Lectionary Calendar
Saturday, July 19th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Robertson's Word Pictures in the New Testament Robertson's Word Pictures
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
The Robertson's Word Pictures of the New Testament. Copyright © Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on 1 Peter 2". "Robertson's Word Pictures of the New Testament". https://studylight.org/commentaries/eng/rwp/1-peter-2.html. Broadman Press 1932,33. Renewal 1960.
Robertson, A.T. "Commentary on 1 Peter 2". "Robertson's Word Pictures of the New Testament". https://studylight.org/
Whole Bible (50)New Testament (18)Individual Books (10)
Verse 1
Putting away therefore (αÏοθεμενο Î¿Ï Î½). Second aorist middle participle of αÏοÏιθημ, old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5; Ephesians 4:22). Either sense suits here. Therefore (Î¿Ï Î½) because of the new birth (1 Peter 1:23) and the new life demanded.
Wickedness (κακιαν). This old word, from ÎºÎ±ÎºÎ¿Ï (evil), in the ancients meant vice of any kind and note ÏαÏαν (all) here.
Guile (δολον). Old word (from δελÏ, to catch with bait), deceit.
Hypocrisies (Ï ÏοκÏιÏειÏ). Singular (Ï ÏοκÏιÏιν) in the best MSS. See 1 Peter 1:22 (Î±Î½Ï ÏοκÏιÏον) and Mark 7:6 for Christ's denunciation of hypocrites which the disciples did not understand, including Peter (Matthew 15:16).
Envies (ÏÎ¸Î¿Î½Î¿Ï Ï). Genuine here, not ÏÎ¿Î½Î¿Ï Ï (murders), as B has it. For the word see Matthew 27:18.
Evil speakings (καÏαλαλιαÏ). Late word (from καÏαλαλοÏ, defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. "Backbitings." For verb see 1 Peter 2:12.
Verse 2
As newborn babes (ÏÏ Î±ÏÏιγεννηÏα βÏεÏη). ÎÏεÏοÏ, old word, originally unborn child (Luke 1:41-44), then infant (Luke 2:12), here figuratively, like νηÏιο. ÎÏÏιγεννηÏα is a late and rare compound (Lucian, imperial inscription) from αÏÏ and γενναÏ, with evident allusion to αναγεγεννημενο in 1 Peter 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl).
Long for (εÏιÏοθηÏαÏε). First aorist (constative) active imperative of εÏιÏοθεÏ, old verb for intense yearning (Philippians 2:26).
The spiritual milk which is without guile (Ïο λογικον αδολον γαλα). Îαλα is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. ÎÎ´Î¿Î»Î¿Ï is an old compound (here alone in N.T.) adjective (alpha privative and Î´Î¿Î»Î¿Ï deceit), unadulterated milk which, alas, is so hard to get. Îογικον is an old adjective in -ικοÏ, from Î»Î¿Î³Î¿Ï (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to Î»Î¿Î³Î¿Ï (1 Peter 1:23) and Ïημα (1 Peter 1:25), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase ÏÏν λογικÏν ÏÏοβαÏÏν ÏÎ¿Ï Î§ÏιÏÏÎ¿Ï (the spiritual or rational sheep of Christ).
That ye may grow thereby (ινα εν Î±Ï ÏÏ Î±Ï Î¾Î·Î¸Î·Ïε). Purpose clause with ινα and the first aorist passive subjunctive of Î±Ï Î¾Î±Î½Ï, old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βÏÏμα) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (ÏÏÏηÏιαν) here is final salvation.
Verse 3
If ye have tasted (ε ÎµÎ³ÎµÏ ÏαÏθε). Condition of first class with ε and first aorist middle indicative of Î³ÎµÏ Ï in figurative sense as in Hebrews 6:4. "A taste excites the appetite" (Bengel).
Gracious (ÏÏηÏÏοÏ). Quotation from Psalms 34:8. The Hebrew for the LXX ÏÏηÏÏÎ¿Ï is simply tobh (good). Plato used the word for food also, and Peter carries out the metaphor in γαλα (milk) as in Luke 5:39.
Verse 4
Unto whom (ÏÏÎ¿Ï Î¿Î½). The Lord, carrying on the imagery and language of the Psalm.
Coming (ÏÏοÏεÏÏομενο). Present middle participle masculine plural of ÏÏοÏεÏÏομα (ÏÏοÏελθαÏε in the Psalm) agreeing with the subject of οικοδομειÏθε.
A living stone (λιθον ζÏνÏα). Accusative case in apposition with ον (whom, the Lord Christ). There is apparent an intentional contradiction between "living" and "stone." Cf. "living hope" in 1 Peter 1:3 and "living word" in 1 Peter 1:23.
Rejected indeed of men (Ï Ïο ανθÏÏÏÏν μεν αÏοδεδοκιμαÏμενον). Perfect passive participle of αÏοδοκιμαζÏ, old verb to repudiate after test (Luke 9:22), in the accusative case agreeing with λιθον.
But with God (ÏαÏα δε θεÏ). "By the side of God," as he looks at it, in contrast with the rejection "by men" (Ï Ïο ανθÏÏÏÏν).
Elect (εκλεκÏον). From Isaiah 28:6 as in ενÏιμον (precious, for which see Luke 7:2) rather than δοκιμον (proved) expected after αÏοδεδοκιμαÏμενον as meaning far more in God's sight, "a pre-eminence of position with" (Hort).
Verse 5
Ye also as living stones (κα Î±Ï Ïο ÏÏ Î»Î¹Î¸Î¿ ζÏνÏεÏ). Peter applies the metaphor about Christ as the living stone to the readers, "ye yourselves also."
Are built up a spiritual house (οικοδομειÏθε Î¿Î¹ÎºÎ¿Ï ÏÎ½ÎµÏ Î¼Î±ÏικοÏ). Present passive indicative second person plural of οικοδομεÏ, the very verb used by Jesus to Peter in Matthew 16:18 (οικοδομηÏÏ) of building his church on the rock. If the metaphor of a house of living stones seems "violent" (Vincent), it should be remembered that Jesus employed the figure of a house of believers. Peter just carried it a bit farther and Paul uses a temple for believers in one place (1 Corinthians 3:16) and for the kingdom of God in general (Ephesians 2:22), as does the author of Hebrews (Hebrews 3:6). This "spiritual house" includes believers in the five Roman provinces of 1 Peter 1:1 and shows clearly how Peter understood the metaphor of Christ in Matthew 16:18 to be not a local church, but the church general (the kingdom of Christ).
To be a holy priesthood (ÎµÎ¹Ï Î¹ÎµÏαÏÎµÏ Î¼Î± αγιον). Late word (from ιεÏαÏÎµÏ Ï, to serve as priest, Luke 1:8 alone in N.T.), in LXX (Exodus 19:6), in N.T. only here and verse 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιεÏειÏ, priests) that all believers are priests (Hebrews 4:16) and can approach God directly.
To offer up (ανενεγκα). First aorist active infinitive (of purpose here) of αναÏεÏÏ, the usual word for offering sacrifices (Hebrews 7:27). Only these are "spiritual" (ÏÎ½ÎµÏ Î¼Î±ÏικαÏ) as pictured also in Hebrews 13:15.
Acceptable (ÎµÏ ÏÏοÏδεκÏÎ¿Ï Ï). Late (Plutarch) double compound verbal adjective (ÎµÏ , ÏÏοÏ, δεÏομα) as in 2 Corinthians 6:2.
Verse 6
It is contained (ÏεÏιεÏε). Present active (here intransitive, to contain, only N.T. example) of ÏεÏιεÏÏ, old verb, to surround, transitive in Luke 5:9 to seize (only other N.T. example). The formula with ÏεÏιεÏε is in Josephus (Ant. XI. 7). This Scripture (εν γÏαÏη) is Isaiah 28:16 with some changes. Peter had in verse 1 Peter 2:4 already quoted εκλεκÏον and ενÏιμον. Now note ακÏογÏνιαιον (a chief corner stone), a word apparently invented by Isaiah (from ακÏοÏ, highest, and γÏνιαιοÏ, Attic word for corner stone). Paul in Ephesians 2:20 uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd).
On him (εÏ' Î±Ï ÏÏ). That is, "on it" (this corner stone, that is, Christ).
Shall not be put to shame (Î¿Ï Î¼Î· καÏαιÏÏÏ Î½Î¸Î·). Strong negatives Î¿Ï Î¼Î· with first aorist passive subjunctive of καÏαιÏÏÏ Î½Ï, old verb, to put to shame (Romans 5:5).
Verse 7
The preciousness (η Ïιμη). Or "the honour." Explanation of ενÏιμον and Î¿Ï Î¼Î· καÏαιÏÏÏ Î½Î¸Î· and only true "for you which believe" (ÏÎ¿Î¹Ï ÏιÏÏÎµÏ Î¿Ï Ïιν ethical dative of articular present active participle of ÏιÏÏÎµÏ Ï to believe).
But for such as disbelieve (αÏιÏÏÎ¿Ï Ïιν δε). Dative present active participle again of αÏιÏÏεÏ, opposite of ÏιÏÏÎµÏ Ï (Luke 24:11).
Was made the head of the corner (εγενηθη ÎµÎ¹Ï ÎºÎµÏαλην γÏνιαÏ). This verse is from Psalms 118:22 with evident allusion to Isaiah 28:16 (κεÏαλην γÏνιαÏ=ακÏογÏνιαιον). See Matthew 21:42; Mark 12:10; Luke 20:17, where Jesus himself quotes Psalms 118:22 and applies the rejection of the stone by the builders (ο Î¿Î¹ÎºÎ¿Î´Î¿Î¼Î¿Ï Î½ÏεÏ, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts 4:11). Here he quotes it again to the same purpose.
Verse 8
And (κα). Peter now quotes Isaiah 8:14 and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (Î»Î¹Î¸Î¿Ï ÏÏοÏκομμαÏοÏ) and rock of offence (ÏεÏÏα ÏÎºÎ±Î½Î´Î±Î»Î¿Ï )," quoted also by Paul in Romans 9:32, which see for discussion. Î ÏοÏκομμα (from ÏÏοÏκοÏÏÏ, to cut against) is an obstacle against which one strikes by accident, while Ïκανδαλον is a trap set to trip one, but both make one fall. Too much distinction need not be made between Î»Î¹Î¸Î¿Ï (a loose stone in the path) and ÏεÏÏα (a ledge rising out of the ground).
For they (ο). Causal use of the relative pronoun.
Stumble at the word, being disobedient (ÏÏοÏκοÏÏÎ¿Ï Ïιν ÏÏ Î»Î¿Î³Ï Î±ÏÎµÎ¹Î¸Î¿Ï Î½ÏεÏ). Present active indicative of ÏÏοÏκοÏÏÏ with dative case, λογÏ, and present active participle of αÏÎµÎ¹Î¸ÎµÏ (cf. αÏιÏÏÎ¿Ï Ïιν in 1 Peter 2:7) as in 1 Peter 3:1. Î¤Ï Î»Î¿Î³Ï can be construed with αÏÎµÎ¹Î¸Î¿Ï Î½ÏÎµÏ (stumble, being disobedient to the word).
Whereunto also they were appointed (ÎµÎ¹Ï Î¿ κα εÏεθηÏαν). First aorist passive indicative of Ïιθημ. See this idiom in 1 Timothy 2:7. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.
Verse 9
But ye (Ï Î¼ÎµÎ¹Ï Î´Îµ). In contrast with the disobedient ones.
An elect race (Î³ÎµÎ½Î¿Ï ÎµÎºÎ»ÎµÎºÏον). From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).
A royal priesthood (βαÏιλειον ιεÏαÏÎµÏ Î¼Î±). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is ÏÏεÏÎ²Ï ÏεÏοÏ=εÏιÏÏοÏοÏ, not ιεÏÎµÏ Ï. We are all ιεÏÎµÎ¹Ï (priests). Cf. 1 Peter 2:5.
A holy nation (ÎµÎ¸Î½Î¿Ï Î±Î³Î¹Î¿Î½). Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).
A people for God's own possession (Î»Î±Î¿Ï ÎµÎ¹Ï ÏεÏιÏοιηÏιν). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have Î»Î±Î¿Ï ÏεÏÎ¹Î¿Ï ÏÎ¹Î¿Ï as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find ÎµÎ¹Ï ÏεÏιÏοιηÏιν (for a possession). ΠεÏÎ¹Î¿Ï ÏÎ¹Î¿Ï Î»Î±Î¿Ï is a people over and above the others and ÏεÏιÏοιηÏÎ¹Ï is a possession in a special sense (Ephesians 1:14). See Paul's use of ÏεÏιεÏοιηÏαÏο in Acts 20:28. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from pecus (Latin for flock).
That ye may shew forth (οÏÏÏ ÎµÎ¾Î±Î³Î³ÎµÎ¹Î»Î·Ïε). Purpose clause with οÏÏÏ, rather than ινα, with the first aorist active subjunctive of εξαγγελλÏ, old verb, to tell out, here alone in N.T.
The excellencies (ÏÎ±Ï Î±ÏεÏαÏ). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3; 2 Peter 1:5; Philippians 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 Ïα μεγαλεια ÏÎ¿Ï Î¸ÎµÎ¿Ï (the mighty works of God).
Darkness (ÏκοÏÎ¿Ï Ï). Heathenism.
His marvellous light (Ïο Î¸Î±Ï Î¼Î±ÏÏον Î±Ï ÏÎ¿Ï ÏÏÏ). Christianity. For Î¸Î±Ï Î¼Î±ÏÏον (from Î¸Î±Ï Î¼Î±Î¶Ï) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14.
Verse 10
Which in time past (ο ÏοÏε). "Who once upon a time."
No people (Î¿Ï Î»Î±Î¿Ï). This phrase from Hosea 2:23. Note use of Î¿Ï (not Î¿Ï Î´ÎµÎ¹Ï) with Î»Î±Î¿Ï like Hebrew negative.
Which had not obtained mercy (ο Î¿Ï Îº ελεημενο). Perfect passive articular participle of ÎµÎ»ÎµÎµÏ and the emphatic negative Î¿Ï , with which compare Paul's use of 1 Peter 2:1; 1 Peter 2:2 in Romans 9:25, which may have been known to Peter or not.
But now have obtained mercy (Î½Ï Î½ δε ελεηθενÏεÏ). Change to first aorist passive participle from "the long antecedent state" to "the single event of conversion which ended it" (Hort).
Verse 11
As sojourners and pilgrims (ÏÏ ÏαÏÎ¿Î¹ÎºÎ¿Ï Ï ÎºÎ± ÏαÏεÏÎ¹Î´Î·Î¼Î¿Ï Ï). This combination from the LXX (Genesis 33:4; Psalms 39:13). See 1 Peter 1:1 for ÏαÏεÏÎ¹Î´Î·Î¼Î¿Ï and 1 Peter 1:17 for ÏαÏοικια and Ephesians 2:19 for ÏαÏÎ¿Î¹ÎºÎ¿Ï (only there and here in N.T., Christians whose fatherland is heaven).
To abstain from (αÏεÏεÏθα). Present middle (direct) infinitive of αÏεÏÏ, old verb, to hold back from (1 Thessalonians 4:3). In indirect command (to keep on abstaining from) after ÏαÏÎ±ÎºÎ±Î»Ï (I beseech). With the ablative case ÏÏν ÏαÏκικÏν εÏÎ¹Î¸Ï Î¼Î¹Ïν, the grosser sins of the flesh (for ÏαÏÎºÎ¹ÎºÎ¿Ï see 1 Corinthians 3:3) like the list in 1 Peter 4:3.
Which (αιÏινεÏ). "Which very ones." Like Latin quippe qui.
War against the soul (ÏÏÏαÏÎµÏ Î¿Î½Ïα καÏα ÏÎ·Ï ÏÏ ÏηÏ). Present middle indicative of ÏÏÏαÏÎµÏ Ï, to carry on a campaign (James 4:1). See this struggle between the flesh and the spirit vividly pictured by Paul in Galatians 5:16-24.
Verse 12
Seemly (καλην). Predicate adjective with αναÏÏÏοÏην, for which see 1 Peter 1:15; 1 Peter 1:18. The Gentiles are on the watch for slips in moral conduct by the Christians.
That (ινα). Final conjunction with δοξαÏÏÏιν (they may glorify, first aorist active subjunctive of δοξαζÏ, the purpose of the Christians about the Gentiles.
Wherein (εν Ï). "In what thing."
As evil-doers (ÏÏ ÎºÎ±ÎºÎ¿ÏοιÏν). As they did and do, old word (from κακον and ÏοιεÏ, John 18:30), in N.T. only here and verse 1 Peter 2:14 in correct text. Heathen talk against us (καÏÎ±Î»Î±Î»Î¿Ï Ïιν) gleefully.
By your good works (εκ ÏÏν καλÏν εÏγÏν). "Out of (as a result of) your good (beautiful) deeds."
Which they behold (εÏοÏÏÎµÏ Î¿Î½ÏεÏ). Present active participle of εÏοÏÏÎµÏ Ï, old verb (from, εÏοÏÏηÏ, overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.
In the day of visitation (εν ημεÏα εÏιÏκοÏηÏ). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word εÏιÏκοÏη (from εÏιÏκοÏεÏ, to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16.
Verse 13
Be subject to (Ï ÏοÏαγηÏε). Second aorist passive imperative second person plural of Ï ÏοÏαÏÏÏ, to subject to, as in 1 Peter 3:22.
Every ordinance of man (ÏαÏη ανθÏÏÏινη κÏιÏε). Dative case of old and common word κÏιÏÎ¹Ï (from κÏιζÏ, to create, to found), act of creation (Romans 1:20), a creature or creation (Romans 1:25), all creation (Colossians 1:15), an institution as here (in Pindar so). For ανθÏÏÏÎ¹Î½Î¿Ï (human) see James 3:7. Peter here approves no special kind of government, but he supports law and order as Paul does (Romans 13:1-8) unless it steps in between God and man (Acts 4:20).
For the Lord's sake (δια Ïον ÎºÏ Ïιον). For Jesus' sake. That is reason enough for the Christian not to be an anarchist (Matthew 22:21). The heathen were keen to charge the Christians with any crime after Nero set the fashion. "It should not be forgotten that, in spite of the fine language of the philosophers, the really popular religions in Greece and Rome were forms of devil-worship, intimately blended with magic in all its grades" (Bigg).
As supreme (ÏÏ Ï ÏεÏεÏονÏ). Dative singular of present active participle of Ï ÏεÏεÏÏ, old verb (intransitive), to stand out above (to have it over), as in Romans 13:1. It is not the divine right of kings, but the fact of the king as the outstanding ruler.
Verse 14
Unto governors (ηγεμοÏιν). Dative again of ηγεμÏν, a leader (from ηγεομα, to lead), old and common word (Matthew 10:18).
As sent by him (ÏÏ Î´Î¹' Î±Ï ÏÎ¿Ï ÏεμÏομενοιÏ). Present passive participle of ÏεμÏÏ. Îι' Î±Ï ÏÎ¿Ï is "by God," as Jesus made plain to Pilate; even Pilate received his authority ultimately "from above" (John 18:11).
For vengeance on evil-doers (ÎµÎ¹Ï ÎµÎºÎ´Î¹ÎºÎ·Ïιν κακοÏοιÏν). Objective genitive with εκδικηÏιν, for which see Luke 18:7.
For praise to them that do well (εÏαινον αγαθοÏοιÏν). Objective genitive again, αγαθοÏοιοÏ, a late word (Plutarch, Sirach) from αγαθον and ÏÎ¿Î¹ÎµÏ here only in N.T. Found in a magical papyrus.
Verse 15
By well-doing (αγαθοÏÎ¿Î¹Î¿Ï Î½ÏαÏ). Present active participle of αγαθοÏοιεÏ, only in LXX and N.T. (Mark 3:4). In accusative case agreeing with Ï Î¼Î±Ï understood, accusative of general reference with Ïιμοιν, present active infinitive (epexegetic infinitive after Ïο θελημα ÏÎ¿Ï Î¸ÎµÎ¿Ï , the will of God), late and rare verb (from ÏÎ¹Î¼Î¿Ï muzzle), as in Matthew 22:12.
The ignorance of foolish men (Ïην ÏÏν αÏÏονÏν ανθÏÏÏÏν αγνÏÏιαν). ÎγνÏÏια is late and rare word (in the papyri) from alpha privative and γνÏÏÎ¹Ï (knowledge), in N.T. only here and 1 Corinthians 15:24 (disgraceful ignorance in both instances). Note alliteration.
Verse 16
As free (ÏÏ ÎµÎ»ÎµÏ Î¸ÎµÏο). Note nominative again connected with Ï ÏοÏαγηÏε in verse 1 Peter 2:13, not with Ïιμοιν in verse 1 Peter 2:14 (a parenthesis in fact). For this ethical sense of ÎµÎ»ÎµÏ Î¸ÎµÏÎ¿Ï see Galatians 4:26.
And not using your freedom (κα μη εÏονÏÎµÏ Ïην ÎµÎ»ÎµÏ Î¸ÎµÏιαν). "And not holding your liberty" (present active participle of εÏÏ, with usual negative μη with participle.
For a cloke of wickedness (ÏÏ ÎµÏÎ¹ÎºÎ±Î»Ï Î¼Î¼Î± ÏÎ·Ï ÎºÎ±ÎºÎ¹Î±Ï). ÎÏÎ¹ÎºÎ±Î»Ï Î¼Î¼Î± (from εÏÎ¹ÎºÎ±Î»Ï ÏÏÏ Romans 4:7) is a rare word (Aristotle, LXX) for veil, here only in N.T. and in figurative sense for pretext to do wickedness under, a thing, alas, that sometimes happens.
But as bondservants of God (αλλ' ÏÏ Î¸ÎµÎ¿Ï Î´Î¿Ï Î»Î¿). Paul's proud title. There is no such thing as absolute freedom (personal freedom), for that is anarchy. Cf. Romans 6:22 "enslaved to God."
Verse 17
Honour all men (ÏανÏÎ±Ï ÏιμηÏαÏε). Not with the same honour. Constative use of the aorist imperative.
Love the brotherhood (Ïην αδελÏοÏηÏα αγαÏαÏε). Present active imperative of αγαÏαÏ, keep on doing it. Note the abstract αδελÏοÏÎ·Ï (from αδελÏοÏ, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. 12:10; IV Macc. 10:3, and in late papyri. It is a word for all Christians.
Fear God (Ïον θεον ÏοβειÏθε). In both senses of reverence and dread, and keep it up (present middle imperative).
Honour the king (Ïον βαÏιλεα ÏιμαÏε). Keep that up also. A fine motto in this verse.
Verse 18
Servants (ο οικεÏα). Note article with the class as with ανδÏÎµÏ (1 Peter 3:7), though not with Î³Ï Î½Î±Î¹ÎºÎµÏ (1 Peter 3:1). ÎικεÏηÏ, old word from Î¿Î¹ÎºÎ¿Ï (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term Î´Î¿Ï Î»Î¿Ï (slave). "Ye domestics." See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1; Titus 2:9. ÎικεÏÎ·Ï in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4.
Be in subjection (Ï ÏοÏαÏÏομενο). Present middle participle of Ï ÏοÏαÏÏÏ, common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1; 1 Peter 3:7) as in Romans 12:16, or the imperative εÏÏε has to be supplied (Robertson, Grammar, p. 945).
To your masters (ÏÎ¿Î¹Ï Î´ÎµÏÏοÏαιÏ). Dative case of δεÏÏοÏηÏ, old word for absolute owner in contrast with Î´Î¿Ï Î»Î¿Ï. It is used also of God (Luke 2:29; Acts 4:24; Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). ÎÏ ÏÎ¹Î¿Ï has a wider meaning and not necessarily suggesting absolute power.
To the good and gentle (ÏÎ¿Î¹Ï Î±Î³Î±Î¸Î¿Î¹Ï ÎºÎ± εÏιεικεÏιν). Dative case also with the article with class. For εÏÎ¹ÎµÎ¹ÎºÎ·Ï see on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.
To the froward (ÏÎ¿Î¹Ï ÏκολιοιÏ). "To the crooked." Old word, also in Luke 3:5; Acts 2:40; Philippians 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.
Verse 19
For this is acceptable (ÏÎ¿Ï Ïο Î³Î±Ï ÏαÏιÏ). "For this thing (neuter singular ÏÎ¿Ï Ïο, obedience to crooked masters) is grace" (ÏαÏÎ¹Ï is feminine, here "thanks" as in Romans 7:25). "Acceptable" calls for ÎµÏ ÏÏοÏδεκÏον (1 Peter 2:5), which is not the text here.
If a man endureth griefs (ε Ï Î¿ÏεÏε ÏÎ¹Ï Î»Ï ÏαÏ). Condition of first class with ε and present active indicative of Ï ÏοÏεÏÏ, old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of Î»Ï Ïη (grief).
For conscience toward God (δια ÏÏ Î½ÎµÎ¹Î´Î·Ïιν Î¸ÎµÎ¿Ï ). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. ÎÎµÎ¿Ï (God) is objective genitive. For ÏÏ Î½ÎµÎ¹Î´Î·ÏÎ¹Ï (conscience) see on Acts 23:1; 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.
Suffering wrongfully (ÏαÏÏÏν αδικÏÏ). Present active participle of ÏαÏÏÏ and the common adverb αδικÏÏ, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also "falsely" (ÏÎµÏ Î´Î¿Î¼ÎµÎ½Î¿). See also Luke 6:32-34.
Verse 20
For what glory (Ïοιον Î³Î±Ï ÎºÎ»ÎµÎ¿Ï). Qualitative interrogative (what kind of glory). "What price glory?" ÎÎ»ÎµÎ¿Ï is old word from ÎºÎ»ÎµÏ (καλεÏ, to call), report, praise, glory, here only in N.T.
If ye shall take it patiently (ε Ï ÏομενειÏε). First-class condition with ε and future active indicative of Ï ÏομενÏ, for which see James 1:12. Same condition also in next sentence (αλλ' ε, etc.).
When ye sin (αμαÏÏανονÏεÏ). Present active participle of αμαÏÏÎ±Î½Ï (continued repetition).
And are buffeted for it (κα κολαÏιζομενο). Present passive participle of κολαÏιζÏ, late word (from κολαÏÎ¿Ï fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).
When ye do well (αγαθοÏÎ¿Î¹Î¿Ï Î½ÏεÏ). Present active participle of αγαθοÏÎ¿Î¹ÎµÏ as in verse 1 Peter 2:15.
And suffer for it (κα ÏαÏÏονÏεÏ). Present active participle of ÏαÏÏÏ (verse 1 Peter 2:19). No "for it" in the Greek here or in the previous sentence.
This is acceptable with God (ÏÎ¿Ï Ïο ÏαÏÎ¹Ï ÏαÏα θεÏ). "This thing (neuter) is thanks (verse 1 Peter 2:19) by the side of (ÏαÏα) God (as God looks at it)."
Verse 21
For hereunto were ye called (ÎµÎ¹Ï ÏÎ¿Ï Ïο Î³Î±Ï ÎµÎºÎ»Î·Î¸Î·Ïε). First aorist indicative of καλεÏ, to call. They were called to suffer without flinching (Hort), if need be.
Because (οÏ). The fact that Christ suffered (εÏαθεν) lifts their suffering to a new plane.
Leaving you an example (Ï Î¼Î¹Î½ Ï ÏολιμÏανÏν Ï ÏογÏαμμον). Present active participle of the late Ionic verb Ï ÏολιμÏÎ±Î½Ï (in the papyri) for the common Ï ÏολειÏÏ, to leave behind (under), here only in N.T. HÏ ÏογÏÎ±Î¼Î¼Î¿Ï is also a late and rare word (from Ï ÏογÏαÏÏ, to write under), a writing-copy for one to imitate, in II Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child's exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of Ï ÏογÏαÏη and Ï ÏογÏαÏÏ in the sense of copying a letter.
That ye should follow his steps (ινα εÏÎ±ÎºÎ¿Î»Î¿Ï Î¸Î·ÏηÏε ÏÎ¿Î¹Ï Î¹ÏνεÏιν Î±Ï ÏÎ¿Ï ). Purpose clause with ινα and first aorist active subjunctive of εÏÎ±ÎºÎ¿Î»Î¿Ï Î¸ÎµÏ, old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10; 1 Timothy 5:24) or the locative here. ÎÏÎ½Î¿Ï is old word (from ικÏ, to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6).
Verse 22
Who did no sin (Î¿Ï Î±Î¼Î±ÏÏιαν Î¿Ï Îº εÏοιηÏεν). Quotation from Isaiah 53:9. He has already expressed the sinlessness of Christ in 1 Peter 1:19. The next clause is a combination of Isaiah 53:9; Zephaniah 3:13. For "guile" (δολοÏ) see verse 1 Peter 2:1.
Was found (ÎµÏ Ïεθη). First aorist passive indicative of ÎµÏ ÏιÏκÏ. Christ's guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew 26:60; John 18:38; John 19:4; John 19:6).
Verse 23
When he was reviled (λοιδοÏÎ¿Ï Î¼ÎµÎ½Î¿Ï). Present passive participle of λοιδοÏεÏ, old verb (from λοιδοÏοÏ, reviler, 1 Corinthians 5:11) as in John 9:28.
Reviled not again (Î¿Ï Îº ανÏελοιδοÏε). Imperfect active (for repeated incidents) of ανÏιλοιδοÏεÏ, late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan's Vocabulary), here only in N.T. Idiomatic use of Î±Î½Ï (in turn, return, back).
Threatened not (Î¿Ï Îº ηÏειλε). Imperfect again (repeated acts) of αÏειλεÏ, old compound (from αÏειλη, threat, Acts 9:1), in N.T. only here and Acts 4:17.
But committed himself (ÏαÏÎµÎ´Î¹Î´Î¿Ï Î´Îµ). Imperfect active again (kept on committing himself) of ÏαÏαδιδÏμ, to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply ÎµÎ±Ï Ïον), for Jesus uses this very idea in Luke 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (ÏÏ ÎºÏÎ¹Î½Î¿Î½Ï Î´Î¹ÎºÎ±Î¹ÏÏ, dative of present active articular participle of κÏινÏ).
Verse 24
Who his own self (Î¿Ï Î±Ï ÏοÏ). Intensive pronoun with the relative referring to Christ (note relatives also in verses 1 Peter 2:22; 1 Peter 2:23).
Bare our sins (ανηνεγκεν ÏÎ±Ï Î±Î¼Î±ÏÏÎ¹Î±Ï Î·Î¼Ïν). Second aorist active indicative of αναÏεÏÏ, common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ's body (ÏÏμα) as the offering see 1 Corinthians 11:24. "Here St. Peter puts the Cross in the place of the altar" (Bigg).
Upon the tree (ÎµÏ Ïο Î¾Ï Î»Î¿Î½). Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).
Having died unto sins (ÏÎ±Î¹Ï Î±Î¼Î±ÏÏÎ¹Î±Î¹Ï Î±Ïογενομενο). Second aorist middle participle of αÏογινομα, old compound to get away from, with dative (as here) to die to anything, here only in N.T.
That we might live unto righteousness (ινα Ïη δικαιοÏÏ Î½Î· ζηÏÏμεν). Purpose clause with ινα and the first aorist active subjunctive of Î¶Î±Ï with the dative (cf. Romans 6:20). Peter's idea here is like that of Paul in Romans 6:1-23, especially verses 1 Peter 2:2; 1 Peter 2:10).
By whose stripes ye were healed (Î¿Ï ÏÏ Î¼ÏλÏÏ Î¹Î±Î¸Î·Ïε). From Isaiah 53:5. First aorist passive indicative of ιαομα, common verb to heal (James 5:16) and the instrumental case of μÏλÏÏÏ, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter's word is effective.
Verse 25
For ye were going astray like sheep (ηÏε Î³Î±Ï ÏÏ ÏÏοβαÏα ÏλανÏμενο). Brought from Isaiah 53:6, but changed to periphrastic imperfect indicative with ηÏε and present middle participle of ÏλαναÏ, to wander away. Recall the words of Jesus in Luke 15:4-7.
But are now returned (αλλα εÏεÏÏÏαÏηÏε). Second aorist passive indicative of εÏιÏÏÏεÏÏ, old verb, to turn, to return (Matthew 10:13).
Unto the Shepherd and Bishop of your souls (ÎµÏ Ïον Ïοιμενα κα εÏιÏκοÏον ÏÏν ÏÏ ÏÏν Ï Î¼Ïν). Jesus called himself the Good Shepherd (John 10:11, and see also Hebrews 13:20). Here alone is Christ called our "Bishop" (overseer). See both ideas combined in Ezekiel 34:11. Philo calls God ÎÏιÏÏοÏοÏ. Jesus is also ÎÏοÏÏÎ¿Î»Î¿Ï Hebrews 3:1) and he deserves all other titles of dignity that we can give him.