Chapter 2

1 He dehorteth them from the breach of charity: 4 shewing that Christ is the foundation whereupon they are built. 11 He beseecheth them also to abstain from fleshly lusts, 13 to be obedient to magistrates, 18 and teacheth servants how to obey their masters, 20 patiently suffering for well doing, after the example of Christ.

1. Wherefore. Peter here offers a series of exhortations designed for those who have experienced the new birth mentioned in ch. 1:23–25.

Laying aside. Or, “stripping off,” as clothing (see Eph. 4:25; James 1:21). Other things must be laid aside if the “sincere milk of the word” (1 Peter 2:2) is to become effective.

Malice. Gr. kakia, “depravity,” “baseness” (see on Rom. 1:29), including every type of vice and meanness.

Guile. Gr.dolos, “treachery,” “subtlety” (see on John 1:47).

Hypocrisies. Gr. hupokriseis, “stage play.”

Evil speakings. Or, “open slander” (see on 2 Cor. 12:20).

2. Newborn. This expression carries forward the illustration of the new birth set forth in ch. 1:3, 23. “Newborn” Christians have little personal experience in Christian life and knowledge (cf. Matt. 18:3).

Desire. Or, “long for,” here, to long eagerly for the Word as a newborn baby longs for its mother’s milk. Similarly, each Christian should long for the spiritual nurture of the Scriptures. Spiritual nourishment is essential to spiritual growth.

Sincere. Gr. adolos, “without guile,” “guileless,” here perhaps meaning “unadulterated” milk (cf. 2 Cor. 2:17). The Scriptures are “the word of the Lord” (1 Peter 1:25), unadulterated by human theories.

Milk. That is, the simple, elementary, fundamental principles of the gospel (see on Heb. 6:1, 2).

Of the word. Gr. logikos, “rational,” “agreeable to reason” (see on Rom. 12:1). Peter here refers to the spiritual nourishment found in the “word of God” (1 Peter 1:23, 25). Many commentators consider that logikos refers back to logon theou, “word of God” (ch. 1:23), and accordingly read here, “milk which is the word,” “milk pertaining to the word.” Although Peter uses “milk” in the sense of the spiritual nourishment needed by all Christians throughout their lives, the writer of Hebrews equates “milk” with the more elementary doctrines, as something that should be supplemented as soon as possible by “strong meat” (Heb. 5:12 to 6:2). Peter does not necessarily imply that his readers were mere “babes” in the faith.

May grow. Literally, “may be made to grow.”

Thereby. Textual evidence favors (cf. p. 10) the addition of “unto salvation.” Salvation is the goal and reward of all those who live in harmony with the instruction of the Word of God.

3. If so be. The Greek implies that Peter assumes that his readers have experienced the goodness of the Lord’s guidance; therefore, they should keep on longing for the nourishment of the Scriptures.

Gracious. Gr. chreµstos, “fit for use,” “good,” “beneficent,” from a verb meaning “to furnish what is needed.” The apostle here quotes Ps. 34:8, which describes the unselfish kindness, sympathy, and warm tenderness of the Lord toward men.

4. To whom. Or, “unto whom,” that is, unto the Lord (v. 3).

Coming. Or, “keep coming.” As a child is frequently hungry (v. 2), so the Christian will feel continually his need for spiritual nourishment. Daily the Christian surrenders his life to Christ, and God’s blessings are renewed to him.

Living stone. That is, the Lord Jesus Christ. For the “stone” as a symbol of Christ see on Matt. 16:18. Peter anticipates his quotation in v. 6 of a prophecy concerning Jesus as the “chief corner stone” of the church. Compare Peter’s emphasis on the “living hope” (see on ch. 1:3) and the word “which liveth” (v. 23).

Disallowed. Gr. apodokimazoµ, “to reject after testing,” because of a failure to measure up to specifications. Men looked upon Christ, examined Him, and considered Him lacking in the qualities they desired in the Messiah, and therefore rejected Him as the Saviour. The Jewish nation made that decision, as many individuals of many nations have since that time (cf. Acts 4:11).

Chosen of God. Gr. eklektos (see on ch. 1:2). Although men in general repudiated Christ, God recognized Him as fulfilling all the requirements for being man’s sinless substitute.

Precious. Or, “honoured,” “prized,” “valued,” because of qualities possessed.

5. Ye also. The Greek is emphatic: “ye yourselves also.”

Lively stones. The apostle applies the same term to the believers that he has applied to Christ (v. 4). Each believer is a living stone because of his union with the living Christ. Without a vital connection with Jesus Christ no man can live a holy life (see on John 6:51, 57; 15:1–6), nor can he expect eternal life (see on ch. 14:19).

Built up. Gr. oikodomeoµ, the same verb used by Christ when He announced the building of the Christian church (see on Matt. 16:18). As the Master Builder Christ fits each earnest believer into his appropriate place in the church of the redeemed. The clause may also be read, “be ye built up.” This reading stresses the Christian’s submission to God as the master workman (see on Eph. 2:21, 22).

Spiritual. Gr. pneumatikos, “pertaining to the spirit.” Only those who devote their lives to the glory of God will be included in the temple of the redeemed. Peter here sets forth the church as a corporate body, human beings united by devotion. Paul also refers to the church as a temple (1 Cor. 3:16; Eph. 2:20–22).

Holy priesthood. Literally, “for a holy priesthood,” “to be a holy priesthood.” Peter here refers to the fact that all Christians enjoy freedom of access to God by virtue of Christ’s mediatorial work and therefore need no human mediator (see on Heb. 4:16). The priesthood is characterized not only by direct access to God but also by holiness, by separation from the world, by special privileges and obligations. The redeemed will be “priests of God and of Christ” during the millennium (see on Rev. 20:6).

To offer up. Since Christians are priests they must have “somewhat also to offer” (cf. Heb. 8:3).

Spiritual sacrifices. That is, sacrifices characterized by a spirit of love and devotion to God in contrast with the animal sacrifices of the ritual system that had come to reflect little more than compliance with form. Only those who worship Him “in spirit and in truth” (John 4:23, 24) can offer sacrifices that are “acceptable to God.” Motives and attitudes are the test of a man’s sincerity (see on Matt. 20:15). Compare the sacrifices presented by Cain and Abel (see on Gen. 4:4, 5).

Acceptable to God. “A living sacrifice”—a dedicated life—is always “acceptable unto God” (see on Ps. 51:16, 17; Rom. 12:1). Other sacrifices said to be acceptable to Him are praise (Heb. 13:15), doing good, and sharing with others (v. 16). Material gifts find favor with God to the degree that they reflect the love and devotion of the giver (see Acts 10:4; Phil. 4:18).

By Jesus Christ. Jesus Christ is the personal agent through whom we approach God, and through whom our offerings are acceptable. The Christian needs no human priest to present his sacrifices to God (see on Heb. 4:16; 10:19–22).

6. Wherefore. Or, “for.”

In the scripture. The quotation is from the LXX of Isa. 28:16.

Sion. Or, “Zion,” a poetic name for Jerusalem (see on Ps. 48:2; cf. Heb. 12:22).

Chief corner. Gr. akrogoµniaios, “extreme corner,” from akros, “outermost,” “at the edge,” and goµnia, “corner,” “angle,” referring to the most important stone in a building, the one that lines up the foundation and the superstructure and binds the walls together (see on Eph. 2:20).

Elect. See on chs. 1:2; 2:4.

Precious. See on v. 4. Because God has so highly honored Christ it is folly for men to repudiate Him or to place a low estimate on Him.

Believeth. Literally, “makes a habit of trusting,” that is, exercises a quiet, steadfast confidence.

On him. That is, on Jesus Christ, not on Peter or on any other man (see on Matt. 16:18). Here Peter clearly teaches that Christ (not Peter) is the cornerstone of the church that is being built.

Confounded. Gr. kataischunoµ (see on Rom. 5:5), in the form here used, “to be disgraced.”

7. He is precious. The first clause reads, literally, “Therefore to you who believe [it is] an honor [or, “precious”].” In contrast, the disobedient consider the stone a dishonor. Compare vs. 4, 6. However much the world may despise Christ, true believers consider it an honor to be known as Christians. The obedient need never feel ashamed, for they are “living stones” (v. 5) in the spiritual house of which Jesus Christ is the cornerstone.

Disobedient. Literally, “unbelievers,” “untrusting,” in contrast with the “trusting ones.”

Disallowed. See on v. 4. Peter here quotes Ps. 118:22, which Christ applied to Himself (see on Matt. 21:42–44; cf. Acts 4:11). Concerning the historical incident connected with the erection of the Temple here alluded to see DA 597, 598.

Head of the corner. Compare “chief corner stone” (see on v. 6).

8. Stone of stumbling. The apostle now quotes from Isa. 8:14. Compare Paul’s similar quotation in Rom. 9:32. The Jewish nation was so offended at Christ’s message of righteousness by faith that they crucified the very person who had come to satisfy the deepest longings of their hearts for peace. They rejected the very means by which God purposed to build and strengthen them as individuals and as a nation (see Vol. IV, pp. 32, 33).

Offence. Gr. skandalon, “trap stick,” “trap spring,” which, when touched by an animal, springs up and closes the trap (see on 1 Cor. 1:23). As it were, the man who rejects Jesus Christ signs his own death warrant.

Stumble. Christ came to be man’s steppingstone to salvation, peace with God, and eternal happiness. But when men refuse to step upward they “stumble,” a result for which the “stone” itself is in no way accountable. See on John 3:19.

Word. That is, the gospel of Jesus Christ as set forth in the Scriptures (see on chs. 1:23; 2:2). The disobedient refuse to accept Christ’s offer of mercy.

Appointed. God has “appointed” to salvation those who accept Christ, and to condemnation, those who reject Him. By choosing to accept or to reject Christ men voluntarily unite with one group or the other and are destined to share the fate God has foreordained for that group. When a man chooses to reject Christ he deliberately forfeits his only means of salvation (see Acts 4:12). God has declared that all who disobey will be ground to “powder” by the “stone” (Matt. 21:44). The consequences of transgression have been “appointed” by God. Thus, when the Jews as a nation rejected Christ they sealed their fate as a nation (see Vol. IV, pp. 30–36; see on 1 Cor. 1:23). For a discussion of divine foreknowledge and predestination see on John 3:17–19; Rom. 8:28, 29.

9. Chosen generation. Gr. genos eklekton, “elect kind,” “chosen people.” The “corner stone” is also said to be “chosen” (eklekton, 1 Peter 2:4, 6; cf. Rev. 17:14). The Jewish nation was once “chosen” to represent God on earth (see Vol. IV, pp. 26, 27; see on Isa. 43:10), but because of unbelief and hardness of heart they lost their favored position (see Vol. IV, pp. 30, 31). Peter here declares that God has now assigned the privileges and responsibilities of the Jewish nation to the Christian community, not as a national group, but as a people called out of every nation to constitute one spiritual entity, one great family, throughout the world (see on Gal. 3:28). The former special status of literal Israel has been revoked (see Vol. IV, pp. 35, 36).

Royal priesthood. A quotation from the LXX of Ex. 19:6 (see comment there), where the same Greek expression (basileion hierateuma) is used. Compare on Rev. 1:6, where textual evidence attests the reading “a kingdom, priests.” As priests, Christians are to offer to God the “spiritual sacrifices” mentioned in 1 Peter 2:5; they also offer themselves as living sacrifices (see on Rom. 12:1), a body of believers completely dedicated to God. They need no human priest serving as mediator between them and God, for there is but one Mediator between God and man, Jesus Christ (see on Heb. 7:17, 7:24–28; cf. ch. 4:16).

Holy nation. As God set the Jewish nation apart to bear witness to the principles of His government (see on Deut. 7:6), so He later called the Christian church to be a “holy nation” to represent Him on earth (see Vol. IV, pp. 35, 36).

Peculiar. Gr. peripoieµsis, “possession,” “[one’s] own property,” literally, “an acquisition” (see on Eph. 1:14). Compare the related verb, peripoieoµ, “to acquire [for oneself],” “to preserve [for oneself].” The English word “peculiar,” which properly means “belonging to an individual,” “privately owned,” “one’s own,” is from the Latin peculiaris, “one’s own,” “belonging particularly to oneself,” “special.” The use of “peculiar” to mean “queer” or “eccentric” is colloquial, and the idea that Peter so characterizes God’s people here is not justified by the Greek word peripoieµsis (see on Deut. 14:2). The expression translated “peculiar people” reads, literally, “a people into possession,” meaning “a people whom God has come into possession of,” or “a people God has acquired for Himself,” “a people that belongs to God.” See on Ex. 19:5; Deut. 7:6; Mal. 3:17. Christ has acquired the church and considers it to be in a special sense His own purchased possession (see on Acts 20:28; Eph. 1:14).

Shew forth. Literally, “proclaim abroad.”

Praises. Gr. aretai, “excellences,” “perfections,” with emphasis on these qualities actively manifested in deeds. Reference here is to God’s glorious character, abounding love, and gracious provision for the salvation of sinners (see Ex. 34:6, 7). God acquired the church as His own special possession in order that its members might reflect His precious traits of character in their own lives and proclaim His goodness and mercy to all men. By the winsomeness of a Christlike personality and the compassion of Christlike deeds Christians are to reveal God to the world as Jesus did (see on 2 Cor. 2:14–16).

Darkness. The Scriptures speak of the “darkness of this world” (Eph. 6:12) and the “works of darkness” (Rom. 13:12), which are “unfruitful” (Eph. 5:11). God’s people are not “in darkness” (1 Thess. 5:4), because they have been called from it (see on John 1:5).

Marvellous. Or, “wonderful,” “astonishing.”

Light. A term descriptive of truth (Matt. 4:16; Luke 11:35) and of those who abide in it (Matt. 5:14; Acts 13:47; Eph. 5:8). Jesus Christ (see on John 1:4, 5, 9; 8:12) and the Father (1 John 1:5) are the source of all light. The light of truth dispels the darkness of ignorance, and is thus a Biblical symbol of the presence and guidance of God (see on John 1:4, 7).

10. In time past. That is, particularly during the time that Abraham and his descendants were God’s “peculiar people.”

Not a people. The apostle paraphrases Hosea 2:23 and applies it to Gentile Christians. He would not have so addressed Jewish Christians, whose ancestors had been the people of God for centuries. The “people” to whom he here speaks he later describes as converts from idolatry (1 Peter 4:3, 4). Paul similarly applies Hosea 2:23 to the call of the Gentiles (see on Rom. 9:25, 26).

People of God. Without Christ, all men, whether Jew or Gentile, are without hope (see on v. 9). However, when they become citizens of the kingdom of God they join the “holy nation” whose task it is to manifest the glory of their Master in the sight of men (see on v. 9).

Not obtained mercy. When Israel was God’s chosen people Gentiles could obtain divine mercy by becoming Israelites. But now, to obtain the same divine mercy, a Jew would have to leave Judaism and unite with the Christian church. In ancient times Israel was the channel through which divine mercy flowed to the world; today, the church is that channel.

Have obtained mercy. That is, by virtue of having become the divinely appointed agency through which “mercy” flows to the world.

11. Dearly beloved. Gr. agapeµtoi, “beloved ones,” from agapeµ, which stresses the idea of intelligent, selfless love (see on Matt. 5:43).

Beseech. Or, “urge.”

Strangers. Gr. paroikoi, “aliens,” that is, foreign settlers who do not enjoy the rights of citizenship (see on Eph. 2:19; cf. 1 Peter 1:1, 17).

Pilgrims. Gr. parepideµmoi, “sojourners,” “strangers,” “exiles” (see on 1 Peter 1:1; cf. Heb. 11:13).

Abstain. Christians are to remain without “spot” or “blemish” (see on Eph. 5:27) in the midst of a morally degenerate world. They are to avoid every contact with evil habits and practices. This is what sets them apart as “strangers” and “pilgrims” in this world. They stand aloof from its degrading pleasures and devote themselves to things of the spirit.

Fleshly. Gr. sarkikos, “fleshly,” “carnal” (see on 1 Cor. 3:1).

Lusts. Gr.epithumiai, “desires,” “longings,” “lusts” (see on John 8:44; Rom. 7:7; cf. on Matt. 5:28).

War. Gr. strateuoµ, “to wage a campaign,” “to give battle.” The remnants of sinful inclinations maintain a persistent warfare within the mind of the Christian until the grace of Christ immunizes him against the “fleshy lusts” that war against the soul (see on Rom. 7:21–25).

Soul. Gr. psucheµ (see on Matt. 10:28), here referring to the higher faculties of man, the conscience and the will (cf. 1 Peter 1:9, 22).

12. Conversation. See on ch. 1:15.

Honest. Gr. kalos, “noble,” “serving a good purpose.” The impact of Christian character upon the unconverted should testify to the superior value of the Christian way of life. The altruism, patience, industriousness, and well-ordered life of a true Christian stand forth in marked contrast with the more or less undisciplined habits of the unconverted generally.

Gentiles. Gr. ethne, “nations,” here not meaning non-Jews but, figuratively, non-Christians, since Peter addressed this epistle primarily to converts from heathenism (ch. 4:3, 4). The Jews used the OT Hebrew word, goy, and its NT Greek equivalent, ethnos, to mean “nation,” and both are often so translated, sometimes with reference to the Hebrew people (for example, in Gen. 12:2; Ex. 19:6; 33:13; Eze. 37:22; Luke 7:5; 23:2; John 11:43–52; Acts 26:4), but more often to the surrounding heathen nations (Lev. 20:23; Deut. 4:27; 2 Kings 18:33; Jer. 5:15; 25:31; Eze. 6:8; Rev. 2:26; also nearly all the NT occurrences of the word “Gentiles”). The plural forms goyim and ethneµ (translated “nations,” “Gentiles,” or “heathen”) came to mean not only the heathen nations collectively but also the heathen as individuals (Acts 10:45; 13:42, 48; Eph. 2:11; 3:1). Thus for the Jews, who considered themselves above the non-Jews of “the nations,” the term ethneµ acquired the derogatory connotation of inferiors and pagans (see on Gal. 2:15).

Jewish Christians had been accustomed to equate “Israelite” with the covenant people of God, and “nations,” or “Gentiles,” with “heathen”—“aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Eph. 2:12). Hence they would naturally be reluctant to apply the word “Israelite” to Gentile converts, or to regard them as having ceased to be Gentiles (1 Cor. 12:2; Eph. 2:11) when they left heathenism and joined the Christian church.

This fact explains why we find both Paul and Peter using ethneµ to contrast Gentiles with Christians, not non-Jews with Jews. Paul rebukes the Corinthian Christians for condoning a sin that “is not so much as named among the Gentiles” (1 Cor. 5:1), and contrasts these Christians (“ye”) with “the Gentiles” (“they”), who “sacrifice to devils” (1 Cor. 10:20). And Peter, in the passage under consideration, likewise uses “they” and “you” when he tells these former heathen to live lives “honest among the Gentiles.” He obviously does not wish to describe as “Gentiles” these who “in time past were not a people, but are now the people of God” (1 Peter 2:10), especially since they are now “a chosen generation, a royal priesthood, an holy nation” (v. 9), heirs of the covenant promises to Israel.

Evildoers. Christians were misunderstood by the heathen, were charged with disloyalty to the state and with being disturbers of the peace. Under such circumstances their only defense was a blameless life, one which even pagans had to admire.

Good. Gr. kalos, translated “honest” earlier in the verse. As a representative of Christ the believer should be known not only for his own moral rectitude but also for his practical interest in the welfare of his fellow man. If a man’s religious experience is genuine it will reveal itself in “good works” (see on Matt. 7:16–20; James 3:11–18).

Behold. Or, “look over carefully,” “scrutinize.” The apostle hopes that as the heathen examine the Christian way of life many of them will be led to adopt it (see on 1 Cor. 4:9; Heb. 10:33).

Glorify God. That is, acknowledge His wisdom and power, which they see reflected in the lives of Christians. Peter may here recall the words of Jesus (see on Matt. 5:16).

Visitation. Gr. episkopeµ, “a looking over,” perhaps by the heathen as they scrutinize the “good works” of church members, or by God when He “looks over” the records of men in the judgment. Because one purpose of the Christian life is to reveal the character of God and thereby cause the heathen to consider their own relationship to Him, the first explanation may harmonize best with the context. By “looking over” the noble character of a genuine Christian the heathen will have sufficient cause to “glorify God.” The best way for the heathen to glorify God is to submit to His grace and to His power to transform character.

13. Submit yourselves. Literally, “submit yourselves once for all.”

Every ordinance of man. Literally, “every human institution.” Except where principle would be violated the Christian is to cooperate heartily with the written and unwritten laws of the society in which he lives. Peter here considers the various forms of government as man-made institutions. He does not emphasize, as Paul does in Rom. 13, the divine permission by which earthly rulers exercise their power, but stresses the human aspect of their authority. The Christian will not use force against established authority.

Lord’s sake. The Christian is to discharge his civic obligations not from fear of punishment, but because of the precept and example of his Lord while on earth. Jesus complied with civil regulations, even submitting to injustice rather than rebel against established authority (see on Matt. 22:21; 26:50–53).

Supreme. Literally, “standing above,” or “having it over others,” in position.

14. Governors. That is, of provinces. In principle, all lesser officials would be included.

Sent by him. Lesser officials are to be obeyed because they have been appointed by the king, who rules by divine permission in order that law and order may be maintained (see on Dan. 4:17).

Punishment. One of the principal functions of government is to suppress disorder (see on Rom. 13:3, 4). Christians are not to earn the reputation of making the maintenance of law and order difficult for those charged with this responsibility.

Praise. Compare on ch. 1:7. Public officials have a duty not only to restrain the forces of evil but to encourage persons and activities that are making a contribution to the welfare of society.

15. For. Peter now introduces the fundamental reason for the Christian’s submission to civil authority.

Will of God. The Christian submits, not from fear of punishment, but because God requires him to do so.

Well doing. Or, “exemplary conduct.”

Put to silence. Or, “keep on muzzling.” The best way to silence criticism is to provide no occasion for it.

Foolish. Or, “senseless,” that is, persons who falsely accuse Christians as “evildoers” (ch. 2:12).

16. As free. That is, act as free men. The Christian submits to authority (v. 13), not as a servile, unthinking slave, but intelligently and of his own volition, as a free man in Christ Jesus.

Liberty. That is, freedom to act as an intelligent being.

Cloke. Or, “cover,” “veil,” figuratively, a “pretext.” The Christian will not abuse his liberty or take advantage of his reputation as a law-abiding citizen. Christian freedom does not release a person in the slightest degree from his accountability, as a citizen, to duly constituted authority (cf. 1 Cor. 6:12; 10:23).

Maliciousness. Gr. kakos (see on v. 1).

Servants. Or, “slaves.” As a servant of God the Christian is obedient to God. The world has every right to expect him to live up to his profession, and to conclude that what he does he does with God’s approval. Thus, the good name of God is at stake in the way a Christian conducts himself. He should never give men occasion to conclude that God’s standard of conduct is inferior to that commonly accepted by non-Christians.

17. Honour all. That is, whatever their official position may be. Each is to be respected, not necessarily for the man he is, but in view of his office.

Love. Or, “keep on loving.” The same sense of continuity is used with “fear” and “honour,” stressing the consistency of the Christian attitude, which puts ignorant men to silence (v. 15).

The brotherhood. That is, of believers in Christ.

Fear God. See on Ps. 19:9.

The king. See on v. 13.

18. Servants. Gr. oiketai, “domestic slaves” (see on Rom. 14:4; Eph. 6:5–8).

Be subject. Or, “continue in subjection” (see on Eph. 6:5).

Masters. Gr. despotai (see on Luke 2:29; Acts 4:24). The word here stresses absolute lordship over slaves. Because many converts in the early church lived in physical bondage to earthly masters the church leaders found it necessary to approach the problem of slavery from a practical, rather than an ideal, point of view (see on Deut. 14:26). Christian slaves were to win the esteem and kindness of their masters by manifesting faithfulness, loyalty, humility, patience, and a forgiving spirit.

Good. Gr. agathos, “good,” from a moral point of view.

Gentle Gr.epieikeµs, “fair,” “reasonable,” “mild in conduct.” Peter here reflects Christ’s counsel given in the Sermon on the Mount (see on Matt. 5:43–48).

Froward. Literally, “crooked,” here, metaphorically, a “twisted mind” as revealed in dealings with others. It may not be hard to serve a good and reasonable master, but much Christian fortitude is required to serve faithfully a crooked and perverse one. Nevertheless, a “froward” master is no excuse for discourtesy or disobedience. The Christian slave daily confronted perplexing situations. Often he was required to carry out the preparations for his master’s idol worship, or to serve harmful food and drink, or to witness demoralizing entertainment. Nevertheless, the Christian slave was to carry out his duties faithfully.

19. Thankworthy. Gr. charis, “grace,” here, “acceptable” (see on John 1:14; Rom. 1:7; 3:24; 1 Cor. 1:3). Compare the Lord’scharis—“what thank have ye?” (Luke 6:32). For the Christian slave to remain faithful to an overbearing and “crooked” master (1 Peter 2:18) requires much of the grace of God. Looking with favor upon the devotion of the believing slave, God bestows upon him the resources of heaven to make his burden easier to bear.

For conscience toward God. Literally, “because of consciousness of God,” that is, a Spirit-enlightened conscience that keeps God in view as daily duties are performed. The constant realization of the abiding presence of God enables the believer to cooperate with the divine and to live the victorious life, triumphing over the difficult and bitter problems of life.

Endure grief. Or, “continues to bear up under griefs.” To know that in every painful experience of life God stands by our side generates courage and serenity.

Wrongfully. Or, “unjustly.” This principle applies not only to the faithful Christian slave but to all believers who are misjudged and misrepresented. Knowing that God sees all and judges fairly, the “suffering” Christian will endure injustice as Christ, his Master, did so nobly (see on Matt. 5:10–12).

20. What glory? Literally, “what sort of merit?”

Buffeted. Gr. kolaphizoµ, “to box the ears,” “to beat with the fists.”

Faults. Literally, “continued mistakes,” against either God or man. By refusing to be an obedient slave the Christian servant is violating God’s command as well as defying the desires of his earthly master. Thus, his Christian reputation is depreciated among the heathen, and in God’s sight his actions are not charis (see on v. 19), that is, worthy of divine favor.

Patiently. That is, knowing that he—the slave—deserves the punishment for his lack of fidelity to his earthly master.

This. That is, patient suffering of undeserved abuse.

Acceptable. charis, translated “thankworthy” (see on v. 19). The Christian slave should never be guilty of laziness, inefficiency, or dishonesty, for which pagan slaves were often punished. God has ways of compensating the faithful believers who suffer for righteousness’ sake, and this warm assurance of His concern sustains their faith and courage.

21. Called. The clause reads literally, “for unto this ye were called,” that is, the Christian has been “called” to do good and to suffer in the doing of it, if need be. A slave—or any church member, for that matter—who cheerfully complied with the requirements made of him might, at times, be abused, but he was to suffer his abuse uncomplainingly.

Christ also suffered. That is, particularly during His trial and crucifixion (see v. 23). He suffered unfairly because He had never committed an act deserving of punishment (see v. 22). The measure of His nobility of character was the intensity of harassment that beset Him from childhood (see on Heb. 2:10, 18; 4:15). In the face of mounting injustice Christ exhibited a perfect pattern of suffering for righteousness’ sake (cf. on Matt. 5:10–12). He met evil taunts and insinuations without retaliation. He confronted the meanness of men with a magnanimous love. He suffered patiently, confident that God would make all things work together for good (see on Rom. 8:28; 1 Peter 2:19).

For us. Or, “on our behalf.” God purposed that the noble suffering of the Saviour should be an example for every son and daughter of God to follow. Christ’s perfect life, forged in the crucible of suffering and death, was God’s solution to the whole problem of sin. Here, however, Peter is not primarily discussing the atonement but the noble example of patience and fortitude Christ provided in relation to His sufferings.

Example. Gr. hupogrammos, literally, “under-writing,” that is, a perfect pattern of writing from which a perfect copy may be made. Christ has provided the master pattern for patient suffering, which the Christian must faithfully copy as a student traces words on a clean sheet of paper from the perfect pattern placed before him.

Follow. Literally, “follow closely,” that is, step by step.

Steps. Or, “tracks,” “footsteps” such as might be left by a person walking in the soft earth.

22. Did no sin. A quotation from Isa. 53:9. For a discussion of the sinlessness of Christ see Vol. V, p. 918.

Guile. Or, “deceit” (see on v. 1). There was nothing deceptive about the words of Christ, no subterfuge to alleviate personal discomfort and suffering. Compare Rev. 14:5.

Mouth. Because Christ’s thoughts were pure, no “guile” could come from His mouth. It is “out of the abundance of the heart the mouth speaketh” (Matt. 12:34).

23. Reviled. Or, “abused.”

Reviled not again. Christ would not stoop to retaliate or requite evil for evil. Because a second wrong does not make the first wrong right, Christ’s example revealed the only spirit that can finally reconcile men in discord. When Paul said, “Love never faileth” (1 Cor. 13:8, RV), he saw no other solution to man’s problems than Christ’s example.

Suffered. Peter thinks of the monstrous things done to his Lord at the time of His trial and death, and of the fact that Christ brought no railing accusation against His tormentors.

Committed himself. The word “himself” has been supplied by the translators. It is not clear from the Greek whether Christ “committed” Himself, His cause, or His tormentors “to him that judgeth righteously.” The prayer of Christ on the cross, “Father, forgive them; for they know not what they do” (Luke 23:34), may imply the last of the three possibilities. Christ made no reply to His persecutors as they reviled and abused Him.

Judgeth. Compare John 5:22, 27, 29.

Righteously. Judgment, even of the wicked, will be in harmony with God’s righteous and compassionate nature (see Rom. 3:26; Rev. 15:3; 16:5, 7; 19:11).

24. Who his own self. Or, “who himself.” The apostle parenthetically cites the substitutionary sacrifice of Jesus Christ as a fact always worthy of emphasis, although his main argument here is the heroic example of Jesus under mockery and trial (see on v. 23).

Bare. Or, “took away,” “lifted up” (cf. Heb. 7:27; 9:28; 13:15). Sin was imputed to Christ (see on Isa. 53:3–6; 2 Cor. 5:21) in order that righteousness might be imputed to man (cf. DA 25). By bearing man’s sins on the cross Christ could remit their penalty because He thereby paid it (see on Heb. 9:26). His death was vicarious and substitutionary, for He paid the penalty for the guilt of others (see on Heb. 9:28). “He is the propitiation … for the sins of the whole world” (1 John 2:2).

Our sins. Christ had no sin of His own (2 Cor. 5:21), but came to bear our sins (Matt. 1:21; John 1:29; 1 Cor. 15:3; Gal. 1:4; cf. DA 25).

His own body. Compare Heb. 10:10.

Tree. Gr. xulon, literally, “wood [cut and ready for use].” The usual word for “tree” (dendron) is not used in the NT for the cross. For Peter the cross became the antitype of the sacrificial altars of the Levitical priesthood.

Being dead. Gr. apoginomai, “to dismiss from one’s mind,” “to depart from.” Christ’s death was designed to provide for more than forgiveness of past sins. The ultimate cleansing of the life from every sinful practice was the goal of His earthly mission. He came to save His people “from their sins” (see on Matt. 1:21; cf. on 1 John 1:9).

Live unto righteousness. That is, in harmony with right principles.

Stripes. Peter again quotes from Isa. 53:5.

Healed. Jesus Christ came “to heal the brokenhearted” (Luke 4:18), and all “that had need of healing” (ch. 9:11), both physically and spiritually (see on Mark 2:5, 10).

25. As sheep. See on Isa. 53:6. As the Good Shepherd (John 10:11–16; Heb. 13:20) Jesus laid down His life for His sheep (John 10:15, 16).

Going astray. Or, “continually wandering.” Satan is the one who leads men “astray” (Rev. 12:9; 20:3, 7–9).

Returned. Gr. epistrephoµ, “to turn oneself round,” “to come to oneself,” often translated “to be converted” (Luke 22:32; John 12:40; Acts 3:19; James 5:20). The non-Christian has turned away from God, and at the time of conversion turns about and faces his God.

Shepherd. Gr. poimeµn, always translated “shepherd” except in Eph. 4:11, where “pastor” is used. For a discussion of poimainoµ, “to be a shepherd,” see on Acts 20:28. This term suggests the tender care and protection of Christ for His sheep (see on John 10:11). On the walls of the catacombs early Christian art portrayed Jesus as the Shepherd.

Bishop. Gr. episkopos, “overseer,” “superintendent,” “guardian” (see Vol. VI, pp. 26, 38; see on Acts 20:28).

Your souls. Or, “you” (see on Heb. 13:17). The wandering sheep is in danger of eternal loss; the pastor and all other church officers need to be rich in grace and experience themselves in order to restore straying church members to the great Shepherd.

Ellen G. White comments

1–3AA 521; FE 457

1–9TM 287

2     Ev 252; FE 124; MM 124; SC 67

3–5DA 413

3–8DA 599

4     FE 458

4, 5 AA 595; 2T 168

5     ChS 62; Ev 573; FE 459, 516; MB 150; TM 17; 5T 121; 6T 154, 435; 8T 196, 246; 9T 180

5, 6 FE 461

6     GC 210

7     TM 288

7–9FE 462; 8T 154

9     AA 9; AH 432; ChS 21, 243; COL 165; CSW 34; CT 37, 243, 370; Ev 644; FE 110, 199, 413; LS 346, 350; MH 286; ML 195, 203, 310; MM 213; MYP 200; PK 716; PP 362, 607; SL 40; TM 235, 442; 1T 286, 406, 550; 2T 105, 109, 169, 450, 452; 3T 201, 461; 5T 14, 45, 100, 330, 403, 649, 662, 710; 6T 35, 123, 174, 367; 7T 216; 8T 46; 9T 17, 165

9, 10    AA 521

9–12TM 289

11   AH 127; CD 62, 167, 399; CH 67, 576; COL 53; GC 474; SL 25, 28; Te 19, 61, 64, 73, 149; 1T 546, 548; 2T 45, 99, 401, 405, 450; 3T 51; 4T 215

11–25AA 522

12   FE 462; GW 372; 6T 120; WM 295, 298

13–18ML 280

19   2T 427

20   MH 485

21   CS 26; DA 209; Ev 524, 636; FE 199; MM 257; SC 61; 8T 209

21, 22  ML 296

22   AA 570; 5T 422; WM 286

23   2T 178, 426; 4T 349, 368

24   MYP 105; 6T 479; 9T 193

25   CT 284