke 16:13; Acts 10:7; Romans 14:4. It brings forward the *family* or *household* relation of servant or slave to master, and not (as does the common word used in 1Peter 2:16) the mere fact of *own...
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**9. sojourned--**as a "stranger and pilgrim."
**in--**Greek, "into," that is, he went into it and sojourned there.
**as in a strange country--**a country not belonging to him, but to others (so the Greek), Ac 7:5, 6.
**dwelling in tabernacles--**tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" (H...
Read full commentary →For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. thankworthy: or, thank
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Peter explains why serving unjust masters pleases God. "For this is thankworthy" (<em>touto gar charis</em>)—literally "this is grace" or "this finds favor." The situation: "if a man for conscience toward God endure grief, suffering wrongfully" (<em>ei dia syneidēsin theou hypopherei tis lypas, paschōn adikōs</em>). "Conscience toward God" (<em>syneidēsin theou</em>) means awareness of God's prese...
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(19) **For this is thankworthy.**—“This,” viz., what goes before, which is further explained in what follows. Quite literally it is, *for this is grace, *or else (for, like *grâce* in French, ‘the word has the double signification) *this is thanks.* The passage has some little importance in controversy, as some of the older Roman Catholic divines pressed it into the service of the supererogation t...
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**10. looked for--**Greek, "he was expecting"; waiting for with eager expectation (Ro 8:19).
**a city--**Greek, "the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter (He 11:16; 12:22; 13:14).
**foundations--**Greek, "the foundations" which the tents had not, nor even men's present citi...
Read full commentary →For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. acceptable: or, thank
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KJV Study Commentary
Peter distinguishes between deserved and undeserved suffering. "For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently?" (<em>poion gar kleos ei hamartanontes kai kolaphizomenoi hypomeneite</em>). No credit for patiently enduring punishment you deserved. "But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God" (<em>all' ei a...
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(20) **For what glory is it.**—A poetical and pagan-sounding word, not elsewhere found in the New Testament; in the Old Testament it corresponds to the word “fame,” in Job 28:22. The sense may be said to be slightly humorous. “If you make a blunder” (such is the meaning of “fault” here—it might include such things as the breaking of dishes), “and receive a buffet for it” (or a box on the ear—a com...
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**11. also Sara herself--**though being the weaker vessel, and though at first she doubted.
**was delivered of a child--**omitted in the oldest manuscripts: then translate, "and that when she was past age" (Ro 4:19).
**she judged him faithful who had promised--**after she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: for us: some read, for you
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This verse establishes suffering as integral to Christian calling, not an aberration. "For even hereunto were ye called" (<em>eis touto gar eklēthēte</em>, εἰς τοῦτο γὰρ ἐκλήθητε) shockingly declares that believers are called not only to salvation but to suffering—God's sovereign purpose includes redemptive suffering as part of Christian vocation. The explanatory particle "because" (<em>hoti</em>,...
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(21) **For even hereunto were ye called.**—Namely, to the combination of suffering and well-doing. To this they “were called” by the Gospel which St. Paul had preached to them; it ought not to be a surprise to them when it comes. (See 1Peter 4:12.) It was a special point in St. Paul’s preaching to forewarn fairly of the tribulations attending all who wished to enter the kingdom of God. Comp. 1Thes...
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**12. as good as dead--**literally, "deadened"; no longer having, as in youth, energetic vital powers.
**stars ... sand--**(Ge 22:17).
Who did no sin, neither was guile found in his mouth:
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Peter emphasizes Christ's sinlessness as qualifying Him for substitutionary atonement. "Who did no sin" (<em>hos hamartian ouk epoiēsen</em>) echoes Isaiah 53:9. Christ committed no actual sin in deed. "Neither was guile found in his mouth" (<em>oude heurethē dolos en tō stomati autou</em>) extends sinlessness to speech—no deceit, cunning, or falsehood. Jesus was internally pure (no sinful nature)...
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(22) **Who did no sin.**—This verse is not to be taken by itself, but in the closest conjunction with the following. It is not the sinlessness of Christ by itself that is here set as an example before the servants, but His sinlessness in combination with His ill-treatment, or rather, His meekness under the combination. St. Peter again adapts the words of Isaiah (Isaiah 53:9) to his purpose. The wo...
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13-16. Summary of the characteristic excellencies of the patriarchs' faith
**died in faith--**died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare He 11:20).
**These all--**beginning with "Abraham" (He 11:8), to whom the promises were made (Ga 3:16), and w...
Read full commentary →Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: himself: or, his cause
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Peter describes Christ's response to injustice, providing pattern for believers. "Who, when he was reviled, reviled not again" (<em>hos loidoroumenos ouk anteloidorei</em>)—when verbally abused, didn't return abuse. "When he suffered, he threatened not" (<em>paschōn ouk ēpeilei</em>)—during torture, made no threats of vengeance. Instead: "but committed himself to him that judgeth righteously" (<em...
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(23) **Who, when he was reviled.**—This “who” might be rendered by *and yet He.* Conscious though He was of being blameless (John 8:46), it did not make Him retaliate upon His accusers by counter-accusations, true though these might have been. The word here translated “revile” is the same which reappears in 1Peter 3:9 as “railing,” and a sample of what it means is given in John 9:28. The servants ...
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13-16. Summary of the characteristic excellencies of the patriarchs' faith
**died in faith--**died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare He 11:20).
**These all--**beginning with "Abraham" (He 11:8), to whom the promises were made (Ga 3:16), and w...
Read full commentary →Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. on: or, to
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This verse presents the substitutionary atonement with remarkable clarity. Christ "bare our sins" (<em>anēnegken tas hamartias</em>)—the verb means to carry upward, used of sacrifices offered on the altar, indicating Christ bore sin's penalty as our substitute. The phrase "in his own body" emphasizes the incarnation's necessity: only the God-man could satisfy divine justice. "On the tree" (<em>epi...
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(24) **Who his own self.**—This verse, like the “for you” in 1Peter 2:21, is intended to make the readers feel the claims of gratitude, not to set before them another point in which Christ was to be imitated. But at the same time it serves to enforce still more strongly the two points already mentioned—*i.e.*, sinlessness and suffering. So far was Christ from “doing sins,” that He actually His own...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
13-16. Summary of the characteristic excellencies of the patriarchs' faith
**died in faith--**died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare He 11:20).
**These all--**beginning with "Abraham" (He 11:8), to whom the promises were made (Ga 3:16), and w...
Read full commentary →For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
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Peter concludes the slavery section with gospel imagery. "For ye were as sheep going astray" (<em>ēte gar hōs probata planōmena</em>) echoes Isaiah 53:6—universal human condition of lostness, wandering from God like wayward sheep without shepherd, vulnerable and directionless. "But are now returned" (<em>alla epestraphēte nyn</em>)—conversion is return, coming back to where you belong. "Unto the S...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **For ye were as sheep going astray**.—The right reading does not attach “going astray” to “sheep,” but as predicate of the sentence, “ye were going astray like sheep.” The “for” introduces an explanation of how they came to be in need of “healing.” “I may well say that ye were healed; for Israelites though you are, your consciences and memories tell you that you were as far gone in wilful er...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
13-16. Summary of the characteristic excellencies of the patriarchs' faith
**died in faith--**died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare He 11:20).
**These all--**beginning with "Abraham" (He 11:8), to whom the promises were made (Ga 3:16), and w...
Read full commentary →