1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings,
2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
3 If so be ye have tasted that the Lord is gracious.
4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
5 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.
6 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.
7 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,
8 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.
9 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;
10 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.
11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
12 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.
13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;
14 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.
15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
17 Honour all men. Love the brotherhood. Fear God. Honour the king.
18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
20 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.
21 For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
22 Who did no sin, neither was guile found in his mouth:
23 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
24 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.
25 For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
1 Wherefore G3767 laying aside G659 all G3956 malice, G2549 and G2532 all G3956 guile, G1388 and G2532 hypocrisies, G5272 and G2532 envies, G5355 and G2532 all G3956 evil speakings, G2636
2 As G5613 newborn G738 babes, G1025 desire G1971 the sincere G97 milk G1051 of the word, G3050 that G2443 ye may grow G837 thereby: G1722 G846
3 If so be G1512 ye have tasted G1089 that G3754 the Lord G2962 is gracious. G5543
4 To G4314 whom G3739 coming, G4334 as unto a living G2198 stone, G3037 disallowed G593 indeed G3303 of G5259 men, G444 but G1161 chosen G1588 of G3844 God, G2316 and precious, G1784
5 Ye G846 also, G2532 as G5613 lively G2198 stones, G3037 are built up G3618 a spiritual G4152 house, G3624 an holy G40 priesthood, G2406 to offer up G399 spiritual G4152 sacrifices, G2378 acceptable G2144 to God G2316 by G1223 Jesus G2424 Christ. G5547
6 Wherefore G1352 also G2532 it is contained G4023 in G1722 the scripture, G1124 Behold, G2400 I lay G5087 in G1722 Sion G4622 a chief corner G204 stone, G3037 elect, G1588 precious: G1784 and G2532 he that believeth G4100 on G1909 him G846 shall G2617 not be G3364 confounded. G2617
7 Unto you G5213 therefore G3767 which G3588 believe G4100 he is precious: G5092 but G1161 unto them which be disobedient, G544 the stone G3037 which G3739 the builders G3618 disallowed, G593 the same G3778 is made G1096 G1519 the head G2776 of the corner, G1137
8 And G2532 a stone G3037 of stumbling, G4348 and G2532 a rock G4073 of offence, G4625 even to them which G3739 stumble G4350 at the word, G3056 being disobedient: G544 whereunto G1519 G3739 also G2532 they were appointed. G5087
9 But G1161 ye G5210 are a chosen G1588 generation, G1085 a royal G934 priesthood, G2406 an holy G40 nation, G1484 a peculiar G1519 G4047 people; G2992 that G3704 ye should shew forth G1804 the praises G703 of him who hath called G2564 you G5209 out of G1537 darkness G4655 into G1519 his G846 marvellous G2298 light: G5457
10 Which G3588 in time past G4218 were not G3756 a people, G2992 but G1161 are now G3568 the people G2992 of God: G2316 which G3588 had G1653 not G3756 obtained mercy, G1653 but G1161 now G3568 have obtained mercy. G1653
11 Dearly beloved, G27 I beseech G3870 you as G5613 strangers G3941 and G2532 pilgrims, G3927 abstain from G567 fleshly G4559 lusts, G1939 which G3748 war G4754 against G2596 the soul; G5590
12 Having G2192 your G5216 conversation G391 honest G2570 among G1722 the Gentiles: G1484 that, G2443 whereas G1722 G3739 they speak against G2635 you G5216 as G5613 evildoers, G2555 they may G1392 by G1537 your good G2570 works, G2041 which they shall behold, G2029 glorify G1392 God G2316 in G1722 the day G2250 of visitation. G1984
13 G3767 Submit yourselves G5293 to every G3956 ordinance G2937 of man G442 for G1223 the Lord's sake: G2962 whether it be G1535 to the king, G935 as G5613 supreme; G5242
14 Or G1535 unto governors, G2232 as G5613 unto them that are sent G3992 by G1223 him G846 for G1519 G3303 the punishment G1557 of evildoers, G2555 and G1161 for the praise G1868 of them that do well. G17
15 For G3754 so G3779 is G2076 the will G2307 of God, G2316 that with well doing G15 ye may put to silence G5392 the ignorance G56 of foolish G878 men: G444
16 As G5613 free, G1658 and G2532 not G3361 using G2192 your liberty G1657 for G5613 a cloke G1942 of maliciousness, G2549 but G235 as G5613 the servants G1401 of God. G2316
17 Honour G5091 all G3956 men. Love G25 the brotherhood. G81 Fear G5399 God. G2316 Honour G5091 the king. G935
18 Servants, G3610 be subject G5293 to your masters G1203 with G1722 all G3956 fear; G5401 not G3756 only G3440 to the good G18 and G2532 gentle, G1933 but G235 also G2532 to the froward. G4646
19 For G1063 this G5124 is thankworthy, G5485 if G1487 a man G5100 for G1223 conscience G4893 toward God G2316 endure G5297 grief, G3077 suffering G3958 wrongfully. G95
20 For G1063 what G4169 glory G2811 is it, if, G1487 when G2532 ye be buffeted G2852 for your faults, G264 ye shall take it patiently? G5278 but G235 if, G1487 when ye do well, G15 and G2532 suffer G3958 for it, ye take it patiently, G5278 this G5124 is acceptable G5485 with G3844 God. G2316
21 For G1063 even G1519 hereunto G5124 were ye called: G2564 because G3754 Christ G5547 also G2532 suffered G3958 for G5228 us, G2257 leaving G5277 us G2254 an example, G5261 that G2443 ye should follow G1872 his G846 steps: G2487
22 Who G3739 did G4160 no G3756 sin, G266 neither G3761 was guile G1388 found G2147 in G1722 his G846 mouth: G4750
23 Who, G3739 when he was reviled, G3058 reviled G486 not G3756 again; G486 when he suffered, G3958 he threatened G546 not; G3756 but G1161 committed G3860 himself to him that judgeth G2919 righteously: G1346
24 Who G3739 his own self G846 bare G399 our G2257 sins G266 in G1722 his own G846 body G4983 on G1909 the tree, G3586 that G2443 we, G2198 being dead G581 to sins, G266 should live G2198 unto righteousness: G1343 by G3739 whose G846 stripes G3468 ye were healed. G2390
25 For G1063 ye were G2258 as G5613 sheep G4263 going astray; G4105 but G235 are G1994 now G3568 returned G1994 unto G1909 the Shepherd G4166 and G2532 Bishop G1985 of your G5216 souls. G5590
1 Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings,
2 as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation;
3 if ye have tasted that the Lord is gracious:
4 unto whom coming, a living stone, rejected indeed of men, but with God elect, precious,
5 ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
6 Because it is contained in scripture, Behold, I lay in Zion a chief corner stone, elect, precious: And he that believeth on him shall not be put to shame.
7 For you therefore that believe is the preciousness: but for such as disbelieve, The stone which the builders rejected, The same was made the head of the corner;
8 and, A stone of stumbling, and a rock of offence; for they stumble at the word, being disobedient: whereunto also they were appointed.
9 But ye are a elect race, a royal priesthood, a holy nation, a people for `God's' own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light:
10 who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.
11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lust, which war against the soul;
12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.
13 Be subject to every ordinance of man for the Lord's sake: whether to the king, as supreme;
14 or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well.
15 For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men:
16 as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.
17 Honor all men. Love the brotherhood. Fear God. Honor the king.
18 Servants, `be' in subjection to your masters with all fear; not only to the good and gentle, but also to the froward.
19 For this is acceptable, if for conscience toward God a man endureth griefs, suffering wrongfully.
20 For what glory is it, if, when ye sin, and are buffeted `for it', ye shall take it patiently? but if, when ye do well, and suffer `for it', ye shall take it patiently, this is acceptable with God.
21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps:
22 who did no sin, neither was guile found in his mouth:
23 who, when he was reviled, reviled not again; when he suffered threatened not; but committed `himself' to him that judgeth righteously:
24 who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed.
25 For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls.
1 Having put aside, then, all evil, and all guile, and hypocrisies, and envyings, and all evil speakings,
2 as new-born babes the word's pure milk desire ye, that in it ye may grow,
3 if so be ye did taste that the Lord `is' gracious,
4 to whom coming -- a living stone -- by men, indeed, having been disapproved of, but with God choice, precious,
5 and ye yourselves, as living stones, are built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
6 Wherefore, also, it is contained in the Writing: `Lo, I lay in Zion a chief corner-stone, choice, precious, and he who is believing on him may not be put to shame;'
7 to you, then, who are believing `is' the preciousness; and to the unbelieving, a stone that the builders disapproved of, this one did become for the head of a corner,
8 and a stone of stumbling and a rock of offence -- who are stumbling at the word, being unbelieving, -- to which also they were set;
9 and ye `are' a choice race, a royal priesthood, a holy nation, a people acquired, that the excellences ye may shew forth of Him who out of darkness did call you to His wondrous light;
10 who `were' once not a people, and `are' now the people of God; who had not found kindness, and now have found kindness.
11 Beloved, I call upon `you', as strangers and sojourners, to keep from the fleshly desires, that war against the soul,
12 having your behaviour among the nations right, that in that which they speak against you as evil-doers, of the good works having beheld, they may glorify God in a day of inspection.
13 Be subject, then, to every human creation, because of the Lord, whether to a king, as the highest,
14 whether to governors, as to those sent through him, for punishment, indeed, of evil-doers, and a praise of those doing good;
15 because, so is the will of God, doing good, to put to silence the ignorance of the foolish men;
16 as free, and not having the freedom as the cloak of the evil, but as servants of God;
17 to all give ye honour; the brotherhood love ye; God fear ye; the king honour ye.
18 The domestics! be subjecting yourselves in all fear to the masters, not only to the good and gentle, but also to the cross;
19 for this `is' gracious, if because of conscience toward God any one doth endure sorrows, suffering unrighteously;
20 for what renown `is it', if sinning and being buffeted, ye do endure `it'? but if, doing good and suffering `for it', ye do endure, this `is' gracious with God,
21 for to this ye were called, because Christ also did suffer for you, leaving to you an example, that ye may follow his steps,
22 who did not commit sin, nor was guile found in his mouth,
23 who being reviled -- was not reviling again, suffering -- was not threatening, and was committing himself to Him who is judging righteously,
24 who our sins himself did bear in his body, upon the tree, that to the sins having died, to the righteousness we may live; by whose stripes ye were healed,
25 for ye were as sheep going astray, but ye turned back now to the shepherd and overseer of your souls.
1 Laying aside therefore all malice and all guile and hypocrisies and envyings and all evil speakings,
2 as newborn babes desire earnestly the pure mental milk of the word, that by it ye may grow up to salvation,
3 if indeed ye have tasted that the Lord [is] good.
4 To whom coming, a living stone, cast away indeed as worthless by men, but with God chosen, precious,
5 yourselves also, as living stones, are being built up a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ.
6 Because it is contained in the scripture: Behold, I lay in Zion a corner stone, elect, precious: and he that believes on him shall not be put to shame.
7 To you therefore who believe [is] the preciousness; but to the disobedient, the stone which the builders cast away as worthless, this is become head of [the] corner,
8 and a stone of stumbling and rock of offence; [who] stumble at the word, being disobedient to which also they have been appointed.
9 But *ye* [are] a chosen race, a kingly priesthood, a holy nation, a people for a possession, that ye might set forth the excellencies of him who has called you out of darkness to his wonderful light;
10 who once [were] not a people, but now God's people; who were not enjoying mercy, but now have found mercy.
11 Beloved, I exhort [you], as strangers and sojourners, to abstain from fleshly lusts, which war against the soul;
12 having your conversation honest among the Gentiles, that [as to that] in which they speak against you as evildoers, they may through [your] good works, [themselves] witnessing [them], glorify God in [the] day of visitation.
13 Be in subjection [therefore] to every human institution for the Lord's sake; whether to [the] king as supreme,
14 or to rulers as sent by him, for vengeance on evildoers, and praise to them that do well.
15 Because so is the will of God, that by well-doing ye put to silence the ignorance of senseless men;
16 as free, and not as having liberty as a cloak of malice, but as God's bondmen.
17 Shew honour to all, love the brotherhood, fear God, honour the king.
18 Servants, [be] subject with all fear to your masters, not only to the good and gentle, but also to the ill-tempered.
19 For this [is] acceptable, if one, for conscience sake towards God, endure griefs, suffering unjustly.
20 For what glory [is it], if sinning and being buffeted ye shall bear [it]? but if, doing good and suffering, ye shall bear [it], this is acceptable with God.
21 For to this have ye been called; for Christ also has suffered for you, leaving you a model that ye should follow in his steps:
22 who did no sin, neither was guile found in his mouth;
23 who, [when] reviled, reviled not again; [when] suffering, threatened not; but gave [himself] over into the hands of him who judges righteously;
24 who himself bore our sins in his body on the tree, in order that, being dead to sins, we may live to righteousness: by whose stripes ye have been healed.
25 For ye were going astray as sheep, but have now returned to the shepherd and overseer of your souls.
1 Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,
2 as newborn babes, long for the pure milk of the Word, that you may grow thereby,
3 if indeed you have tasted that the Lord is gracious:
4 coming to him, a living stone, rejected indeed by men, but chosen by God, precious.
5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
6 Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, chosen, and precious: He who believes in him will not be disappointed."
7 For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone,"
8 and, "A stone of stumbling, and a rock of offense." For they stumble at the word, being disobedient, whereunto also they were appointed.
9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:
10 who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy.
11 Beloved, I beg you as foreigners and pilgrims, to abstain from fleshly lusts, which war against the soul;
12 having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation.
13 Therefore subject yourselves to every ordinance of man for the Lord's sake: whether to the king, as supreme;
14 or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well.
15 For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men:
16 as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.
17 Honor all men. Love the brotherhood. Fear God. Honor the king.
18 Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the wicked.
19 For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God.
20 For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God.
21 For to this you were called, because Christ also suffered for us, leaving you{TR reads "us" instead of "you"} an example, that you should follow his steps,
22 who did not sin, "neither was deceit found in his mouth."
23 Who, when he was cursed, didn't curse back. When he suffered, didn't threaten, but committed himself to him who judges righteously;
24 who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed.
25 For you were going astray like sheep; but are now returned to the Shepherd and Overseer{"Overseer" is from the Greek episkopon, which can mean overseer, curator, guardian, or superintendent.} of your souls.
1 So putting away all wrongdoing, and all tricks and deceits and envies and evil talk,
2 Be full of desire for the true milk of the word, as babies at their mothers' breasts, so that you may go on to salvation;
3 If you have had a taste of the grace of the Lord:
4 To whom you come, as to a living stone, not honoured by men, but of great and special value to God;
5 You, as living stones, are being made into a house of the spirit, a holy order of priests, making those offerings of the spirit which are pleasing to God through Jesus Christ.
6 Because it is said in the Writings, See, I am placing a keystone in Zion, of great and special value; and the man who has faith in him will not be put to shame.
7 And the value is for you who have faith; but it is said for those without faith, The very stone which the builders put on one side, was made the chief stone of the building;
8 And, A stone of falling, a rock of trouble; the word is the cause of their fall, because they go against it, and this was the purpose of God.
9 But you are a special people, a holy nation, priests and kings, a people given up completely to God, so that you may make clear the virtues of him who took you out of the dark into the light of heaven.
10 In the past you were not a people, but now you are the people of God; then there was no mercy for you, but now mercy has been given to you.
11 My loved ones, I make this request with all my heart, that, as those for whom this world is a strange country, you will keep yourselves from the desires of the flesh which make war against the soul;
12 Being of good behaviour among the Gentiles; so that though they say now that you are evil-doers, they may see your good works and give glory to God when he comes to be their judge.
13 Keep all the laws of men because of the Lord; those of the king, who is over all,
14 And those of the rulers who are sent by him for the punishment of evil-doers and for the praise of those who do well.
15 Because it is God's pleasure that foolish and narrow-minded men may be put to shame by your good behaviour:
16 As those who are free, not using your free position as a cover for wrongdoing, but living as the servants of God;
17 Have respect for all, loving the brothers, fearing God, honouring the king.
18 Servants, take orders from your masters with all respect; not only if they are good and gentle, but even if they are bad-humoured.
19 For it is a sign of grace if a man, desiring to do right in the eyes of God, undergoes pain as punishment for something which he has not done.
20 What credit is it if, when you have done evil, you take your punishment quietly? but if you are given punishment for doing right, and take it quietly, this is pleasing to God.
21 This is God's purpose for you: because Jesus himself underwent punishment for you, giving you an example, so that you might go in his footsteps:
22 Who did no evil, and there was no deceit in his mouth:
23 To sharp words he gave no sharp answer; when he was undergoing pain, no angry word came from his lips; but he put himself into the hands of the judge of righteousness:
24 He took our sins on himself, giving his body to be nailed on the tree, so that we, being dead to sin, might have a new life in righteousness, and by his wounds we have been made well.
25 Because, like sheep, you had gone out of the way; but now you have come back to him who keeps watch over your souls.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Peter 2
Commentary on 1 Peter 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
1Pe 2:1-25. 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" (Eph 3:16) 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 1Pe 1:22. 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" (1Pe 1:22). 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 1Pe 2:2, "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" (1Pe 2:1). As long as we are here we are "babes," in a specially tender relation to God (Isa 40:11). 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 1Co 3:2; Heb 5:12, 13; but in contrast to "guile, hypocrisies," &c. (1Pe 2:1); 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 (Mt 11:25).
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 (Ps 119:1-176). Compare Tatius' language as to Achilles.
sincere—Greek, "guileless." Compare 1Pe 2:1, "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 (1Pe 2:1).
of the word—Not as Alford, "spiritual," nor "reasonable," as English Version in Ro 12:1. 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." Jas 1:21, "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 (Ac 11:14). "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 Ps 34:8. 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" (1Pe 2:4), we who are born again ought so to be good and kind to the brethren (1Pe 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, Heb 10:22) 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 Ac 4:11. An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of Mt 16:18 (compare Mt 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 (Re 1:18) after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare 1Co 10:4, and the type, Ex 17:6; Nu 20:11.
disallowed—rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, Isa 8:14; Lu 2:34.
chosen of God—literally, "with (or 'in the presence and judgment of') God elect," or, "chosen out" (1Pe 2:6). 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" (1Pe 2:4; 1Co 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 Eph 2:22. Not as Alford, "Be ye built up." Peter grounds his exhortations, 1Pe 2:2, 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 (Re 1:6). 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 1Pe 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 Isa 56:7, which compare with "acceptable to God" here; Ps 4:5; 50:14; 51:17, 19; Ho 14:2; Php 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 (2Co 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 Jas 2:2, Greek, "synagogue"; Ac 15:21). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (1Pe 2:9, 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 (1Pe 2:4, 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 (1Pe 2:9, "chosen," Greek, "elect generation").
precious—in Hebrew, Isa 28:16, "a corner-stone of preciousness." See on Isa 28:16. So in 1Pe 2:7, Christ is said to be, to believers, "precious," Greek, "preciousness."
confounded—same Greek as in Ro 9:33 (Peter here as elsewhere confirming Paul's teaching. See Introduction; also Ro 10:11), "ashamed." In Isa 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 Joh 9:39; 2Co 2:15, 16.
precious—Greek, "THE preciousness" (1Pe 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—(Ps 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 Isa 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 Jer 13:16; Da 11:19.
at the word—rather, join "being disobedient to the word"; so 1Pe 3:1; 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," 1Pe 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: Ac 20:28, "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 (1Pe 2:10), goodness (Greek, 1Pe 2:3; Nu 14:17, 18; Isa 63:7). The same term is applied to believers, 2Pe 1:5.
of him who hath called you—(2Pe 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 Ps 118:23.
light—It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In Isa 45:7, 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 Ho 1:9, 10; 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—(1Pe 1:17). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. Flacius thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.
fleshly lusts—enumerated in Ga 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 (1Pe 2:13), servants (1Pe 2:18), wives (1Pe 3:1), husbands (1Pe 3:7), all persons under all circumstances (1Pe 2:8); (2) confession of the faith (1Pe 3:15, 16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.
honest—honorable, becoming, proper (1Pe 3:16). Contrast "vain conversation," 1Pe 1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [Luther].
whereas they speak against you—now (1Pe 2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you … that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [Steiger].
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" (1Pe 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1Pe 3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [Bengel]. Tertullian contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering.
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 Ro 13:5, "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 (1Pe 3:13).
15. Ground of his directing them to submit themselves (1Pe 2:13).
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 1Pe 2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.
16. As free—as "the Lord's freemen," connected with 1Pe 2:15, doing well as being free. "Well-doing" (1Pe 2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.
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 (1Pe 2:13) 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, 1Pe 2:11, 12, of which the first particular precept is given 1Pe 2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 1Pe 2:16; and so the participle 1Pe 2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."
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" (1Pe 2:13), 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—(Lu 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare 1Pe 2:20).
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 1Pe 2:19.
21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
hereunto—to the patient endurance of unmerited suffering (1Pe 3:9). Christ is an example to servants, even as He was once in "the form of a servant."
called—with a heavenly calling, though slaves.
for us—His dying for us is the highest exemplification of "doing well" (1Pe 2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us … us," read, "you … for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him.
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 (1Pe 2:20) though suffering.
did—Greek aorist. "Never in a single instance did" [Alford]. Quoted from Isa 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 (1Pe 2:20). On Christ's sinlessness, compare 2Co 5:21; Heb 7:26.
23. Servants are apt to "answer again" (Tit 2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.
committed himself—or His cause, as man in His suffering. Compare the type, Jer 11:20. In this Peter seems to have before his mind Isa 53:8. Compare Ro 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 (1Pe 2:20).
bare—to sacrifice: carried and offered up: a sacrificial term. Isa 53:11, 12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 1Pe 2:5.
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 Isa 53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [Vitringa]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [Gesenius].
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 Isa 53:11. '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,' 1Pe 2:20, 24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.
25. (Isa 53:6.)
For—Assigning their natural need of healing (1Pe 2:24).
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" (1Pe 3:12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, "Parnas," is often applied to kings, and enters into the composition of names, as "Pharnabazus."