1 Peter 2:9
Ver. 9. But ye are a chosen generation,.... Or "kindred"; the phrase is to be seen in the Septuagint, on Isa 43:20, to which, and the following verse, the apostle refers here, and in another part of this text. The allusion is throughout to the people of Israel in general, who, in an external way, were all that is here said; but was only true in a spiritual sense of such as were chosen and called among the Jews: and who were a "generation or kindred"; being regenerate, or through abundant mercy begotten, and of an incorruptible seed born again; and were akin to God, he being their Father, and they his children by adopting grace, and which was made manifest by their new birth; and also akin to Christ, he being their head, husband, Father, and brother, and they his members, spouse, children, and brethren; and to the saints, being of the same household and family in heaven and in earth; having the same Father, Lord, Spirit, faith, baptism, and they all brethren: and they were a "chosen" generation or kindred; being famous, and in high esteem with God, and accounted by him for a generation; he having chosen them above all kindreds, tongues, people, and nations, and that from all eternity; and of his own sovereign good will and pleasure; and not on account of their faith, holiness, and good works; and to special benefits, to the relation and kindred they are in, to grace here, and glory hereafter; to regeneration and sanctification, and to salvation and eternal life; just as Israel, as a nation, were chosen above all others, because of the love of God to them, and for no other reason, to many external privileges and favours, which others did not enjoy: now the apostle mentions this character first, because God's eternal election is the source and spring of all spiritual blessings, which provides and secures them, and according to which they are bestowed, and with which they are inseparably connected:
a royal priesthood; referring to Ex 19:6, where the Israelites are called a "kingdom of priests"; which the Chaldee paraphrase renders, kings, priests; see Re 1:6 a character which one of the Jewish commentators says {y} shall return to the Jews abl dytel, "in time to come"; and well agrees with all the people of Christ, whether Jews or Gentiles, who are all of them kings, through their relation to Christ; and at the present time have a kingdom which cannot be moved, or taken away from them; being not only brought into the Gospel dispensation, the kingdom of the Messiah, and having a right to all the privileges and immunities of it, but have also the kingdom of grace set up within them, or grace, as a reigning principle, implanted in them; which lies not in anything external, but in righteousness and true holiness, in inward peace, and spiritual joy; and they have the power of kings over sin, Satan, and the world; and the riches of kings, being possessed of the riches of grace now, and entitled to the riches of glory in another world; they live like kings, they wear royal apparel, the robe of Christ's righteousness; they sit at the king's table, and feed on royal dainties; and are attended on as kings, angels being their life guards, and ministering spirits to them; and hereafter they shall reign with Christ on earth, and that for the space of a thousand years, and, after that, for ever: being raised up from a low estate, to inherit the crown of glory, to wear the crown of life and righteousness, and possess the kingdom prepared for them from the foundation of the world, of which they are now heirs: and they are "priests", as well as kings; being made so by Christ, and through his priestly office; are anointed with the Holy Ghost, and sanctified by his grace, and allowed to draw near to God, and offer up by Christ their spiritual sacrifices of prayer and praise; and are enabled and assisted to offer up the sacrifice of a broken heart, and their bodies also, and even their lives when called to it; the allusion is to the kingdom and priesthood being formerly together, and which met in Christ, Zec 6:13 and in his people. The Jews were wont to call the priestly dignity and office hnhk rtk, "the crown of the priesthood" {z}:
an holy nation; referring to the same place in Ex 19:6 where the Israelites are so called, being separated by God from other nations, and legally and externally sanctified by him; as all the true Israel of God are sanctified, or set apart by God the Father, in eternal election, to real and perfect holiness; and are sanctified or cleansed from sin, by the blood and sacrifice of Christ; and are internally sanctified by the Spirit of God; have principles of holiness wrought in them, from whence they live holy lives and conversations:
a peculiar people; as the Israelites are called a "peculiar treasure", Ex 19:5 to which the reference is: God's elect are a peculiar people, to whom he bears a peculiar love; they are chosen by him to be a special people above all others, and have peculiar blessings bestowed on them, and peculiar care is taken of them; they are the Lord's, hlgo, his treasure, his jewels, his portion and inheritance, and therefore he will preserve and save them; they are a people for acquisition, purchase, and possession, as the words may be rendered; whom God has obtained, procured, and purchased for himself, with the precious blood of his Son; hence the Syriac version renders them, aqyrp avnk, "a redeemed company": the same with the church God has purchased with his blood, Ac 20:28 and the purchased possession, Eph 1:14 and which are redeemed and purified to be, and appear to be a peculiar people, zealous of good works, Tit 2:14 the end of all which grace being bestowed upon them in election, redemption, and regeneration, is,
that ye should show forth the praises of him; that is, God, who has chosen them into a spiritual kindred and relation, made them kings and priests, sanctified them by his Spirit, and redeemed them by his Son, as a peculiar people; all which laid them under obligation to show forth with their lips, and in their lives and conversations, his "virtues": we read, "praises"; and so the Syriac version; that is, the power, wisdom, goodness, love, grace, and mercy of God, and the commendations of them, displayed in the above instances: the apostle seems to have his eye on Isa 43:21, where the Septuagint use the same word for "praise", as here: next follows a periphrasis of God, and in it an argument, or reason for speaking of his virtues, and showing forth his praise: who hath called you out of darkness into his marvellous light; which is to be understood, not of an external call by the ministry of the word only; for many are called in this sense, who are not chosen, redeemed, and sanctified; but of an internal, special, powerful, holy, and heavenly calling, by the Spirit and grace of God: and this is, "out of darkness"; out of the darkness of the law, under the former dispensation, which was as night, in comparison of the Gospel day; and out of that darkness which the Jews were particularly in, in and about the coming of Christ, being ignorant of the righteousness of God, and the spirituality of the law; having lost all right notions of the Messiah, and the true sense of the Scriptures, and were carried away with the traditions of the elders, and led by blind guides, the Scribes and Pharisees; out of this darkness, as well as what is common to men, in a state of unregeneracy, having no sight of themselves, their sin, and misery, nor knowledge of divine things, of God in Christ, and of salvation by him, and of the work of the Spirit upon the heart, they were called,into his marvellous light: by which they saw the exceeding sinfulness of sin, the insufficiency of their righteousness, their need of Christ, and salvation by him; and astonishing it was to them, that they who were born blind, and were brought up in darkness, and were darkness itself, should be made light in the Lord; and the objects they saw were amazing to them; everything in a spiritual way was marvellous in their eyes; especially the sun of righteousness, the light of the world, and also the wonderful things out of the law, or doctrine of Christ, the Gospel, and the surprising love and grace of God, in the whole, and in the several parts of their salvation: it was with them, as if a child, from the moment of its birth, was shut up in a dungeon, where there was not the least crevice to let in the least degree of light, and should continue here till at years of maturity, and then be brought out at once, at noonday, the sun shining in its full strength and glory, when that particularly, and all objects about him, must strike him with wonder and surprise. The Syriac version renders it, "his most excellent light"; the apostle seems to refer to the form of praise and thanksgiving used by the Jews, at the time of the passover; who say {a},"we are bound to confess, to praise, to glorify, &c. him who hath done for our fathers, and for us, all these wonders; he hath brought us out of bondage to liberty; from sorrow to joy, and from mourning to a good day,lwdg rwal hlypamw, "and out of darkness into great light"; and from subjection unto redemption.''This was also part of their morning prayer {b};"I confess before thee, O my God, and the God of my fathers, that thou hast brought me out of darkness into light.''And it is to be observed, that the third Sephira, or number, in the Jewish Cabalistic tree, which answers to the third Person in the Trinity, among other names, is called, "marvellous light" {c}.{y} Baal Hatturim in loc. {z} Pirke Abot, c. 4. sect. 13. Tzeror Hammot, fol. 78. 3. {a} Misn. Pesachim, c. 10. sect. 5. Haggada Shel Pesach, p. 23. Maimon. Hilchot Chametz Umetzah, c. 8. sect. 5. {b} T. Hieros. Beracot, c. 4. fol. 7. 1. {c} Cabala Denudata, par. 2. p. 8. 1 Peter 2:10Ver. 10. Which in time were not a people,.... A "Loammi" being put upon them; see Ho 1:9 to which the apostle here refers: God's elect, whether among Jews or Gentiles, were, from eternity, his chosen people, and his covenant people; and, as such, were given to Christ, and they became his people, and his care and charge; and he saved them by his obedience, sufferings, and death, and redeemed them to himself, a peculiar people: but then, before conversion, they are not a people formed by God for himself, and his praise; nor Christ's willing people, either to be saved by him, or to serve him; nor are they, nor can they be truly known by themselves, or others, to be the people of God: the Syriac version gives the true sense of the phrase, by rendering it "these who before were not" Nwbvx, "reckoned or accounted a people"; that is, by others:but are now the people of God; being regenerated, called, and sanctified, they are avouched by God to be his people; they have the witness of the Spirit to their spirits, that they are the people of God; they can then claim their relation to God, and are known, acknowledged, and called the people of God, by others:which had not obtained mercy, but now have obtained mercy; being called formerly, Loruhamah, Ho 1:6 which passages the apostle has in view: before conversion there is mercy in God's heart towards his elect, and so there is in the covenant of grace, and which was shown in the provision of his Son, as a Saviour, in the mission of him, and redemption by him; but this is not manifested to them, until they are begotten again, according to abundant mercy, and then they obtain mercy; having in their regeneration an evident display of the mercy of God towards them, and an application of his pardoning grace and mercy, through the blood of his Son, unto them. 1 Peter 2:11Ver. 11. Dearly beloved, I beseech you,.... The apostle, from characters of the saints, and which express their blessings and privileges, with great beauty, propriety, and pertinency, passes to exhortations to duties; he addresses the saints under this affectionate appellation, "dearly beloved", to express his great love to them, and to show that what he was about to exhort them to sprung from sincere and hearty affection for them, and was with a view to their real good; nor does he in an authoritative way command, as he might have done, as an apostle, but, as a friend, he entreats and beseeches them:as strangers and pilgrims; not in a literal sense, though they were in a foreign country, in a strange land, and sojourners there, but in a spiritual and mystical sense; they were "strangers", not to God and Christ, and to the Spirit, to themselves, to the saints, and to all that is good, as they had formerly been, but to the world, the men of it, and the things in it; and therefore it became them to separate from it, and not conform to it; to abstain from all appearance of evil, to have no fellowship with the unfruitful works of darkness, but to deny ungodliness and worldly lusts: and they were "pilgrims"; whose habit is Christ and his righteousness; whose food is Christ and his fulness; whose staff is Christ and the promises; whose guide is the blessed Spirit; the place for which they are bound is heaven, the better country, where is their Father's house, their friends, and their inheritance; this world not being their country, nor their resting place, it became them to have their conversation in heaven, and toabstain from fleshly lusts; which spring from the flesh, and are concerned about fleshly things, and are exercised in and by the members of the flesh, or body; hence, in the Syriac version, they are called, "the lusts of the body": these are to be abstained from; not that the apostle thought that they could be without them; for while the saints are in the body, flesh, or corrupt nature will be in them, and the lusts thereof; but then these are not to be indulged, or provision to be made for them, to fulfil them; they are not to be obeyed and served, or lived unto, but to be denied and crucified, being unsuitable to the character of strangers and pilgrims, and also because of their hurtful and pernicious nature:which war against the soul; see Ro 7:23, these are enemies to the spiritual peace, comfort, and welfare of the soul; and being of a man's household, and in his heart, are the worst enemies he has; and are to be treated as such, to be shunned and avoided, watched and guarded against; for though they cannot destroy the souls of true believers, they may bring much leanness upon them, and greatly distress them, and spoil them of their inward joy, and spiritual pleasure. 1 Peter 2:12Ver. 12. Having your conversation honest among the Gentiles,.... To have the conversation honest, is to provide things honest in the sight of men; to live and walk honestly before all; to do those things which are right and honest in the sight of God, and among men; to order the conversation aright, according to the law of God, which is a rule of walk and conversation, and as becomes the Gospel of Christ; and which was the more, and rather to be attended to, because these converted Jews were "among the Gentiles", that knew not God; idolaters, and unbelievers, profane sinners, who were watching for their halting, and that they might take an advantage against them, and the Gospel, and the religion they professed, from their conversations:that whereas they speak against you as evildoers: charging them with the grossest immoralities, as the Heathens did the Christians in the first ages; which appears evidently from the apologies of Tertullian, Jnstin Martyr, and others; though it seems that the Jewish converts are here intended, who were accused by the Gentiles of seditious principles and practices, and of acting contrary to the laws of civil government, refusing to yield subjection to Gentile magistrates, and obedience to Heathen masters; and hence the apostle, in some following verses, enlarges on those duties, and which he exhorts them to attend unto, that they might put to silence the ignorance of such foolish accusers: andthat they may, by your good works which they shall behold, glorify God in the day of visitation; or "trial", or "examination", as the Syriac version renders it; which may be understood either of human or divine visitation; if of the former, then the sense is, let the saints attend to all the duties of civil life, that when Heathen magistrates come to visit their several districts, and inquire and examine into the conduct of men, and seeing and finding that the Christians behave well and orderly, instead of persecuting them, they will bless God that they are such good subjects; if of divine visitation, which seems most likely, this must either design a visitation by way of judgment, or of mercy; for as the Jews say {d}, there is hdyqp, "a visitation", for good, and a visitation for evil: God sometimes visits in a way of punishment for sin, and sometimes in away of grace, for the good and welfare of men; and then the sense is, that when wicked men take notice of and observe the good works of the saints, their civil, honest, and orderly conversation, they shall glorify God on that account, who has enabled them to perform them; and acknowledge the goodness of them, and the wrong judgment they have passed upon them, and the ill measure they have measured out to them; and this will be, either when God visits them in a way of wrath, as at the day of judgment, or at the time of some temporal calamity before, or when he visits them in a way of mercy, calls them by his grace, and effectually works upon them by his Spirit: the same argument for the performance of good works is used by Christ, in Mt 5:16.{d} Zohar in Gen. fol. 93. 3. 1 Peter 2:13Ver. 13. Submit yourselves to every ordinance of man,.... Or, "to every human creation", or "creature"; not to "all the sons of men", as the Syriac version renders it; or to all the individuals of mankind; for there are some that are in such stations and circumstances, that they are not to be submitted to, but to be ruled over, and governed: so kings are not to submit to their subjects, nor are parents to be subject to their children, nor husbands to their wives, nor masters to their servants, which would be preposterous; but submission is limited and restrained to persons in such a place and situation: "the human creature", or "creation", here designs the Gentiles, who are elsewhere called the creature, the whole creation, every creature, and every creature under heaven, Ro 8:19 and particularly Heathen magistrates, styled creation, or creature: not as men, for all men, as such, are creatures; but as magistrates, being created, constituted, and appointed such, and installed into, and invested with such an office: and "human"; not only because they were men, and were taken out from among men that bore the office of magistrates, and governed over men, and were for the good and advantage of mankind, but because they were created and placed in such a station by men; though government itself is of God, is a divine institution, yet this and that particular form of government is of man; and especially the forms of government among the Gentiles were human; and are here so called, in distinction from the form of government among the Jews, which was a theocracy, and was divine; wherefore the Jews, and so these converted ones, scrupled yielding obedience to Heathen magistrates; on which account they were spoken against, as evildoers; hence the apostle, in the first place, and as a principal part of their honest conversation among the Gentiles, exhorts them to submission to civil magistrates, though they were creatures of men; and to everyone of them, though a Gentile, an unbeliever, and a wicked man: and this he urges,for the Lord's sake; for the sake of Christ Jesus the Lord, because of his command, who ordered to give to Caesar the things that are Caesar's; and in imitation of him, who paid tribute to whom tribute was due; and for the sake of his honour and glory, who was ill thought and spoken of by the Gentiles, because of the disregard of the converted Jews to their magistrates; and which served to prejudice them against Christ and his Gospel: the Vulgate Latin, Syriac, and Ethiopic versions, read, "for God's sake"; because civil government is of God; magistracy is of divine appointment; the powers that he are ordained of God, though this or the other form is of man's prescription: it is the command of God that magistrates should be obeyed; and it makes for his glory, as well as for the good of men, when they are submitted to in things that do not contradict the revealed will of God; for otherwise, not man, but God, is to be obeyed:whether it be to the king; to Caesar, the Roman emperor; and the then reigning one seems to be Nero, who, though a wicked man, was to be submitted to in things civil and lawful; and it holds good of any other king that has the supreme government of a nation: the Syriac version reads it in the plural number, "to kings"; and though the name of king was odious to the Romans, from the times of Tarquin, nor did they call their chief governor, or governors, by this name, yet other nations did; see Joh 19:15 and subjection was to be yielded to him, "as supreme"; for the sake, and in consideration of his being in so high and exalted a station, having the supreme power and government of the people in his hands. The Syriac version renders it, "because of their power"; and the Arabic version, "because of his power"; and the Ethiopic version, "because all things are his"; the Roman emperors were absolute monarchs; see Ro 13:1. 1 Peter 2:14Ver. 14. Or unto governors,.... Inferior magistrates, such as were under the Roman emperor; as proconsuls, procurators, &c. such as Pontius Pilate, Felix, and Festus, who had under the emperor the government of particular nations, provinces, and cities:as unto them that are sent by him; either by the king, the Roman emperor, by whom they were sent, from whom they received their commission, and derived their authority, under whom they acted, and to whom they were accountable; or by God, by whom they are ordained, and whose ministers they are, and for the ends hereafter mentioned; so that this contains an argument or reason why they should be submitted to:for the punishment of evildoers; the breakers of the laws of God and men, on whom punishment is to be inflicted, by the civil magistrates, for the breach of them, by lines, scourgings, imprisonment, and death itself, according as the crimes are:and for the praise of them that do well; who behave according to the laws of God and nations, and are obedient to magistrates, and subject to every ordinance; these have praise of men, of magistrates, and are rewarded by them; by protecting their persons, defending their properties, and preserving them in the peaceable enjoyment of their estates and possessions; see Ro 13:3. 1 Peter 2:15Ver. 15. For so is the will of God,.... Which refers not so much to what goes before; though it is a truth, that it is the will of God that men should be subject to magistrates, and that magistrates should encourage virtue, and discourage vice, reward the obedient, and punish delinquents; but to what follows:that with well doing; by doing good works, and those well; by living soberly, righteously, and godly; by having the conversation honest among the Gentiles, agreeably to the law of God, and as becomes the Gospel of Christ; particularly, by living according to the laws of civil society, so far as is consistent with, and not contrary to the commands of God; and by being subject to every civil magistrate, and ordinance of man:ye may put to silence the ignorance of foolish men: or, as the Syriac version renders it, "that ye may stop the mouths of those foolish men who know not God"; or, as the Ethiopic version has it, "who know not these things"; who are ignorant of God, of his righteousness, of his law, his Gospel, and ordinances. The Gentiles were very ignorant of these things, and very foolish in their imaginations about religious affairs; and from this their ignorance and folly arose calumnies, reflections, and censures upon the people of God; they neither knew God, nor them, nor true religion, and reproached what they understood not, and for want of knowing it: now the apostle signified, that it was the declared will of God that his people should so behave in civil life, that their enemies should be entirely confounded, and silenced, and have nothing to say against them; the word signifies to be muzzled, to have the mouth shut up, as with a bit or bridle; it is used in Mt 22:12. 1 Peter 2:16Ver. 16. As free,.... These converted Jews might value themselves on their freedom, partly as the descendants of Abraham, and so freeborn, and not to be brought into bondage to other people; and chiefly because of their liberty which they had in and by Christ Jews. The apostle allows that they were freemen, that they were Christ's freemen, were free from sin, its damning and domineering power, and from the curses and condemnation of the law, and had freedom of access to God, and a right to all the privileges and immunities of the house of God; but then they were not free to sin, and to live in the contempt of the laws of God and men, to despise government, speak evil of dignities, and break in upon the rules of civil society:and not using your liberty as a cloak of maliciousness; under a pretence of Christian liberty, to hurt the persons, properties, and estates of men, without looking upon themselves accountable for their conduct to their superiors: some think the apostle alludes to the ancient custom of servants, who, when they were made free, walked with a cap, or covering on their heads, in token of it: it follows,[but] as the servants of God; for they that are free are the servants of God and Christ, and show themselves to be so by submitting to and obeying those that are under them, and ordained by them; and which is no ways inconsistent with, and contrary to their Christian liberty, which never was designed to thwart and subvert the principles of natural religion, laws of a moral nature, or the rules of civil government; some instances of which are next mentioned. 1 Peter 2:17Ver. 17. Honour all men,.... To whom honour is due, according to the place, station, and circumstances in which they are, the gifts of providence and grace bestowed on them, and the usefulness they are of, whether they be Jews or Gentiles, rich or poor, believers or unbelievers: it is a saying of Ben Zoma {e},"who is to be honoured, or is worthy of honour?twyrbh ta dbkm, "he that honoureth creatures";''meaning men in general, or the Gentiles particularly, who were sometimes so called by the Jews; See Gill on "Mr 16:15", and may be meant by "all men" here:love the brotherhood; or "your brethren", as the Syriac version renders it: the whole company of the brethren in Christ, who are born of God, are members of Christ, and of the same body, and have the same spirit, belong to the same family, and are of the household of faith, let them be of whatsoever nation, or in whatsoever circumstances of life. The Jews had not that good opinion of, nor that affection for the Gentiles, but were ready to treat them with indifference, neglect, and contempt; and not only those that knew not God, but even believing Gentiles themselves; and which is the reason of these exhortations, that they should despise no man, but honour all; and especially should express their love, both by words and deeds, to those that were in the same spiritual relation with them, and that without any difference, on account of their being of another nation:fear God; not with a servile, but a filial fear, the new covenant grace of fear; which springs from the goodness of God, has that for its object, and is increased by the fresh instances and discoveries of it; and which shows itself in a reverential affection for God, a strict regard to his worship and ordinances, and a carefulness of offending him. This is placed between what goes before, and follows after, to show the influence it has on each of them; for where the fear of God is, there will be due respect shown to all men, more or less, and an hearty and affectionate love to all the saints, as brethren, and a proper regard to those that are set in high places of dignity and power:honour the king; Caesar, the Roman emperor, though a wicked, persecuting Nero, and so any other king or governor; who, so far as he acts the part of a civil magistrate, preserves the peace, the property, and liberty of his subjects, is a terror to evil works, and an encourager of good ones, and rules according to the laws of God, and civil society, is deserving of great honour and esteem from men; and which is to be shown by speaking well of him; by a cheerful subjection to him; by an observance of the laws, and by payment of tribute, and doing everything to make him easy, and honourable in his government: advice much like this is given by Isocrates {f};"fear God, honour parents, revere friends, and obey the laws.''{e} Pirke Abot, c. 4. sect. 1. {f} Paraen. ad Demos Orat. 1. 1 Peter 2:18Ver. 18. Servants, be subject to your masters,.... This was another notion of the Jews, that because they were the seed of Abraham, they ought not to be the servants of any; and particularly such as were believers in Christ thought they ought not to serve unbelieving masters, nor indeed believing ones, because they were equally brethren in Christ with them; hence the Apostle Peter, here, as the Apostle Paul frequently elsewhere, inculcates this duty of servants to their masters; see 1Co 7:20 2Ti 2:9 the manner in which they are to be subject to them is,with all fear; with reverence to their persons, strict regard to their commands, faithfulness in any trust reposed in them, diligence in the discharge of their duty, and carefulness of offending them: and all this,not only to the good and gentle; those that are good natured, kind, beneficent, and merciful; that do not use them with rigour and severity; are moderate in their demands of service; require no more to be done than what is reasonable; allow them sufficient diet, give them good wages, and pay them duly:but also to the froward; the ill natured, morose, and rigorous; who exact more labour than is requisite; give hard words, and harder blows; withhold sufficiency of food from them, and keep back the hire of their labours. 1 Peter 2:19Ver. 19. For this is thankworthy,.... Or "grace"; this is a fruit and effect of grace, an instance of it, in which it shows itself: the Syriac version adds, "with God"; and so it is read in one of Beza's copies, and in the Alexandrian copy, and some others; that is, this is grateful to God, and acceptable with him; as in 1Pe 2:20,if a man for conscience towards God; or, "for a good conscience", as the Syriac version reads it; for acting according to his conscience, in matters of religion, in the things of God; "for the knowledge of God", as the Arabic version renders it; for the knowledge of God in Christ; for the Gospel of Christ, and a profession of it: or, "for God", as the Ethiopic version; for the cause of God and truth, and for the sake of things appertaining to God, and that make for his glory:endure grief; what occasions grief, as severe words, bitter reproaches, hard censures, and heavy blows; and that with patience, and without murmuring, and with resignation to the will of God:suffering wrongfully; there being no just cause for an ill look, word, or blow, to be given. 1 Peter 2:20Ver. 20. For what glory is it, if, when ye be buffeted for your faults,.... Which ye have committed, and are guilty of, and are truly such:ye shall take it patiently? to be silent, and not murmur when beaten, within measure, for real faults, is no great honour, nor does it deserve any praise; it is the least that can be done:but if, when ye do well; either in their master's service, or rather in the business of religion, and the things of God; as when what they do is according to the will of God, and from love to him, and in faith, and in the name and strength of Christ, and to the glory of God; without all which there is no well doing:and suffer for it; reproach and persecution, by words or blows, in person or property:ye take it patiently; without grieving and repining, or answering again, and making any returns:this is acceptable with God; is agreeably to his will, and grateful in his sight, what he is well pleased with, is reckoned grace with him; and though it is his own grace, and of his own bestowing, he will reward it with glory. 1 Peter 2:21Ver. 21. For even hereunto were ye called,.... Both to well doing, of which none but those who are called with an holy and effectual calling are capable; and which they are fitted for, and are under obligation to perform, and to suffer for so doing, which they must always expect, and to patience in suffering for it, which highly becomes them. This being then one end of the saints' effectual calling, is made use of as an argument to engage them to the exercise of the grace of patience in suffering for well doing; and another follows:because Christ also suffered for us; in our room and stead, to fulfil the law, satisfy the justice of God, and make reconciliation for sin; and not only for our good, or merely as a martyr, to confirm the truth of his doctrine, or barely as an example to us, though this also is true: the Alexandrian copy, and some others, read, "for you"; for you servants, as well as others, and therefore should cheerfully and patiently suffer for the sake of Christ, and his Gospel; and the rather, because he suffered,leaving us, or "you", as the same copies, and the Vulgate Latin version read,an example that ye should follow his steps: Christ is an example to his people in the exercise of grace, as of faith, love, zeal, meekness, and humility; and in the discharge of duty, in his regard to the commands of the moral law, and positive institutions of religion; in his constancy in prayer; in frequent attendance on public worship; in his submission to the ordinance of baptism, and his celebration of the supper; and likewise in his sufferings; and in his meekness, patience, courage, and resignation to the will of God, which is what is here intended, and in which his people are to fellow and imitate him. 1 Peter 2:22Ver. 22. Who did no sin,.... He was in the likeness of sinful flesh; he looked like a sinful man, being born of a sinful woman, and keeping company with sinful men, being himself a man of sorrows, greatly afflicted, and at last put to death. He was traduced as a sinner by his enemies, and had all the sins of his people on him, which he bore, and made satisfaction for, and were the reason of his sufferings; but he had no sin in his nature, nor did he commit any in his life:neither was guile found in his mouth; though it was diligently sought for, by the Scribes and Pharisees; there was no deceit in his lips, no falsehood in his doctrine, any more than there was immorality in his conversation; he was an Israelite indeed on all accounts, and in the fullest sense of that phrase; reference is had to Isa 53:9 and this is observed, partly to show that Christ suffered not for himself, or for any sins of his own, but for the sins of others, for which he was very fit, since he had none of his own; and partly as an argument for patience in suffering; for since Christ suffered, who had no sin, nor did any, nor could any be found in him, charged upon him, and proved against him; and which sufferings of his he bore with patience; then how much must it become sinful men to bear their sufferings patiently, though they may not be criminal with respect to the things for which they suffer, but yet are so in other things, whereas Christ was not criminal, nor blameworthy in anything? 1 Peter 2:23Ver. 23. Who when he was reviled, reviled not again,.... When he was reproached as a glutton, a winebibber, a friend of publicans and sinners, all the reply he made was, that Wisdom is justified of her children; and when he was charged with casting out devils by Beelzebub, the prince of devils, he defended himself, not with bad language, but with strong reasonings; and when he was said to be a Samaritan, and had a devil, his only answer was, that he had not, that he honoured his Father, and they dishonoured him; and when he was reviled on the cross, by those that passed by, by the chief priests, and Scribes, and the thieves that were crucified with him, he made no return, he opened not his mouth, and much less in a recriminating way.When he suffered he threatened not; when he endured buffetings, and scourgings in his body, when the officers in the palace of the high priests spit in his face, buffeted him, and smote him with the palms of their hands, and bid him prophesy who smote him, all which were very provoking; yet he said not one word to them, much less threatened them with what he would do to them for such usage another day, when he would let them know, with vengeance, who it was that smote him; no, he took all patiently from them, and from Pilate, and the Roman soldiers, when scourged by them; he gave his back to the smiters, and his cheeks to them that plucked off the hair; and when he suffered crucifixion, and was put to such distressing pains and agonies, he did not threaten his crucifiers with a future judgment, when he would take vengeance, and execute his wrath upon them, but prays to his Father for the forgiveness of their sins: and, as it follows;but committed [himself] to him that judgeth righteously; he commended his Spirit, or soul, to God his Father, and committed his cause to him, to vindicate it in what way he should think fit, who he knew was the Judge of all the earth, that would do right; and so the Syriac version supplies it with hynyd, "his judgment": which he left with God, the righteous Judge, to whom vengeance belongs; and which is an example, and an instruction to the saints to do so likewise; not to render railing for railing, or to seek revenge, but to leave their cause with their God, who will, in his own time, avenge the wrongs and injuries done them. The Vulgate Latin version reads, contrary to all the Greek copies, and other versions, "but delivered himself to him that judgeth unjustly"; the sense of which is, that Christ delivered himself into the hands of Pilate, who unjustly condemned him to death; but is neither the reading, nor sense of the text. 1 Peter 2:24Ver. 24. Who his own self bare our sins,.... As was typified by the high priest bearing the sins of the holy things of the people of Israel, when he went into the most holy place, and by the scape goat bearing the iniquities of all the people unto a land not inhabited, and as was foretold by the Prophet Isaiah. The apostle here explains the nature and end of Christ's sufferings, which were to make atonement for sins, and which was done by bearing them. What Christ bore were "sins", even all sorts of sin, original and actual, and every act of sin of his people; and all that is in sin, all that belongs to it, arises from it, and is the demerit of it, as both filth, guilt, and punishment; and a multitude of sins did he bear, even all the iniquities of all the elect; and a prodigious load and weight it was; and than which nothing could be more nauseous and disagreeable to him, who loves righteousness, and hates iniquity: and these sins he bore were not his own, nor the sins of angels, but of men; and not of all men, yet of many, even as many as were ordained to eternal life, for whom Christ gave his life a ransom, whom he justifies and brings to glory; our sins, not the sins of the Jews only, for Peter was a Jew, and so were those to whom he writes, but of the Gentiles also, even the sins of all his people, for them he saves from their sins, being stricken for them. His "bearing" them was in this manner: he becoming the surety and substitute of his people, their sins were laid upon him by his Father, that is, they were imputed to him, they were reckoned as his, and placed to his account; and Christ voluntarily took them upon himself; he took them to himself, as one may take the debt of another, and make himself answerable for it; or as a man takes up a burden, and lays it on his shoulders; so Christ took up our sins, and "carried" them "up", as the word here used signifies, alluding to the priests carrying up the sacrifice to the altar, and referring to the lifting up of Christ upon the cross; whither he carried the sins of his people, and bore them, and did not sink under the weight of them, being the mighty God, and the man of God's right hand, made strong for himself; and so made entire satisfaction for them, by enduring the wrath of God, the curse of the law, and all that punishment which was due unto them; and thereby bore them away, both from his people, and out of the sight of God, and his vindictive justice; and removed them as far as the east is from the west, and made a full end of them; and this he himself did, and not another, nor by another, or with the help of another; not by the means of a goat, as the high priest, but by himself; though he was assisted in bearing his cross, yet he had no help in bearing our sins; angels could not help him; his Father stood at a distance from him; there was none to help; his own arm brought salvation to him; buthis own self, who knew no sin, nor did any, he by himself purged away our sins, and made reconciliation for them, by bearing them: and which he didin his own body, and not another's; in that body which his Father prepared for him, and which he took of the virgin, and was free from sin; though not to the exclusion of his soul, which also was made an offering for sin, and in which he endured great pains and sorrows for sin: and all thison the tree; the accursed tree, the cross; which is expressive both of the shame and pain of his sufferings and death. The end of which was,that we being dead to sin; "to our sins", as the Alexandrian copy, and the Ethiopic version read; as all the elect are, through bearing their sins, and suffering death for them, so as that sin shall not be imputed to them; it is as though it never was; it is dead to them, and they to that, as to its damning power and influence; so as that they are entirely discharged from it, and can never come into condemnation on account of it, and can never be hurt, so as to be destroyed by it; nor by death, either corporeal or eternal, since the sting of death, which is sin, is taken away, and the strength of sin, which is the law, is dead to them, and they to that: in short, through the death of Christ they are so dead to sin, that it is not only finished, made an end of, and put away, but the body of it is destroyed, that it should not be served; which is an end subordinate to the former, and expressed in the next clause:should live unto righteousness; live, and not die the second death, and live by faith on the righteousness of Christ, for justification of life, and soberly, righteously, and godly in this present evil world; which the grace of God teaches, and the love of Christ in bearing sin constrains to, and the redemption by his precious blood lays under an obligation to do; for those whose sins Christ has bore are not their own, but being bought with the price of his blood, they are bound to live to him who has a property in them, and a right to claim all obedience from them:by whose stripes ye were healed; the passage referred to is inIsa 53:5 which is a prophecy of the Messiah, as is acknowledged by the Jews {g}, who say {h},"this is the King Messiah, who was in the generation of the ungodly, as it is said, Isa 53:5 "and with his stripes we are healed"; and for this cause God saved him, that he might save Israel, and rejoice with them in the resurrection of the dead.''Sin is a disease, a natural and hereditary one, an epidemic distemper, that reaches to all men, and to all the powers and faculties of their souls, and members of their bodies; and which is nauseous and loathsome, and in itself mortal and incurable; nor can it be healed by any creature, or anything that a creature can do. Christ is the only physician, and his blood the balm and sovereign medicine; this cleanses from all sin; through it is the remission of sin, which is meant by healing; for healing of diseases, and forgiving iniquities, is one and the same thing; seePs 103:3 on which latter text a learned Jew {i} has this note,"this interpreters explain hxylo Nwvl, "as expressive of forgiveness";''and the Jews say, there is no healing of diseases but it signifies forgiveness {k}: it is an uncommon way of healing by the stripes of another. Some think the apostle alludes to the stripes which servants receive from their masters, to whom he was now speaking; and in order to encourage them to bear them patiently, observes, that Christ himself suffered stripes, and that they had healing for their diseases and wounds, by means of his stripes, or through his being wounded and bruised for them.{g} Zohar in Exod. fol. 85. 2. Midrash Ruth, fol. 33. 2. Yalkut Simeoni, par. 2. fol. 53. 3. & 90. 1. {h} R. Moses Haddarsan apud Galatin. de Areanis Cathol. Verit. l. 6. c. 2. {i} R. Sol. Urbin Ohel Moed, fol. 64. 1. {k} Yalkut Simeoni, par. 2. fol. 43. 1. 1 Peter 2:25Ver. 25. For ye were as sheep going astray,.... This is a proof of their being healed, namely, their conversion; in which an application of the blood of Christ, and pardon, and so healing by it, was made to their souls. The apostle has still in view the prophecy of Isa 53:6. God's elect are sheep before conversion; not that they have the agreeable properties of sheep, as to be meek, harmless, innocent, clean, and profitable, for they are the reverse of all this; nor can some things be said of them before conversion, as may be after, as that they hear Christ's voice, and follow him; nor are they so called, because unprejudiced against, and predisposed unto the Gospel, for the contrary is true of them; but they are so in electing grace, and were so considered in the Father's gift of them to Christ, and when made his care and charge, and hence they are called the sheep of his hand; and when Christ laid down his life, and rose again, which he did for the sheep, and as the great Shepherd of them; and when called by grace, for their being sheep, and Christ's own sheep by the Father's gift, and his own purpose, is the reason why he looks them up, calls them by name, and returns them: but then they are not yet of his fold; they are lost sheep, lost in Adam, and by his fall, and by their own actual transgressions; they are as sheep going astray from the shepherd, and from the flock, going out of the right way, and in their own ways; and are, like sheep, stupid and insensible of their danger; and as they never return of themselves, until they are sought for, and brought back: hence it follows,but are now returned; not returned themselves, but were returned by powerful and efficacious grace: saints are passive, and not active in first conversion; they are turned, not by the power of their own free will, but by the power of God's free grace; they are returned under the illuminations and quickenings of the blessed Spirit, and through the efficacious drawings of the Father's love, unto Christ:unto the Shepherd and Bishop of your souls; by whom Christ is meant, who bears the office of a Shepherd, and fully performs it by feeding his sheep, providing a good fold and pasture for them; by gathering the lambs in his arms, and gently leading those that are with young; by healing their diseases, and preserving them from beasts of prey; hence he is called the good, the great, and chief Shepherd: and he is the "Bishop" or "Overseer" of the souls of his people, though not to the exclusion of their bodies: he has took the oversight of them willingly, and looks well to his flock, inspects into their cases, and often visits them, and never forsakes them; nor will he leave them till they receive the end of their faith, the salvation of their souls; which he has undertook and effected by his obedience, sufferings and death. Philo the Jew {l} observes, that"to be a shepherd is so good a work, that it is not only a title given to kings and wise men, and souls perfectly purified, but to God the governor of all---who, as a Shepherd and King, leads according to justice and law, setting over them his right Logos, "the first begotten Son", who has taken the care of this holy flock, as does the deputy of a great king.''{l} De Agricultura, p. 194, 195.
John Gill's Exposition of the Entire Bible.