1 Peter · Chapter 2

V. 1. Wherefore laying aside-As inconsistent with that pure love. All dissimulation-Which is the outward expression of guile in the heart.

Verse 1. Wherefore, laying aside] This is in close connection with the preceding chapter, from which it should not have been separated, and the subject is continued to the end of the 10th verse. {1 Peter 2:10} Laying aside all malice] See the notes on Ephesians 4:22-31. These tempers and dispositions must have been common among the Jews, as they are frequently spoken against: Christianity can never admit of such; they show the mind, not of Christ, but of the old murderer.

Verses 1-3. Wherefore — Since the word of God is so excellent and durable in itself, and has had such a blessed effect upon you as to regenerate you, and bring you to the enjoyment of true Christian love; laying aside — As utterly inconsistent with that love; all malice — All ill- will, every unkind disposition; or all wickedness, as kakian may be properly rendered, all sinful tempers and practices whatsoever; and all guile — All craft, deceitful cunning, and artifice, every temper contrary to Christian simplicity; and hypocrisies — Every kind of dissimulation; and envies — Grieving at the prosperity or good, temporal or spiritual, enjoyed by others; and all evil speakings — All reproachful or unkind speeches concerning others; as new-born babes — As persons lately regenerated, and yet young in grace, mere babes as to your acquaintance with the doctrines, your experience of the graces, your enjoyment of the privileges, and your performance of the duties of Christianity; desire — Epipoqhsate, desire earnestly, or love affectionately, or from your inmost soul, the sincere — The pure, uncorrupted milk of the word — That is, that word of God which nourishes the soul as milk does the body, and which is free from all guile, so that none are deceived who cleave to it, and make it the food of their souls; that ye may grow thereby — In Christian knowledge and wisdom, in faith, hope, and love; in humility, resignation, patience, meekness, gentleness, long-suffering, in all holiness and righteousness, unto the full measure of Christ’s stature. In the former chapter the apostle had represented the word of God as the incorruptible seed, by which the believers, to whom he wrote, had been born again, and by obeying which they had purified their souls; here he represents it as the milk by which the new-born babes in Christ grow up to maturity. The word, therefore, is both the principle by which the divine life is produced in the soul, and the food by which it is nourished. Some critics, following the Vulgate version, render logikon adolon gala, the unadulterated rational milk. But the context evidently shows that our translators have given us the true meaning of the apostle. By adding the epithet, adolon, unadulterated, or pure, the apostle teaches us that the milk of the word will not nourish the divine nature in those that use it, if it be adulterated with human mixtures. If so be, or rather since, ye have tasted — Have sweetly and experimentally known; that the Lord is gracious — Is merciful, loving, and kind, in what he hath already done, and in what he is still doing for and in you. The apostle seems evidently to allude to Psalms 34:8Psalm 34:8, O taste and see that the Lord is good: where see the note. Not only think and believe, on his own testimony, or on the testimony of others, that he is good, but know it by your own experience; know that he is good to you in pardoning your sins, adopting and regenerating you by his grace, shedding his love abroad in your heart, and giving you to enjoy communion with himself through the eternal Spirit.

1. Wherefore—Because in the new birth (1 Peter 1:23) you have begun a new life, to which the things named are antagonistic. Laying aside—Aorist, having laid aside, once for all, at conversion, these deadly foes of love. Malice is disposed to injure another, or to rejoice in his harm; guile is deceitful and insincere; hypocrisies counterfeit and put forth the seeming for the being; envies are displeased at and depreciate the ability, prosperity, performance, or reputation of others; evil-speakings insinuate, defame, backbite, and carry injurious tales. Each of this horrid family springs out of those before it. They are, as a foul garment, put off.

V. 2. Desire-Always, as earnestly as new born babes do, 1 Peter 1:3. The milk of the word-That word of God which nourishes the soul as milk does the body, and which is sincere, pure from all guile, so that none are deceived who cleave to it.

That you may grow thereby-In faith, love, holiness, unto the full stature of Christ.

Verse 2. As new-born babes] In the preceding chapter, 1 Peter 1:23, the apostle states that they had been born again; and as the new-born infant desires that aliment which nature has provided for it, so they, being born again-born from above, should as earnestly require that heavenly nourishment which is suited to their new nature; and this the apostle calls the sincere milk of the word, to logikon adolon gala, or, as some translate, the rational unadulterated milk; i.e. the pure doctrines of the Gospel, as delivered in the epistles and gospels, and as preached by the apostles and their successors. The rabbins frequently express learning to know the law, &c., by the term sucking, and their disciples are often denominated those that suck the breast. The figure is very expressive: as a child newly born shows an immediate desire for that nourishment, and that only, which is its most proper food; so they, being just born of God, should show that the incorruptible seed abides in them, and that they will receive nothing that is not suited to that new nature: and, indeed, they can have no spiritual growth but by the pure doctrines of the Gospel. That ye may grow thereby] eiv swthrian, Unto salvation, is added here by ABC, and about forty others; both the Syriac, the Arabic of Erpen, Coptic, Æthiopic, Armenian, Slavonic, Vulgate, and several of the ancient fathers. The reading is undoubtedly genuine, and is very important. It shows why they were regenerated, and why they were to desire the unadulterated doctrines of the Gospel; viz.: that they might grow up unto salvation. This was the end they should always have in view; and nothing could so effectually promote this end as continually receiving the pure truth of God, claiming the fulfilment of its promises, and acting under its dictates.

Verses 1-3. Wherefore — Since the word of God is so excellent and durable in itself, and has had such a blessed effect upon you as to regenerate you, and bring you to the enjoyment of true Christian love; laying aside — As utterly inconsistent with that love; all malice — All ill- will, every unkind disposition; or all wickedness, as kakian may be properly rendered, all sinful tempers and practices whatsoever; and all guile — All craft, deceitful cunning, and artifice, every temper contrary to Christian simplicity; and hypocrisies — Every kind of dissimulation; and envies — Grieving at the prosperity or good, temporal or spiritual, enjoyed by others; and all evil speakings — All reproachful or unkind speeches concerning others; as new-born babes — As persons lately regenerated, and yet young in grace, mere babes as to your acquaintance with the doctrines, your experience of the graces, your enjoyment of the privileges, and your performance of the duties of Christianity; desire — Epipoqhsate, desire earnestly, or love affectionately, or from your inmost soul, the sincere — The pure, uncorrupted milk of the word — That is, that word of God which nourishes the soul as milk does the body, and which is free from all guile, so that none are deceived who cleave to it, and make it the food of their souls; that ye may grow thereby — In Christian knowledge and wisdom, in faith, hope, and love; in humility, resignation, patience, meekness, gentleness, long-suffering, in all holiness and righteousness, unto the full measure of Christ’s stature. In the former chapter the apostle had represented the word of God as the incorruptible seed, by which the believers, to whom he wrote, had been born again, and by obeying which they had purified their souls; here he represents it as the milk by which the new-born babes in Christ grow up to maturity. The word, therefore, is both the principle by which the divine life is produced in the soul, and the food by which it is nourished. Some critics, following the Vulgate version, render logikon adolon gala, the unadulterated rational milk. But the context evidently shows that our translators have given us the true meaning of the apostle. By adding the epithet, adolon, unadulterated, or pure, the apostle teaches us that the milk of the word will not nourish the divine nature in those that use it, if it be adulterated with human mixtures. If so be, or rather since, ye have tasted — Have sweetly and experimentally known; that the Lord is gracious — Is merciful, loving, and kind, in what he hath already done, and in what he is still doing for and in you. The apostle seems evidently to allude to Psalms 34:8Psalm 34:8, O taste and see that the Lord is good: where see the note. Not only think and believe, on his own testimony, or on the testimony of others, that he is good, but know it by your own experience; know that he is good to you in pardoning your sins, adopting and regenerating you by his grace, shedding his love abroad in your heart, and giving you to enjoy communion with himself through the eternal Spirit.

2. As new-born babes—Born of the word of God, 1 Peter 1:23. The members of these churches were not recent converts, as some suppose; for, through the labors of St. Paul and others, many churches in those countries had been founded nearly a score of years previously. If they were, we must not only take babes as in opposition to men, but milk as in opposition to strong meat, as in 1 Corinthians 3:2, and Hebrews 5:12. But no such contrast is intimated, and the whole tone of the epistle indicates vigour and large experience. The contrast is rather of babes and believers, and in a single respect: as babes, even the newly born, having once tasted the mother’s milk afterward desire it and are nourished by it, so the spiritually born, whether just now or long ago, having once tasted of the spiritual milk of the gospel, desire it as the food of their souls. Milk is simply the food, and not the kind of food: the kind is indicated in the adjective logikon, translated here of the word, and sincere, that is, guileless, unadulterated, and undiluted. Irenaeus says of heretics, “They mix chalk with their milk.” Milk, then, is the true doctrine of the gospel— the word which nourishes the soul. Grow—To full maturity in knowledge and grace. The best authorities add unto salvation, that is, toward eternal blessedness.

V. 3. Since ye have tasted-Sweetly and experimentally known.

Verse 3. If so be ye have tasted] eiper egeusasqe. Seeing ye have tasted. There could be no doubt that they had tasted the goodness of Christ who were born again, of incorruptible seed, and whose hearts were purified by the truth, and who had like precious faith with the apostles themselves.

That the Lord is gracious.] oJti crhstov o kuriov. From the similarity of the letters, many MSS. and several of the fathers have read, cristov o kuriov, the Lord is Christ, or Christ is the Lord.

This seems to refer to Psalms 34:8Psalm 34:8: O taste and see that the Lord is good; geusasqe kai idete oti crhstov o kuriov, Sept. And there is still a reference to the sucking child that, having once tasted its mother’s milk, ever after desires and longs for it. As they were born of God, and had tasted his goodness, they would naturally desire the same pure unadulterated milk of the word.

Verses 1-3. Wherefore — Since the word of God is so excellent and durable in itself, and has had such a blessed effect upon you as to regenerate you, and bring you to the enjoyment of true Christian love; laying aside — As utterly inconsistent with that love; all malice — All ill- will, every unkind disposition; or all wickedness, as kakian may be properly rendered, all sinful tempers and practices whatsoever; and all guile — All craft, deceitful cunning, and artifice, every temper contrary to Christian simplicity; and hypocrisies — Every kind of dissimulation; and envies — Grieving at the prosperity or good, temporal or spiritual, enjoyed by others; and all evil speakings — All reproachful or unkind speeches concerning others; as new-born babes — As persons lately regenerated, and yet young in grace, mere babes as to your acquaintance with the doctrines, your experience of the graces, your enjoyment of the privileges, and your performance of the duties of Christianity; desire — Epipoqhsate, desire earnestly, or love affectionately, or from your inmost soul, the sincere — The pure, uncorrupted milk of the word — That is, that word of God which nourishes the soul as milk does the body, and which is free from all guile, so that none are deceived who cleave to it, and make it the food of their souls; that ye may grow thereby — In Christian knowledge and wisdom, in faith, hope, and love; in humility, resignation, patience, meekness, gentleness, long-suffering, in all holiness and righteousness, unto the full measure of Christ’s stature. In the former chapter the apostle had represented the word of God as the incorruptible seed, by which the believers, to whom he wrote, had been born again, and by obeying which they had purified their souls; here he represents it as the milk by which the new-born babes in Christ grow up to maturity. The word, therefore, is both the principle by which the divine life is produced in the soul, and the food by which it is nourished. Some critics, following the Vulgate version, render logikon adolon gala, the unadulterated rational milk. But the context evidently shows that our translators have given us the true meaning of the apostle. By adding the epithet, adolon, unadulterated, or pure, the apostle teaches us that the milk of the word will not nourish the divine nature in those that use it, if it be adulterated with human mixtures. If so be, or rather since, ye have tasted — Have sweetly and experimentally known; that the Lord is gracious — Is merciful, loving, and kind, in what he hath already done, and in what he is still doing for and in you. The apostle seems evidently to allude to Psalms 34:8Psalm 34:8, O taste and see that the Lord is good: where see the note. Not only think and believe, on his own testimony, or on the testimony of others, that he is good, but know it by your own experience; know that he is good to you in pardoning your sins, adopting and regenerating you by his grace, shedding his love abroad in your heart, and giving you to enjoy communion with himself through the eternal Spirit.

3. Tasted—And thus know by experience, Psalms 34:8Psalm 34:8. Gracious— Good, kind. Alford suggests that the simplest meaning, as applied to food, is meant: as the Vulgate, dulcis, sweet.

V. 4. To whom coming-By faith.

As unto a living stone-Living from eternity; alive from the dead. There is a wonderful beauty and energy in these expressions, which describe Christ as a spiritual foundation, solid, firm, durable; and believers as a building erected upon it, in preference to that temple which the Jews accounted their highest glory. And St. Peter speaking of him thus, shows he did not judge himself, but Christ, to be the rock on which the church was built. Rejected indeed by men-Even at this day, not only by Jews, Turks, heathens, infidels; but by all Christians, so called, who live in sin, or who hope to be saved by their own works.

But chosen of God-From all eternity, to be the foundation of his church. And precious-In himself, in the sight of God, and in the eyes of all believers.

Verse 4. To whom coming, as unto a living stone] This is a reference to Isaiah 28:16: Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. Jesus Christ is, in both the prophet and apostle, represented as the foundation on which the Christian Church is built, and on which it must continue to rest: and the stone or foundation is called here living, to intimate that he is the source of life to all his followers, and that it is in union with him that they live, and answer the end of their regeneration; as the stones of a building are of no use but as they occupy their proper places in a building, and rest on the foundation.

Disallowed indeed of men] That is, rejected by the Jews. This is a plain reference to the prophecy, <19B822>Psalm 118:22: The stone which the builders refused is become the head stone of the corner.

Chosen of God] To be the Saviour of the world, and the Founder of the Church, and the foundation on which it rests; As Christ is the choice of the Father, we need have no doubt of the efficacy and sufficiency of all that he has suffered and done for the salvation of a lost world. God can never be mistaken in his choice; therefore he that chooses Christ for his portion shall never be confounded.

Precious] entimon. Honourable. Howsoever despised and rejected by men, Jesus, as the sacrifice for a lost world, is infinitely honourable in the sight of God; and those who are united by faith to him partake of the same honour, being members of that great and glorious body of which he is the head, and stones in that superb building of which he is the foundation.

Verse 4. To whom coming — With desire and by faith; as unto a living stone — Living from eternity; alive from the dead; and alive for evermore: and a firm foundation, communicating spiritual life to those that come to him, and are built upon him, making him the ground of their confidence and hope for time and for eternity. The apostle alludes to Isaiah 28:16, where the formation of a Christian church, for the spiritual worship of God, is foretold under the image of a temple, which God was to build on the Messiah as the foundation-stone thereof. See the note there. There is a wonderful beauty and energy in these expressions, which describe Christ as a spiritual foundation, solid, firm, durable; and believers as a spiritual building erecting thereon, in preference to that temple which the Jews accounted their highest glory; and St. Peter, speaking of him thus, shows he did not judge himself, but Christ, to be the rock on which the church was built; disallowed — Apodedokimasmenon, rejected indeed of, or by, men — First and primarily by the Jews and their rulers, as not answering their carnal and worldly expectations, nor suiting their way of building; that is, not to be made use of for the carrying on and promoting of their worldly projects and interests. By representing Christ as being rejected of men, the apostle intimated that he was the person spoken of <19B822>Psalm 118:22; The stone which the builders refused is become the head stone of the corner; a passage which our Lord himself, in his conversation with the chief priests and elders, referred to as a prophecy which they were about to fulfil by rejecting him; but whose exaltation, notwithstanding all they could do to prevent it, should assuredly take place. See on Matthew 21:42. But the Jews, or, added to them, the Turks, heathen, and infidels, are not the only people that have rejected, and do reject Christ; but all Christians so called, who live in known sin on the one hand, or who expect to be saved by the merit of their own works on the other, reject him; as do also all hypocrites, formalists, lukewarm, indolent, worldly-minded professors, and all those backsliders who, having begun in the Spirit end in the flesh, and draw back unto perdition, instead of continuing to believe, love, and obey, to the saving of their souls, Hebrews 10:38, 39. But chosen of God — From all eternity, to be the foundation of his church; and precious — Of unspeakable dignity and worth in himself, in the sight of God, and in the eyes of all true believers.

Verse 4. To whom coming as to a living stone. The jews boasted of their temple, an undisputed blessing. But when the christians fled from Jerusalem, they took the true, the living temple with them. Isaiah 28. Micah 4.

4. The same lesson is now enforced by representing Christian growth under the figure of building. Coming—Daily and continually, by faith. A living stone—The reference is to Isaiah 8:14, 15; 28:16; <19B822> Psalm 118:22;

combined by the apostle. Christ is not here compared to a living stone: he is himself the living stone, the foundation stone of the spiritual edifice, the church; nay, he is the corner stone, binding together its walls. See note on Ephesians 2:20. He is called living, having full life in himself, and being the fountain of all life to his followers. Disallowed—Rejected by the Sanhedrin, the official representatives of the nation and builders of the Church, and cast aside as a vile blasphemer; but chosen out of all possible stones by God, as in his sight the most perfectly fitted to be the foundation of the Church. Precious—Better, honoured, that is, with this high dignity.

V. 5. Ye-Believers.

As living stones-Alive to God through him.

Are built up-In union with each other.

A spiritual house-Being spiritual yourselves, and an habitation of God through the Spirit.

An holy priesthood-Consecrated to God, and "holy as he is holy." To offer up-Your souls and bodies, with all your thoughts, words, and actions, as spiritual sacrifices to God.

Verse 5. Ye also, as lively stones] liqoi zwntev. Living stones; each being instinct with the principle of life, which proceeds from him who is the foundation, called above liqon zwnta, a living stone.

The metaphor in this and the following verse is as bold as it is singular; and commentators and critics have found it difficult to hit on any principle of explanation. In all metaphors there is something in the natural image that is illustrative of some chief moral property in the thing to be represented. But what analogy is there between the stones of a building and a multitude of human beings? We shall soon see. The Church of Christ, it is true, is represented under the figure of a house, or rather household; and as a household or family must have a place of residence, hence, by a metonymy, the house itself, or material building, is put for the household or family which occupies it, the container being put for the contained. This point will receive the fullest illustration if we have recourse to the Hebrew: in this language, tyb beith signifies both a house and a family; בנ ben a son; tb bath a daughter; and אבנ eben a stone. Of all these nouns, hnb banah, he built, is, I believe, the common root. Now as tyb beith, a house, is built of אבנים abanim, stones, hence hnb banah, he built, is a proper radix for both stones and building; and as tyb beith, a family or household (Psalms 68:6Psalm 68:6) is constituted or made up of בנים banim, sons, and twnb banoth daughters, hence the same root hnb banah, he built, is common to all; for sons and daughters build up or constitute a family, as stones do a building. Here, then, is the ground of the metaphor: the spiritual house is the holy or Christian family or household, this family or household is composed of the sons and daughters of God Almighty; and hence the propriety of living stones, because this is the living house or spiritual family. As a building rests upon a foundation, and this foundation is its support; so a family or household rests on the father, who is properly considered the foundation or support of the building. But as every father is mortal and transitory, none can be called a living stone, foundation, or support, but He who liveth for ever, and has life independent; so none but Jesus, who hath life in himself, i.e. independently, and who is the Way, the Truth, and the LIFE, can be a permanent foundation or support to the whole spiritual house. And as all the stones-sons and daughters, that constitute the spiritual building are made partakers of the life of Christ, consequently, they may with great propriety be called living stones, that is, sons and daughters of God, who live by Christ Jesus, because he lives in them. Now, following the metaphor; these various living stones become one grand temple, in which God is worshipped, and in which he manifests himself as he did in the temple of old. Every stone-son and daughter, being a spiritual sacrificer or priest, they all offer up praise and thanksgiving to God through Christ; and such sacrifices, being offered up in the name and through the merit of his Son, are all acceptable in his sight. This is the true metaphor, and which has not, as far as I know, ever been properly traced out. To talk of “stones being said to be alive as long as they are not cut out of the quarry, but continue to partake of that nourishment which circulates from vein to vein,” is as unsatisfactory as it is unphilosophical; the other is the true metaphor, and explains every thing.

Verse 5. Ye also — Believing in him with a loving and obedient faith, as lively — Greek, zwntev, living, stones — Quickened and made alive to God by spiritual life derived from him, are built up — Upon him, and in union with each other; a spiritual house — Spiritual yourselves; and a habitation of God through the Spirit. For, according to his promise, he lives and walks in every true believer, 2 Corinthians 6:16; and collectively considered, as a holy society, or assembly, uniting together in his worship and service, you are the house, or temple, of the living God, (1 Timothy 3:15; 1 Corinthians 3:16; Ephesians 2:20, 21,) in which he manifests his presence, displays his glory, communicates his blessings, and accepts the prayers and praises, alms and oblations, of his people; a holy priesthood — Not only God’s temple, but the priests that serve him in that temple; that is, persons dedicated to and employed for God. Thus, Isaiah 61:6, it is foretold that, in the days of the Messiah, the people of God should be named the priests of the Lord, and the ministers of our God; as also Isaiah 66:21. Christians are called a priesthood, in the same sense that the Israelites were called a kingdom of priests, Exodus 19:6. The apostle’s design, in giving these titles to real Christians, is partly to show that they are dedicated to God in heart and life, and also that in the Christian church or temple, there is no need of the mediation of priests to present our prayers to God. Every sincere worshipper has access to the Father through Christ, as if he were really a priest himself. The apostle says, a holy priesthood, because genuine Christians are very different characters from the generality of the Jewish priests, who, though the posterity of Aaron, and dedicated externally to, and employed in, the service of God, were remarkably unholy, yea, very vicious characters; whereas the true disciples of Christ are really holy in heart and life. To offer up spiritual sacrifices — Not merely their prayers and praises, but their souls and bodies, their time and talents, with all their thoughts, words, and actions, acceptable to God through the mediation of Jesus Christ — The great High-Priest over the house of God, whose intercession alone can recommend to the Father such imperfect sacrifices as ours.

5. Lively stones—Rather, living stones, deriving their life from Christ. Every believer, by this reception of spiritual life, becomes like his Lord, and also enters as a stone into the spiritual house built upon Christ. Are built up—Rather, are being built up, by the Holy Spirit cementing believers with one another and with Christ. Holy priesthood—Rather, For a holy priesthood. They are God’s temple that they may be God’s priests, set apart and purified, for the purpose of offering up spiritual sacrifices. This is said, not of a distinct class, as of ministers, but of the whole body of believers. Offer up is the common word for presenting upon the altar; but the sacrifices are bloodless and spiritual, and offered under the influences of the Holy Spirit. First of all, is the sacrifice of ourselves and our entire existence; then follow our thoughts, words, actions, with the specific acts of thanksgiving, praise, prayer, mercy, and beneficence, for the Lord’s sake. It is significant that St. Peter omits all intimation of a sacerdotal order, with himself at its head, and all allusion to himself as of more importance in building God’s house than any of his brother apostles.

V. 6. He that believeth shall not be confounded-In time or in eternity. Isaiah 28:16.

Verse 6. Behold, I lay in Sion] This intimates that the foundation of the Christian Church should be laid at Jerusalem; and there it was laid, for there Christ suffered, and there the preaching of the Gospel commenced. A chief corner stone] This is the same as the foundation stone; and it is called here the chief corner stone because it is laid in the foundation, at an angle of the building where its two sides form the ground work of a side and end wall. And this might probably be designed to show that, in Jesus, both Jews and Gentiles were to be united; and this is probably the reason why it was called a stone of stumbling, and rock of offence; for nothing stumbled, nothing offended the Jews so much as the calling of the Gentiles into the Church of God, and admitting them to the same privileges which had been before peculiar to the Jews.

Elect, precious] Chosen and honourable. See Clarke on “1 Peter 2:4”.

Shall not be confounded.] These words are quoted from Isaiah 28:16; but rather more from the Septuagint than from the Hebrew text. The latter we translate, He that believeth shall not make haste-he who comes to God, through Christ, for salvation, shall never be confounded; he need not haste to flee away, for no enemy shall ever be able to annoy him.

Verses 6-8. Wherefore also — To which purpose; it is contained in the Scripture — In Isaiah 28:16, the passage before referred to. Behold, I lay in Sion a chief corner-stone — To support and hold together the whole building. This, as explained Ephesians 2:21, signifies the union of Jews and Gentiles in one faith, baptism, and hope, so as to form one church or temple for the worship of God through the mediation of Christ. And he that believeth on him — With a lively faith, a faith productive of love and obedience; shall not be confounded — In time or in eternity. To you therefore who believe — With such a faith; he is precious — Highly esteemed by you, and of infinite advantage to you. Or, as we read in the margin, he is an honour. The clause may also be rendered, To you who believe in this honour; the honour of being built on Christ, the foundation, or chief corner-stone of the new temple of God. But unto them which be disobedient — Who disbelieve and disobey the gospel, the words of the psalmist are accomplished; the stone which the builders disallowed — Namely, the Jewish chief-priests, elders, and scribes, called builders, because it was their office to build up the church of God among the Jews. See on <19B822>Psalm 118:22. But they rejected the stone here spoken of, and would give it no place in the building; the same is made the head of the corner — And all their opposition to it is vain. It is not only placed at the foot of the corner, to support the two sides of the building erected upon it, but at the head of the corner, to fall upon and grind to powder those that reject it; and, as the same prophet elsewhere speaks, a stone of stumbling, and rock of offence — Namely, to the unbelieving and disobedient. Thus Simeon, (Luke 2:34;) This child is set for the fall as well as the rising again of many in Israel, and for a sign that shall be spoken against; a prediction awfully fulfilled. Even to them which stumble, being disobedient: whereunto also they were appointed — This translation of the clause seems to imply that those who are disobedient were appointed to be so; but the original does not convey that sense, but is literally rendered, Who, disobeying the word, stumble, to which also they were appointed: that is, those who disobey the word are appointed to stumble, namely, at the stone of stumbling here spoken of, according to the prediction of Isaiah, 8:14, 15; He shall be for a sanctuary, but for a stone of stumbling, &c., to both the houses of Israel; that is, to those that are unbelieving and disobedient; and many among them shall stumble and fall, and be broken, and snared, and taken. This is what God has appointed, that they who reject Christ shall stumble at him, and fall into misery and ruin: or, that he who believeth not shall be damned: the unalterable decree of the God of heaven. Or the words may, with equal propriety, be rendered, Unto which stumbling they were disposed; those who disbelieve and disobey the gospel; being, through blindness of mind and perverseness of will, disposed to reject Christ, stumble at him, and fall into eternal ruin.

6. Wherefore—Better, because. Isaiah 28:16. Zion—Jerusalem; not Rome. Believeth—Man’s essential part in the work of building. Confounded—Put to shame or disappointment, for Christ shall never fail him.

V. 7. To them who believe, he is become the head of the corner-The chief corner stone, on which the whole building rests. Unbelievers too will at length find him such to their sorrow, Matthew 21:44. <19B822>Psalm 118:22.

Verse 7. Unto you therefore which believe] You, both Jews and Gentiles.

He is precious] uJmin oun h timh toiv pisteuousin. The honour is to you who believe; i.e. the honour of being in this building, and of having your souls saved through the blood of the Lamb, and becoming sons and daughters of God Almighty.

Them which be disobedient] The Jews, who continue to reject the Gospel; that very person whom they reject is head of the corner-is Lord over all, and has all power in the heavens and the earth.

Verses 6-8. Wherefore also — To which purpose; it is contained in the Scripture — In Isaiah 28:16, the passage before referred to. Behold, I lay in Sion a chief corner-stone — To support and hold together the whole building. This, as explained Ephesians 2:21, signifies the union of Jews and Gentiles in one faith, baptism, and hope, so as to form one church or temple for the worship of God through the mediation of Christ. And he that believeth on him — With a lively faith, a faith productive of love and obedience; shall not be confounded — In time or in eternity. To you therefore who believe — With such a faith; he is precious — Highly esteemed by you, and of infinite advantage to you. Or, as we read in the margin, he is an honour. The clause may also be rendered, To you who believe in this honour; the honour of being built on Christ, the foundation, or chief corner-stone of the new temple of God. But unto them which be disobedient — Who disbelieve and disobey the gospel, the words of the psalmist are accomplished; the stone which the builders disallowed — Namely, the Jewish chief-priests, elders, and scribes, called builders, because it was their office to build up the church of God among the Jews. See on <19B822>Psalm 118:22. But they rejected the stone here spoken of, and would give it no place in the building; the same is made the head of the corner — And all their opposition to it is vain. It is not only placed at the foot of the corner, to support the two sides of the building erected upon it, but at the head of the corner, to fall upon and grind to powder those that reject it; and, as the same prophet elsewhere speaks, a stone of stumbling, and rock of offence — Namely, to the unbelieving and disobedient. Thus Simeon, (Luke 2:34;) This child is set for the fall as well as the rising again of many in Israel, and for a sign that shall be spoken against; a prediction awfully fulfilled. Even to them which stumble, being disobedient: whereunto also they were appointed — This translation of the clause seems to imply that those who are disobedient were appointed to be so; but the original does not convey that sense, but is literally rendered, Who, disobeying the word, stumble, to which also they were appointed: that is, those who disobey the word are appointed to stumble, namely, at the stone of stumbling here spoken of, according to the prediction of Isaiah, 8:14, 15; He shall be for a sanctuary, but for a stone of stumbling, &c., to both the houses of Israel; that is, to those that are unbelieving and disobedient; and many among them shall stumble and fall, and be broken, and snared, and taken. This is what God has appointed, that they who reject Christ shall stumble at him, and fall into misery and ruin: or, that he who believeth not shall be damned: the unalterable decree of the God of heaven. Or the words may, with equal propriety, be rendered, Unto which stumbling they were disposed; those who disbelieve and disobey the gospel; being, through blindness of mind and perverseness of will, disposed to reject Christ, stumble at him, and fall into eternal ruin.

Ver. 7. Unto you therefore which believe he is precious: timh designates honour. On you who trust to this refuge, he confers honour and glory. You rest under the shadow of his throne, and are numbered with his saints.

7, 8. Precious—Rather, the honour. The argument is, since believing is the means of building upon Christ, the living stone, who is honoured (verse 4) with the dignity of being the chief corner-stone, and since the believer shall not come to shame, the result to you, therefore, who do believe, is the honour of not being put to shame. In sharp contrast with this is the shame which befalls the unbelieving. Disobedient—The effect of unbelief. To this class, the stone rejected by the Jewish builders is become three things: 1. Notwithstanding their scorn, God has selected and made him the head of the corner. If, instead of building upon it, as they may, they carelessly pass it by, it becomes. 2. A stone of stumbling, to strike against to their hurt; and 3. A rock of offence, solidly fixed, dashing against which they fall and are injured. Shame, disgrace, and eternal ruin are their self-wrought calamities. Stumble—A better reading is, stumble, being disobedient to the word. Appointed—Surely not to the sin, but to the consequence of voluntary disobedience. God has laid down as a law that the wilful rejecter of Jesus and his doctrine shall perish.

II. THE HIGH CALLING, DIGNITY, AND DUTIES OF THE NEW AND

SPIRITUAL ISRAEL, 9-3:12.

1. The Christian Israel described, 9, 10.

V. 8. Who stumble, whereunto also they were appointed-They who believe not, stumble, and fall, and perish for ever; God having appointed from all eternity, "he that believeth not shall be damned."

Verse 8. A stone of stumbling] Because in him all Jews and Gentiles who believe are united; and because the latter were admitted into the Church, and called by the Gospel to enjoy the same privileges which the Jews, as the peculiar people of God, had enjoyed for two thousand years before; therefore they rejected the Christian religion, they would have no partakers with themselves in the salvation of God. This was the true cause why the Jews rejected the Gospel; and they rejected Christ because he did not come as a secular prince. In the one case he was a stone of stumbling-he was poor, and affected no worldly pomp; in the other he was a rock of offence, for his Gospel called the Gentiles to be a peculiar people whom the Jews believed to be everlastingly reprobated, and utterly incapable of any spiritual good.

Whereunto also they were appointed.] Some good critics read the verse thus, carrying on the sense from the preceding: Also a stone of stumbling, and a rock of offence: The disobedient stumble against the word, (or doctrine,) to which verily they were appointed.-Macknight. Mr. Wakefield, leaving out, with the Syriac, the clause, The stone which the builders disallowed, the same is made the head of the corner, reads 1 Peter 2:7, 8 thus: To you therefore who trust thereon, this stone is honourable; but to those who are not persuaded, (apeiqousi,) it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savour of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief. The phrase tiqenai tina eiv ti is very frequent among the purest Greek writers, and signifies to attribute any thing to another, or to speak a thing of them; of which Kypke gives several examples from Plutarch; and paraphrases the words thus: This stumbling and offence, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare Isaiah 8:14, 15; Matthew 21:42, 44; Luke 2:34; and Romans 9:32, 33. Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to Isaiah 8:14, 15: And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble, and fall, and be broken, &c. The disobedient, therefore, being appointed to stumble against the word, or being prophesied of as persons that should stumble, necessarily means, from the connection in which it stands, and from the passage in the prophet, that their stumbling, falling, and being broken, is the consequence of their disobedience or unbelief; but there is no intimation that they were appointed or decreed to disobey, that they might stumble, and fall, and be broken. They stumbled and fell through their obstinate unbelief; and thus their stumbling and falling, as well as their unbelief, were of themselves, in consequence of this they were appointed to be broken; this was God’s work of judgment. This seems to be the meaning which our Lord attaches to this very prophecy, which he quotes against the chief priests and elders, Matthew 21:44. On the whole of these passages, see the notes on Matthew 21:42-44.

Verses 6-8. Wherefore also — To which purpose; it is contained in the Scripture — In Isaiah 28:16, the passage before referred to. Behold, I lay in Sion a chief corner-stone — To support and hold together the whole building. This, as explained Ephesians 2:21, signifies the union of Jews and Gentiles in one faith, baptism, and hope, so as to form one church or temple for the worship of God through the mediation of Christ. And he that believeth on him — With a lively faith, a faith productive of love and obedience; shall not be confounded — In time or in eternity. To you therefore who believe — With such a faith; he is precious — Highly esteemed by you, and of infinite advantage to you. Or, as we read in the margin, he is an honour. The clause may also be rendered, To you who believe in this honour; the honour of being built on Christ, the foundation, or chief corner-stone of the new temple of God. But unto them which be disobedient — Who disbelieve and disobey the gospel, the words of the psalmist are accomplished; the stone which the builders disallowed — Namely, the Jewish chief-priests, elders, and scribes, called builders, because it was their office to build up the church of God among the Jews. See on <19B822>Psalm 118:22. But they rejected the stone here spoken of, and would give it no place in the building; the same is made the head of the corner — And all their opposition to it is vain. It is not only placed at the foot of the corner, to support the two sides of the building erected upon it, but at the head of the corner, to fall upon and grind to powder those that reject it; and, as the same prophet elsewhere speaks, a stone of stumbling, and rock of offence — Namely, to the unbelieving and disobedient. Thus Simeon, (Luke 2:34;) This child is set for the fall as well as the rising again of many in Israel, and for a sign that shall be spoken against; a prediction awfully fulfilled. Even to them which stumble, being disobedient: whereunto also they were appointed — This translation of the clause seems to imply that those who are disobedient were appointed to be so; but the original does not convey that sense, but is literally rendered, Who, disobeying the word, stumble, to which also they were appointed: that is, those who disobey the word are appointed to stumble, namely, at the stone of stumbling here spoken of, according to the prediction of Isaiah, 8:14, 15; He shall be for a sanctuary, but for a stone of stumbling, &c., to both the houses of Israel; that is, to those that are unbelieving and disobedient; and many among them shall stumble and fall, and be broken, and snared, and taken. This is what God has appointed, that they who reject Christ shall stumble at him, and fall into misery and ruin: or, that he who believeth not shall be damned: the unalterable decree of the God of heaven. Or the words may, with equal propriety, be rendered, Unto which stumbling they were disposed; those who disbelieve and disobey the gospel; being, through blindness of mind and perverseness of will, disposed to reject Christ, stumble at him, and fall into eternal ruin.

7, 8. Precious—Rather, the honour. The argument is, since believing is the means of building upon Christ, the living stone, who is honoured (verse 4) with the dignity of being the chief corner-stone, and since the believer shall not come to shame, the result to you, therefore, who do believe, is the honour of not being put to shame. In sharp contrast with this is the shame which befalls the unbelieving. Disobedient—The effect of unbelief. To this class, the stone rejected by the Jewish builders is become three things: 1. Notwithstanding their scorn, God has selected and made him the head of the corner. If, instead of building upon it, as they may, they carelessly pass it by, it becomes. 2. A stone of stumbling, to strike against to their hurt; and 3. A rock of offence, solidly fixed, dashing against which they fall and are injured. Shame, disgrace, and eternal ruin are their self-wrought calamities. Stumble—A better reading is, stumble, being disobedient to the word. Appointed—Surely not to the sin, but to the consequence of voluntary disobedience. God has laid down as a law that the wilful rejecter of Jesus and his doctrine shall perish.

II. THE HIGH CALLING, DIGNITY, AND DUTIES OF THE NEW AND

SPIRITUAL ISRAEL, 9-3:12.

1. The Christian Israel described, 9, 10.

V. 9. But ye-Who believe in Christ.

Are-In a higher sense than ever the Jews were.

A chosen or elect race, a royal priesthood-"Kings and priests unto God," Revelation 1:6. As princes, ye have power with God, and victory over sin, the world, and the devil: as priests, ye are consecrated to God, for offering spiritual sacrifices. Ye Christians are as one holy nation, under Christ your King.

A purchased people-Who are his peculiar property.

That ye may show forth-By your whole behaviour, to all mankind. The virtues-The excellent glory, the mercy, wisdom, and power of him, Christ, who hath called you out of the darkness of ignorance, error, sin, and misery.

Verse 9. Ye are a chosen generation] The titles formerly given to the whole Jewish Church, i.e. to all the Israelites without exception, all who were in the covenant of God by circumcision, whether they were holy persons or not, are here given to Christians in general in the same way; i.e. to all who believed in Christ, whether Jews or Gentiles, and who received baptism in the name of the Father, and of the Son, and of the Holy Ghost. The Israelites were a chosen or elected race, to be a special people unto the Lord their God, above all people that were upon the face of the earth, Deuteronomy 7:6.

They were also a royal priesthood, or what Moses calls a kingdom of priests, Exodus 19:6. For all were called to sacrifice to God; and he is represented to be the King of that people, and Father of those of whom he was king; therefore they were all royal.

They were a holy nation, Exodus 19:6; for they were separated from all the people of the earth, that they might worship the one only true God, and abstain from the abominations that were in the heathen world. They were also a peculiar people, laov eiv peripoihsin, a purchased people; hlgs segullah, a private property, belonging to God Almighty, Deuteronomy 7:6; none other having any right in them, and they being under obligation to God alone. All these things the apostle applies to the Christians, to whom indeed they belong, in their spirit and essence, in such a way as they could not belong to the Hebrews of old. But they were called to this state of salvation out of darkness-idolatry, superstition, and ungodliness, into his marvellous light-the Gospel dispensation, which, in reference to the discoveries it had made of God, his nature, will, and gracious promises towards mankind, differed as much from the preceding dispensation of the Jews, as the light of the meridian sun from the faint twinkling of a star. And they had these privileges that they might show forth the praises of Him who had thus called them; aretav, the virtues, those perfections of the wisdom, justice, truth, and goodness of God, that shone most illustriously in the Christian dispensation. These they were to exhibit in a holy and useful life, being transformed into the image of God, and walking as Christ himself walked.

Verses 9, 10. But ye — Who have been born again of incorruptible seed, and have purified your souls by obeying the truth, &c., (1 Peter 1:22, 23,) and have tasted that the Lord is gracious, (1 Peter 2:3,) and are built up upon him as lively stories; ye, who bear this character are a chosen generation — Eklelton genov, an elect race; all such, and such only, have that title, and other titles of a similar import, in the New Testament. See on Ephesians 1:3-7; 2 Thessalonians 2:13, 14. A royal priesthood — Kings and priests unto God, Revelation 1:6. As princes, you have power with God, and victory over sin and Satan, the world and the flesh: as priests, ye are consecrated to God for the purpose of offering spiritual sacrifices; a holy nation — Under Christ, your King; a peculiar or purchased people, as laov eiv peripoihsin is rendered in the margin; that is, a people who, being purchased by the blood of Christ, and dedicated to, and accepted of, God, are taken into covenant with him, and are his in a peculiar sense. See on Titus 2:14; that ye should show forth — In your spirit and conduct, in all your tempers, words, and works; the praises — Tav aretav, the virtues, that is, the perfections; the wisdom, power, goodness, truth, justice, mercy, the holiness, the love; of him — Christ, or the Father, in and through Christ; who hath called you out of darkness — Out of that state of ignorance and error, sin and misery, in which you lay formerly involved; into his marvellous light — The light of knowledge, wisdom, holiness, and happiness, into which you are now brought. Which in time past were not a people — (Much less the people of God,) but scattered individuals of many nations. This is a quotation from Hosea 2:23, where the conversion of the Gentiles is foretold, as the Apostle Paul informs us, Romans 9:25. Upon which passages see the notes; which had not, formerly, obtained mercy — Namely, the pardoning, saving mercy of God; but now — In consequence of repentance, and faith in our Lord Jesus Christ; have obtained mercy — Are forgiven, accepted, and made God’s children.

Ver. 9. Ye are a chosen generation. See on Titus 2:14.

9. Its character is unfolded in a series of terms originally given to the literal Israel, and entirely applicable to the new and spiritual. A chosen generation—Isaiah 43:20. A race selected out of the world. A royal priesthood—”A kingdom of priests.” Exodus 19:6. Every believer is both king and priest. A holy nation—Exodus 19:6. Because called by a holy God. A peculiar people—Deuteronomy 7:6. A people for a possession, as absolutely God’s own. Show forth—Publish, by telling out. Praises—The infinite perfections, moral excellences, and wonderful grace of God. Darkness—The realm of ignorance, sin, and wretchedness. Light—The realm of knowledge of God and Christ, of holiness and bliss. They who have obeyed the gracious call, and made the blessed transition, are prepared to proclaim its glories to the world; and for this purpose are they thus separated to God.

V. 10. Who in time past were not a people-Much less the people of God; but scattered individuals of many nations. The former part of the verse particularly respects the Gentiles; the latter, the Jews.

Verse 10. Which in time past were not a people] This is a quotation from Hosea 1:9, 10; 2:23, where the calling of the Gentiles, by the preaching of the Gospel, is foretold. From this it is evident, that the people to whom the apostle now addresses himself had been Gentiles, covered with ignorance and superstition, and now had obtained mercy by the preaching of the Gospel of Christ.

Verses 9, 10. But ye — Who have been born again of incorruptible seed, and have purified your souls by obeying the truth, &c., (1 Peter 1:22, 23,) and have tasted that the Lord is gracious, (1 Peter 2:3,) and are built up upon him as lively stories; ye, who bear this character are a chosen generation — Eklelton genov, an elect race; all such, and such only, have that title, and other titles of a similar import, in the New Testament. See on Ephesians 1:3-7; 2 Thessalonians 2:13, 14. A royal priesthood — Kings and priests unto God, Revelation 1:6. As princes, you have power with God, and victory over sin and Satan, the world and the flesh: as priests, ye are consecrated to God for the purpose of offering spiritual sacrifices; a holy nation — Under Christ, your King; a peculiar or purchased people, as laov eiv peripoihsin is rendered in the margin; that is, a people who, being purchased by the blood of Christ, and dedicated to, and accepted of, God, are taken into covenant with him, and are his in a peculiar sense. See on Titus 2:14; that ye should show forth — In your spirit and conduct, in all your tempers, words, and works; the praises — Tav aretav, the virtues, that is, the perfections; the wisdom, power, goodness, truth, justice, mercy, the holiness, the love; of him — Christ, or the Father, in and through Christ; who hath called you out of darkness — Out of that state of ignorance and error, sin and misery, in which you lay formerly involved; into his marvellous light — The light of knowledge, wisdom, holiness, and happiness, into which you are now brought. Which in time past were not a people — (Much less the people of God,) but scattered individuals of many nations. This is a quotation from Hosea 2:23, where the conversion of the Gentiles is foretold, as the Apostle Paul informs us, Romans 9:25. Upon which passages see the notes; which had not, formerly, obtained mercy — Namely, the pardoning, saving mercy of God; but now — In consequence of repentance, and faith in our Lord Jesus Christ; have obtained mercy — Are forgiven, accepted, and made God’s children.

10. This citation of Hosea 2:23, slightly changed, is applicable alike to the recovery of apostate Jews in the prophet’s time, and the conversion to Christ of Jews and Gentiles.

2. The conduct becoming among the heathen, 11, 12.

V. 11. Here begins the exhortation drawn from the second motive. Sojourners: pilgrims-The first word properly means, those who are in a strange house; the second, those who are in a strange country. You sojourn in the body; you are pilgrims in this world. Abstain from desires of anything in this house, or in this country.

Verse 11. As strangers and pilgrims] See Clarke’s note on “Hebrews 11:13”. These were strangers and pilgrims in the most literal sense of the word, see 1 Peter 1:1, for they were strangers scattered through Asia, Pontus, &c.

Abstain from fleshly lusts] As ye are strangers and pilgrims, and profess to seek a heavenly country, do not entangle your affections with earthly things. While others spend all their time, and employ all their skill, in acquiring earthly property, and totally neglect the salvation of their souls; they are not strangers, they are here at home; they are not pilgrims, they are seeking an earthly possession: Heaven is your home, seek that; God is your portion, seek him. All kinds of earthly desires, whether those of the flesh or of the eye, or those included in the pride of life, are here comprised in the words fleshly lusts.

Which war against the soul] aitinev strateuontai kata thv yuchv. Which are marshalled and drawn up in battle array, to fight against the soul; either to slay it, or to bring it into captivity. This is the object and operation of every earthly and sensual desire. How little do those who indulge them think of the ruin which they produce!

Verses 11, 12. I beseech you, as strangers — Or sojourners; and pilgrims — Who have no inheritance on this earth, but are travelling to the heavenly country. The former word, paroikoi, properly means those who are in a strange house, a house not their own: the second, parepidhmoi, those who are in a strange country, and among a people not their own. We sojourn in the body; we are pilgrims in this world; abstain from fleshly lusts — Or carnal desires; from inordinate desires of any thing in this country. “The settled inhabitants of a country are anxious to acquire riches, to purchase lands, and to build houses. But they who stay but a few weeks in a country, or who only travel through it, are commonly not solicitous to secure to themselves accommodations which they are so soon to leave. In the same manner, believers, being only sojourners on earth, and travellers to a better country, ought not to place their happiness in the enjoyment of those objects by which carnal desires are gratified, and which are peculiar to this earthly state, but in securing themselves possessions in the heavenly country, the proper habitation of the righteous.” — Macknight. Which carnal desires, though pleasant to the senses, war against the soul — Against the health, the strength, the liberty, the purity, the usefulness, the comfort of the soul. Having your conversation — Your whole behaviour; honest — Greek, kalhn, amiable, excellent, commendable, and honourable, pious and virtuous in every respect. But our language sinks under the force, copiousness, and beauty of the original expressions; among the Gentiles — Your heathen neighbours, who narrowly watch you; that whereas they speak against you as evil-doers — As seditious persons and atheists, because ye do not worship their false gods, and because you join yourselves with what they presumptuously call the impious sect of Christians; they may by your good works — Your unblameable, useful, and holy conduct, your obedience to the just laws of the state, your submission to magistrates, and your patience and meekness when unjustly punished; which they shall behold — Shall be eye-witnesses of; may not only lay aside their blasphemous reproaches and bitter enmities, but may exchange them for commendations and praises, and so may glorify God — By owning his grace in you, being induced to believe and obey the truth, and to imitate your example; in the day of visitation — During the season in which the gospel is preached among them, whereby they are visited with the offers of pardon and salvation. It is well known that the patience, fortitude, and meekness with which the first Christians bore persecution for their religion, and the forgiving disposition which they expressed toward their persecutors, made such an impression on the heathen, who were witnesses of their sufferings, that many of them glorified God by embracing the gospel.

11. Though a royal race, they are strangers, dwelling in a foreign land, and pilgrims, sojourners, (the “strangers” of 1 Peter 1:2,) on the earth; and, as such, they should adorn the religion they profess; 1. Negatively, by abstaining from all immorality; and, 2. Positively, by correct behaviour. Fleshly lusts—Sensual, licentious desires. Whoever keeps away from these will surely abstain from their indulgence. Other things may injure spiritual life, but these wage war against the soul, as if drawn up in battle array for its destruction.

V. 12. Honest-Not barely unblamable, but virtuous in every respect. But our language sinks under the force, beauty, and copiousness of the original expressions.

That they by your good works which they shall behold-See with their own eyes.

May glorify God-By owning his grace in you, and following your example.

In the day of visitation-The time when he shall give them fresh offers of his mercy.

Verse 12. Having your conversation honest] Living in such a manner among the Gentiles, in whose country ye sojourn, as becomes the Gospel which ye profess.

That whereas they speak against you as evil doers] In all the heathen countries, in the first age of the Church, the Christians and the Jews were confounded together; and as the latter mere everywhere exceedingly troublesome and seditious, the Christians shared in their blame, and suffered no small measure of obloquy and persecution on this very account. It was doubly necessary, therefore, that the Christians should be exceedingly cautious; and that their conduct should prove that, although many of them were of the same nation, yet they who had embraced Christianity differed widely in their spirit and conduct from those, whether Jews or Gentiles, who had not received the faith of Christ. In the day of visitation.] I believe this refers to the time when God should come to execute judgment on the disobedient Jews, in the destruction of their civil polity, and the subversion of their temple and city. God did at that time put a remarkable difference between the Jews and the Christians: all the former were either destroyed or carried into slavery; not one of the latter: nor did they deserve it; for not one of them had joined in the sedition against the Roman government. That the day of visitation means a time in which punishment should be inflicted, is plain from Isaiah 10:3: And what will ye do in the DAY of VISITATION, and in the desolation which shall come from afar? To whom will ye flee for help? And where will ye leave your glory? Some think that by the phrase in this place is meant the time in which they should be brought before the heathen magistrates, who, after an impartial examination, should find them innocent, and declare them as such; by which God would be glorified, the work appearing to be his own. Others think that it signifies the time in which God should make them the offer of mercy by Jesus Christ. The words, however, may refer to the time in which the Christians should be called to suffer for the testimony of Christ; the heathens, seeing them bear their sufferings with unconquerable patience, were constrained to confess that God was with them; and not a few, from being spectators of their sufferings, became converts to Christianity,

Verses 11, 12. I beseech you, as strangers — Or sojourners; and pilgrims — Who have no inheritance on this earth, but are travelling to the heavenly country. The former word, paroikoi, properly means those who are in a strange house, a house not their own: the second, parepidhmoi, those who are in a strange country, and among a people not their own. We sojourn in the body; we are pilgrims in this world; abstain from fleshly lusts — Or carnal desires; from inordinate desires of any thing in this country. “The settled inhabitants of a country are anxious to acquire riches, to purchase lands, and to build houses. But they who stay but a few weeks in a country, or who only travel through it, are commonly not solicitous to secure to themselves accommodations which they are so soon to leave. In the same manner, believers, being only sojourners on earth, and travellers to a better country, ought not to place their happiness in the enjoyment of those objects by which carnal desires are gratified, and which are peculiar to this earthly state, but in securing themselves possessions in the heavenly country, the proper habitation of the righteous.” — Macknight. Which carnal desires, though pleasant to the senses, war against the soul — Against the health, the strength, the liberty, the purity, the usefulness, the comfort of the soul. Having your conversation — Your whole behaviour; honest — Greek, kalhn, amiable, excellent, commendable, and honourable, pious and virtuous in every respect. But our language sinks under the force, copiousness, and beauty of the original expressions; among the Gentiles — Your heathen neighbours, who narrowly watch you; that whereas they speak against you as evil-doers — As seditious persons and atheists, because ye do not worship their false gods, and because you join yourselves with what they presumptuously call the impious sect of Christians; they may by your good works — Your unblameable, useful, and holy conduct, your obedience to the just laws of the state, your submission to magistrates, and your patience and meekness when unjustly punished; which they shall behold — Shall be eye-witnesses of; may not only lay aside their blasphemous reproaches and bitter enmities, but may exchange them for commendations and praises, and so may glorify God — By owning his grace in you, being induced to believe and obey the truth, and to imitate your example; in the day of visitation — During the season in which the gospel is preached among them, whereby they are visited with the offers of pardon and salvation. It is well known that the patience, fortitude, and meekness with which the first Christians bore persecution for their religion, and the forgiving disposition which they expressed toward their persecutors, made such an impression on the heathen, who were witnesses of their sufferings, that many of them glorified God by embracing the gospel.

12. Conversation—Conduct, behaviour, as in chap. 1:18. Honest—Good, becoming their holy profession. Justin Martyr says of himself, that he was led to believe the Christians falsely accused, by the apparent impossibility of people who lived so blamelessly being guilty of the unnatural vices imputed to them. So St. Peter exhorts these suspected and closely-watched brethren, to live so purely that their very detractors should, upon the closest scrutiny of their good behaviour, be led to glorify God, giving him praise and honour. Day of visitation—Whether in wrath or mercy, is not said; and the phrase is used in both senses. But only the latter fits the word glorify. See Luke 1:68, 78; 7:16; 19:44; Acts 15:14. It points to a time of mercy and offers of grace to their convinced and awakened souls, which apostolic faith expected.

3. Subjection to civil authority, 13-17.

V. 13. Submit yourselves to every ordinance of man-To every secular power. Instrumentally these are ordained by men; but originally all their power is from God.

Verse 13. Submit yourselves to every ordinance of man] In every settled state, and under every form of political government, where the laws are not in opposition to the laws of God, it may be very soundly and rationally said: “Genuine Christians have nothing to do with the laws but to obey them.” Society and civil security are in a most dangerous state when the people take it into their heads that they have a right to remodel and change the laws. See the whole of this subject fully handled in the notes on “Romans 13:1”, &c., to which I beg every reader, who may wish to know the political sentiments of this work, to have recourse. The words pash anqrwpinh ktisei literally signify, not every ordinance of man, but every human creature; yet ktizein signifies sometimes to arrange, order, as well as to create, and therefore our translation may do: but as the apostle is evidently speaking here of magistracy, or legislative authority, and as the appointment of magistrates was termed a creating of them, it is better to understand the words thus, All the constituted authorities. So, Decem tribunos plebis per pontificem creaverunt; Cor. Nep. “They created ten tribunes of the plebeians, by the high priest.” Carthagine quotannis annui bini reges creabantur; Cæsar. “They created two kings every year at Carthage.” Consules creantur Cæsar et Servilius; Sallust. “Cæsar and Servilius are created consuls.” Creare ducem gerendo bello. “To create a general to conduct the war.” The meaning of St. Peter appears to be this: the Jews thought it unlawful to obey any ruler that was not of their own stock; the apostle tells them they should obey the civil magistrate, let him be of what stock he may, whether a Jew or a Gentile, and let him exercise the government in whatsoever form. This is the general proposition: and then he instances emperors and their deputies; and, far from its being unlawful for them to obey a heathen magistrate, they were to do it for the Lord’s sake, dia ton kurion, on account of the Lord, whose will it was, and who commanded it.

Verses 13-15. Submit yourselves to every ordinance of man — Greek, pash anqrwpinh ktisei, to every human constitution of government, under which you are placed by Divine Providence, and which is formed instrumentally by men, and relates to you as men, and not as Christians. Macknight translates the clause, Be subject to every human creation of magistrates; observing that “the abstract word creation is put for the concrete, the person created; just as governments and powers are put for persons exercising government and power. The phrase, human creation of magistrates, was formed by St. Peter with a view to condemn the principles of the zealots, who maintained that obedience was due to no magistrates but to those who were appointed by God, as the Jewish kings had been.” Whether to the king — That is, to the emperor; as supreme — For though at Rome the name of king was odious, the people in the provinces gave that name to the emperor, John 19:15; Acts 17:7. When this epistle was written, Nero was emperor. Or to subordinate governors — Or magistrates, in the different provinces of the empire. “From this we learn that it is the duty of Christians, residing in foreign and even in infidel countries, to obey the laws of those countries in all things not sinful, without considering whether the religion of the magistrate and of the state be true or false.” That are sent by him — Commissioned by the emperor from Rome; for the punishment of evil-doers — The Roman governors had the power of life and death in such conquered provinces as those mentioned 1 Peter 1:1. There is, therefore, the exactest propriety in the apostle’s style. And for the praise of them that do well — For protecting and rewarding them who give due obedience to the good laws of the state. For so is the will of God — As I assure you by inspiration; that by well-doing — By your due subjection to magistrates, and the performance of all other Christian duties; you may put to silence — Fimoun, may bridle in, or restrain by a bridle or a muzzle, (so the word signifies,) the ignorance — The calumnies proceeding from the ignorance of foolish men — Of men destitute of the fear of God, who blame you because they do not know you, affirming that your religion makes you bad subjects.

Ver. 13. Submit yourselves to every ordinance of man for the Lord’s sake. Be not turbulent in the cities where you live, vociferating in public meetings till you are marked and disliked, as aliens from the Lamb of God, who when he was reviled, reviled not again.

13. Every ordinance—Rather, every human institution; here limited to civil government, which, though of divine authority, is framed, set up, and carried on by men. See notes, Romans 13:1-7. For the Lord’s sake— Not his command, which appears in verse 15; but out of regard to the Lord Jesus, whom you love, and should exalt in the esteem of men, giving no occasion for reproach by disobedience and insubordination. The king— Both Jews and Greeks gave this title to the Roman emperor.

V. 14. Or to subordinate governors, or magistrates.

Verse 14. Or unto governors] By king as supreme, the Roman emperor is meant; and by governors, hgemosin, are meant, leaders, governors, presidents, proconsuls, and other chief magistrates, sent by him into the provinces dependent on the Roman empire.

For the punishment of evil doers] This was the object of their mission; they were to punish delinquents, and encourage and protect the virtuous.

Verses 13-15. Submit yourselves to every ordinance of man — Greek, pash anqrwpinh ktisei, to every human constitution of government, under which you are placed by Divine Providence, and which is formed instrumentally by men, and relates to you as men, and not as Christians. Macknight translates the clause, Be subject to every human creation of magistrates; observing that “the abstract word creation is put for the concrete, the person created; just as governments and powers are put for persons exercising government and power. The phrase, human creation of magistrates, was formed by St. Peter with a view to condemn the principles of the zealots, who maintained that obedience was due to no magistrates but to those who were appointed by God, as the Jewish kings had been.” Whether to the king — That is, to the emperor; as supreme — For though at Rome the name of king was odious, the people in the provinces gave that name to the emperor, John 19:15; Acts 17:7. When this epistle was written, Nero was emperor. Or to subordinate governors — Or magistrates, in the different provinces of the empire. “From this we learn that it is the duty of Christians, residing in foreign and even in infidel countries, to obey the laws of those countries in all things not sinful, without considering whether the religion of the magistrate and of the state be true or false.” That are sent by him — Commissioned by the emperor from Rome; for the punishment of evil-doers — The Roman governors had the power of life and death in such conquered provinces as those mentioned 1 Peter 1:1. There is, therefore, the exactest propriety in the apostle’s style. And for the praise of them that do well — For protecting and rewarding them who give due obedience to the good laws of the state. For so is the will of God — As I assure you by inspiration; that by well-doing — By your due subjection to magistrates, and the performance of all other Christian duties; you may put to silence — Fimoun, may bridle in, or restrain by a bridle or a muzzle, (so the word signifies,) the ignorance — The calumnies proceeding from the ignorance of foolish men — Of men destitute of the fear of God, who blame you because they do not know you, affirming that your religion makes you bad subjects.

14. Governors—Presidents, proconsuls, and legates, appointed by the emperor, and sent out by him into the provinces. Punishment… praise— The end and duty of good government.

V. 15. The ignorance-Of them who blame you, because they do not know you: a strong motive to pity them.

Verse 15. For so is the will of God] God, as their supreme governor, shows them that it is his will that they should act uprightly and obediently at all times, and thus confound the ignorance of foolish men, who were ready enough to assert that their religion made them bad subjects. The word fimoun, which we translate put to silence, signifies to muzzle, i.e., stop their mouths, leave them nothing to say; let them assert, but ever be unable to bring proof to support it.

Verses 13-15. Submit yourselves to every ordinance of man — Greek, pash anqrwpinh ktisei, to every human constitution of government, under which you are placed by Divine Providence, and which is formed instrumentally by men, and relates to you as men, and not as Christians. Macknight translates the clause, Be subject to every human creation of magistrates; observing that “the abstract word creation is put for the concrete, the person created; just as governments and powers are put for persons exercising government and power. The phrase, human creation of magistrates, was formed by St. Peter with a view to condemn the principles of the zealots, who maintained that obedience was due to no magistrates but to those who were appointed by God, as the Jewish kings had been.” Whether to the king — That is, to the emperor; as supreme — For though at Rome the name of king was odious, the people in the provinces gave that name to the emperor, John 19:15; Acts 17:7. When this epistle was written, Nero was emperor. Or to subordinate governors — Or magistrates, in the different provinces of the empire. “From this we learn that it is the duty of Christians, residing in foreign and even in infidel countries, to obey the laws of those countries in all things not sinful, without considering whether the religion of the magistrate and of the state be true or false.” That are sent by him — Commissioned by the emperor from Rome; for the punishment of evil-doers — The Roman governors had the power of life and death in such conquered provinces as those mentioned 1 Peter 1:1. There is, therefore, the exactest propriety in the apostle’s style. And for the praise of them that do well — For protecting and rewarding them who give due obedience to the good laws of the state. For so is the will of God — As I assure you by inspiration; that by well-doing — By your due subjection to magistrates, and the performance of all other Christian duties; you may put to silence — Fimoun, may bridle in, or restrain by a bridle or a muzzle, (so the word signifies,) the ignorance — The calumnies proceeding from the ignorance of foolish men — Of men destitute of the fear of God, who blame you because they do not know you, affirming that your religion makes you bad subjects.

15. The will of God—Namely, this subjection to rulers. Put to silence— Literally, muzzle, so as to stop their mouths. Ignorance—Habitual and general, as Wiesinger says, “having ever its mouth open rather than its eyes.” Foolish men—With the article, the foolish men who slanderously babble about them as evil doers.

V. 16. As free-Yet obeying governors, for God's sake.

Verse 16. As free] The Jews pretended that they were a free people, and owed allegiance to God alone; hence they were continually rebelling against the Roman government, to which God had subjected them because of their rebellion against him: thus they used their liberty for a cloak of maliciousness-for a pretext of rebellion, and by it endeavoured to vindicate their seditious and rebellious conduct.

But as the servants of God.] These were free from sin and Satan, but they were the servants of God-bound to obey him; and, as he had made it their duty to obey the civil magistrate, they served God by submitting to every ordinance of man for the Lord’s sake.

Verses 16, 17. As free — In the noblest sense, in consequence of your relation to Christ, and your interest in the merit of his death; (see on John 8:32; 1 Corinthians 7:22; Galatians 5:1, 13;) as sons and daughters of the Lord Almighty, and therefore heirs of God; and not using your liberty as a cloak of maliciousness — Kakiav, of wickedness. Though you are indeed made free from the dominion of sin and Satan, the world and the flesh, yet not from subjection to magistrates; therefore use not your liberty so as, under pretence thereof, to be guilty of disobedience to governors, or any other wickedness: but act in all things as the servants of God — Observing all his laws, and performing all the duties he requires. Honour all men — As being made in the image of God, intelligent, free, and immortal beings; bought by the blood of his Son, and designed for his eternal kingdom. Love the brotherhood — All true Christians. Fear, reverence, and obey, God. Honour the king — Whom God has set over you. Pay him all that regard, both in affection and action, which the laws of God and man require. Perhaps no finer and stronger instances of the laconic style are to be found anywhere than in this passage. It is remarkable that the apostle requires Christians to honour the Roman emperor, though a great persecutor, and of a most abandoned character.

16. As free—Compare St. Paul in Galatians 5:13. Free, as being of the royal priesthood, the holy nation, and God’s own people, (verse 9,) with the consciousness of superiority to a mere earthly life. But they might not therefore infer a freedom from obligation to obey earthly laws. The Jews were thus misled, claiming to owe allegiance only to God as their King, and stirring up rebellion against the authority of Rome. By a perversion of the true doctrine, this Christian freedom might become a pretext for sedition, and a cloak to cover gross wickedness. The Anabaptists in Germany, and the Fifth-monarchy men in England, in Cromwell’s time, furnish notable illustrations. Servants of God—Free, yet servants; bound to obey God, and therefore to obey those to whom he commands us to submit ourselves.

V. 17. Honour all men-As being made in the image of God, bought by his Son, and designed for his kingdom.

Honour the king-Pay him all that regard both in affection and action which the laws of God and man require.

Verse 17. Honour all men.] That is, Give honour to whom honour is due, Romans 13:7. Respect every man as a fellow creature, and as one who may be a fellow heir with you of eternal life; and therefore be ready to give him every kind of succour in your power.

Love the brotherhood.] All true Christians, who form one great family of which God is the head.

Fear God.] Who gives you these commandments, lest he punish you for disobedience.

Honour the king.] Pay that respect to the emperor which his high authority requires, knowing that civil power is of God; that the authority with which he, in the course of his providence, has invested him, must be respected in order to its being obeyed; and that if the man be even bad, and as a man be worthy of no reverence, yet he should be respected on account of his office. If respect be banished, subordination will flee with it, and anarchy and ruin will rise up in their place. Truly religious persons are never found in seditions. Hypocrites may join themselves with any class of the workers of iniquity, and say, Hail, brethren!

Verses 16, 17. As free — In the noblest sense, in consequence of your relation to Christ, and your interest in the merit of his death; (see on John 8:32; 1 Corinthians 7:22; Galatians 5:1, 13;) as sons and daughters of the Lord Almighty, and therefore heirs of God; and not using your liberty as a cloak of maliciousness — Kakiav, of wickedness. Though you are indeed made free from the dominion of sin and Satan, the world and the flesh, yet not from subjection to magistrates; therefore use not your liberty so as, under pretence thereof, to be guilty of disobedience to governors, or any other wickedness: but act in all things as the servants of God — Observing all his laws, and performing all the duties he requires. Honour all men — As being made in the image of God, intelligent, free, and immortal beings; bought by the blood of his Son, and designed for his eternal kingdom. Love the brotherhood — All true Christians. Fear, reverence, and obey, God. Honour the king — Whom God has set over you. Pay him all that regard, both in affection and action, which the laws of God and man require. Perhaps no finer and stronger instances of the laconic style are to be found anywhere than in this passage. It is remarkable that the apostle requires Christians to honour the Roman emperor, though a great persecutor, and of a most abandoned character.

17. Honour all—Rendering due regard to every man, whatever his condition; a general injunction to the blamelessness required in verse 12, followed by several specifications. Love is due to the whole body of Christian brethren. To God belongs fear, involving reverence and service. Honour the king—Both for his office’ sake and because God commands it, even though he be Nero.

4. Patience of servants under ill-treatment, 18-25.

Servants, though free in Christ, and spiritually ennobled, might not indulge impatience and resentment toward their earthly masters, however tyrannical and brutal they might be.

V. 18. Servants-Literally, household servants. With all fear-Of offending them or God. Not only to the good-Tender, kind.

And gentle-Mild, easily forgiving.

Verse 18. Servants, be subject] See Clarke’s notes on “Ephesians 6:5”; “Colossians 3:22”; and “Titus 2:9”. With all fear] With all submission and reverence.

The good and gentle] Those who are ever just in their commands, never requiring more work than is necessary or proper, and always allowing sufficient food and sufficient time.

The froward.] skolioiv. The crooked, perverse, unreasonable morose, and austere. Your time belongs to your master; obey him in every thing that is not sinful; if he employs you about unreasonable or foolish things, let him answer for it. He may waste your time, and thus play the fool with his own property; you can only fill up your time: let him assign the work; it is your duty to obey.

Verses 18-20. Servants — Oi oiketai, household servants, be subject to your masters — Though heathen, in all things lawful; with all fear — Of offending them or God; not only to the good — The tender, kind; and gentle — Mild, easy, forgiving; but also to the froward — The ill-natured and severe. “In this verse,” as Macknight justly observes, “the apostle establishes one of the noblest and most important principles of morality, namely, that our obligation to relative duties does not depend either on the character of the persons to whom they should be performed, or on their performing the duties they owe to us, but on the unalterable relations of things established by God.” For this is thankworthy — An acceptable thing to God. Greek, touto gar cariv; literally, this is grace; that is, a grand proof of true grace; if a man for conscience toward God — From a pure desire of pleasing him; endure grief — Severe treatment; suffering wrongfully — The apostle here refers to those punishments which, according to the customs of that age, tyrannical masters were allowed to inflict on their servants, however contrary to justice and mercy such punishments might be. For what glory — Or praise; is it if, when ye be buffeted — Corrected or beaten; for your faults — For acts of manifest disobedience; ye shall take it patiently — Since the punishment being just, it ought in reason to be borne. But if when ye do well — Do your duty conscientiously; and suffer for it — As if you had neglected it; ye take it patiently — Receive it in a meek and quiet spirit; this is acceptable, or this is grace, with God — His eye, which always observes every individual of his people, and all their actions, is pleased with such a disposition and behaviour, though exhibited in the lowest ranks of human life.

18. Servants—Domestic servants, but perhaps including all grades of service, from slaves to employees. All fear—The highest degree of respect and submission; easy to kind and considerate masters, but distasteful and difficult to the perverse and morose. Yet the obligation is the same in both cases.

V. 19. For conscience toward God-From a pure desire of pleasing him. Grief-Severe treatment.

Verse 19. For this is thankworthy] If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God.

Verses 18-20. Servants — Oi oiketai, household servants, be subject to your masters — Though heathen, in all things lawful; with all fear — Of offending them or God; not only to the good — The tender, kind; and gentle — Mild, easy, forgiving; but also to the froward — The ill-natured and severe. “In this verse,” as Macknight justly observes, “the apostle establishes one of the noblest and most important principles of morality, namely, that our obligation to relative duties does not depend either on the character of the persons to whom they should be performed, or on their performing the duties they owe to us, but on the unalterable relations of things established by God.” For this is thankworthy — An acceptable thing to God. Greek, touto gar cariv; literally, this is grace; that is, a grand proof of true grace; if a man for conscience toward God — From a pure desire of pleasing him; endure grief — Severe treatment; suffering wrongfully — The apostle here refers to those punishments which, according to the customs of that age, tyrannical masters were allowed to inflict on their servants, however contrary to justice and mercy such punishments might be. For what glory — Or praise; is it if, when ye be buffeted — Corrected or beaten; for your faults — For acts of manifest disobedience; ye shall take it patiently — Since the punishment being just, it ought in reason to be borne. But if when ye do well — Do your duty conscientiously; and suffer for it — As if you had neglected it; ye take it patiently — Receive it in a meek and quiet spirit; this is acceptable, or this is grace, with God — His eye, which always observes every individual of his people, and all their actions, is pleased with such a disposition and behaviour, though exhibited in the lowest ranks of human life.

19. Is thankworthy—Literally, grace; meaning here, the fruit of divine grace. Conscience—A consciousness of God’s presence and precious comfort filling the soul.

Verse 20. For what glory is it] It appears from this that the poor Christians, and especially those who had been converted to Christianity while in a state of slavery, were often grievously abused, they were buffeted because they were Christians, and because they would not join with their masters in idolatrous worship.

Verses 18-20. Servants — Oi oiketai, household servants, be subject to your masters — Though heathen, in all things lawful; with all fear — Of offending them or God; not only to the good — The tender, kind; and gentle — Mild, easy, forgiving; but also to the froward — The ill-natured and severe. “In this verse,” as Macknight justly observes, “the apostle establishes one of the noblest and most important principles of morality, namely, that our obligation to relative duties does not depend either on the character of the persons to whom they should be performed, or on their performing the duties they owe to us, but on the unalterable relations of things established by God.” For this is thankworthy — An acceptable thing to God. Greek, touto gar cariv; literally, this is grace; that is, a grand proof of true grace; if a man for conscience toward God — From a pure desire of pleasing him; endure grief — Severe treatment; suffering wrongfully — The apostle here refers to those punishments which, according to the customs of that age, tyrannical masters were allowed to inflict on their servants, however contrary to justice and mercy such punishments might be. For what glory — Or praise; is it if, when ye be buffeted — Corrected or beaten; for your faults — For acts of manifest disobedience; ye shall take it patiently — Since the punishment being just, it ought in reason to be borne. But if when ye do well — Do your duty conscientiously; and suffer for it — As if you had neglected it; ye take it patiently — Receive it in a meek and quiet spirit; this is acceptable, or this is grace, with God — His eye, which always observes every individual of his people, and all their actions, is pleased with such a disposition and behaviour, though exhibited in the lowest ranks of human life.

20. What glory—Surely no credit is due him who patiently endures deserved punishment for wrong doing; but patient endurance of gross and continued injustice is a lofty virtue. Men may scorn it as craven and pusillanimous; but with God, the righteous Judge, who reads the heart and knows the motive, it is an acceptable thing. Buffeted—Strokes with the fist and boxing of the ears were frequently given to servants and attendants.

V. 21. Hereunto are ye-Christians.

Called-To suffer wrongfully.

Leaving you an example-When he went to God. That ye might follow his steps-Of innocence and patience.

Verse 21. Hereunto were ye called] Ye were called to a state of suffering when ye were called to be Christians; for the world cannot endure the yoke of Christ, and they that will live godly in Christ must suffer persecution; they will meet with it in one form or other.

Christ also suffered for us] And left us the example of his meekness and gentleness; for when he was reviled, he reviled not again. Ye cannot expect to fare better than your master; imitate his example, and his Spirit shall comfort and sustain you. Many MSS. and most of the versions, instead of Christ also suffered for US, leaving US, &c., read, suffered for YOU, leaving YOU, &c. This reading, which I think is genuine, is noticed in the margin.

Verses 21-23. For even hereunto — Namely, to suffer wrongfully, and to bear such treatment with patience and meekness; are ye Christians called; because Christ — Whose followers you profess to be, pure and spotless as he was; suffered for us — Not only hard speeches, buffetings, and stripes, but deep and mortal wounds, even the ignominious and painful death of crucifixion; leaving us — When he returned to heaven; an example of suffering patiently for well-doing; that ye should follow his steps — Of innocence and patience. Who did no sin — And therefore did not deserve to suffer any thing; neither was guile — Any insincerity, or dissimulation, or the least mis-spoken word, found to drop from his mouth — This is an allusion to the words of Isaiah, concerning the Messiah, Isaiah 53:9; neither was any deceit in his mouth. Who, when he was reviled — As he frequently was, being called a Samaritan, a glutton, a wine-bibber, a blasphemer, a demoniac, one in league with Beelzebub, a perverter of the nation, and a deceiver of the people; he reviled not again — In any one instance: he did indeed once say to the Jews, Ye are of your father the devil, and the works of your father ye will do. This, however, was not a reviling speech, but a true description of their character, and a prediction that they would murder him; and when he suffered — All kinds of insults and tortures, till they ended in his death on the cross; he threatened not the vengeance which he had it in his own power to have executed; but committed himself to him that judgeth righteously — The only solid ground of patience in affliction. In all these instances, the example of Christ was peculiarly adapted for the instruction of servants, who easily slide into sin or guile, reviling their fellow-servants, or threatening them, the natural result of anger without power.

21. Were… called—To this patient endurance as a result of their call to follow Christ; and him they were called to follow whithersoever he might go, whether to the mount of transfiguration, where St. Peter found it good to be, (Matthew 17:4,) or to Gethsemane and Calvary. Philippians 1:29. The innocent Christ also suffered unjustly, and he suffered for us, which, with its other and larger benefits, furnishes a pattern for us to follow. A wonderful change has come upon the spirit of the apostle since his indignant cry at the bare suggestion of his Master’s suffering, “Be it far from thee, Lord; this thing shall not be unto thee.” Matthew 16:22. In no thought does he now more exult, save in that of the glory in which He will be revealed. For us—And so not for himself; pointing also to the vicarious character of his sufferings, more fully treated in verse 24. Example—Literally, a writing copy, set by a master, which his pupils are to imitate. It is a pattern of both personal innocence and patient submission.

V. 22, 23. In all these instances the example of Christ is peculiarly adapted to the state of servants, who easily slide either into sin or guile, reviling their fellowservants, or threatening them, the natural result of anger without power.

He committed himself to him that judgeth righteously-The only solid ground of patience in affliction. Isaiah 53:4, 6, 7, 9.

Verse 22. Who did no sin] He suffered, but not on account of any evil he had either done or said. In deed and word he was immaculate, and yet he was exposed to suffering; expect the same, and when it comes bear it in the same spirit. It is very likely that the apostle mentions guile, because those who do wrong generally strive to screen themselves by prevarication and lies. These words appear to be a quotation from Isaiah 53:9.

Verses 21-23. For even hereunto — Namely, to suffer wrongfully, and to bear such treatment with patience and meekness; are ye Christians called; because Christ — Whose followers you profess to be, pure and spotless as he was; suffered for us — Not only hard speeches, buffetings, and stripes, but deep and mortal wounds, even the ignominious and painful death of crucifixion; leaving us — When he returned to heaven; an example of suffering patiently for well-doing; that ye should follow his steps — Of innocence and patience. Who did no sin — And therefore did not deserve to suffer any thing; neither was guile — Any insincerity, or dissimulation, or the least mis-spoken word, found to drop from his mouth — This is an allusion to the words of Isaiah, concerning the Messiah, Isaiah 53:9; neither was any deceit in his mouth. Who, when he was reviled — As he frequently was, being called a Samaritan, a glutton, a wine-bibber, a blasphemer, a demoniac, one in league with Beelzebub, a perverter of the nation, and a deceiver of the people; he reviled not again — In any one instance: he did indeed once say to the Jews, Ye are of your father the devil, and the works of your father ye will do. This, however, was not a reviling speech, but a true description of their character, and a prediction that they would murder him; and when he suffered — All kinds of insults and tortures, till they ended in his death on the cross; he threatened not the vengeance which he had it in his own power to have executed; but committed himself to him that judgeth righteously — The only solid ground of patience in affliction. In all these instances, the example of Christ was peculiarly adapted for the instruction of servants, who easily slide into sin or guile, reviling their fellow-servants, or threatening them, the natural result of anger without power.

22. The constant, unvarying innocency of Christ, in both act and word, predicted in Isaiah 53:9, is testified to by his chosen apostle, who speaks of his own knowledge in almost the exact words of the prophet.

V. 22, 23. In all these instances the example of Christ is peculiarly adapted to the state of servants, who easily slide either into sin or guile, reviling their fellowservants, or threatening them, the natural result of anger without power.

He committed himself to him that judgeth righteously-The only solid ground of patience in affliction. Isaiah 53:4, 6, 7, 9.

Verse 23. But committed himself] Though he could have inflicted any kind of punishment on his persecutors, yet to give us, in this respect also, an example that we should follow his steps, he committed his cause to him who is the righteous Judge. To avoid evil tempers, and the uneasiness and danger of avenging ourselves, it is a great advantage in all such cases to be able to refer our cause to God, and to be assured that the Judge of all the earth will do right.

The Vulgate, one copy of the Itala, St. Cyprian, and Fulgentius, read, Tradebat autem judicanti se injuste; “He delivered himself to him who judged unrighteously;” meaning Pontius Pilate. Some critics approve of this reading, but it has not sufficient evidence to recommend it as genuine.

Verses 21-23. For even hereunto — Namely, to suffer wrongfully, and to bear such treatment with patience and meekness; are ye Christians called; because Christ — Whose followers you profess to be, pure and spotless as he was; suffered for us — Not only hard speeches, buffetings, and stripes, but deep and mortal wounds, even the ignominious and painful death of crucifixion; leaving us — When he returned to heaven; an example of suffering patiently for well-doing; that ye should follow his steps — Of innocence and patience. Who did no sin — And therefore did not deserve to suffer any thing; neither was guile — Any insincerity, or dissimulation, or the least mis-spoken word, found to drop from his mouth — This is an allusion to the words of Isaiah, concerning the Messiah, Isaiah 53:9; neither was any deceit in his mouth. Who, when he was reviled — As he frequently was, being called a Samaritan, a glutton, a wine-bibber, a blasphemer, a demoniac, one in league with Beelzebub, a perverter of the nation, and a deceiver of the people; he reviled not again — In any one instance: he did indeed once say to the Jews, Ye are of your father the devil, and the works of your father ye will do. This, however, was not a reviling speech, but a true description of their character, and a prediction that they would murder him; and when he suffered — All kinds of insults and tortures, till they ended in his death on the cross; he threatened not the vengeance which he had it in his own power to have executed; but committed himself to him that judgeth righteously — The only solid ground of patience in affliction. In all these instances, the example of Christ was peculiarly adapted for the instruction of servants, who easily slide into sin or guile, reviling their fellow-servants, or threatening them, the natural result of anger without power.

23. His patience next appears. Reviled—Mocked, slandered, insulted, blasphemed. Yet for it all he had no reviling retort. Repeatedly, indeed, did he speak with severity, but never in revenge. Suffered—Spit upon, smitten, buffeted, scourged, crowned with thorns, crucified, killed. Threatened not—Though he had power to destroy on the spot. Committed—Most commentators say himself, with our version; or his cause, with the margin; or his judgment, as Steiger; but a better answer, with Huther and Wiesinger, is the revilings and sufferings. These he turned over to Him that judgeth justly, and will properly reward those who inflicted them.

V. 24. Who himself bore our sins-That is, the punishment due to them. In his afflicted, torn, dying body on the tree-The cross, whereon chiefly slaves or servants were wont to suffer.

That we being dead to sin-Wholly delivered both from the guilt and power of it: indeed, without an atonement first made for the guilt, we could never have been delivered from the power.

Might live to righteousness-Which is one only. The sins we had committed, and he bore, were manifold.

Verse 24. Who his own self] Not another in his place, as some anciently supposed, because they thought it impossible that the Christ should suffer. Bare our sins in his own body] Bore the punishment due to our sins. In no other sense could Christ bear them. To say that they were so imputed to him as if they had been his own, and that the Father beheld him as blackened with imputed sin, is monstrous, if not blasphemous. That we, being dead to sins] iJna taiv amartiaiv apogenomenoi. That we, being freed from sin-delivered out of its power, and from under its tyranny.

Should live unto righteousness] That righteousness should be our master now, as sin was before. He is speaking still lo servants who were under an oppressive yoke, and were cruelly used by their masters, scourged, buffeted, and variously maltreated.

By whose stripes ye were healed.] The apostle refers here to Isaiah 53:4-6; and he still keeps the case of these persecuted servants in view, and encourages them to suffer patiently by the example of Christ, who was buffeted and scourged, and who bore all this that the deep and inveterate wounds, inflicted on their souls by sin, might be healed.

Verses 24, 25. Who his own self — In his own person, and by the sacrifice of himself, and not of another, (Hebrews 9:28,) bare our sins — That is, the punishment due to them; in his afflicted, torn, dying body on the tree — The cross, whereon chiefly slaves or servants were wont to suffer. The apostle alludes to Isaiah 53:12; He bare the sins of many. “The phrase, bearing sin, is often used in the Old Testament. It signifies sometimes the making atonement for sin, Leviticus 10:17; sometimes the suffering punishment for sin, Leviticus 22:9; Ezekiel 18:20; and sometimes the carrying away sin from the sight of God; as the scape-goat is said to do, Leviticus 16:22. The apostle uses here the first person, our sins, to show that Christ bare the sins of believers, in every age and country; and to make us sensible how extensive the operation of his death is in procuring pardon for sinners.” That we, being dead to sins — Or, as taiv amartiaiv apogenomenoi is more literally rendered, freed from sins — That is, from the guilt and power; from which, without an atonement, it was impossible we should be delivered. By whose stripes ye were healed — Of your spiritual disorders: evils infinitely greater than any which the cruelty of the severest masters can bring upon you. See on Isaiah 53:5. “By changing his discourse from the first to the second person, the apostle addressed those slaves who might be beaten unmercifully by cruel masters; because, of all the considerations by which they could be animated to patience, the most powerful was, to put them in mind of the painful stripes with which Christ was beaten, when he was scourged by Pilate’s order, (Matthew 27:26,) and to tell them, that with these stripes the wounds in their souls, occasioned by sin, were healed; wounds far more painful and deadly than those inflicted on them by their froward masters.” For ye were as sheep going astray — From their pastures, their shepherd, and his flock, and exposed to want and the danger of being lost in the wilderness, or destroyed by wild beasts; ye were wandering out of the way of truth and duty, of safety, holiness, and happiness, into the by-paths of error and sin, of guilt and misery — paths leading to certain destruction. But are now returned — Through the influence of divine grace; unto the Shepherd — The great Shepherd of the sheep, brought again from the dead, through the blood of the everlasting covenant; and Bishop — the kind Observer, Inspector, and Overseer; of your souls — Who has graciously received you under his pastoral care, and will maintain that inspection over you which shall be your best security against returning to those fatal wanderings. “Though in this passage the apostle addressed his discourse immediately to servants or slaves, yet, by giving titles to Christ which marked his relation to men of all ranks and conditions, he hath intimated that his exhortation to suffer unmerited evils patiently, is intended for all who profess the gospel.”

Ver. 24. Who his own self bare our sins in his own body on the tree. Here is a vicarious sacrifice for man. He bore our sins in his own body: his humanity suffered, and suffered for sin, the Just for the unjust. — What love is demonstrated by his death, what perfection of propitiation from all dead works, that we may draw near to God. What a complete removal of guilt, and what a gift of righteousness. This is the grand argument for all moral and relative obligations named here, and of which we have spoken before.

24. Who… bare our sins—The for us, of verse 21, is now taken up, and it is further shown that our Lord’s sufferings were endured for us who have deserved to suffer, thus exalting both his character of well-doing and the example he has left us. Our sins—As acts of the sinner, they cannot be taken away except by preventing them before they exist; nor can they be assumed by, or transferred to, another; nor yet again will any moral effect flowing to us from Christ’s death, blot them from existence. Considered in relation to God’s law, they are transgressions, blameworthy, and drawing punishment after them. In taking upon himself the act of another, one assumes, not the act itself, nor the character of its performer, but the responsibilities and penalties which flow from it. So Christ took upon himself our sins. Bare—Rather, bore up, that is, on the cross. He took on himself the burden of our sins, a crushing load, truly, and as our substitute bore their punishment in his own body, thus expiating our guilt. See Isaiah 53:4, 12. On the tree—One can hardly doubt that the apostle added these words from a recollection of Deuteronomy 21:23, and perhaps of St. Paul’s use of it in Galatians 3:13: “Cursed is every one that hangeth on a tree.” God’s curse was upon sin, and Christ, our voluntary substitute, taking our sins on the tree, placed himself where the curse, with its heaviest strokes, fell upon him. The purpose of this great suffering was, that they for whom it was endured might be enabled to lead a holy life. Being dead—Rather, having died; being through the atonement delivered from their power. Righteousness—The new master, whom through the Holy Spirit it becomes possible to serve. By whose stripes—See Isaiah 53:5. The word here means the wale caused by the stripe. Thus these maltreated Christian servants see in their Saviour and Lord all that was endured by any of their class; the buffetings, the cross, as a mode of punishment for slaves, and the stripes, so frequently bestowed, but with the wide difference that his stripes were for the healing of their own wounds.

V. 25. The bishop-The kind observer, inspector, or overseer of your souls.

Verse 25. For ye were as sheep going astray] Formerly ye were not in a better moral condition than your oppressors; ye were like stray sheep, in the wilderness of ignorance and sin, till Christ, the true and merciful Shepherd, called you back from your wanderings, by sending you the Gospel of his grace.

Bishop of your souls.] Unless we consider the word bishop as a corruption of the word episkopov episcopos, and that this literally signifies an overseer, an inspector, or one that has the oversight, it can convey to us no meaning of the original. Jesus Christ is the Overseer of souls; he has them continually under his eye; he knows their wants, wishes, dangers, &c., and provides for them. As their shepherd, he leads them to the best pastures, defends them from their enemies, and guides them by his eye. Jesus is the good Shepherd that laid down his life for his sheep. All human souls are inexpressibly dear to him, as they are the purchase of his blood. He is still supreme Bishop or Overseer in his Church. He alone is Episcopus episcoporum, “the Bishop of bishops;” a title which the Romish pontiffs have blasphemously usurped. But this is not the only attribute of Jesus on which they have laid sacrilegious hands. And besides this, with force and with cruelty have they ruled the sheep: but the Lord is breaking the staff of their pride, and delivering the nations from the bondage of their corruption. Lord, let thy kingdom come!

I PETER

Verses 24, 25. Who his own self — In his own person, and by the sacrifice of himself, and not of another, (Hebrews 9:28,) bare our sins — That is, the punishment due to them; in his afflicted, torn, dying body on the tree — The cross, whereon chiefly slaves or servants were wont to suffer. The apostle alludes to Isaiah 53:12; He bare the sins of many. “The phrase, bearing sin, is often used in the Old Testament. It signifies sometimes the making atonement for sin, Leviticus 10:17; sometimes the suffering punishment for sin, Leviticus 22:9; Ezekiel 18:20; and sometimes the carrying away sin from the sight of God; as the scape-goat is said to do, Leviticus 16:22. The apostle uses here the first person, our sins, to show that Christ bare the sins of believers, in every age and country; and to make us sensible how extensive the operation of his death is in procuring pardon for sinners.” That we, being dead to sins — Or, as taiv amartiaiv apogenomenoi is more literally rendered, freed from sins — That is, from the guilt and power; from which, without an atonement, it was impossible we should be delivered. By whose stripes ye were healed — Of your spiritual disorders: evils infinitely greater than any which the cruelty of the severest masters can bring upon you. See on Isaiah 53:5. “By changing his discourse from the first to the second person, the apostle addressed those slaves who might be beaten unmercifully by cruel masters; because, of all the considerations by which they could be animated to patience, the most powerful was, to put them in mind of the painful stripes with which Christ was beaten, when he was scourged by Pilate’s order, (Matthew 27:26,) and to tell them, that with these stripes the wounds in their souls, occasioned by sin, were healed; wounds far more painful and deadly than those inflicted on them by their froward masters.” For ye were as sheep going astray — From their pastures, their shepherd, and his flock, and exposed to want and the danger of being lost in the wilderness, or destroyed by wild beasts; ye were wandering out of the way of truth and duty, of safety, holiness, and happiness, into the by-paths of error and sin, of guilt and misery — paths leading to certain destruction. But are now returned — Through the influence of divine grace; unto the Shepherd — The great Shepherd of the sheep, brought again from the dead, through the blood of the everlasting covenant; and Bishop — the kind Observer, Inspector, and Overseer; of your souls — Who has graciously received you under his pastoral care, and will maintain that inspection over you which shall be your best security against returning to those fatal wanderings. “Though in this passage the apostle addressed his discourse immediately to servants or slaves, yet, by giving titles to Christ which marked his relation to men of all ranks and conditions, he hath intimated that his exhortation to suffer unmerited evils patiently, is intended for all who profess the gospel.”

25. Going astray—Rather, Ye were straying like sheep. See Isaiah 53:6. A stray sheep, lost in the wilderness or mountains, without pasture or protection, and exposed to wild beasts and destruction, figures forth the wretched condition of men astray from God and holiness. Such had been the condition of these servants: but now they were returned, and had found Christ a Physician to heal them, a Shepherd to lead and feed them, and the Bishop, the watchful overseer, caring for their souls as a shepherd cares for the sheep.