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 (1 Pe 2:10), goodness (Greek, 1 Pe 2:3; Nu 14:17, 18; Is 63:7). The same term is applied to believers, 2 Pe 1:5.

of him who hath called you—(2 Pe 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 Is 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—(1 Pe 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 (1 Pe 2:13), servants (1 Pe 2:18), wives (1 Pe 3:1), husbands (1 Pe 3:7), all persons under all circumstances (1 Pe 2:8); (2) confession of the faith (1 Pe 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 (1 Pe 3:16). Contrast “vain conversation,” 1 Pe 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 (1 Pe 2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, “Wherein they speak against you … that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God.” The very works “which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery” [Steiger].

evildoers—Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).

by—owing to.

they shall behold—Greek, “they shall be eye-witnesses of”; “shall behold on close inspection”; as opposed to their “ignorance” (1 Pe 2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1 Pe 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 Caesar 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 (1 Pe 3:13).

15. Ground of his directing them to submit themselves (1 Pe 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 1 Pe 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 1 Pe 2:15, doing well as being free. “Well-doing” (1 Pe 2:15) is the natural fruit of being freemen of Christ, made free by “the truth” from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.

not using—Greek, “not as having your liberty for a veil (cloak) of badness, but as the servants of God,” and therefore bound to submit to every ordinance of man (1 Pe 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, 1 Pe 2:11, 12, of which the first particular precept is given 1 Pe 2:13, “Submit yourselves to every ordinance of man for the Lord’s sake.” The general exhortation is taken up again in 1 Pe 2:16; and so the participle 1 Pe 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” (1 Pe 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 1 Pe 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 1 Pe 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 (1 Pe 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” (1 Pe 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 (1 Pe 2:20) though suffering.

did—Greek aorist. “Never in a single instance did” [Alford]. Quoted from Is 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 (1 Pe 2:20). On Christ’s sinlessness, compare 2 Co 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, Je 11:20. In this Peter seems to have before his mind Is 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 (1 Pe 2:20).

bare—to sacrifice: carried and offered up: a sacrificial term. Is 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 1 Pe 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 Is 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 Is 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,’ 1 Pe 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. (Is 53:6.)

For—Assigning their natural need of healing (1 Pe 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” (1 Pe 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 “Pharna bazus.”